During the arati, first and foremost the devotee offers himself. In so doing, he removes ahankara, the material ego. He identifies no longer as the material body and mind. He identifies not with his personality derived from material association and experiences, rather with the notion that he is a servitor of the Deity. Thus in preparation for performing the arati, the devotee will often perform bhuta-suddhi, a ritual in which one adopts the ego of a servant. He may think of himself as such in a general sense or, in more advanced stages, in terms of his particular awakened siddha rupa, the perfected spiritual body in which he will participate eternally in Krsna’s lila. A typical mantra chanted during the bhuta-suddhi in the Gaudiya Vaisnava lineage is one that Sri Chaitanya himself chanted.
nähaà vipro na ca nara-patir näpi vaiçyo na çüdro
nähaà varëé na ca gåha-patir no vana-stho yatir vä
For Dust, We Live In Vraja
nur ein test…
During the arati, first and foremost the devotee offers himself. In so doing, he removes ahankara, the material ego. He identifies no longer as the material body and mind. He identifies not with his personality derived from material association and experiences, rather with the notion that he is a servitor of the Deity. Thus in preparation for performing the arati, the devotee will often perform bhuta-suddhi, a ritual in which one adopts the ego of a servant. He may think of himself as such in a general sense or, in more advanced stages, in terms of his particular awakened siddha rupa, the perfected spiritual body in which he will participate eternally in Krsna’s lila. A typical mantra chanted during the bhuta-suddhi in the Gaudiya Vaisnava lineage is one that Sri Chaitanya himself chanted.
nähaà vipro na ca nara-patir näpi vaiçyo na çüdro
nähaà varëé na ca gåha-patir no vana-stho yatir vä
kintu prodyan nikhila-paramänanda-pürëämåtäbdher
gopé-bhartuù pada-kamalayor däsa-däsänudäsaù
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