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EDITORIAL January 31, 1999 VNN2939 Srila Prabhupada's Instructions On Spontaneous Devotional Service BY JNANADAS ADHIKARY EDITORIAL, Jan 31 (VNN) — Sum and Substance, Part 1 of 4 Discovering Srila Prabhupada's Instructions on Spontaneous Devotional Service One who has not yet developed interest in Krsna consciousness should give up all material motives and train his mind by following the progressive regulative principles, namely chanting and remembering Krsna and His name, form, quality, pastimes and so forth. In this way, after developing a taste for such things, one should try to live in Vrindavana and pass his time constantly remembering Krsnas name, fame, pastimes and qualities under the direction and protection of an expert devotee. This is the sum and substance of all instruction regarding the cultivation of devotional service. The Nectar of Instruction, Text Eight, purport (emphasis added) Srila Rupa Gosvami has given many other books, such as Bhakti-rasamrta-sindhu, Vidagdha-madhava and Lalita-madhava, but Upadesamrta [i.e. The Nectar of Instruction, quoted above] constitutes the first instructions for neophyte devotees. One must follow these instructions very strictly. The Nectar of Instruction, Preface A challenging presentation Every so often, something happens that challenges my assumptions about devotional service. For example, after I had been in the movement for eight years, my Godbrother Prana dasa made a presentation to me. He convinced me, from Srila Prabhupadas instructions, that the whole purpose of Krsna consciousness was to think of Krsna twenty-four hours daily. "How can I have been in the movement for so long without understanding this?" I wondered, " and why has no one pointed it out to me before?". Anyway, I accepted the point he made, and tried to put it into effect. I failed, but I never forgot his presentation. In 1996, I met another challenge. I was ripe for change at that time. For years I had followed Srila Prabhupadas devotional programme as faithfully and well as I could. While I lived in temples, I had felt proud of being steady and faithful, and of helping to keep the morning and evening programmes going. But that had declined sadly when I got married and "moved outside". Now I found myself living alone, and I couldnt maintain a full and regular programme. At the same time, however, I needed a sense that something spiritual was happening. Following regulations for the sake of following was no longer enough. I needed some juice. Intense distress in my personal life had forced me -- for the first time -- to try to make a personal relationship with Krsna. I realised that loving Krsna was essential. I not only needed to love Him, but I needed to be sure that He loved me. I lacked a sense of affection and relationship, and I was sure that if I couldnt get this sense of affection directly from Krsna, then I was going to end up trying to find it in a material relationship, and I was sure that I didnt want to do that. I was experiencing a lot of emotion in my japa. Was it actual devotional sentiment, or the release of past trauma? I didnt know. And I didnt know whom I could ask, either. Devotees didnt openly discuss crying, or their emotional link with Krsna and His associates. It was a risky subject. I felt that I had no one to turn to, and no one to talk to about it. I prided myself that I was becoming more humble, and that I was progressing in my surrender to Krsna. And I prided myself that after twenty odd years in the movement, I was "starting over again". I used to say, "Really, Im just beginning to understand what Krsna consciousness is about". So I was exploring and questioning in spiritual life, but I didnt have an idea of where I was trying to go or how I was going to get there. I didnt have a specific goal or objective in my service, and I didnt have a clear idea of what I was aiming at in my sadhana and inner service. Not only did I not know where I was going; I didnt know where I was situated. I didnt have a map, and I didnt have a guide. At this point I attended a presentation by a senior Gaudiya Vaishnava. The presentation was specifically intended for devotees who wanted to develop their inner devotional life, as well as their external service. I was asked -- or challenged -- to look at the aim and goal of my devotional service. "Sadhana is the means by which we attain the sadhya, the goal". That made sense. At that time "Begin with the end in mind" was a favourite catch phrase. So I liked the idea that we should have a specific goal for our devotional service. But I could see that I didnt have a specific goal. Then what should my goal be? "In Bhakti-rasamrta-sindhu 1.2.2, Srila Rupa Gosvami defines sadhana-bhakti as that which awakens bhava-bhakti. So devotional service which is not specifically intended to awaken bhava is not actual sadhana-bhakti ". I suddenly had a completely new perspective on devotional service in general, and my own situation in particular. I understood that I had never related to Radha and Krsna as They are in Their own kingdom, but rather as I needed Them to be in my life in the physical world. I had for the most part been engaging -- more or less compulsively -- in outward activity, instead of developing an inner sense of relationship and service to Them. I had been doing what I wanted to do and proudly offering it to Krsna. I had paid the price of not having advanced devotee association. To tell the truth, I had been at a standstill in devotional life for years. Now, what was the alternative? It was suggested that I should examine the speciality of Gaudiya Vaishnavism: spontaneous devotional service, or raganuga-bhakti. Of course, I had heard of spontaneous devotional service, but I wasnt sure what it really was. And it had never occurred to me that I might practise it, any more than I had thought of learning to fly. I didnt think about it, because it wasnt part of my map of the world at all. I suppose I had thought it was something that happened to acaryas who were eternal associates of Krsna, or something that they brought with them from the spiritual world. Anyway, I hadnt thought that it was for me. The presentation sounded right. It seemed in line with Srila Prabhupadas instructions, and with my sense of what Krsna consciousness was about. A very deep intuition told me that this was really coming from Srila Prabhupada, and that he was behind it in some way that I didnt understand. At the same time, I found it very disturbing. To accept the conclusions meant accepting that I had been in a shadow land for a long time: namabhasa, bhakti-abhasa. I felt ashamed and really devastated. Previously I had been saying that I didnt know what Krsna consciousness was about, and that I was starting over again. Now I was facing the cold truth of my boast. I really hadnt known what Krsna consciousness was about. I really was going to have to start all over again. I felt as if everything had been completely razed to the ground. At the same time, I was so convinced by the presentation that I was prepared to consider changing my whole approach to devotional service. Now I had two choices. The first was to assume that the presentation was alright and in line with Srila Prabhupadas instructions, without subjecting it to critical scrutiny. My second choice was to go over the main points and sub-points of the presentation and see to what extent they agreed with Srila Prabhupadas instructions. If the presentation didnt agree with Srila Prabhupadas instructions, then I wouldnt be able to give my whole heart to it. I had to keep my own sense of integrity as a disciple of Srila Prabhupada. Apart from that, I knew that I was going to meet strong challenges from other devotees who thoroughly mistrusted the presentation. There was a risk involved in assessing it fully. If the conclusions were faulty, then I would have to go back to being totally and utterly lost. But this time I would know that I was totally and utterly lost, and it would feel a lot worse. Still, there was no real choice for me. I knew that I had to analyze the programme and prove it correct or incorrect. Straightaway, there was a difficulty: I had practically no idea what Srila Prabhupada said about spontaneous devotional service, because I had never considered the issue. During the presentation I was told to read The Nectar of Instruction thoroughly. I was also told to read Adi-lila Chapter 4 and Madhya- lila Chapter 8 in Caitanya-caritamrta, as well as Mahaprabhus teachings to Rupa Gosvami and Sanatana Gosvami. Besides that, I should read the relevant passages in The Nectar of Devotion. The first thing I had to find out about spontaneous devotional service was, "What did Srila Prabhupada say it is?" What is spontaneous devotional service? Srila Prabhupada explains in The Nectar of Devotion that there are two different types of sadhana-bhakti. One is vaidhi-bhakti, or "regulated devotional service". This is devotional service performed without spontaneous attraction. The second type of sadhana-bhakti is raganuga-bhakti or "spontaneous devotional service". This devotional service is performed with spontaneous attraction. Now this sadhana-bhakti, or practice of devotional service, may also be divided into two parts. The first part is called service according to regulative principles: one has to follow these different regulative principles by the order of the spiritual master or on the strength of authoritative scriptures, and there can be no question of refusal. That is called vaidhi or regulated. One has to do it without argument. Another part of sadhana-bhakti is called raganuga. Raganuga refers to the point at which by following the regulative principles, one becomes a little more attached to Krsna and executes devotional service out of natural love. For example, a person engaged in devotional service may be ordered to rise early in the morning and offer arati, which is a form of Deity worship. In the beginning, by the order of his spiritual master, one rises early in the morning and offers arati, but then he develops real attachment. When he gets this attachment, he automatically tries to decorate the deity and prepare different kinds of dresses and thinks of different plans to execute his devotional service nicely. Although it is within the category of practice, this offering devotional service is spontaneous. So the practice of devotional service, sadhana- bhakti, can be divided into two parts -- namely regulative and spontaneous. Rupa Gosvami defines the first part of devotional practice, or vaidhi-bhakti, as follows: "When there is no attachment or no spontaneous loving service to the Lord, and he is engaged in the service of the Lord simply out of obedience to the order of the spiritual master or in pursuance of the scriptures, such obligatory service is called vaidhi-bhakti. [NOD, Chapter 2, 21-22] As to spontaneous devotional service, Caitanya Mahaprabhu defined it as follows in His instructions to Sanatana Gosvami: The original inhabitants of Vrindavana are attached to Krsna spontaneously in devotional service. Nothing can compare to such spontaneous devotional service, which is called ragatmika bhakti. When a devotee follows in the footsteps of the devotees of Vrindavana, his devotional service is called raganuga bhakti. [C.C. M.l. 22.149] This verse describes two different modes of devotional service. The first is ragatmika bhakti. This is the spontaneous devotional service performed by the Lords eternal associates, such as Sridama and Subala; Nanda Maharaja and Mother Yasoda; and Srimati Radharani. These personalities do not have to practise sadhana-bhakti to develop their devotional service. These beings dont have to learn anything about devotional service; they are already perfect in all regulative principles and have achieved the spontaneous loving service of the Supreme Personality of Godhead. (NOD, Ch 15, p.119) The second mode of devotional service is that practised by devotees who are trying to follow in the footsteps of the Lords eternal associates. Persons desiring to follow in the footsteps of such eternal devotees of the Lord as the Vrsnis and the Vrindavana denizens are called raganuga devotees, which means that they are trying to attain to the perfection of those devotees. These raganuga devotees dont follow the regulative principles of devotional service very strictly, but by spontaneous nature they become attracted to some of the eternal devotees such as Nanda or Yasoda, and they try to follow in their footsteps spontaneously. There is a gradual development of the ambition to become like a particular devotee, and this activity is called raganuga. (NOD, Ch. 16, p.125) What is the process of spontaneous devotional service? It appears that there is a natural progression from regulated devotional service to spontaneous devotional service. At first, the devotee engages in regulated devotional service under the instruction of the spiritual master. Part of this regulated devotional service is hearing about the pastimes of the Lord and His devotees. One who has not yet developed interest in Krsna consciousness should give up all material motives and train his mind by following the progressive regulative principles, namely chanting and remembering Krsna and His name, form, quality, pastimes and so forth. In this way, after developing a taste for such things, one should try to live in Vrindavana and pass his time constantly remembering Krsnas name, fame, pastimes and qualities, under the direction and protection of an expert devotee. This is the sum and substance of all instruction regarding the cultivation of devotional service. [NOI, Text Eight, purport] It is clear from this purport that hearing is the essential practice. In the neophyte stage one should always engage in hearing krsna-katha. This is called sravana-dasa, the stage of hearing. By constantly hearing the transcendental holy name of Krsna, and hearing of His transcendental form, qualities and pastimes, one can attain to the stage of acceptance called varana-dasa. When one attains this stage, he becomes attached to the hearing of krsna-katha. When one is able to chant in ecstasy, he attains the stage of smaranavastha, the stage of remembering. [NOI, Text Eight, purport] There is a regular sequence here. First one engages in hearing, chanting and remembering in regulated devotional service. As a result, one then develops a natural attachment to Krsna and His associates. In this way a neophyte can gradually develop attachment for Krsnas name, fame, form, qualities and so forth. When one has developed such attachment, he can spontaneously serve the lotus feet of Krsna even without following the regulative principles. This stage is called raga-bhakti, or devotional service in spontaneous love. At that stage the devotee can follow in the footsteps of one of the eternal associates of Krsna in Vrindavana. This is called raganuga-bhakti. [NOI, Text Eight, purport] Gradually, or at some point, the devotee will become attracted to the service of some particular eternal associate of the Lord. Srila Bhaktisiddhanta Sarasvati Thakura says that a devotee is attracted by the service of the inhabitants of Vrindavana -- namely the cowherd men, Maharaja Nanda, mother Yasoda, Radharani, the gopis, and the cows and calves. An advanced devotee is attracted by the service rendered by an eternal servitor of the Lord. This attraction is called spontaneous attraction. [C.C. M.l. 22.153, purport] Once this spontaneous attraction has been awakened, the devotee engages in meditation on the service of the devotee to whom he is attracted. In Text Eleven of The Nectar of Instruction, we are specifically instructed to "take shelter of the confidential serving maids of Sri Radha and under their direction engage constantly in Her service". [NOI, Text Eleven, purport] In the purport to Text Eight, Srila Prabhupada has already named two of these confidential serving maids: Rupa Manjari and Rati Manjari. I noted that Srila Prabhupada warns us against imagining ourselves to be gopis. One has to practise living in Vrindavana by hearing about the talks of the gopis with Krsna. However, one should not consider oneself a gopi, for this is offensive. [C.C. M.l. 8.205, purport] Srila Prabhupada says that two different types of guidance are necessary in the practice of spontaneous devotional service. In the first place, the devotee requires "the direction and protection of an expert devotee". [NOI, Text Eight] This direction and protection takes place in the physical world in which we perform sadhana-bhakti. Secondly, the internal process of spontaneous devotional service involves serving Krsna "under the guidance of a particular associate of the Lord". [NOD, Ch. 16, p. 127] Here the devotee directly perceives, and can respond to, the eternal associate. This is obviously a very advanced stage of devotional service. Although spontaneous devotional service does not depend on regulative principles, the devotees does not give up the regulative principles, or stop engaging in "normal" activities i.e. the practice of sadhana-bhakti. A devotee who is actually advanced in Krsna consciousness, who is constantly engaged in devotional service, should not manifest himself, even though he has attained perfection. The idea is that he should always continue to act as a neophyte devotee as long as his material body is there. Activities in devotional service under regulative principles must be followed even by the pure devotee. But when he realizes his eternal relationship with the Lord, he can, along with the discharging of regulative service, think within himself of the Lord, under the guidance of a particular associate of the Lord, and develop his transcendental sentiments in following that devotee. [NOD, Ch. 16, p. 127] Srila Prabhupada intended us to attain spontaneous devotional service I was surprised to find how often Srila Prabhupada wrote and spoke about spontaneous devotional service. Moreover, he did not consider it to be out of the question for his Western disciples and followers -- for me, in other words. On the contrary, he regarded it as a natural stage in the development of devotional service. I had screened out this understanding in my previous reading, because it was completely outside my experience in devotional service. Now it was very clear to me, particularly in The Nectar of Instruction, the book that I was advised to read first. It was very evident from the Preface that Srila Prabhupada wanted me to take this book very seriously. As Sri Caitanya Mahaprabhu left behind Him the eight verses known as Siksastaka, Rupa Gosvami gave us Upadesamrta so that we may become pure Vaisnavas. .... To achieve the highest success in life by becoming a gosvami and then a pure devotee of the Lord, one must follow the instructions known as Upadesamrta, which have been given by Srila Rupa Gosvami. Srila Rupa Gosvami has given many other books, such as Bhakti-rasamrta-sindhu, Vidagdha-madhava and Lalita-madhava, but Upadesamrta constitutes the first instructions for neophyte devotees. One must follow these instructions very strictly. Then it will be easier to make ones life successful. Hare Krsna. In the Purport to Text Seven, Srila Prabhupada outlines the progression from faith (sraddha) to becoming cleansed of unwanted things (anartha-nivrtti). In the next paragraph, he describes the further development. When a person is relieved of unwanted things, he becomes fixed in executing his Krsna activities. [This refers to the stage of nistha]. Indeed, he becomes attached to such activities and experiences ecstasy in executing devotional service. This is called bhava, the preliminary awakening of dormant love of Godhead. [NOI, p.71] When I was a ten- or fifteen-year devotee, this would have sounded quite removed from my actual situation. But now it was something that I really wanted for myself. In fact, I couldnt see any point to devotional service without the prospect of something like this in the foreseeable future. I couldnt bear to think that I would go on chanting and reading indefinitely, without any tangible internal experience. I wanted an actual personal relationship with Krsna, and I wanted ecstasy. I read on. The essence of all advice is that one should utilize ones full time -- twenty-four hours daily -- in nicely chanting and remembering the Lords divine name, transcendental form, qualities and eternal pastimes, thereby gradually engaging ones tongue and mind. In this way one should reside in Vraja [Goloka Vrindavana-dhama] and serve Krsna under the guidance of devotees. One should follow in the footsteps of the Lords beloved devotees, who are deeply attached to His devotional service. [NOI, Text Eight] Was this only for acaryas, and the exceptional one or two devotees in a generation? In his purport, Srila Prabhupada made it clear that he didnt regard it in that way. He wanted me to take this instruction to heart. In the transcendental realm of Vraja [Vraja-dhama] one should serve the Supreme Lord, Sri Krsna, with a feeling similar to that of His associates, and one should place himself under the direct guidance of a particular associate of Krsna, and should follow in his footsteps. This method is applicable both in the stage of sadhana [spiritual practices executed while in the stage of bondage] and in the stage of sadhya [God realization], when one is a siddha-purusa, or a spiritually perfect soul. [NOI, Text Eight, purport] Well, I was (and am) definitely in the stage of bondage, but Srila Prabhupada was still encouraging me to apply this instruction to myself. He then quotes his spiritual masters commentary on this verse, in which he instructs us to take up this process. Srila Bhaktisiddhanta Sarasvati Thakura observes: "This is the sum and substance of all instruction regarding the cultivation of devotional service". Did this just apply to the devotees who had gathered around Srila Prabhupadas spiritual master? If so, why would Srila Prabhupada write it for me to read? I thought it must apply to me, too. Srila Bhaktisiddhanta Sarasvati Thakura then describes the progression through vaidhi-bhakti to raganuga-bhakti, following in the footsteps of residents of Vrindavana, in the various serving moods. He concludes, ... and in the madhurya-rasa, characterized by conjugal love, one can become like Srimati Radharani or Her lady friends such as Lalita and Her serving maids (manjaris) like Rupa and Rati. This is the essence of all instruction in the matter of devotional service" [NOI, Text Eight, purport] "This is the sum and substance of all instruction regarding the cultivation of devotional service". "This is the essence of all instruction in the matter of devotional service" Why was Srila Prabhupada quoting such emphatic instructions, if he didnt want me to take them to heart? Text Ten concludes with the Sanskrit: tam nasrayet kah krti. The literal meaning of this is "Which fortunate person will not take shelter of Sri Radha-Kunda?" Srila Prabhupada expands the translation of these four words very explicitly and elaborately. "Who, then, will not reside at Radha-kunda and, in a spiritual body surcharged with ecstatic feelings [aprakrta-bhava], render loving service to the divine couple Sri-Sri Radha-Govinda, who perform Their astakaliya-lila, Their eternal eightfold daily pastimes? Indeed, those who execute devotional service on the banks of Radha-kunda are the most fortunate people in the universe". Aprakrta-bhava is the transcendental ecstasy of being absorbed in Krsnas eternal, aprakrta pastimes in the spiritual world. Was this for me? Did Srila Prabhupada really want me to be one of "the most fortunate people in the universe?" I could believe that he did. Therefore everyone interested in Krsna consciousness should ultimately take shelter of Radha-kunda and execute devotional service there throughout his life. This is the conclusion of Rupa Gosvami in the tenth verse of Upadesamrta. [Text Ten, purport] That seemed clear enough: "everyone interested in Krsna consciousness". In his purport to the last sloka, Srila Prabhupada emphasised this again. Srila Bhaktivinode Thakura writes in this connection that Sri Radha-kunda is the most select place for those interested in advancing their devotional service in the wake of the lady friends (sakhis) and confidential serving maids (manjaris) of Srimati Radharani. Living entities who are eager to return home to the transcendental kingdom of God, Goloka Vrindavana, by means of attaining their spiritual bodies (siddha-deha) should live at Radha-kunda, taking shelter of the confidential serving maids of Sri Radha, and under their direction engage constantly in Her service. This is the most exalted method for those engaged in devotional service under the protection of Sri Caitanya Mahaprabhu. [Text Eleven, purport] (emphasis added) If Srila Prabhupada considered this to be the most exalted method for those engaged in devotional service, why shouldnt I aspire to follow it? It must be his desire for me. I might object to Srila Rupa Gosvamis instruction to live at Radha-kunda. I had assumed that Srila Prabhupada wanted everyone to stay where we were and serve the mission of Lord Caitanya. Yet, we must "follow these instructions very strictly". [The Nectar of Instruction, Preface]. So there must be some way of resolving the apparent contradiction. I found the solution in The Nectar of Devotion. If it is possible, one should go and physically be present at Vrajabhumi, Vrindavana, and be engaged always in the service of the Lord, following the devotees in Vraja-dhama, the spiritual realm of Vraja. If it is not possible, however, to be physically present at Vrindavana, one can meditate anywhere upon living in that situation. Wherever he may be, one must always think about life in Vraja-dhama and about following in the footsteps of a particular devotee in the service of the Lord. [NOD, Chapter 16, p. 126] Srila Prabhupada mentions the same principle in Caitanya Caritamrta: One has to practise living in Vrindavana by hearing about the talks of the gopis with Krsna. [C.C. M.l. 8.205, purport] Actually going to Vrindavana involves taking shelter of the six Gosvamis by reading Bhakti-rasamrta- sindhu, Vidagdha-madhava, Lalita-madhava and the other books that they have given. [CC A.l. 8.31 purport] Sum and Substance, End of Part 1 of 4. Please send any responses to Madan Mohan dasa at: 106650.1421@compuserve.com Comment on this Story This story URL: http://www.vnn.org/editorials/ET9901/ET31-2939.html
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