Developing a spiritual identity & relationship with Krsna...
Jun 10, 2016 16:05:27 GMT -5
niscala, ishan, and 2 more like this
Post by Uttamasloka on Jun 10, 2016 16:05:27 GMT -5
Love is voluntary and must be given freely by one’s will and desires. That is 100% on us as individuals and no one else. You cannot love someone without a specific type of relationship by which love is exchanged. We come to be attracted to one type of relationship with Krsna over many lifetimes of association with various devotees who have different types of relationships. Eventually, by such influences, we become attracted to one type of relationship and that is due to our unique natures as individual persons, which is precisely what a jiva is. Here are some excerpts from Jiva Gosvami’s Paramatma-sandarbha, starting with Anuccheda 19, where he discusses the svarupa of the jiva in detail. First, quoting from the Padma-purana, Uttara-khanda, 6.226.34-35:
The jiva is the shelter of knowledge, has the quality of knowledge, is conscious and beyond prakrti. It has no birth and no change. It has its own individual form.
The jiva is small, eternal, and spreads out. it has knowledge and bliss, and the sense of “I”. It does not decrease, is the knower of the body, and is different from other jivas eternally.
Then quoting from Jamatr Muni: The jiva is consciousness-giving, spreads through the body, and is made of knowledge and bliss. Each jiva has its own identity, and is separate from other jivas. It is very small and eternally pure. [end of commentary]
By Krsna’s will, He arranges for suitable association to nurture our desires manifesting due to our unique natures and inclinations shaped over many lifetimes of association with His devotees. WE then finally choose which type of relationship we want to have with Krsna in Vraja lila, having been influenced in that direction, but having made the final choice ourselves by our own free will. From Brahma-sutras, 3.3.29
Sometimes ruci-bhakti, using knowledge of His sweetness, is seen as the cause of attaining Him. Sometimes vidhi-bhakti, using knowledge of the Lord’s power, is seen as the cause of attaining Him. Which of these is the cause of attain Him, since the two are different, caused by difference in the object of worship?
Sutra: By the will of the Lord, both paths of bhakti exist. There is no confusion about method, because of scriptural statements concerning both paths.
Baladeva Vidyabhusana’s Commentary:
The word na (not) is understood from sutra 3.3.22. Both types of bhakti exist for jivas of either type, because of the will of the Lord, arising by association with devotees of these types. Thus, it is not true that it is impossible to have advancement. Why? Because permission is given in statements concerning these two methods.
The meaning is this. Worship of the Lord’s eternal qualities of two types, starting from groups of eternal associates, spreads to the sadhakas like the flow of the Ganga from heaven to earth. When the jivas of this universe get the chance to have devotee association (of one of these two types), the Lord, who relishes bhakti, desires to inspire these persons who have had devotional association to have attraction to His qualities. These jivas follow the Lord by that particular path. The devotees who give mercy to the jivas are understood to be madhyamas.
An intermediate or second-class devotee, called madhyama-adhikari, offers his love to the Supreme Lord, is a sincere friend to all the devotees of the Lord, shows mercy to the ignorant people who are innocent, and disregards those who are envious of the Lord. SB, 11.2.46
Therefore, one cannot accuse the Lord of being partial (since the devotee gives the mercy). [end of commentary]
From Bhakti-rasāmṛta-sindhu:
These five types of rati [i.e., the rati or bhāva associated with each of the five rasas] progressively become more blissful by increasing tastes. The particular taste arises in a devotee according to his previous experiences. BRS, 2.5.38
Jīva Gosvāmī’s Commentary:
But what determines who takes up which type of rati? Is it decided by having no impressions of a particular rati from previous lives, by having an impression of one type of rati from previous lives, or by having impressions of many types of rati?
In the first option – absence of impressions – rati cannot occur at all, because no taste could arise. In the case of persons having impressions of many types of rati, a particular rati could not manifest prominently because conflicting tastes would result in the improper manifestation of rasa (rasābhāsa). Therefore, impressions of only one type carried from previous lives produce the specific taste.
Though not being in a position to perceive the depth of that rasa, one can confirm its identity by comparing scriptural descriptions of rasas with one’s own inclinations, and by inference through seeing how rasas, different from one’s own rasa, either nourish or fail to nourish the total ingredients.
Viśvanātha Cakravartī’s commentary:
Among the various tastes such as sweet, sour and bitter, a particular person has a particular liking because of previous impressions. Because of impressions from a past life of a particular rasa, such as dāsya, in this life also, the person has that taste alone and not others, by the mercy of a great devotee with a similar taste. This is the case for the two types of dāsya and the other three higher rasas. [end of commentary]
In order to contemplate and manifest that relationship and to develop the love (prema) associated with it, we must have a suitable spiritual identity since our material identities are not valid for that purpose. The framework and development of that identity is the purpose of the ekadasa-bhavas. The siddha-deha is not just a ‘form’ or ‘body’ - it is our complete ‘identity’, which is much more than just a body. Many devotees seem to miss that point when discussing this topic. A form or body is a vehicle of expression for one's internal condition. WE, the living jiva, are the core identity which gives life to any body - spiritual or material.
Without a specific relationship with Krsna in any one of His unlimited forms, our identity is somewhat generic, ie: we are constitutionally eternally parts of Krsna, like molecules of sunlight are parts of the sun, and we are His eternal servants, which is a non-specific identification. Actual transcendental service to Krsna only takes place in the context of one of His unlimited lilas, so without first establishing that context, our service is non-specific, or without a particular relational context. That relational context is what we (Gaudiya Vaisnavas) develop and manifest during raganuga-bhakti sadhana and bhajana, ie: our self-conception - abhimana.
That is what the siddha-deha and the ekadasa-bhavas are - the framework of our desired self-conception in Vraja lila. That identity is based on OUR desires - not someone else’s - not our guru(s) or anyone else. It is what WE desire from the core of our hearts and by the force of our unique individual will. The guru’s service is to guide each disciple according to all of that, as the guru detects it is manifesting in the heart of an individual. The guru ‘gives’ the correct understanding of the process and methods for this identity development and transformation, but he doesn’t give the actual identity - that comes from US and no one else. It is who WE aspire to be in the context of Vraja lila among the nitya-siddha associates. Speaking of course specifically about Gaudiya Vaisnavas following Lord Caitanya.
In Harināma-cintāmaṇi, Bhaktivinoda Ṭhākura writes in his commentary in Chapter 15:
When the spiritual master is ascertaining the aspirant’s pure personal inclinations, the aspirant should also help the spiritual master by speaking his mind about his own preferences. As long as he has not clearly established the disciple’s inclinations, the guru’s directions are not flawless.
The inclinations that have been shaped by one’s meritorious deeds, through both this and previous lives, are called ruci or taste. This particular inclination, however, is integral to the soul. Should a person not have a natural inclination for śṛṅgāra-rasa, (mādhurya-rasa) but for servitude or friendship, then he should be instructed accordingly; if not, there will be undesirable consequences. HNC, 15-73-74
The manifestation of our spiritual identity includes the development of our emotional nature in a loving mood specific to a particular type of relationship - bhavas, raga, prema, etc. That development is inspired and fostered by directly following a particular nitya-siddha Vraja-vasi whose raga and bhava are the ideal of what WE aspire for - not what someone else tells us to aspire for. This keeps us safe and free from unwanted speculation since we are following a known personal example and not manufacturing anything in our conditioned minds. And we don’t just follow them conceptually, rather, we also aspire to be one of their associates in their group in Vraja lila. So that means another very intense personal relationship in the lila, along with our relationship with Krsna and Radha for those in madhurya-rasa.
In his commentary in Ujjvala-nīlamaṇi, Viśvanātha Cakravartī explains more about the nature of the primary relationship with one’s chosen sakhī leader for those aspiring to enter madhurya-rasa:
It has previously been explained in Bhakti-rasāmṛta-sindhu that attaining the position of a gopī cannot take place without rāgānugā-bhakti. And without following after the nitya-siddha-gopīs, rāgānugā cannot be perfected. Rāgānugā means to follow after those gopīs who have rāga. Those three types who follow the nitya-siddhas attain perfection like the nitya-siddha gopīs but they exist eternally in a slightly lesser position than the nitya-siddha gopīs that they follow.
…According to the principles of rāgānugā-bhakti a person should follow a desired gopī while having affection for her not less than one’s affection for Kṛṣṇa. If one follows a gopī while having less affection for her than for Kṛṣṇa, it would not be much different from vaidhī-bhakti. Even vaidhī-bhakti cannot be perfected without following devotees. UN, 8.137 Commentary
Our desires for a particular type of relationship with Krsna in Vraja lila, which includes our desired identity and form, are awarded by Krsna when we attain the stage of bhava. Everything is not completely manifested at that time, but that is the beginning of our service on the transcendental platform (sadhya) and the end of our practice (sadhana).
Nārada explains to Gopa-kumāra in Bṛhad-bhāgavatāmṛta:
According to the way one worships, the Lord awards different results. One who thus reaches the goal he has pursued never feels discontent. BB, 2.4.189
Sanātana Gosvāmī’s commentary:
The Personality of Godhead knows everything there is to know. He is also the most merciful giver of charity. Why then doesn’t He give the same supreme happiness to all His devotees? It is because what He gives them depends on their expressed desires.
Then aren’t the devotees dissatisfied who receive happiness that is relatively less? No. When the Supreme Lord reciprocates the love of any of His pure devotees, the devotee is never left feeling incomplete, because everything the devotee wanted the Lord provides. [end of commentary]
The jiva is the shelter of knowledge, has the quality of knowledge, is conscious and beyond prakrti. It has no birth and no change. It has its own individual form.
The jiva is small, eternal, and spreads out. it has knowledge and bliss, and the sense of “I”. It does not decrease, is the knower of the body, and is different from other jivas eternally.
Then quoting from Jamatr Muni: The jiva is consciousness-giving, spreads through the body, and is made of knowledge and bliss. Each jiva has its own identity, and is separate from other jivas. It is very small and eternally pure. [end of commentary]
By Krsna’s will, He arranges for suitable association to nurture our desires manifesting due to our unique natures and inclinations shaped over many lifetimes of association with His devotees. WE then finally choose which type of relationship we want to have with Krsna in Vraja lila, having been influenced in that direction, but having made the final choice ourselves by our own free will. From Brahma-sutras, 3.3.29
Sometimes ruci-bhakti, using knowledge of His sweetness, is seen as the cause of attaining Him. Sometimes vidhi-bhakti, using knowledge of the Lord’s power, is seen as the cause of attaining Him. Which of these is the cause of attain Him, since the two are different, caused by difference in the object of worship?
Sutra: By the will of the Lord, both paths of bhakti exist. There is no confusion about method, because of scriptural statements concerning both paths.
Baladeva Vidyabhusana’s Commentary:
The word na (not) is understood from sutra 3.3.22. Both types of bhakti exist for jivas of either type, because of the will of the Lord, arising by association with devotees of these types. Thus, it is not true that it is impossible to have advancement. Why? Because permission is given in statements concerning these two methods.
The meaning is this. Worship of the Lord’s eternal qualities of two types, starting from groups of eternal associates, spreads to the sadhakas like the flow of the Ganga from heaven to earth. When the jivas of this universe get the chance to have devotee association (of one of these two types), the Lord, who relishes bhakti, desires to inspire these persons who have had devotional association to have attraction to His qualities. These jivas follow the Lord by that particular path. The devotees who give mercy to the jivas are understood to be madhyamas.
An intermediate or second-class devotee, called madhyama-adhikari, offers his love to the Supreme Lord, is a sincere friend to all the devotees of the Lord, shows mercy to the ignorant people who are innocent, and disregards those who are envious of the Lord. SB, 11.2.46
Therefore, one cannot accuse the Lord of being partial (since the devotee gives the mercy). [end of commentary]
From Bhakti-rasāmṛta-sindhu:
These five types of rati [i.e., the rati or bhāva associated with each of the five rasas] progressively become more blissful by increasing tastes. The particular taste arises in a devotee according to his previous experiences. BRS, 2.5.38
Jīva Gosvāmī’s Commentary:
But what determines who takes up which type of rati? Is it decided by having no impressions of a particular rati from previous lives, by having an impression of one type of rati from previous lives, or by having impressions of many types of rati?
In the first option – absence of impressions – rati cannot occur at all, because no taste could arise. In the case of persons having impressions of many types of rati, a particular rati could not manifest prominently because conflicting tastes would result in the improper manifestation of rasa (rasābhāsa). Therefore, impressions of only one type carried from previous lives produce the specific taste.
Though not being in a position to perceive the depth of that rasa, one can confirm its identity by comparing scriptural descriptions of rasas with one’s own inclinations, and by inference through seeing how rasas, different from one’s own rasa, either nourish or fail to nourish the total ingredients.
Viśvanātha Cakravartī’s commentary:
Among the various tastes such as sweet, sour and bitter, a particular person has a particular liking because of previous impressions. Because of impressions from a past life of a particular rasa, such as dāsya, in this life also, the person has that taste alone and not others, by the mercy of a great devotee with a similar taste. This is the case for the two types of dāsya and the other three higher rasas. [end of commentary]
In order to contemplate and manifest that relationship and to develop the love (prema) associated with it, we must have a suitable spiritual identity since our material identities are not valid for that purpose. The framework and development of that identity is the purpose of the ekadasa-bhavas. The siddha-deha is not just a ‘form’ or ‘body’ - it is our complete ‘identity’, which is much more than just a body. Many devotees seem to miss that point when discussing this topic. A form or body is a vehicle of expression for one's internal condition. WE, the living jiva, are the core identity which gives life to any body - spiritual or material.
Without a specific relationship with Krsna in any one of His unlimited forms, our identity is somewhat generic, ie: we are constitutionally eternally parts of Krsna, like molecules of sunlight are parts of the sun, and we are His eternal servants, which is a non-specific identification. Actual transcendental service to Krsna only takes place in the context of one of His unlimited lilas, so without first establishing that context, our service is non-specific, or without a particular relational context. That relational context is what we (Gaudiya Vaisnavas) develop and manifest during raganuga-bhakti sadhana and bhajana, ie: our self-conception - abhimana.
That is what the siddha-deha and the ekadasa-bhavas are - the framework of our desired self-conception in Vraja lila. That identity is based on OUR desires - not someone else’s - not our guru(s) or anyone else. It is what WE desire from the core of our hearts and by the force of our unique individual will. The guru’s service is to guide each disciple according to all of that, as the guru detects it is manifesting in the heart of an individual. The guru ‘gives’ the correct understanding of the process and methods for this identity development and transformation, but he doesn’t give the actual identity - that comes from US and no one else. It is who WE aspire to be in the context of Vraja lila among the nitya-siddha associates. Speaking of course specifically about Gaudiya Vaisnavas following Lord Caitanya.
In Harināma-cintāmaṇi, Bhaktivinoda Ṭhākura writes in his commentary in Chapter 15:
When the spiritual master is ascertaining the aspirant’s pure personal inclinations, the aspirant should also help the spiritual master by speaking his mind about his own preferences. As long as he has not clearly established the disciple’s inclinations, the guru’s directions are not flawless.
The inclinations that have been shaped by one’s meritorious deeds, through both this and previous lives, are called ruci or taste. This particular inclination, however, is integral to the soul. Should a person not have a natural inclination for śṛṅgāra-rasa, (mādhurya-rasa) but for servitude or friendship, then he should be instructed accordingly; if not, there will be undesirable consequences. HNC, 15-73-74
The manifestation of our spiritual identity includes the development of our emotional nature in a loving mood specific to a particular type of relationship - bhavas, raga, prema, etc. That development is inspired and fostered by directly following a particular nitya-siddha Vraja-vasi whose raga and bhava are the ideal of what WE aspire for - not what someone else tells us to aspire for. This keeps us safe and free from unwanted speculation since we are following a known personal example and not manufacturing anything in our conditioned minds. And we don’t just follow them conceptually, rather, we also aspire to be one of their associates in their group in Vraja lila. So that means another very intense personal relationship in the lila, along with our relationship with Krsna and Radha for those in madhurya-rasa.
In his commentary in Ujjvala-nīlamaṇi, Viśvanātha Cakravartī explains more about the nature of the primary relationship with one’s chosen sakhī leader for those aspiring to enter madhurya-rasa:
It has previously been explained in Bhakti-rasāmṛta-sindhu that attaining the position of a gopī cannot take place without rāgānugā-bhakti. And without following after the nitya-siddha-gopīs, rāgānugā cannot be perfected. Rāgānugā means to follow after those gopīs who have rāga. Those three types who follow the nitya-siddhas attain perfection like the nitya-siddha gopīs but they exist eternally in a slightly lesser position than the nitya-siddha gopīs that they follow.
…According to the principles of rāgānugā-bhakti a person should follow a desired gopī while having affection for her not less than one’s affection for Kṛṣṇa. If one follows a gopī while having less affection for her than for Kṛṣṇa, it would not be much different from vaidhī-bhakti. Even vaidhī-bhakti cannot be perfected without following devotees. UN, 8.137 Commentary
Our desires for a particular type of relationship with Krsna in Vraja lila, which includes our desired identity and form, are awarded by Krsna when we attain the stage of bhava. Everything is not completely manifested at that time, but that is the beginning of our service on the transcendental platform (sadhya) and the end of our practice (sadhana).
Nārada explains to Gopa-kumāra in Bṛhad-bhāgavatāmṛta:
According to the way one worships, the Lord awards different results. One who thus reaches the goal he has pursued never feels discontent. BB, 2.4.189
Sanātana Gosvāmī’s commentary:
The Personality of Godhead knows everything there is to know. He is also the most merciful giver of charity. Why then doesn’t He give the same supreme happiness to all His devotees? It is because what He gives them depends on their expressed desires.
Then aren’t the devotees dissatisfied who receive happiness that is relatively less? No. When the Supreme Lord reciprocates the love of any of His pure devotees, the devotee is never left feeling incomplete, because everything the devotee wanted the Lord provides. [end of commentary]
