Question: I have a question regarding aarti songs. Is it mandatory to sing only Gaura arati irrespective of the Deity we have on the altar? I have Lord Rama’s Deity and while serving the Deity, I sing some particular songs which glorify Lord Rama. If there is not a single word in these songs that are not in line with Shastra, can these be sung and followed by singing of the Maha-Mantra? Though these songs do not come directly from our parampara, can’t they be accepted if they are so good and flawless? [These aarti songs are written by Goswami Tulsidas, some in Sanskrit and some others in Awadhi (a popular North Indian dialect of Hindi) and are very popular in North Indian temples.]
Answer by Romapada Swami :
It is difficult to provide an across-the-board answer to such a question, for a lot depends on the individual devotee —- their personal nature, their extent of training in Krishna-consciousness, their background, the depth of relationships they have with different Vaishnavas, and most importantly the strength of connection and affiliation they feel towards the parampara. An answer that could be very beneficial and inspiring for one devotee could prove confusing to another person from a different set of circumstances. Therefore I will provide some overall principles – not only addressing your specific question but questions of a similar nature in general. I urge you to consider the answer in light of the above statement, and if you feel necessary, to come to a conclusion of how it applies to you in consultation with a Vaishnava who knows you well and whom you respect and trust.
There is a very specific significance why Srila Prabhupada instituted the evening arati as “Gaura arati” in all his temples, irrespective of the Deity on the altar. Lord Caitanya is the yuga-avatara for this age, and He appeared in His most munificent form. We have no access to any other form of the Supreme Lord — or so a devotee, who has received the causeless mercy of Lord Caitanya and is able to practice a life of pure devotion in this fallen age, feels.
Lord Caitanya is not only an avatar, but the Avatari Himself — being non-different from Krishna, He is the Original Personality of Godhead Who is the source of all other forms of the Lord such as Rama, Nrsimha etc. Because this is the meditation of the followers of Lord Caitanya, we approach and worship all Deity forms of the Lord through the worship of Gaura-Nitai. In temples where the Deities of Lord Rama are worshiped, Prabhupada instituted the chanting of “sri rama jaya rama jaya jaya rama / raghupati raghava raja rama / sita rama jaya lakshman hanuman” following the Gaura-arati song and Hare Krsna maha-mantra, but he did not recommend this to be the main kirtana.
As one becomes more serious to practice sadhana-bhakti by means of worship the Deities and so on, the foremost principle is to do so under the guidance of a bona fide spiritual master, and to carefully follow his instructions to guide one’s devotion. As you are likely aware, even a slight negligence of this principle can lead to disturbance, as is evident in present-day “Hinduism”. Particularly those who aspire to take shelter of a parampara – any bona fide parampara – should carefully study, understand and closely follow the teachings and standards set by the predessor acharyas in that parampara. “*mahajano yena gatah sa pantha”*
The mood of an ideal, faithful disciple is that he/she does not feel himself competent to alone discriminate what is pure devotion and what is deviation. He/she is anxious to follow the predecessor acharyas as closely as possible, particularly their personal spiritual master who knows them best and is competent to prescribe what is best for their swift progress.
There may be many good medicines in the pharmacy, but it would be foolhardy for a diseased man to choose his own medicines — even if going by the label, such a medicine seems to address one’s symptoms, and even if it is a popularly acclaimed medicine! An intelligent person, even if he is much educated, if he is seeking to seriously address his disease, would go to a competent doctor to be personally examined, and strictly follow what is prescribed for him!
Srila Prabhupada described that this is the spirit in which a disciple should approach spiritual life. He was very particular — especially for those who approached him for initiation and to be accepted as his surrendered disciples — that they do not make any whimsical changes or go outside his teachings for any reason whatsoever. He had very meticulously and carefully structured a spiritual program which he had prescribed for his followers — he had invested great care and thought into it, and he was insistent that his disciples should follow it without deviation. In fact, Prabhupada was particular that even the tunes to the arati songs and kirtanas at particular times of the day should not be arbitrarily changed! He expressed great concern when devotees introduced new chants or refrains that were generally popular in Bengali kirtanas. His concern was not out of any sectarian or personal attachment – Srila Prabhupada was most broad-minded to appreciate the devotion of even saints outside Vedic circle – but his apparent conservatism was for the protection of his disciples, as well as to preserve the purity of the parampara’s message.
This is natural, and historically all Vaishnava Acaryas, in all bona fide sampradayas, have encouraged if not demanded such adherance from their followers. This is the key to how these pure teachings have been preserved and handed down through several generations and ages without degradation. Particularly a devotee who comes to accept initiation and follow a particular disciplic line should ideally feel this sense of responsibility to fully and thoroughly learn, follow and represent the teachings of that parampara.
The following instance from Srila Prabhupada’s life – though not pertaining to your question directly — has a very relevant principle:
(Srila Prabhupada had been approached by some of his disciples asking if, in the event of his departing this world, they could request one of his godbrothers to come and take charge.)
Mukunda: “I was sitting alone with Swamiji in his room, and he was very grave and silent. His eyes were closed. Then, suddenly, tears began flowing from his eyes. And he said in a choked voice, “My spiritual master was no ordinary spiritual master.” Then he paused for some time, and wiping the tears from his cheeks, he said in an even more choked voice, “He saved me.” At that point I began to understand the meaning of “spiritual master” and dropped all consideration of ever replacing Swamiji.
After two days Prabhupada said he would not call any of his Godbrothers to come and take care of his disciples. He said, “If this person speaks just one word different from what I am speaking, there will be great confusion among you.” Actually, he said, the idea was an insult to the spiritual master.” (Cf. Prabhupada Lilamrita)
Srila Prabhupada’s concern was that if these students, who were just barely beginning to grasp the meaning of surrender and attachment to spiritual master, would hear but one word different from another person, it could cause potential havoc to their tender creeper of faith. In other words, the debate is not so much over whether or how much a certain person / philosophy / piece of literature etc is compatible with our own, but even more importantly for an aspiring disciple, what is the depth of faith and feelings they carry for the parampara.
Once again, in conclusion, I would like to reiterate that it is difficult to lay down hard and fast rules for such questions in a sweeping manner, and much depends on the nature and mood of the individual devotee. But the overall guiding principle most safe to follow is to abide by the great souls — mahajano yena gatah sa pantha — particularly the example of advanced devotees who are presently guiding us.
