Uttamasloka Dasa and Hayasirsa Dasa
http://yugalkishoredas.com/articles/12-chances-to-get-siddha-deha-on-your-own
Srila Visvanatha Cakravartipada in Raga Vartma Candrika:
"When this greed has appeared in the heart, one becomes enlightened in different ways. Uddhava says in Śrīmad-bhāgavatam, 11.29.6:
“Kṛṣṇa reveals Himself through the ācārya or through the agency of the Supersoul.”
Thus, some devotees attain knowledge about the moods of Kṛṣṇa and His Vraja associates from the mouth of a guru, some from the mouth of a learned rāgānugā devotee, and some, whose hearts have been purified by the practice of devotional service, will have this knowledge directly revealed to them from within their hearts. They advance in great transcendental bliss, just as one sees a lusty man enjoying great pleasure when his desires are fulfilled."
Very good article by Yugal Kishore Das. This only shows that for both, those who receive Diksa Patra Chart AND for those who receive this information by inner guidance, FOR BOTH IS VERY DIFFICULT.
"After reciving the siddha deha, Gurudev explains to his disciples how to practice Yoga Pith-Seva and Ashta-Kala-Lila-Seva. Some confidential maps are given at that time.
It is a very long and difficult proces to memorize all the maps and the main books like Govinda Lilamrita, Krishna Bhavanamrita and Bhavana Sangraha. ONLY A FEW really are able to practice seriously and get to Ruchi or Asakti." (Yugal Kishore Das)
How many here that have received Diksa Patra Chart already succeeded ???
It is very difficult for both in a way or another. Nobody said it would be easy
We are completely dependent on Sri Guru.
LOL
At every step we are being guided by Sri Guru. Inner or outer.
And dont worry, I'm not Rtvik. Hahahaha !!!
We MUST have a living Spiritual Master.
But Sri Guru is not limited only by his/her physical presence.
http://flowingnectarstream.wordpress.com/2014/01/13/amazing-grace-kripa/
“By serving the Divine Couple day and night in our mentally conceived, guru-given manjari-form, we surely will attain the direct association and the direct service of the Divine Couple, since we already engage in the most direct service under the guidance of our Guru-Manjari, starting from mentally conceived up to spiritually experienced already partly in this body.
There is just nothing more “mercy-showering” like performingmanjari-bhava-sadhana under the shelter of a true sad-guru.
Yogamaya will then make all arrangements and we will appear in our REAL family in Varsana, even if we may not have developed these highest stages like sneha, mana, anuraga, etc…
This is real KRIPA, real mercy and grace. Our Guru-Manjari will always be with us and we will be always under her shelter. Therein we can find true perfection, even in the here and now.”
<Here, Srila Vishvanatha Cakravartipada is not talking about the siddha pranali process.
The subject matter of this verse deals with the knowledge about the feelings of Krishna & His associates and how we develop GREED to follow them.
Just saying...>
Yeah, just saying. It's your interpretation, not from Srila Ananta Das Babaji.
Sorry to say, but Srila Visvanatha Cakravarti Thakur is very clear.
"When the aforementioned sacred greed has appeared in the heart, one becomes enlightened in different ways..."
FIRST greed and then AFTER "one becomes enlightened in different ways"
1 - from the mouth of a guru
2 - from the mouth of a learned raganuga-devotee
3 - and some, whose hearts have been purified by the practice of devotional service, will have this knowledge directly revealed to them from within their hearts.
Srila Visvanatha Cakravartipada Ki Jaya !!!
Very clear !!!
Here you can find the RAGA VARTMA CANDRIKA by Srila Visvanatha Cakravartipada Thakura:
http://www.radha.name/node/1320
First Diffusion Verses 1,2,3,4,5,6,7,8
There he explains that GREED develop by knowing WHOM TO FOLLOW and HOW....and then in verse 9 "When the aforementioned sacred greed has appeared in the heart, one becomes enlightened in different ways..."
GREED appeared by hearing and then to mature this greed you........ continue hearing
1 - from the mouth of a guru
2 - from the mouth of a learned raganuga-devotee
3 - and some, whose hearts have been purified by the practice of devotional service, will have this knowledge directly revealed to them from within their hearts.
Yeah, you have Diksa Patra Chart. Have you reached Asakti or Bhava?
Nobody here is tasting the APPLE
Of course you can get Siddha Deha by inner guiadance before Asakti. What you get and realize in Asakti level is Svarupa Siddhi, the realization of Siddha Deha. And Vastu Siddhi when you born in Vraja.
Of course I follow the traditional lines. The line of Srila Visvanatha Cakravartipada Thakura as he explains in Sri Raga Vartma Candrika.
And of course, SUDDHA NAMA is the key for all of us. Until that...
Actually we are Sadhana Siddhas because Kripa will come only for those who have reached the first stages of Prema.
Still, the Guru will be with us there in the spirit world. We can not serve Krsna directly. Even on that perfect platform. We will be serving under the orders of Guru Manjari, Rupa Manjari and Lalita Sakhi (for those in Madhurya Rasa and in Manjari Bhava).
For example, my eternal service (Seva) may be to offer a garland to Sri Sri Radha Krsna. But I will do this only after receiving the blessing of Guru Manjari that will be there with me forever.
Lecture on Gurvastakam at Upsala University -- Stockholm, September 9, 1973:
"Prabhupāda: Nikuñja-yūno rati-keli-siddhyai yā yālibhir yuktir apekṣaṇīyā . So the ultimate goal of the spiritual master is that he wants to be transferred to the planet of Kṛṣṇa, where he wants to associate with the gopīs to help them to serve Kṛṣṇa. Some, some of them are, some of the devotees, spiritual master, they are thinking of becoming assistants to the gopīs, some of them are thinking to be assistants to the cowherds boy, some of them are thinking to be assistant to Mother Yaśodā or Nanda, and some of them are thinking to the servants of God. Or some of them are thinking how to become a flower, tree, a fruit tree or a calf or a cow in Vṛndāvana."
Thus, the Guru will be there, and we will be with him/her eternally serving Sri Sri Radha Krsna with his/her blessings.
Yogapitha Seva from Siddha Krsna Das Tatapada:
"Sri Sri Radha Madhava, the endless ocean of sweetness and
beauty, are ecstatically standing there, surrounded by Their eight sakhis. In the north is Lalita, in the north-east is Visakha, in the east Citra, in the south-east is Indurekha, in the south is Campakalata, in the southwest is Rangadevi, in the west is Tungavidya and in the northeast is Sudevi. In the outer corona are Ananga Manjari in the north, Kalavati in the northeast, Subhangada in the east, Hiranyangi in the southeast, Ratnalekha in the south, Sukhavati in the southwest, Kandarpa Manjari in the west and Phullakalika in the northwest. In the inner corona of petals (the Kesara or filament) Sri Rupa Manjari is in the north, Manjulali Manjari in the north-east, Rasa Manjari in the east, Rati Manjari in the south-east, Guna Manjari in the south, Vilasa Manjari in the south-west, Labanga Manjari in the west and Kasturi Manjari in the north-east. Then there are the four surrounding gatekeepers – at the northern gate stands Murali-devi, at the eastern gate Vrnda-devi, at the southern gate Vrndarika-devi and by the western gate Menaka-devi. Surrounding the outer petals of Ananga Manjari the manjari-guruvarga (one's succession of spiritual masters in their respective manjari svarupas) is standing and behind his own Sri Gurudevi the sadhaka manjari is standing. Then, on the order of his Gurudevi, the sadhaka manjari prepares two golden trays containing perfumes, Kesara-flowers, Tulasi-leaves, incense, a jewelled lamp, flower garlands and sandalwood pulp (just as was described in the Navadvipa Yogapitha).
She gives one tray to her Gurudevi and Sri Gurudevi gradually offers Tulasi-leaves, sandalwoodpulp, flowers and flower garlands in puja to the Yugala Kisora and Their sakhis and manjaris, after which she offers arati with incense and a lamp. After Gurudevi has done this she gradually worships her succession of guru-manjaris and hands the prasadi tray back to the sadhaka manjari. With this prasada of the Yugala Kisora the sadhaka manjari offers worship to her guru-manjari. First she offers prasadi Tulasi-leaves and flowers to the hands or the head of Sri Gurudevi, applies sandalwood pulp to her forehead and hangs a flower garland around her neck, and then she offers her arati. After this she washes her (prasadi) hands and ecstatically enters into the trowel of the Yogapitha-lotus, taking permission from her guru-manjari and her succession of guru-manjaris. First of all she offers eight Tulasi manjaris to the lotus feet of Sri Krsna (in the same manner as is offered to Mahaprabhu in the Navadvipa-Yogapitha above. After offering each pair of Tulasi-leaves she wipes her hands with a wet cloth) and flowers. She applies sandalwoodpulp to His forehead and hangs a garland of flowers around His neck. In this way she also worships Sri Radharani's lotusfeet and offers the remnants of Krsna's Tulasi leaves
and flowers to Her hands or head......"
Yogapitha Seva from Sripada Dhyanacandra Gosvami:
"In this way, the sadhaka shall meditate on Sri Sri Radha Krsna situated upon a lotus. After that, in his siddha-deha, he shall by the order of his guru-varga offer puja to the Divine Couple as They stand on that lotus."
The Sri Gaura-govindarcana-smarana-paddhati by Sripada Gopalaguru Gosvami, the Sri Gaura-govindarcana-smarana-paddhati by Sripada Dhyanacandra Gosvami, and the Sri Gaura-govindarcana-paddhati by Sripada Siddha Krsna Das Baba are collectively known as paddhati-traya, and are the bhajana-paddhatis of the Sri Caitanya Vaisnava Sampradya.
I think there is also the possibility, if Guru have a different group and Rasa, to consign the disciple to another Guru with same group and Rasa.
However we found that in the three Paddhatis of Gopalguru, Dhyanacandra and Krsna Das Tatapada. Why has the three mentioned service to Guru Manjari ?
Well, Gopalguru was commissioned by Lord Caitanya to write this Paddhati.
These Paddhatis do not prescribe worship all Gurus. Only Manjari Guru and then Sri Sri Radha Krsna.
Śrīla Narottama Dās Ṭhākur sings in Prārthanā (30):
kanaka kaṭorā pūri, sugandhi candana būri,
doṅhākāra śrī-aṅge ḍhālibo
guru-rūpā-sakhī vāme, tribhaṅga bhaṅgima ṭhāme,
cāmarera bātāsa koribo
“With fragrant sandal paste filling a golden jug, I anoint their beautiful limbs. Standing on the left side of my guru-rūpā-sakhī (my Guru in his sakhī-form) before Kṛṣṇa with His three-fold bending form, I fan with a cāmara-whisk.”
"Vijaya: Please tell me what those various responsibilities were, and to whom Sriman Mahaprabhu entrusted them.
Gosvami: Sriman Mahaprabhu entrusted Sri Svarupa Damodara with the responsibility of teaching the process of seva endowed with transcendental rasa (rasamayi upasana). To fulfill Sriman Mahaprabhu's order, Sri Svarupa Damodara presented his treatise in two parts. One part is called the internal path (antah-pantha) of rasamayi upasana, while the second part is called the external path (bahih-pantha) of rasamayi upasana. Sri Svarupa Damodara offered this antah-pantha around the neck of Srila Dasa Gosvami, and it is illustrated and well-preserved in Dasa Gosvami's writings. He taught the bahih-pantha to Sri Vakresvara Gosvami, and this is the distinguished treasure of our line right up to the present day. I gave this treasured process to Sriman Dhyanacandra, and he has written a paddhati (a systematic, step-by-step method of practice) based upon it, which you have already obtained." (JD 39 - Srila Bhaktivinoda)
We can say that KDT is a "minor" Acarya. But Gopalaguru is not. Gopalguru is one of the Purva Acaryas.
As well as 6 Goswamis received responsibilities from Sri Caitanya, other devotees were also given responsibilities. All are important. Not only 6 Goswamis.
We found in the sixth chapter of Prema-vilasa, as Sri Gopala Bhatta Gosvami (one of the 6 Goswamis) bestows diksha-mantra to Srinivasa Acarya
radha-krishna-mantra kahe kara-yuge dhari |
kama-bija sunaila anguli anusari ||
ei saba mantra tumi karibe smarana |
yei kale tad-asraye karibe manana ||
guna-manjarikasraye mani-manjarika tumi |
tomara yuthera vivarana kahi saba ami ||
upa guna rati rasa manjulamanjula |
ei saba sange sangi ei anukula ||
seva ragatmika raga bhajanera mata |
sri-rupa gosanira vakya achaye sammata ||
seva nama sadhakera yata bada artti |
taha siddha haile haya esa saba prapti ||
sadhana karaye deha sadhaka nama haya |
sakhira asraya siddhi janiha niscaya ||
"Bhatta Gosvami spoke the Radha-Krishna mantra, holding Srinivasa’s two hands, and explained the counting of kama-bija with fingers. “You should meditate on all these mantras; at that time, contemplate on taking shelter of them. You are Mani-manjari under the shelter of Guna-manjari. I shall tell you all about your yutha (group of sakhis). Rupa, Guna, Rati, Rasa and the charming Manjula – your welfare is in being their companion. In raga- bhajana, seva is like that of the ragatmikas; this is the conclusion in Sri Rupa Gosvami’s words. As great as the sadhaka’s desire for seva and Name is, accordingly siddhi will arrive and all of this be attained. As the sadhaka chants the Names and engages in sadhana in this body, siddhi at the shelter of the sakhis is a certainty.”
Note: Both Srila Prabhupada and Srila Bhaktisiddhanta Sarasvati Thakura have accepted Prema-vilasa as a bonafide scripture in their commentaries to Sri Caitanya-caritamrita Adi-lila 13.60 purport.
Furthermore, we know that a devotee has only one diksa guru but can have many siksa gurus.
In the case of diksa guru has left this world, and if the devotee considers necessary, may seek the guidance of a siksa guru.
For most this is essential. They do not get there for themselves
But even if for different circumstances a devotee whose diksa guru has left this world and can not be guided by a siksa guru, always will consider that the internal guide that he/she receives, it is actually the guide of his/her diksa guru.
Or if he/she accepts a siksa guru always will consider that this siksa guru represents the diksa guru.
The relationship with the guru (diksa/siksa) is eternal.
Bhajana Rahasya by Srila Bhaktivinoda Thakura - Chapter 8 Astama Yama Sadhana:
(3)
na dharmam nadharmam sruti-gana-niruktam kila kuru
vraje radha-krsna-pracura-paricaryam iha tanu
saci-sunum nandisvara-pati-sutatve guru-varam
mukunda-presthatve smara paramajasram nanu manah
"O my dear mind, please do not perform the religious activities prescribed in the Vedas or the sinful activities prohibited in the scriptures. Just stay in Vraja-dhama, which is manifest on this material plane, and fully engage in the service of the Divine Couple, Sri Sri Radha Krsna. Always remember Sri Gaurahari, the son of Mother Saci, is nondifferent from Sri Krsna, the son of Maharaja Nanda. And always remember that Sri Gurudeva is the dearmost associate of Mukunda. These feelings are your transcendental wealth."
Excerpt from a lecture delivered by:
Sri Srimad Bhaktisiddhanta Sarasvati Thakura Prabhupada
in the Sarasvata Assembly Hall, Sri Caitanya Matha, Mayapura
Saturday, 9.00 pm, on the 28th day of the month of Magha (January) 1931:
"Serving the lotus feet of Srila Gurudeva is our foremost necessity. In this world, we even need a guru to perform karma (material activities), to acquire jnana (knowledge) or to fulfill any anyabhilasa (desires not connected to serving Krsna). The guidance of such worldly gurus engenders insignificant results, which are the antithesis of the results bestowed by the lotus feet of a bona fide guru. Srila Gurudeva is the source of our genuine welfare. The very moment we become bereft of his mercy, diverse worldly desires manifest in our hearts. And if the vartma-pradarsaka guru, who is the first to tell us about spiritual life, does not tell us how we should take shelter of the lot us feet of Srila Gurudeva, we may end up losing the gem in hand.Nama-bhajana (chanting Krsna's names) is the sole method of performing bhajana, and it is the only method Srila Gurudeva confers upon us. Consequently, our responsibility is to worship his lotus feet at the beginning of each year, that is, every guru-puja. Srila Rupa Gosvami says:
guru-padasrayas tasmat
krsna-diksadi-siksanam
visrambhena guroh seva
sadhu-vartmanuvartanam
[The first four limbs of sadhana-bhakti are: to accept the shelter of the lotus feet of a bona fide guru, to take diksa and receive instructions on service to Krsna from him, to serve him with intimacy and affection and to follow the path of the sadhus, under his guidance."
(Bhakti-rasamrta-sindhu 1.2.74-75)]
In a realm that is concealed and mystifying, it is impossible to proceed by depending on one's own multitude of competencies. Just as it is impossible to foresee the future or making plans for the future on the strength of one's own ability, similarly, mundane conceptions cannot help one penetrate or attain the supra-mundane realm. My senses have experience something of the time that has already passed, and therefore I have knowledge of it, but I remain ignorant about the future. In the same way, our current senses are incapable of informing us about that realm that is complete and inconceivable. Our eyes can only see a few miles into the distance, and our ears can only hear words spoken nearby.If we depend on our own competence to proceed in such a realm, we will never reach the far end, the Ultimate Reality. Such an attempt is likened to Ravana's efforts to build a stairway to heaven. Construction may begin, but it will eventually crumble to the ground. It cannot exist in a void where no support is present. Similarly we desire to ascend to that unknown realm, and we try to do so on the strength of our own competence, but we always fail. Furthermore, if we consider an ordinary mortal who is laghu(spiritually impotent and not at all grave) to be guru (weighty with potency), we face failure.
We will have to recognize who is guru and who is laghu. A guru is engaged in service to that Complete Entity whom all real gurus honour as their sole object of worship. This does not refer to a guru (teacher) of sitar or physical exercises. Such a guru cannot save one from the clutches of death.
gurur na sa syat sva-jano na sa syat
pita na sa syaj janani na sa syat
daivam na tat syan na patis ca sa syan
na mocayed yah samupeta-mrtyum
["That guru is not a guru, that father is not a father, that mother is not a mother, that demigod is not a demigod and that relative is not a relative who cannot protect us from the clutches of death, cannot bestow eternal life upon us and cannot protect us from ignorance, because of which we are deeply engrossed in this material world."
(Srimad-Bhagavatam 5.5.18)]
Ignorance is the sole reason a person falls into the clutches of death; a person with knowledge does not. All the education in the world is immediately dispensable for one who becomes mad or paralysed or who meets with death. Unless we are searching for the ultimate truth, we tend to become unconscious, or devoid of real consciousness.When we are impelled to enjoy our senses, like the tongue, hands, legs, arms and genitals, we are enchanted and then deceived.
It is therefore imperative upon us to remember Srila Gurupadapadma at the beginning of each year, each month, each day and at every moment, for he can protect us from all such deception."
Arrival Lecture -- San Francisco, July 15, 1975
"guru cannot be two. Mind that. The person may be different, but the message is the same. Therefore guru is one."
Q. When one accepts a spiritual master, it is said that the relationship is eternal. However, if one is not able to go back to Godhead in one lifetime, then how can he accept another guru in the next life? Or does the same guru have to come back to fulfill his duty?
The concept of 'guru-tattva' is inconceivable and most difficult to understand. In principle, as Srila Prabhupada explains in his famous Vyasa-puja address, the Guru is one; guru cannot be two. (Cf. Science of Self Realization pp. 70-71) The Original spiritual master is Lord Balarama or Lord Nityananda and He appears in infinite forms to instruct us. This of course does not de-personalize or minimize the value of the empowered devotee of the Lord who plays the part of a spiritual master. This fundamental spiritual principle is difficult to understand with mundane logic, but with this understanding we can simply accept that one's relationship with his spiritual master is eternal. (Romapada Swami)
In a letter to Kuñja Bihārī Prabhu, Śrīla Sarasvatī
Ṭhākura wrote of his internal feelings and position on the spiritual plane and also intimated that Kunja Bihari Prabhu's Siddha Svarupa was Vimala Manjari. Kunja Bihari Prabhu was a very beloved disciple of Srila Bhaktisiddhanta:
"Śrī Vṛṣabhānu-nandinī addresses Her young maidservant as Nayana-maṇi Mañjarī and wants her always by Her side. But sometimes she cannot be with Her. Vimalā Mañjarī, who is ever connected with Nayana-maṇi Mañjarī, being deprived of the association of Śrī Rādhā, leaves on the pretense of severing ties with Nayana-maṇi Mañjarī. Yet it is the very nature of Vimalā Mañjarī to ensure that Nayana-maṇi Mañjarī perpetually engages in service to Śrī Vārṣabhānavī-devī."
Here is a example in the Sarasvata line of a eternal relantionship between Guru/Disciple.
It also shows that one's relationship with Radha and Krsna can be direct without having 14 people in the chain in between you and Them. Here's a nice statement from VCT:
In Ujjvala-nīlamaṇi it is said that, “those who are especially attracted to the mood of the vraja-vāsīs and thus, perform rāgānugā-bhakti, will attain that abundance of eagerness that is needed for performing rāgānugā-bhajana and will take birth in Vraja in groups of one, two or three at the same time.” Here the word anurāgaugha means “that eagerness that makes one qualified for doing rāgānugā-bhajana”. RVC,
Three at the same time...it's good.
Actually, after the sacred greed (Lobha) has appeared in the heart, one becomes enlightened in different ways. We can get information about Siddha Deha from Guru (1), from a Raganuga devotee (2), and some, whose hearts have been purified by the practice of devotional service (Diksa mantras), will have this knowledge directly revealed to them from within their hearts (3). VCT's Raga Vartma Candrika,
All that, before Suddha Nama Ruci.
Obviously it is essential to receive the Diksa Mantras from Guru.
BUT only in the level of RUCI we'll really chant Suddha Nama. Only in the final stages of the RUCI level and the beggining of ASAKTI we will realize Siddha Deha and reach Svarupa Siddhi.
The process of self realization in Kali Yuga is Nama Sankirtana. This is the process. This is our aim. To get SIDDHA NAMA.
But wich Nama? SUDDHA NAMA focused in a specific relantioship (Rasa).
Siddha Nama and Svarupa Siddhi come together
Note: SUDDHA Nama and SIDDHA Nama.
Suddha=pure
Siddha=perfect
