Ekadasa-bhava -- Ajna and Seva - The difference between the two?

QUOTE

"Thus only one who has adopted these eleven attitudes can be said to have taken a gopi identity.They are:

(1) sambandha (a specific relationship with Radharani in Vrindavan),
(2) vayas (age, such as 12 years, 6 months, 10 days),
(3) nAma (a name, such as Kamala Manjari),
(4) rUpa (bodily appearance, usually expressed in terms of bodily hue, such as the color of lightning),
(5) yUtha-praveza (entry into a particular group under the command of one of Radharani’s intimate friends, such as Lalita), (6) veSa (a dress of a particular style and color),
(7) AjnA (instruction),
(8) vAsa-sthAna (a place of residence, such as Bhaktivinoda’s Svananda-sukhada Kunj),
(9) sevä (a specific service, such as providing the Divine Couple with camphor),
(10) parAkASThA (the ambition to attain a particular blessing, such as being directly asked to do something by Sri Rupa Manjari),
(11) pAlya-dAsI-bhAva (the mood of a completely dependent maidservant, under the tutelage of one of Radharani’s sakhis)."

(From Jagat's translation of Sri Harinama Cintamani)

I'm curious, are the examples given of each in the original text of Bhaktivinod, or inserted by you? At any rate, they are a lovely and a very valuable addition, particularly for people who have not yet received siddha-pranali and who wish to comprehend these eleven aspects in principle. May I ask, what is "AjnA"? It is the only one of which you haven't given an example. What is the specific difference between ajna adn seva? Would you have examples at hand?

Yes, those are Bhaktivinoda's ekadasa bhava. As for the rest, I'll get back to you.

QUOTE

Yes, those are Bhaktivinoda's ekadasa bhava. As for the rest, I'll get back to you.

Oh, I did recognize them as Bhaktivinoda's ekadasa-bhava. What I meant was whether Bhaktivinoda wrote it down himself in Harinama Cintamani, or whether you added it to the translation. Because none of the other translators had elaborated on the meaning of the eleven bhavas.

Looking forward hearing more.

No it wasn't in the original. You caught me up here, because elsewhere I always made clear what comments were Bhaktivinoda's, and what was mine. I'll do that in the published edition.

QUOTE

No it wasn't in the original. You caught me up here, because elsewhere I always made clear what comments were Bhaktivinoda's, and what was mine. I'll do that in the published edition.

You're welcome. ;)

Looking forward hearing about seva and ajna.

The following is the explanation of ekadasa-bhava found in Dhyanacandra's paddhati; adopted from the translation of Haricaranadas. I am still keen to hear more about the specific difference of ajna and seva, with examples if possible.

* * * * * * * * * *

zRI GAURAGOVINDARCANA-SMARANA-PADDHATI

EKADAzA-BHAVA

(92-93)
asyaiva siddha-dehasya
sAdhanAni yathA-kramam
ekAdaza-prasiddhAni
lakSyante ’timanoharam

nAma rUpaM vayo vezaH
sambandho yUtha eva ca
AjJA sevA parAkASThA
pAlya-dAsI nivAsakaH
The eleven aspects of this siddha-deha are well known. They are as follows: name (nAma), complexion (or form, rUpa), age (vayas), dress (veza), relationship (sambandha), group (yUtha), order (AjSA), service (sevA), divine cherished ambition (parAkASThA), maintainer (pAlyadAsI) and residence (nivAsa).

(94)
eteSAM vizeSa-lakSaNAny ucyante----
zrI-rUpa-maJjarItyAdi
nAmAkhyAnAnurUpataH
cintanIyaM yathA-yogyaM
svanAma vraja-subhruvAm
The particular characteristics of all these are now described, beginning with the name.

NAma – Her name shall be one similar to that of zrI RUpa MaJjarI and the other
vraja-gopIs.

(95)
rUpaM yUthezvarI-rUpaM
bhAvanIyaM prayatnataH
trailokya-mohanaM kAmod
dIpanaM gopikA-pateH
RUpa – Her complexion (or form) is like that of zrI RAdhA, who excites kAma in zrI KRSNa and enchants the three worlds. This meditation should be done with diligence.

(96)
vayo nAnA-vidhaM tatra
yat tu tridaza-vatsaram
mAdhuryAdbhuta-kaizoraM
vikhyAtaM vraja-subhruvAm
Vayas – The beautiful vraja-gopIs are of various ages, but the thirteenth year is an especially sweet time of youth, so that is the age to be contemplated.

(97)
vezo nIla-paTAdyaiz ca
vicitrAlaGkRtais tathA
svasya dehAnurUpeNa
svabhAva-rasa-sundaraH
Veza – One should meditate on the gopI-deha as being dressed in beautiful blue garments that are adorned with multicolored ornaments.

(98)
sevya-sevaka-sambandhaH
svamanovRtti-bhedataH
prANAtyaye ’pi sambandhaM
na kadA parivartayet
Sambandha – The relationship between the maJjarI and zrI zrI RAdhA-KRSNa is that of servant and served. The maJjarI would not give up that relationship even in exchange for her own life.

(99)
yathA yUthezvarI-yUthaH
sadA tiSThati tad-vaze
tathaiva sarvathA tiSThed
bhUtvA tad-vaza-vartinI
YUtha – Just as RAdhikA’s sakhIs always remain near Her in great devotion, similarly the maJjarI is enchanted by zrI RAdhA and always remains near to Her.

(100)
yUthezvaryAH zirasy AjJAm
AdAya hari-rAdhayoH
yathocitAM ca zuzrUSAM
kuryAd Ananda-saMyutA
AjJA – Taking the order of her group leader on her head, she very happily renders appropriate services to zrI zrI RAdhA-KRSNa.

(101)
cAmara-vyajanAdInAM
sarvAjJA-pratipAlanam
iti sevA parijSeyA
yathA-mati vibhAgazaH
SevA – The sevA 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 cAmara, etc., which the sAdhaka personally desires.

(102)
zrI-rAdhA-kRSNayor yadvad
rUpa-maJjarikAdayaH
prApta nitya-sakhItvaM ca
tathA syAm iti bhAvayet
ParAkASThA – The meditation shall be: “Just as zrI RUpa MaJjarI and the other gopIs are nitya-sakhIs of RAdhA and KRSNa, I, too, am a nitya-sakhI.”

(103)
pAlya-dAsI ca sA proktA
paripAlyA priyaMvadA
sva-mano-vRtti-rUpeNa
yA nitya-paricArikA
PAlyadAsI – The sAdhaka-maJjarI remains always under the shelte

r of a nitya-sakhI who is similar in nature to herself, who speaks very sweetly, and who maintains her in every respect.

(104)
nivAso vraja-madhye tu
rAdhA-kRSNa-sthalI matA
vaMzI-vaTaz ca zrI-nandI-
zvaraz cApy atikautukaH
NivAsa – Those delightful places such as VaMzivaTa, NandIzvara and Vraja, which are the sites of RAdhA-KRSNa’s daily pastimes, are the dwelling places of the siddha-deha.

Seva is the specific type of service that you wish to perform. For example, fanning, decorating with jewelery, or dressing.

Ajna means order. In the line of Srimati Jahnava Devi, the various gurus follow the orders of different sakhis. Most are in Lalita Sakhi´s group, some serve under Vishakha, Tungavidya, Campakalata, etc. In our siddha pranali chart the following is written under Ajna:
"My group leader is Lalita, who is graceful and skilled in the arts. She is a constant companion of Sri Radha. I always follow her order, and consider myself her dasi."

I hope this helps,

P d

Thanks, it does. Now, another related question. Ekadasa-bhava includes entrance into a particular gana. Within one siddha-pranali, does everyone belong into the same gana?

"Now, another related question. Ekadasa-bhava includes entrance into a particular gana. Within one siddha-pranali, does everyone belong into the same gana?"

Jai Radhe!

I can´t tell about other lineages, but in the line of Srimati Jahnava Devi coming through Sri Lalita Prasada Thakura and Sri Gadadhara Prana Prabhu it is not so. Some of the gurus in this line belong to different ganas, but most are in Sri Lalita Sakhi´s gana.

P d

Followers of Nityananda Prabhu are in Lalita's group and followers of Advaita Prabhu are in Visakha's group. This is stated in my own siddha pranali, coming in Advaita's house, and also by Siddha Krishna das Babaji in his Gutika.