The concept of siddha pranali in the Gaudiya Vaishnava tradition

15 Pages·2015·0.48 MB·English

by  Thorsten Lux

The concept of siddha pranali in the Gaudiya Vaishnava tradition

A siddha-pranali consists of the guru-pranali, a channel of gurus, in their siddha-forms (manjari-svarupas).
One’s own guru, his guru, and the subsequent gurus traced back to the associates of Sri Chaitanya
Mahaprabhu form the guru-pranali, or guru-parampara.
In due course of time, a guru in the Gaudiya Vaishnava sampradaya reveals the details of his own siddha-
form, of the siddha-forms of the preceding gurus, and of the siddha-form of the sadhaka to the qualified
practitioner.
This is popularly called the giving of siddha-pranali, as the initiate becomes the last link in a channel of
manjaris preserved over the generations from a guru to a disciple.
sādhaker jokhon rāganugā mārga lobha hoy,
tokhon sad-gurur nikaṭa prārthanā korile tini sādhaker
ruci parīkṣā koriyā tāhār bhajan nirṇoyer
saṅge saṅge siddha-deher paricaya koriyā diben
When the sadhaka’s lobha for raganuga bhakti is awakened, he approaches his gurudeva with great
humility and ask for instruction.
If he does so, the bonafide guru first examines the disciple’s taste and then, along with devising the
appropriate bhajan introduces him to his own siddha identity.
(Śrī Caitanya-śikṣāmṛta, Part 6, chapter 5)
The legitimacy of this practice is sometimes brought into question. This concise document is compiled to
shed light on its doctrinal basis.
The concept of an eternal spiritual body, a siddha-rupa, in the realm of Gaudiya-theology makes its
famous appearance in Sri Rupa Gosvami’s Bhakti-rasamrita-sindhu, in a section, where the practice of
raganuga-bhakti-sadhana is explained.
sevā sādhaka-rūpeṇa siddha-rūpeṇa cātra hi |
tad-bhāva-lipsunā kāryā vraja-lokānusārataḥ ||1.2.295||
Translation: Following after the inhabitants of Vraja, one should perform service in one’s physical
body and in one’s siddha body, with a desire for a particular bhāva.
In the famous Caitanya Caritamnrita, we can read about this siddha deha too:
Sriman Mahaprabhu taught Sanatana Goswami: mane nija siddha‑deha kariyā bhāvana - “Use the mind
for contemplating your siddha deha.”
(CC 2.22.157)
The Lord similarly instructed Ramananda Raya: siddha dehe cinti kore tāhāi sevana – “Visualize your
siddha deha and mentally serve in that form.”
(CC 2.8.228)
This quest for a siddha-identity in the land of Vraja is at the core of raganuga-sadhana. The concepts of
raganuga and ragatmika have been thoroughly discussed elsewhere; there is therefore no need to delve
further into that.
In essence, the sadhaka is to one day become akin to the associates of Sri Radha and Krishna, the
ragatmika-jana.
Given that the sadhaka is yet to attain siddhi and subsequently a parshada-deha (body of an associate) in
Vraja, one may be perplexed over whether it is possible to contemplate on a siddha-deha prior to the
attainment of siddhi.
The commentators on the aforementioned verse from the Bhakti-rasamrita-sindhu (1.2.295) all state with a
single voice:
siddha-rūpeṇa antaś-cintitābhīṣṭa-tat-sevopayogi-dehena (in both the tikas of Srila Jiva Goswami and
Srila Vishvanatha Cakravartipad Thakur)
“In the siddha-form means in an internally conceived, desired body suitable for His service.”
siddha-rupena manas-cintita-svabhishta-tat-sevopayogi-dehena
(tika by Sri Mukunda Goswami)
“In the siddha-form means in a mentally conceived, desired body suitable for His service.”
Hence, at the time of sadhana,one is to contemplate on a suitable, desired siddha-deha in his mind.
However, how is one to acquire information of that which is beyond his sense perception and intellectual
abilities?
The traditional method should satisfy an audience of practicing Vaishnavas:
tasmād guruṁ prapadyeta
jijṣāsuḥ śreya uttamam
(SB 11.3.21)
Therefore, any person who seriously desires real happiness must seek a bona fide spiritual master and take
shelter of him by initiation.
As Sripad Jiva Goswami has explained:
kecid ashtadasakshara-dhyanam go-dohana-samaya-vamsi-vadya-samakrishta-tat- tat-sarvamayatvena
bhavayanti |
yatha caike tadrisam upasanam sakshad vraja- jana-viseshayaiva mahyam sri-guru-caranair mad-abhishta-
visesha-siddhy-artham upadishtam bhavayami ||
(Bhakti-sandarbha 312)
“Some, while remembering the eighteen-syllable mantra, meditate on the pastimes of tending cows and
playing flute, becoming attracted and absorbed in them. In such upasana (worship),
in order to attain my specifically desired perfection, I should meditate on that very form of a resident of
Vraja my revered guru has instructed me in.”
This manner of atma-dhyana (self-meditation) is further mentioned by Srila Narottama das Thakura
Mahasaya in his Prema-bhakti-candrika:
sakhinam sangini-rupam atmanam vasanamayim |
ajna-seva-param tat-tad-rupalankara-bhushitam || PBC 58
“One should meditate on oneself in a form that is a female associate of the sakhis, engaged in services
on their command, decorated by Her ornaments.”
Sri Visvanatha Cakravartipada comments in his tika as follows:
sakhinam sri-lalita-sri-rupa-manjary-adinam sangini-rupam atmanam dhyayed iti seshah |
kimbhutam? ajna-seva-param ajnaya tasam anumatya seva-param sri-riadha-madhavayor iti seshah |
punah kimbhutam? tat-tad-rupalankara- bhushitam suprasiddha-sri-krishna-manohara-rupena sri-
radhika- nirmalyalankarena bhushitam nirmalya-malya-vasana-bharanas tu dasya ity ukteh |
punah kimbhutam? vasanamayim cintamayim ikshate cintamayam etam isvaram ity adivat || 58
“Sakhinam - One should think of himself as a female associate of sakhis such as Sri Lalita, Sri Rupa
Manjari and others. In which way? Ajna-sevaparam - Serving Sri Radha-Madhava with their consent
and according to their orders. And again, in which way? Tat-tad rupalankara bhushitam - Decorated
with an exquisite form captivating the mind of Sri Krishna and the left-over ornaments of Sri Radhika;
in service, ornamented with the left-over flower garlands. Thus it is said. And again, in which way?
Vasanamayim - Seeing oneself in contemplation in this capacity; and so forth.”
It is evident that although the associates of Sri Radha-Madhava certainly are the greatest inspiration for
our desired service, we are not to contemplate on ourselves as being non-different from them. Rather, we
are to envision ourselves as one among them, serving in their footsteps and under their command and
anugatya.
The process of the revealing of the siddha deha (the information thereof) is not mentioned in the writings
of the Six Goswamis.
This has several reasons. First of all, this process is a very personal and intimate one and not meant for
public consumption. It is a matter between Gurudeva and disciple.
Secondly, as it was often the case after Sriman Mahaprabhu left the world, certain tasks were given to
certain people.
But most certainly the Goswamis of Vrindavana were well aware of this process.
A practical example of an introduction to a manjari-svarupa is found in the sixth chapter of Prema-vilasa,
as Sri Gopala Bhatta Gosvami bestows thediksha-mantras to Srinivasa Acarya.
Pada-yuga dhori kore ātma samarpaṇa
Ātmasāt kori gosāi kohilo vacana
Dui hasta dhauta puna koro āro bāra
Joḍa haste koro dhyāna vrajendrakumāra
Tāra vāme śrī rādhikā ati manohara
Lalitā manjarī ādi śobhita sundara
Pūjā korāilo sab pṛthak koriyā
Tulasī manjarī mālya candanādi diyā
Yūthe milāilo sab haste haste kori
Śrīnivāsa korāilo sobāra anucarī“
“Holding the feet of Gosvāmī, Śrīnivāsa surrendered himself to the feet of his guru. Gopālbhaṭṭa Gosvāmī
then ordered him, "Wash your hands again and start the meditation of Śrī Vrajendra-kumāra with folded
hands. Think of the extremely attractive Śrī Rādhikā on His left side, surrounded by Lalitā, the Mañjarīs
and others." He helped Srinivasa to do the pūjā of all of them individually with Tulsī mañjarīs, garlands,
sandal paste and other ingredients. Thus he made Śrīnivāsa the maidservant of them all.”
Śrī rādhā-ramaṇa pūjā koro punarbāra
Sab manoratha siddhi caraṇe yāhāra
Sugandhi candana dilo hṛdaya upora
Tulasī manjarī caraṇe dilo bahutara
Dakṣiṇa hasta mastake dhori kohe harināma
Tabe rādhā-kṛṣṇa panca nāmera vidhāna
Rādhā-kṛṣṇa mantra kohe kare-yuge dhori
Kāma bīja śunāilo anguli anusāri
Ei sab mantra tumi koribe smaraṇa
Yei kāle tad āśraye koribe manana
Guṇa manjarikāśraye maṇi manjarikā tumi
Tomāra yūthera vivaraṇa kohi sab āmi
rūpa guṇa rati rasa manjulāmanjula
Ei sab sange sangī ei anukūla
“He ordered Śrīnivāsa, "Worship Śrī Rādhā Ramaṇa again – at His lotus-feet lies the fulfillment of all
your desires." Śrīnivāsa applied fragrant sandal paste on Rādhā-ramaṇa’s chest and many Tulsī-mañjarīs
on His lotus feet. Placing his right hand on his head, he chanted Harināma, after which he got the five
names of Rādhā-Kṛṣṇa. He spoke the mantra with Rādhā and Kṛṣṇa-nāma while holding Śrīnivāsa’s
hands. Śrīla Gopāl Bhaṭṭa Gosvāmī then told him the Kāma-bīja and how to count it on the fingers. He
said: "Remember all these mantras whenever you surrender to Them by meditating on Them.You are
Maṇi Mañjarī in the group of mañjarīs under Śrī Guṇa mañjarī (Gopāl Bhaṭṭa Goswāmī himself). I will
tell you everything about her party. It is favorable to accompany Rūpa-, Guṇa-, Rati- and Mañjulāli
Mañjarī."
It is a fact that in the book "Prema Vilasa" we find some problems with the chronological order of certain
events or the dates fixating them, but in terms of SIDDHANTA, Gaudiya philosophy, it is completely
authentic
and this fact is accepted widely among most of the Gaudiya Vaishnavas. The book is written by
Nityananda das, a direct disciple of Sriman Nityananda´s wife, Jahnava Ma.
He personally witnessed many historical events at that time.
His detailed "report" on the famous festival of Kheturi is very famous, for example.
In this marvelous book we find another wonderful example where one of the Goswamis reveals the siddha
deha to a sadhaka.
In chapter 12 we learn about the story of Shyamananda. Shyamananda was initiated by his Gurudeva
Hriday Caitanya.
We can read:
"One day, Hriday Caitanya asked Shyamananda to take a bath in the Ganges...Then Hriday Caitanya
initiated Shyamananda into the chanting of the Krishna-mantra (also known as "Gopal-mantra"), and
instructed him to chant it hundred times daily. He also instructed him to meditate on Krishna while
chanting this mantra."
His new name was then Dukhi Krishna das.
Now, Hriday Caitanya´s gurudeva was Sri Gauridas Pandit, who in Vraja-lila is Krishna´s friend Subal.
Dukhi Krishna das spent years in the service to his beloved Gurudeva. One day, he felt the strong desire to
go to Vrindavana. So he approached his Gurudeva and received the permission from Hriday Caitanya to
go to Vrindavana. He told him: "May the abode of Vrindavana bestow mercy very soon upon you."

In Vrindavana, Dukhi Krishna das met Srila Jiva Goswami and was utterly impressed with him.
Sri Jiva Goswami placed his hands on Dukhi Krishna das´s head and allowed him to study the shastras
under his personal tutelage. While teaching him BHAKTI RASAMRITA SINDHU and UJJVALA
NILAMANI from Srila Rupa Goswami,
Srila Jiva Goswami turned Dukhi Krishna das into an expert.
"One day, Dukhi Krishna das asked Jiva Goswami about the process of devotional service and how to
cultivate it. Sri Jiva Goswami then described the five kinds of RASAS or relationships and he elaborately
explained the madhurya-RASA. When Dukhi Krishna das heard descriptions of the madhurya-RASA, his
heart filled with a deep longing. He humbly said:
‘I wish to know more about Srila Rupa Goswami´s instructions. After studying his books, I wish to
practice his teachings. By your association and by the association of these books, I have developed a taste
for serving Sri Sri Radha Krishna. You are so merciful! You have accepted this fallen soul as your
servant. Whatever I have learnt has only been by your mercy.’ "
"Srila Jiva Goswami became compassionate towards Dukhi Krishna and some days later he initiated him
into the six-syllable Radhika-mantra. He also told him five names of Krishna and five names of Radhika,
and taught him how to chant these mantras daily. He also taught him how to chant the Kama-gayatri, and
how to meditate on Radha and Krishna´s pastimes while chanting. Sri Jiva Goswami revealed to him his
spiritual form, qualities and service.
This is how Dukhi Krishna das, who is still known and famous as Shyamananda das, was especially
favored by Srila Jiva Goswami."
Lile mentioned already before, some tasks in spreading the glories of Gaudiya Vaishnava siddhanta were
given to certain individuals.
Sriman Mahaprabhu entrusted the responsibility for promoting the details of these instructions to Sri
Gopal Guru Goswami who, as the foremost disciple of Vakreshwar Pandit, became intimately connected
with the Lord during his last eighteen years at Puri.
Due to his close relationship with Svarupa Damodar also, Gopal Guru Goswami gained an exceptional
insight into Sriman Mahaprabhu’s internal movements.
This pleased the Lord so much that he selected him to be the first acharya of the Gambhira after his
departure.
The Lord also instructed him to write a paddhati on siddha pranali and lila smaran, and awarded him the
title of guru.
Later, Sri Gopal Guru’s disciple Sri Dhyanachandra Goswami was also ordered to compile a second
paddhati which has received equal acclaim.
Still later, following these two arcana-paddhatis, Sri Siddha Krishna Das compiled his Sādhanāmṛta-
candrikā, which combines upāsaka-pariṣkṛti, lila smaran, archan, dhyana and the duties of a sadhaka all in
one book.
These three paddhatis have been recognized as the foundation of archanam and smaranam in the Gaudiya
Sampradaya, and are commonly referred to as Paddhati-traya.
It is to draw attention to the authority of Sri Gopal Guru and Dhyanachandra Goswami that Srila
Bhaktivinoda Thakur includes them in his Jaiva-dharma.
In the narrative story Gopal Guru is given the important role of Sri Guru Goswami who awards siddha
pranali to his qualified disciple Vijaya Kumar.
Thakur Bhaktivinoda thus supports Gopal Guru Goswami, the authenticity of Siddha pranali, and its
important function as well.
So, the first time the process of siddha pranali is mentioned anywhere in the canon of Gaudiya Vaishnava
literature is in the famous paddhati of Srila Dhyanachandra Goswami, called Śrī Gaura-Govindārcana-
Smaraṇa-Paddhatiḥ.
In there, Sripad Dhyanacandra Goswami offers an alternative reading of the verse we discussed from
Prema Bhakti Chandrika (58):
sakhīnāṁ saṅginī-rūpām ātmānaṁ bhāvanā-mayīm |
ājñā-sevā-parākāṣṭhā-kṛpālaṅkāra-bhūṣitām |
tataś ca mañjarī-rūpān gurvādīn api saṁsmaret |
(110)
“Being decorated with the ornaments of (1) her personal order (concerning her sevā), (2) her cherished
desire for sevā, and (3) the mercy of the sakhīs, and deeply absorbed in the conception of herself as a
companion (saṅginī) of the sakhīs, she shall meditate on her guru-varga in their mañjarī forms.”
The verse is cited as the last one in a series of verses elaborating on the specific ways in which one should
meditate upon one’s identity, preceding a description of ashtakaliya-seva (eight-fold daily services) in the
lila-rajya (kingdom of pastimes).
Such meditation is also known as bhuta-suddhi, or the purification of one’s being, engaged in prior to
worship. There are varieties of bhuta-suddhi described for different methods of upasana; in siddha-rupa-
seva, the concept of bhuta-suddhi consists of identification with a parshada-deha.
As explained by Sripad Jiva Gosvami:
tatra bhuta-suddhir nijabhilashita-bhagavat-sevopayika-tat-parshada-deha- bhavana-paryantaiva tat-
sevaika-purusharthibhih karya nijanukulyat |
evam yatra yatratmano nijabhishta-devata-rupatvena cintanam vidhiyate tatra tatraiva parshadatve
grahanam bhavyam ||
(Bhakti-sandarbha 286)
“Thereupon one purifies his existence by contemplating on his own desired bhagavat-seva (service to the
Lord) and a parshada-deha (associate-form) suitable for such service; thus one engages in the desired
service for his own auspiciousness. Thus, wherever one is, he should engage in meditating on the form of
his own desired devata and in the future attain the status of an associate of his.”
As mentioned by Sripad Dhyanacandra, this contemplation also involves meditation on one’s siddha-
pranali, or the chain of one’s gurus in their siddha-forms. One may not directly jump into the presence of
Yugala-kisora; it is imperative to approach them through one’s revered gurus, both in this world and in the
siddha-realm.
atha yugala-mantroddhāro yathā sanat-kumāra-saṁhitāyām–
gopījana-vallabheti caraṇān iti ca kramāt |
śaraṇaṁ ca prapadye ca tata etat pada-dvayam
(DhPad 344)
“Concerning that dhyāna, before anything else, the sādhaka should perform smaraṇa of the mañjarī forms
of his guru-praṇālī, beginning with his guru, then parama-guru, etc.
Then he shall meditate on Śrī Rādhikā, and after that Śrī Nandanandana.”
The descriptions of oneself, one’s gurus and the other manjaris are all learned from the guru. Whenever in
doubt, the sadhaka ought not to venture into the realm of creative imagination, but rather consult a person
acquainted with the realm of the lila.
manjaryo bahusah rupa-guna-sila-vayo ‘nvitah ||
nama-rupadi tat sarvam guru-dattam ca bhavayet |
tatra tatra sthita nityam bhajet sri-radhika-hari |
|bhavayan sadhako nityam sthitva krishna-priya-grihe |
tad ajna-palako bhutva kaleshv ashtasu sevate ||
(DhPad 107-109)
“One should meditate on the various forms, qualities, natures, blooming youth and so forth of the
manjaris, as described by the guru. One should always stay with them, worshiping Sri Radhika and Hari.
The practitioner shall stay in the home of Sri Radha, the beloved of Krishna, following their orders and
rendering service throughout the eight phases of the day.”
As one learns of the characteristics of the manjaris from one’s guru, so one learns of one’s own manjari-
svarupa from one’s guru. Indeed, the information we receive about our manjari-svarupa is born of the
guru’s grace!
sarva-lakshana-sampanna bhava-havadi-bhushita |
guru-prasada-janani guru-rupa-priyanuga ||
(DhP 87)
“She has all pleasant characteristics and is adorned with feminine gestures that excite feelings of love. She
is born from the mercy of her guru, and she always follows her guru-rūpā-sakhī.
She remains in Śrī Rādhā’s own party (yūtha) in the company of Lalitā’s group (gaṇa).”
The concept of guru-rupa-sakhi, or Sri Guru in the form of a sakhi, is commonly featured in the songs and
prayers of our acaryas. For example, in the Prarthana of Srila Thakura Mahasaya:
kanaka katora puri, sugandhi candana buri, donhakara sri-ange dhaliba |
guru-rupa-sakhi vame, tribhanga bhangima thame, camarera batasa kariba ||
(Prarthana 30)
“With fragrant candana filling a golden jug, I anoint their beautiful limbs. Standing on the left side of
guru-rupa-sakhi before the one with a three-fold bending form, I fan with a camara.”
Thus, staying under the guidance of the guru both in this world and in the siddha-realm, one engages in
raganuga-sadhana.
Though the moods and aspects of the manjaris are certainly infinite, they are customarily categorized
under eleven headings, collectively known as the ekadasa-bhava.
Sripad Dhyanacandra enumerates them in his Paddhati as follows:
asyaiva siddha-dehasya sādhanāni yathā-kramam |
ekādaśa-prasiddhāni lakṣyante ’timanoharam || 92 ||
nāma rūpaṁ vayo veśaḥ sambandho yūtha eva ca |
ājñā sevā parākāṣṭhā pālya-dāsī nivāsakaḥ || 93 ||
The eleven aspects of this siddha-deha are well known. They are as follows: name (nāma), complexion (or
form, rūpa), age (vayas), dress (veśa), relationship (sambandha), group (yūtha), order (ājñā), service
(sevā), divine cherished ambition (parākāṣṭhā), maintainer (pālyadāsī) and residence (nivāsa).
eteṣāṁ viśeṣa-lakṣaṇāny ucyante–
śrī-rūpa-mañjarītyādi-nāmākhyānānurūpataḥ |
cintanīyaṁ yathā-yogyaṁ svanāma vraja-subhruvām || 94 ||
The particular characteristics of all these are now described, beginning with the name.
Nāma–Her name shall be one similar to that of Śrī Rūpa Mañjarī and the other vraja-gopīs.
rūpaṁ yūtheśvarī-rūpaṁ bhāvanīyaṁ prayatnataḥ |
trailokya-mohanaṁ kāmod-dīpanaṁ gopikā-pateḥ || 95 ||
Rūpa–
Her complexion (or form) is like that of Śrī Rādhā, who excites kāma in Śrī Kṛṣṇa and enchants the three
worlds. This meditation should be done with diligence.
vayo nānā-vidhaṁ tatra yat tu tridaśa-vatsaram |
mādhuryādbhuta-kaiśoraṁ vikhyātaṁ vraja-subhruvām || 96 ||
Vayas–
The beautiful vraja-gopīs are of various ages, but the thirteenth year is an especially sweet time of youth,
so that is the age to be contemplated.
veśo nīla-paṭādyaiś ca vicitrālaṅkṛtais tathā |
svasya dehānurūpeṇa svabhāva-rasa-sundaraḥ || 97 ||
Veśa–
One should meditate on the gopī-deha as being dressed in beautiful blue garments that are adorned with
multicolored ornaments.
sevya-sevaka-sambandhaḥ svamanovṛtti-bhedataḥ |
prāṇātyaye’pi sambandhaṁ na kadā parivartayet || 98 ||
Sambandha–
The relationship between the mañjarī and Śrī Śrī Rādhā-Kṛṣṇa is that of servant and served. The mañjarī
would not give up that relationship even in exchange for her own life.
yathā yūtheśvarī-yūthaḥ sadā tiṣṭhati tad-vaśe |
tathaiva sarvathā tiṣṭhed bhūtvā tad-vaśa-vartinī || 99 ||
Yūtha–
Just as Rādhikā’s sakhīs always remain near Her in great devotion, similarly the mañjarī is enchanted by
Śrī Rādhā and always remains near to Her.
yūtheśvaryāḥ śirasy ājñām ādāya hari-rādhayoḥ |
yathocitāṁ ca śuśrūṣāṁ kuryād ānanda-saṁyutā || 100 ||
ājñā–
Taking the order of her group leader on her head, she very happily renders appropriate services to Śrī Śrī
Rādhā-Kṛṣṇa.
cāmara-vyajanādīnāṁ sarvājñā-pratipālanam |
iti sevā parijñeyā yathā-mati vibhāgaśaḥ || 101 ||
Sevā–
The sevā is divided into two classes: (1) obeying all kinds of orders (doing the needful), and (2) more
specifically, a particular service like fanning with a cāmara, etc., which the sādhaka personally desires.
śrī-rādhā-kṛṣṇayor yadvad rūpa-mañjarikādayaḥ |
prāpta nitya-sakhītvaṁ ca tathā syām iti bhāvayet || 102 ||
Parākāṣṭhā–
The meditation shall be: “Just as Śrī Rūpa Mañjarī and the other gopīs are nitya-sakhīs of Rādhā and
Kṛṣṇa, I, too, am a nitya-sakhī.”
pālya-dāsī ca sā proktā paripālyā priyaṁvadā |
sva-mano-vṛtti-rūpeṇa yā nitya-paricārikā || 103 ||
Pālyadāsī–
The sādhaka-mañjarī remains always under the shelter of a nitya-sakhī who is similar in nature to herself,
who speaks very sweetly, and who maintains her in every respect.
nivāso vraja-madhye tu rādhā-kṛṣṇa-sthalī matā |
vaṁśī-vaṭaś ca śrī-nandīśvaraś cāpy atikautukaḥ || 104 ||
Nivāsa–
Those delightful places such as Vaṁśivaṭa, Nandīśvara and Vraja, which are the sites of Rādhā-Kṛṣṇa’s
daily pastimes, are the dwelling places of the siddha-deha.
In the last chapter of Śrī Harināma-cintāmaṇi, Thakur Bhaktivinoda also gives the same list:
sādhite ujjvala-rasa
āche bhāva ekadasa
sambandha vayasa nāma rupa
yūtha veśa ājñā vāsa
sevā parākāṣṭhāśvāsa
pālya-dāsī ei aparūpa
In order to fulfill one’s ambitions for attaining madhura rasa there are eleven items:
relationship, age, name, form, group, dress, order, residence, seva, highest ambition, and the sakhi one
serves under.
(Hnc 15.58)
In the spiritual realm there are infinite siddha-rupas, each reserved for one individual jiva.
vaikunthasya bhagavato jyotir-amsa-bhuta vaikuntha-loka-sobha-rupa ya ananta murtayas tatra vartante,
tasam ekaya saha muktasyaikasya murtir bhagavata kriyata iti vaikuntasya murtir iva murtir yesham ity
uktam ||
(Priti- sandarbha 10)
“In the spiritual world, the Supreme Lord has unlimited spiritual forms; they all are expansions of Himself
illuminating that world.
With each one of those forms, the Lord enjoys pastimes with a single individual liberated soul.”
The siddha-deha one longs to attain is not a figment of imagination; it is one among the infinite siddha-
rupas in the spiritual realm. In fact, beyond being expansions of bhagavan, the sakhi-gana with their
various svabhavas are expansions of Sri Radha.
As in the Chaitanya Caritamriita:
akara svabhava-bhede vraja-devi-gana |
kaya-vyuha-rupa tanra rasera karana ||
( CC1.1.79)
“The multitude of Vraja-gopis have various natures (svabhava). They are the forms of Her bodily
expansions (kaya-vyuha-rupa) and Her instruments for creating rasa.”
The one desirous for service in the wake of the sakhis will certainly be granted an appropriate form for
such service.
vraja-lokera kona bhava lana yei bhaje |
bhava-yogya deha pana krishna paya vraje ||
( CC 2.8.122)
“Whoever accepts the bhava of the residents of Vraja, engaging in bhajana appropriate for that bhava, will
receive a body suitable for it, attaining Sri Krishna in Vraja.”
This is accomplished through Sri Guru, the Lord’s able agent in this world. The guru, being the bhagavat-
kripa-svarupa (a form of the Lord’s mercy), by dint of empowerment received from Him, has the insight
to reveal the various details of the siddha-rupa of the disciple.
The mercy and revelations of Bhagavan and His parshadas descend to this world through the medium of
guru-pranali.
As in the Siddhanta-ratna of Baladeva Vidyabhushana:
esha tu bhaktis tan nitya parikaraganad arabhyedanintaneshvapi tad bhakteshu mandakiniva pracarati ...
sa tathabhuta nitya-dhamni nitya-parshadeshu nityam cakasti surasarid iva tad bhakta-pranalya prapance
‘vatarati ||
(Siddhanta- ratna)
“This bhakti is being promulgated from the nitya-parikaras (eternal associates) of Sri Hari down to the
present day practicing devotees like the current of the Mandakini-river (the celestial Ganges).
Bhakti is always present among the nitya-parshadas in the nitya-dhama (eternal abode), flowing to this
world through the bhakta-pranali (channel of devotees) like the stream of the Mandakini.”
The disciple is thus introduced to a manjari-svarupa specifically reserved for him and is blessed with
allegiance to the siddha-pranali corresponding to the channel of his gurus.
A very practical example of a specific introduction to a manjari-svarupa is found in the sixth chapter of
Prema-vilasa, as mentioned earlier.
As one contemplates on and serves in the antas-cintita-siddha-deha during his sadhana, he will eventually
come to attain the perfection he longs for.
We can read in the Prema Bhakti Chandrika:
yugala carana sevi, nirantara ei bhavi, anuragi thakibo sadaya |
sadhane bhavibe yaha, siddha dehe pabe taha raga marge ei sei upaya ||
(PBC 55)
“With attachment, I will always serve the feet of Sri Yugala, remaining attached to them forever.
Whatever I think of during sadhana I will attain in siddha-deha; such is the means on the path of raga.”
sadhane ye dhana cai, siddha-dehe taha pai, pakkapakka matra se vicara |
apakke sadhana-riti, pakile se prema-bhakti, bhakati-lakshana tattva-sara ||
(PBC 56)
“The treasure I covet during my sadhana I will attain in my siddha-deha; It is merely a matter of ripe or
raw.
The stage of sadhana is unripe, and the stage of prema is ripe. This is the essential truth on the
characteristics of bhakti.”