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Discussions on the doctrines of Gaudiya Vaishnavism. Please place practical questions under the Miscellaneous forum and set this aside for the more theoretical side of it.

Siddha Pranali - and Related Practices



Raga - Thu, 25 Apr 2002 19:25:15 +0530

Here's something I recently posted to another forum.
I thought it would be relevant here as well.
Feel free to correct or to to clarify the presentation.



* * * * *


QUOTE
Would someone kindly describe what the practice of siddha-pranali actually is.In doing so please be aware that someone (myself) who would ask this question would also most likely not be familiar with enough sanskrit terminology and would require a very simplified definition.

Maybe just a walk through of a day in the life of one engaged in this practice without the concern of its history, merits or the qualifications need to properly practice it.

“Siddha-pranali” literally means “the channel of the perfected”. It is a succession of spiritual bodies from the associates of Caitanya Mahaprabhu down to the present-day gurus. Siddha-pranali, along with Guru-pranali (succession of gurus in sadhaka-deha) is often revealed to the serious disciple at the time of diksa (initiation) to aid his bhajana.

At the time of giving siddha-pranali, the guru reveals to the disciple his (the guru's) own ekadasa-bhava (eleven sentiments), as well as those of his predecessors in the diksa-parampara, and finally also that of the disciple. This connects the disciple into an eternal allegiance of servanthood in the spiritual realm, and it is through this channel  of associates of Sri Radha-Krishna that the sadhaka then renders his service.

The following is a description of ekadasa-bhava (the eleven sentiments):

(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) sevA (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).”

(The examples given above are of the ekadasa-bhava of Kedarnath Datta Bhaktivinoda, as he received them from his diksa-guru, Vipin Vihari Gosvami.)

The practice of getting acquainted with one's siddha-deha and actually realizing it (svarupa-siddhi) generally passes over two stages of practice, mantramayi-upasana and svarasiki-upasana. Pandit Anantadasji explains in his commentary to Raga-vartma-candrika (1.11):

“In the sadhaka-body, which is the present body, as well as in the siddha-rupa, which is the mentally conceived spiritual body which is suitable for direct service to Them, or the Guru-given manjari-svarupa, raganugiya-devotees serve Sri-Sri Radha-Madhava in the wake of the people of Vraja and nourish the powerful desire to relish the wonderfully brilliant erotic sweetness of Their forms, attributes and pastimes in their hearts. Just as one serves Sri-Sri Radha-Madhava in the external sadhaka-body with different articles according to the particular time, similarly one meditates on rendering such services mentally with the same articles collected with the siddha-rupa in the Yogapitha (this is called mantramayi-upasana). Then again one meditates on rend

ering service to Sri-Sri Radha-Madhava in one's siddha-svarupa in the kingdom of the eightfold daily transcendental pastimes according to the right time (this is called svarasiki-upasana).”

It is also common that this seva has two phases, Gaura-lila and Radha-Krishna-lila. According to Srila Visvanatha Cakravartipada (Sriman Mahaprabhor Asta-kaliya-lila-smarana-mangala-stotram, 11):

zrI-gaurAGga-vidhoH sva-dhAmani navadvIpe ’STa-kAlodbhavAM
bhAvyAM bhavya-janena gokula-vidhor-lIlA-smRter-AditaH


“The pastimes of the moonlike Sri Gauranga are manifest in His own abode Navadvipa during the eight phases of the day. They should be meditated upon prior to the remembrance of the pastimes of the moon of Gokula.”

The details of sadhana may vary from one lineage to another, but this is the general outline. Of course in general, nama-japa, mantra-smarana, puja, nama-kirtana etc. are a part of the sadhaka's life. It is understood that a serious practitioner should chant no less than one lakha (64 rounds) of harinama to progress in his sadhana-bhajana.

As far as the history of this practice is concerned, though Siddha Krishnadasa was a great, prominent teacher of this method of bhajan, the roots of these methods of sadhana go way back to the associates of Mahaprabhu. Particularly similar procedures are found in the paddhatis of Gopal Guru Gosvami, a disciple of Vakresvara Pandit, and Dhyanacandra Gosvami, Gopal Guru's disciple. Visvanatha encouraged the method of dual (Gaura/Radha-Krishna) upasana, as demonstrated above, and Narottama envisioned himself engaged in yogapitha-seva in his songs.

In general, manjari-seva is discussed in the books of the Gosvamis as well, particularly the works of Sri Raghunatha Dasa Gosvami (such as Vilapa Kusumanjali) get very specific about the various services rendered throughout the day. We should also mention the Govinda-lilamrta of Krishnadasa Kaviraja Gosvami, an exellent example of an early asta-kaliya-lila-smarana-gutika (guidebook for meditation).

Hence, although Siddha Krishnadasa has presented the most elaborate literal output, it is not justified to attribute the entire line of practice to him only. The mere fact that there are unbroken diksa-lineages coming from the associates of Mahaprabhu, along with their respective siddha-dehas and related information, indicates that the practice of manjari-bhava-sadhana has existed since days when Mahaprabhu brought the treasure of manjari-bhava to this world.

The qualifications for the practice -- lobha, or eagerness for the attainment of the desired goal is considered to be the qualification for engaging in the practice of raganuga. Visvanatha Cakravartipada has stated in his Raga-vartma-candrika (2.7):

atha rAgAnugA-bhakti majjanasyAnartha-nivRtti-niSThA-rucy-Asakty-antaraM prema-bhUmikArUDhasya sAkSAt svAbhISTa-prApti-prakAraH pradarzyate ||

“Then it will be described how the one, who has progressed on the path of raganuga-bhakti through the cessation of the evils (anartha-nivritti), firmness (nistha), taste (ruci), and attachment (asakti) all the way to the attainment of ecstatic love (prema), will directly come to attain his desired object.”

Since the practitioner of raganuga progresses through the stages of anartha-nivrtti (preceeded by bhajana-kriya, or engaging in the various practices of bhajana) and nistha, it is illegitimate to claim that the lobha, or eagerness of the sadhaka, should be constant and unbroken prior to the beginning of the practice, since the stages prior to nistha (firmness) are anisthita (not firm) due to the various obstacles the sadhaka meets on his path, as Cakravartipada describes in his Madhurya-kadambini. Lobha is described as follows (Raga-vartma-candrika, 1.5):

tatra lobho lakSitaH svayaM zrI-rUpa gosvAmI caraNair eva -

tat tad-bhAvAdi mAdhurye zrute dhIr yad apekSate
nAtra zAstraM na yuktiM ca tal lobhotpatti lakSaNam (BRS 1.2.292)

vraja-lIlA-parikarastha zRGgarAdi-bhAva-mAdhurye zrute dhIr idaM mama bhUyAt iti. lobhotp

atti-kAle zAstra-yukty-apekSA nA syAt, satyAM ca tasyAM lobhatvasyaivAsiddheh. nahi kenacit zAstra-dRSTyA lobhaH kriyate nApi lobhanIya-vastu prAptau svasya yogyAyogyatva-vicArah ko 'py udbhavati. kintu lobhanIya-vastuni zrute dRSTe vA svata eva lobha utpadyate.


“Sri Rupa Gosvamipada himself has described the symptoms of greed as follows:

'If, upon hearing about the sweetness of loving emotions, one experiences a longing in his mind for attaining the same, from that moment onwards he no longer depends on scriptural injunctions and logic; such is the symptom of greed.'

After hearing about the sweetness of the loving emotions of Sri Krishna’s associates in Vraja-lila headed by the ones in sringara-rasa, one may think, “I wish they would be mine”. Upon the arising of greed, scriptural injunctions and logic no longer remain as an impetus, and if it does, the greed is not actual. No-one develops greed because of  scriptural injunctions, and for the one in whom greed is manifest, in him there is no consideration of qualification or disqualification in obtaining the object of his greed. Rather greed arises only by hearing about or seeing the object of one’s greed.”

In the verses following the one quoted above, Srila Cakravartipada goes on to explain how the greed of the sadhaka intensifies day by day.  
For those who have not attained a firm level of taste and inspiration in raganuga-sadhana, Sri Jiva Gosvami recommends in the Bhakti-sandarbha:

ajatatadrsa rucina tu sadrisesadara matradrta raganugapi vaidhi sambalitaivanustheya; tatha loka-samgrahartham pratisthena jatatadrsa rucina ca. atra misratve ca yatha yogyaµ raganugayaiki krtyaiva vaidhi kartavya.

“Those bhaktas who have developed some interest in the path of raganuga-bhakti-sadhana, but who do not possess such a deep hankering as the jata-ruci-raganuga-bhaktas, should combine the principles of vaidhi-bhakti with their performance of raganuga-sadhana.”

In other words, the practice of raganuga is not limited to those who have attained the level of ruci and above. Pandit Anantadas Baba (commentary on Raga-vartma-candrika, 1.8) further explains the conception of Visvanatha:

“At first the greed of an aspirant will be scattered over many different subject matters and cannot focus on the actual beloved object, but when sadhana bhajana ripens, this greed will give up all other subject matters and will focus on the beloved. ... Thus his heart is gradually cleansed from vices like lust and becomes completely immaculate. The purer his heart gets through this cleansing process, the stronger the sacred greed will get in his heart.”

The qualification for practicing sound lila-smarana though is another thing -- Sri Anantadasji explains (ibid., 1.13):

“Hence lila-smarana is the main item of this raganuga-marga. But for entering into lila-smarana, purification of the  heart is absolutely necessary. When the heart is impure, the mind cannot be steady, and when the mind is restless or  unsteady, one cannot become absorbed in lila-smarana. Hence one must take shelter of the main items of bhajana, such as hearing and chanting, and the more the heart gets purified by continuing in bhajana, the more the heart becomes attracted to lila-smarana, and thus smarana also gradually becomes deeper and deeper. Therefore, although lila-smarana is the main item of raganuga-marga, one should not drop the external practices like hearing and chanting.”

Moreover, from his commentary on Prema-bhakti-candrika (14):

“Since the practice of smarana depends on the purity of heart, it may first seem difficult to accomplish for the aspirant, and therefore some slackening or neglect of this item of worship may occur. The practitioner must give up his own sense of doership and depend on the Lord's grace in this practice of smarana. Then he will easily be able to purify his heart and gradually his recollection of lila will become easily accessible and blissful. Although the practice of smarana depends on

the Lord's grace, still it is absolutely necessary that the practitioner concentrates his mind, for it is the perseverance and enthusiasm in the devotee's practice that unleashes the Lord's grace. Hence the aspirant must commence the smarana item of his bhajana by establishing his self esteem in the spiritual body given to him by Sri Guru, with body, mind and words.”

The self-esteem is gradually established through the practice of mantramayi-upasana, or yogapitha-seva.

The merit of this practice? Step by step, it will help the practitioner to become firmly established in his eternal spiritual identity in ecstatic love of God.
Raga - Fri, 26 Apr 2002 04:40:27 +0530
This posting above appeared at IndiaDivine forums. I am posting here some excerpts from the thread there for your consideration. I trust it will generate further conversation here.
Raga - Fri, 26 Apr 2002 04:44:15 +0530
QUOTE
Jagat @ there

Though chanting a lakh is a very honorable ambition, not many people have the 4-6 hours it takes to chant this much. Does that mean they are to give up any hope of engaging in raganuga bhajan?

I don't think so. When engaged in mantra meditation, one should still endeavor to remember Radha and Krishna in the Yoga Pith and visualize oneself engaging in direct service, according to the directives given by the guru.

The ekadasa bhava is the seed of one's siddha svarupa. The mantra is also the seed of the relation with the Divine Couple. One should combine meditation on both. See the thread on Harinamachintamani for further information. You'll probably get a clearer picture from my translations.

Ys, Jagat

Raga - Fri, 26 Apr 2002 04:45:06 +0530
QUOTE
Jijaji @ there:

I have for many years been involved in these discussions on Siddha Pranali and other Gaudiya issues.

Now let me cut to the chase here.

In all those years I am YET to find any western followers who have taken diksha and received information regarding their Siddha-deha ..who actually daily practice this technique.

It seems more time is spent on debating it's authenticity to those who misunderstand and condemm it.

And most who have taken it put more importance on recieving this than on a daily spiritual practice at least looking at the track record. Most people I know who have taken diksha are far removed from any sadhana it seems...
At least that is what I have seen....
All the endless debate about how without proper diksha one cannot advance in spiritual life etc ..blah blah blah...

I say.....
Sitting down with simple meditation and trying to find some stillness inside yourself if done on a daily basis is stronger than being connected to the most noble of sampradayas where you do nothing but debate how important you are.

Spiritual realization comes from practice....
Not belonging to a line of teachers who practiced things so difficult and far-removed from this day and age.
Raga - Fri, 26 Apr 2002 04:45:36 +0530
QUOTE
Jagat @ there:

On the contrary, Jijaji, though what you say has some merit, there is value to doing even the smallest bit of practice. That was the point of my previous post.

Chanting 64 rounds while meditating constantly is not the only aspect of the practice. Hearing and chanting about Radha and Krishna is also of great importance.

There is also a great deal of value in simple identification itself. What I believe I am is almost as important as what I do, and the latter will follow on the former if it is strong enough.

I think there is a fundamental distinction in the way that Raganuga Bhaktas think about the world; one that would no doubt come closer to your way of seeing it, I think.

Focusing on the Divine Couple, in particular the "Female Moiety" will give a thoughtful devotee a different perspective on the world, one that gives predominance to the virtues that have traditionally been called feminine. The arguments that Raganuga devotees sometimes get into seems to rather go against the spirit of the thing, but on the whole, I see a general maturing of those devotees who are involved in this path.

I humbly pray to all the devotees and to every divine power that exists to be able to meet the ideals that are immanent in the Divine Couple and Their worship.

Many of those involved with Raganuga worship happen to be intellectuals who have come to Raganuga through an intellectual journey. This is not necessarily a bad thing, but it is not true Raganuga. This explains somewhat why their practice has been unsteady. Nevertheless, their influence on Gaudiya Vaishnavism as a whole is disproportional to their numbers and this influence is salutary.

Yours,

Jagat
Raga - Fri, 26 Apr 2002 04:47:51 +0530
QUOTE
Jagat @ there:

I would like to see this discussion take place on the Raganuga discussion board. I am sure there are several devotees out there who would object to your depiction of them as non-practitioners, though humility may prevent them from doing so.

I happen to know several humble devotees who practice quite wholeheartedly. They are not many in number, unfortunately, and it is not easy to associate when everyone is spread so far apart.

Intellectuals are not always good proselytizers. What are needed to spread Raganuga in the West are good kirtaniyas, poets, performers, entertainers, ecstatics. It may yet happen.

As far as identity is concerned: I am talking about a minimum standard of adherence.

Yours, Jagat

NOTE: We are fulfilling Jagat's desire here. Hi-jacking the thread from there to Raganuga Discussions.
[-bAa]
Raga - Fri, 26 Apr 2002 04:49:04 +0530
QUOTE
Theist @ there:

I have another question.I will offer them up one at a time from time to time so it is easier for me to absorb.

During the eight different phases of the day does a practioner have eight different meditations that they perform in conjunction with those times.

I am having a hard time conceiving of how this practice could fit into our modern world.Is it not just for babaji's?Or at least those who are able to dedicate the whole day to this cultivation?

Raga: During the "eight phases" of the day, the sadhaka contemplates on the daily pastimes of Radha-Krishna and participates according to her service. Have a look at Rupa Gosvami's Sri Sri Radha-Krishnayor Asta-kaliya-lila-smarana-manga-stotram to get an outline of what is going on at each time. http://raganuga.org/meditations.html  > Asta-kaliya-lila . Krishnadasa Kaviraja Gosvami has elaborately described the asta-kaliya-lila in his Govinda-lilamrta, using these verses as the basis, and also Visvanatha Cakravarti has compiled his Krishna Bhavanamrta to aid the sadhakas' meditation. Later, Siddha Krishnadasa also compiled the Gaura-Govinda-Lilamrta-Gutika, where he combined the asta-kaliya-lila of Mahaprabhu and Radha-Krishna into one book.

You'll get a basic idea of the daily meditation from Dhyanacandra's paddhati available at http://raganuga.org/literature.html , translated by Haricaranadasa.

It is a fact that complete absorption in raganuga-bhajana is not very easy in the West. It is not for nothing that the Gosvamis have advised, "tisthan vraje", "kuryad vasam vraje sada", "mathura-vase" etc. in their writings. Not that our time in the West is all good for nothing, that's not what I am saying, but it is a different thing to be on the banks of Radhakund or on the foot of Govardhan, surrounded by stimulus for Radha-Krishna-smarana, without any other engagements.
Raga - Fri, 26 Apr 2002 04:51:11 +0530
QUOTE
Jagat @ there:

As a householder, I am busy with my work, which fortunately requires me to translate Gaudiya Vaishnava literature. I consider this work to be nicely connected to my sadhana.

As far as anything besides this, I chant my mantras and Harinam for 30 to 40 minutes each day. So I suppose I fall quite short of what a serious sadhaka would be expected to do.

To some extent this Internet association inspires me to engage in such sadhana, so I thank you all.

======

I agree that the Babaji type of 24-hour meditation is not something that an ordinary householder in the middle of the karma centered Western lifestyle could possibly do.

For most people the best option is to get a strong samskara. By this I mean that you should try to go through at least a significant period of time where you do follow the "Babaji" lifestyle in retreats, either in India, or if it is ever possible, in the West, where you can actually cultivate the consciousness. At present, the only real opportunity to do this is in Radha Kund, so most people who are interested in this kind of meditation go there.

Once a samskara has been strongly imprinted on the brain, it is much easier to engage in raganuga meditation. Smells, sounds, previously experienced bhavas, etc., return quite easily. Certainly theoretic discussions and arguments about the validity of a particular practice are not nearly as helpful.

I personally had the good fortune to spend several years in the Dhams, often in close association with devotees like Ananta Das Babaji, through whom I had the fortune to engage in hearing and chanting on a very high level.

I know that Advaita Dasji and Gadadhar Pran Dasji and several others have been similarly fortunate in having profound experiences in their personal spiritual adventures. Despite the misadventures of all lowly human beings who seek the heights of divine love, I believe these people are Mahatmas.

So we pray that our circle should be enlarged. Until then, we go where there are still some drops of nectar to be had. So we loiter at the periphery of the Gaudiya Math, especially where Narayan Maharaj speaks about Radha-dasya. I even take delight in those who glorify the Divine Couple, such as Jai Sri Radhe, for much of what she says resonates with me.

These are all our cousins, not quite our brothers and sisters; so though we feel like part of the family, we often feel deprived of intimacy. Our hearts are in Radha Kund, and that is what is most important for us.

Ys, Jagat
Raga - Fri, 26 Apr 2002 04:52:17 +0530
So... that's the gist of it. Now -- more.
jiva - Sat, 27 Apr 2002 14:15:54 +0530
QUOTE(raga @ April 25 2002,06:55)
Feel free to correct or to to clarify the presentation.

...At the time of giving siddha-pranali, the guru reveals to the disciple his (the guru's) own ekadasa-bhava (eleven sentiments), as well as those of his predecessors in the diksa-parampara, and finally also that of the disciple...

Actually,we have two theories concerning the guru`s part in revealing the particular form of the initiate`s siddha-rupa .One theory might best be named the `inherent theory`,and the other the `assigned theory`.

The adherents of the `inherent theory` contend that the guru,by means of his meditative vision,has the ability to see which character in the eternal lila the initiate really is,essentially and at all times,though prior to initiation the person is unaware of the existence of this inner body.At the time of initiation,the guru reveales to the initiate the detailed form of his siddha-rupa as seen in the world of the lila by perfected meditators.The initiate then proceeds to execute performative acts which help him to discover this true
identity for himself.(O.B.L.Kapoor,`Sri Ramadasa Babaji` [Vrndavana:Sri Radha Govinda Press 1982] pp.114-15)

The second theory ,the `assigned theory`,argues that at the time of initiation the guru assigns the initiate a siddha-rupa appropriate to his nature.According to this perspective,the guru does not discern who initiate inherently is;instead,the guru assigns the initiate an eternal body with which to play out a particular part in the eternal lila.
This view is endorsed by Kunjabihari Dasa( `Manjari svarupa nirupana`,pp.145-146).

jiva
Raga - Sat, 27 Apr 2002 15:39:13 +0530
QUOTE
The second theory ,the `assigned theory`,argues that at the time of initiation the guru assigns the initiate a siddha-rupa appropriate to his nature.According to this perspective,the guru does not discern who initiate inherently is;instead,the guru assigns the initiate an eternal body with which to play out a particular part in the eternal lila.
This view is endorsed by Kunjabihari Dasa( `Manjari svarupa nirupana`,pp.145-146).

Could you post the relevant quote from Manjari-svarupa-nirupana please, I don't have the title at hand right now.

I had some interesting discussions in this regard with some of the disciples of Sri Ananta Das Pandit during my recent visit to Radhakund. According to them (as they heard it from the Baba), the guru in his meditation, in his manjari-svarupa, approaches the samastiki-guru, from Whom she receives the details of the manjari-svarupa of the initiate, and then the guru conveys the message to the initiate upon returning to his sadhaka-awareness.

It was not clear though whether this svarupa-to-be-received is destined to this initiate from before, or whether it is given by the samastiki-guru to the vyasti-guru according to the inclination of the initiate.

It would naturally follow, though, that if a particular svarupa was previously destined to a particular person, there would be inclination accordingly in the initiate.

Perhaps this is a fusion of the two?
Jagat - Sat, 27 Apr 2002 18:14:56 +0530
This is like any question of predestination and free will. If I am predestined to some particular form, i.e., if it is already existing and "waiting for me" as Kunja Bihari has it, then what is the place for free will, or individual likes and dislikes? I really don't see the conflict.

The real question is whether the sadhaka has any input into the matter. I think the answer to this is clearly yes. THat's what Bhaktivinoda Thakur says in HNC, and that was Lalita Prasad Thakur's system also. He was more pleased by a disciple who knew what he wanted that by one who passively accepted whatever was given.
jiva - Sun, 28 Apr 2002 00:09:19 +0530
QUOTE(raga @ April 27 2002,03:09)
Could you post the relevant quote from Manjari-svarupa-nirupana please, I don't have the title at hand right now.

Yes,of course.Kunjabihari Dasa writes:

``There exists eternally in the world of the Lord eternal bodies which are suitable for the service of the Lord.All these bodies are portions of the light of the Lord;that is,each body corresponds to each portion
of His light.Therefore,they are like the body of the Lord,supernatural and composed of consciousness.These eternal bodies are clearly illustrated in the beautiful and auspicious bodies of the people of Vaikuntha.All these bodies are companion bodies (parsada -dehas) .At the time a soul attains final liberation,it receives one of these bodies which is appropriate to its level of love according to the wishes of the Lord.This is how the companion body [parsada-deha,another name for the siddha-rupa] is obtained.All of these companions bodies are eternal.They exist eternally before being united with the liberated soul,and will exist eternally after that union,but before they are united with the soul they remain in an  inactive state.

Each and every eternal soul is a servant of the Lord,and for each and every one of them there exist a body suitable for its service in the world of Lord .If by the grace of bhakti a desire for the service of the Lord is produced,then by the kindness of the Lord this body is attained.

In the Gaudiya Vaisnava Sampradaya this body is introduced in the siddha-pranali which is received from the guru.It is not a figment of the imagination;it is eternal,and it is real.The guru-deva,having been informed in the state of meditation which of the eternal bodies existing in the world of the Lord the initiate is to be assigned by the Lord,reveals that body to the initiate as the initiate`s siddha-deha.``
- - - -
Regardless whether the guru reveals the initiate`s existing essential nature or assigns the initiate a siddha-rupa appropriate to his disposition,it is in the siddha-pranali-diksa that the practitioner becomes aware of the particular part he is to play in the eternal drama.The initiate then proceeds to execute performative acts which help him to discover this true identity FOR HIMSELF.

jiva
Raga - Sun, 28 Apr 2002 02:09:36 +0530
QUOTE
Regardless whether the guru reveals the initiate`s existing essential nature or assigns the initiate a siddha-rupa appropriate to his disposition,it is in the siddha-pranali-diksa that the practitioner becomes aware of the particular part he is to play in the eternal drama.The initiate then proceeds to execute performative acts which help him to discover this true identity FOR HIMSELF.

Thanks for the reference.

Now I understand the remark of yours in regards to the quote on which you commented. Perhaps the word "reveal" is not the best available one -- what I meant to express is that the guru acquaints the disciple with the specifics of his siddha-deha.

Indeed, "acquaint" is a better, broader expression, since reveal refers to something that was there from before; reveal -- as in "to remove a veil covering something". But at any rate, say, if you would have been "assigned" a siddha-deha in your past life, and you would again receive it in this life, it would be "revealed". So I suppose there is no "pure assign-vada" anyway. Otherwise it would be "re-assignation"; the next stage of evolution from the concept of "re-initiation".  [-hmm-]

I did not quite catch the difference between the theories of "assignation" and "revelation", in regards to the following quote:

QUOTE
The guru-deva,having been informed in the state of meditation which of the eternal bodies existing in the world of the Lord the initiate is to be assigned by the Lord,reveals that body to the initiate as the initiate`s siddha-deha.``

Here Kunjabihari Baba states that the suitable siddha-deha is revealed to the guru -- and then assigned to the initiate. Isn't this exactly the same thing as you present as the "revealed-theory":

QUOTE
The adherents of the `inherent theory` contend that the guru,by means of his meditative vision,has the ability to see which character in the eternal lila the initiate really is,essentially and at all times,though prior to initiation the person is unaware of the existence of this inner body.


[_]
jiva - Sun, 28 Apr 2002 03:38:50 +0530
QUOTE(raga @ April 27 2002,13:39)
Perhaps the word "reveal" is not the best available one -- what I meant to express is that the guru acquaints the disciple with the specifics of his siddha-deha...

I did not quite catch the difference between the theories of "assignation" and "revelation"...

Yes,the word ``reveal`` is not quite good.,sorry.

Anyway...according to  the ``assigned theory``,the siddha-rupas
[ plural ] exist eternally in the world of the lila like shiny new cars awaiting a driver.That is,they lie dormant waiting for a soul
to animate them.The guru,as a manifestation of Bhagavan,DETERMINES in his meditations which body best suits the nature of the initiate and assigns him that particular body.

Just like Kunjabihari Dasa said,``There exists eternally...eternal bodies[ plural ] which are suitable...``ect.

jiva
Raga - Sun, 28 Apr 2002 04:40:26 +0530
QUOTE
Anyway...according to  the ``assigned theory``,the siddha-rupas
[ plural ] exist eternally in the world of the lila like shiny new cars awaiting a driver.That is,they lie dormant waiting for a soul
to animate them.The guru,as a manifestation of Bhagavan,DETERMINES in his meditations which body best suits the nature of the initiate and assigns him that particular body.


So the difference is that in the "revealed theory" the guru gets a revelation of a particular siddha-deha in his meditation, which is to be given to the initiate, and in the "assigned theory" the guru gets a revelation of all varieties of siddha-dehas and he picks the most suitable one for the initiate. Both still include a sense of revelation in meditation.
[-hmm-]

But I've heard there is yet a third theory, that the guru just makes up a siddha deha for the initiate without much divine revelations; designs it himself from a scratch, so to say. Any comments?
jiva - Mon, 29 Apr 2002 00:38:45 +0530
QUOTE(raga @ April 27 2002,16:10)
But I've heard there is yet a third theory, that the guru just makes up a siddha deha for the initiate without much divine revelations; designs it himself from a scratch, so to say. Any comments?

Kunjabihari Dasa said:``it is not a figment of the imagination.``

jiva
Raga - Mon, 29 Apr 2002 02:13:31 +0530
QUOTE(jiva @ April 28 2002)
QUOTE(raga @ April 27 2002,16:10)
But I've heard there is yet a third theory, that the guru just makes up a siddha deha for the initiate without much divine revelations; designs it himself from a scratch, so to say. Any comments?

Kunjabihari Dasa said:``it is not a figment of the imagination.``

jiva

This is often an allegation we hear leveled towards Babajis and their practice of giving siddha-pranali. "Therefore it is so easy for them to give it, because they just concoct something". It obviously originates to sources who are not acquainted with their precepts.
jiva - Tue, 30 Apr 2002 01:13:24 +0530
QUOTE(raga @ April 28 2002,13:43)
This is often an allegation we hear leveled towards Babajis and their practice of giving siddha-pranali. "Therefore it is so easy for them to give it, because they just concoct something". It obviously originates to sources who are not acquainted with their precepts.

I agree,but the ``third theory`` really sounds like a concoction.

As you know,a diagram called a `yoga-pithambuja` is frequently used in the siddha-pranali-diksa to locate the initiate in the drama with respect to the other characters,particularly his line of gurus.
It is a device to facilitate the learning of the characters of the drama and one`s relationship to them .

So,it is very difficult for the bogus-guru to `scratch` all this things .

jiva
jiva - Tue, 30 Apr 2002 01:25:38 +0530
QUOTE(Jagat @ April 27 2002,05:44)
... and that was Lalita Prasad Thakur's system also. He was more pleased by a disciple who knew what he wanted that by one who passively accepted whatever was given.

Can you tell us more about Lalita Prasad,please?

jiva
Raga - Wed, 01 May 2002 20:56:51 +0530
QUOTE
Jiva: So,it is very difficult for the bogus-guru to `scratch` all this things .

Nevertheless, from what I've heard, it seems evident that such "scratching" is going on, at least to some extent, in the modern world of Gaudiya Vaishnavism.

Just in case anyone's interested, the original posts quoted in the beginning of the thread appeared at IndiaDivine. There's more on the topic to be read here, as well as on the next page of the thread here.
Jagat - Wed, 01 May 2002 21:08:09 +0530
Lalita Prasad Thakur (1879-1980) was the youngest son of Bhaktivinoda Thakur, to whom Bhaktivinoda wrote his autobiography. He was initiated by Bhaktivinoda Thakur and received siddha pranali from him.

Though he never married, he spent his life in service, most of it in the bureaucracy of British India, serving for a time as personal secretary to the governor of Bengal. He also took a great interest in history and was a member of many historical societies with Jagadish Sorkar and other significant personalities.

He participated in the management of the Yoga Pith temple prior to the creation of the Gaudiya Math, working cooperatively with Siddhanta Saraswati until the two came to feel there were irreconcilable differences. He was the proprietor of the Svanandasukhada Kunja property and lived there for a time doing his bhajan there, until Brahmacharis from the Chaitanya Math came and squatted on the property.

During this time, he claimed the ancestral property in Birnagar where Bhaktivinoda Thakur was born and made it his home and spent the rest of his life doing bhajan there, chanting three lakhs a day. Though he never left Birnagar, he attracted a number of disciples from all over Bengal. Bhaktivinoda Thakur's Gaura Gadadhar deities are in Birnagar.

Jagat
Raga - Wed, 01 May 2002 21:35:12 +0530
QUOTE
During this time, he claimed the ancestral property in Birnagar where Bhaktivinoda Thakur was born and made it his home and spent the rest of his life doing bhajan there, chanting three lakhs a day.

I heard from Nitai that Lalit Prasad Thakur would have chanted five lakhs a day. He wrote it in a letter to me, and I think it is also mentioned somewhere @ bhajankutir.net, which seems to be offline now, so I can't check what exactly he said there.
Radhapada - Wed, 01 May 2002 23:08:52 +0530
The yogapitha seva that the sadhaka performs his mental bhajan in is not merely a technique for becoming acquinted with the parishads of the Lord and his relationship towards them but it is a lila that takes place within the Lord's eternal pastimes of eight time divisions within the transcendental dhama.
jiva - Wed, 01 May 2002 23:53:36 +0530
QUOTE(Radhapada @ May 01 2002,10:38)
The yogapitha seva that the sadhaka performs his mental bhajan in is not merely a technique for becoming acquinted with the parishads of the Lord and his relationship towards them but it is a lila that takes place within the Lord's eternal pastimes of eight time divisions within the transcendental dhama.

Of course.

The stage onto which the practitioner of Manjari Sadhana initially moves is the the yoga-pithambuja,graphically conteptualized as mandala-like lotus.A yoga-pithambuja is literally a `lotus which is the place of union`.Perhaps it is  a remnant of the eight-petaled lotus which was part of the diksa-mandala mentioned in the elaborate initiation of the Haribhaktivilasa?

Anyway,yoga-pitha is a proper stage for Manjari Sadhana,since it is the place where Radha and Krsna come together,and is also the occasion for the union of the bhakta and the Divine Couple.The Raganuga practitioner must study the major yoga-pithas and become familiar with their events,characters,environment,and the other details.Initially,the practitioners use the meditative aid of the mandala-like yoga-pithambuja to visualize that portion of the Vraja-lila which occurs at a particular site.
The more advanced meditators no longer need the support of a diagrammed yoga-pithambuja.

jiva
jiva - Thu, 02 May 2002 00:09:39 +0530
QUOTE(Jagat @ May 01 2002,08:38)
Lalita Prasad Thakur (1879-1980) was the youngest son of Bhaktivinoda Thakur, to whom Bhaktivinoda wrote his autobiography. He was initiated by Bhaktivinoda Thakur and received siddha pranali from him...

Thank you very much ,Jagat.

I am eager to know much,much more about him.
Can you tell me more ( e-mail me or @ new topic ?) or recommend some sources,biography or something?I would be very grateful.

jiva
Raga - Fri, 03 May 2002 06:12:09 +0530
One small thing I wanted to clarify, jiva, in regards to the theories of "inherent siddha-deha", in which the siddha-deha inherent within the jiva is revealed to him by the guru, and "assigned siddha-deha", in which a particular non-inherent siddha-deha suitable for the preferences of the initiate is chosen by the guru in meditation.

I'll first present a few references from the thread.

QUOTE
jiva: The second theory,the `assigned theory`,argues that at the time of initiation the guru assigns the initiate a siddha-rupa appropriate to his nature.According to this perspective,the guru does not discern who initiate inherently is;instead,the guru assigns the initiate an eternal body with which to play out a particular part in the eternal lila. This view is endorsed by Kunjabihari Dasa.

Here the "assigned" view is attributed to Kunjabihari Dasa.

QUOTE
Jagat: If I am predestined to some particular form, i.e., if it is already existing and "waiting for me" as Kunja Bihari has it, then what is the place for free will, or individual likes and dislikes?

Here the "inherent" view is attributed to Kunjabihari Dasa.

QUOTE
Kunjabihari Dasa: Each and every eternal soul is a servant of the Lord,and for each and every one of them there exist a body suitable for its service in the world of Lord. If by the grace of bhakti a desire for the service of the Lord is produced,then by the kindness of the Lord this body is attained.

In the Gaudiya Vaisnava Sampradaya this body is introduced in the siddha-pranali which is received from the guru. It is not a figment of the imagination;it is eternal,and it is real.The guru-deva, having been informed in the state of meditation which of the eternal bodies existing in the world of the Lord the initiate is to be assigned by the Lord, reveals that body to the initiate as the initiate`s siddha-deha.``


From this original quote of Kunjabihari Dasa, it appears that the guru does not assign a particular siddha-deha which he sees fit for the initiate, but rather it is said that the siddha-deha is "to be assigned by the Lord", and it is "informed in the state of meditation" to the guru-deva, in other words, it is "revealed" to the guru as well.

Now, it is yet another issue whether the Lord is in favor of "assignation of the new" or "revelation of the inherent", but my attempt is to clarify the role of the guru in the process. Obviously it is "assigned" in the ultimate by the Lord, whether now or since time immemorial, according to His desires.

The question is: does the guru select a particular siddha-deha (whether predestined or not) himself, or does he receive the one assigned (whether now or since forever) by the Lord? Of course there is no difference in the interest and vision of the guru and the Lord, but who does the choice according to Kunjabihari Dasa, the vyasti-guru or the samastiki-guru?
Jagat - Sat, 04 May 2002 04:36:00 +0530
In preparing my introduction to HNC, I have been reading Jaiva Dharma and Chaitanya Sikshamrita, two other books by Bhaktivinoda Thakur.

Here are his comments on vayas, which I found completely new. I am surprised I never noticed before:



Vijaya Kumar: Now I clearly understand that the pure Gaudiya Vaishnava philosophy teaches the pure pärakéyä-rasa. Now that I understand sambandha, please explain vayas, or age..

Goswami: As your relationship with Krishna awakens, a wonderful spiritual form also manifests. In your case it is that of a beautiful girl in Vraja, which will be of an age appropriate to your service. This means adolescence or kaishora, which is the age between ten and sixteen. It is also known as vayaH-sandhi, or the juncture between childhood and adulthood. Thus as you advance in service, your age will increase from ten up to sixteen. Infancy, childhood and old age do not exist for the beautiful girls of Vraja. Therefore you should think of yourself in a spiritual form in the kaishora age.


Besides never having heard this before, I wonder how it relates to the specific age, seemingly fixed, that Kamala Manjari is supposed to be. If it had read, "According to the particular type of service, one's age may be greater or lesser." I would have found it more intuitively acceptable.

The second comment I have on this passage is that vayaH-sandhi refers to a very specific time when a girl hits puberty. To call the entire period from 10-16 vayaH-sandhi seems odd.

Here are the other relevant comments from Jaiva Dharma:


Sambandha: Sambandha is the foundation of all spiritual attainment. One attains a specific final goal based on the relationship one establishes with Krishna. Souls who establish a relation with Krishna by addressing Him as “master” become His servants. Those whose relationship with Krishna comes out of addressing Him as “friend” become His friends. Those who address Krishna as “son’ become His parents. Those who call Him “their legitimate husband” become queens at Dvaraka. There is no shanta-rasa in Vraja and dasya-rasa is also curtailed there. Each devotee establishes a relationship with Krishna according to his own natural inclination. Your nature is feminine and you are naturally attracted to paramour loves of parakiya-rasa. Therefore you are a follower of Radharani, the queen of Vrindavan forest. Your relationship is based on the following attitude: “I am a maidservant of Sri Radha’s maidservant. She is the controller of my life and Krishna the master of Hers. Therefore, Radha’s beloved Krishna is the Lord of my life.”

Name: After hearing about the activities of the gopis, you develop an attraction for a particular service. The name of the maidservant who is perfectly suited to that service is your name. The name your spiritual master gives you after examining your tendencies is your name eternally. The beautiful girls of Vraja will delight in addressing you by that name.

Rupa: You are, as has already been stated, a beautiful adolescent girl. The spiritual master ascertains the particularities of that form according to your own preferences. After all, could anyone become Radharani’s maidservant without having a inconceivably beautiful and completely spiritual body?

Yutha: Srimati Radharani is your yutheshwari. Within her cohort, you belong to a sub-group presided over by one of Her eight closest friends (aSTa-sakhi). Your spiritual master has placed you in Lalita’s subgroup. Therefore, you will serve your yutheshwari Radha and the playful Lord Krishna, who enjoys pastimes with Her, according to Lalita Devi’s directions.

Guna [Note that Bhaktivinoda has exceptionally given guNa instead of vesha here.] In order to perform your specific service, you will need expertise, skill and talent, as well as

other appropriate personal qualities and garments. The spiritual master will indicate what these are.

AjnA: Orders are of two kinds: nitya (regular) and naimittika (occasional). The  merciful sakhi orders you to engage in a certain regular (nitya) service, which you must execute without fail whenever it is needed throughout the day. Sometimes, the sakhi may tell you to perform some other service according to needs that arise on the spur of the moment. These are naimittika orders. These too should be carefully carried out.

vAsa: Eternal residence in Vraja is called vAsa. You will take birth as a certain gopi in a certain village within the land of Vraja and be married to a certain gopa in another village. Nevertheless, you will be attracted by the sound of Krishna’s flute and go off to follow one of the sakhis to Radha Kund, where you will have a cottage in her personal forest grove. The residence which is established by your spiritual ego-consciousness is your eternal residence. Your eternal identity is fixed is situated in the pArakIyA-rasa.

sevA: You are a follower of Srimati Radharani. Your service is to serve Her. If she sends you to a secluded place where you meet Krishna, and if He proposes making love to you, you should refuse His proposal. You are Radha’s maidservant, and without Her permission you cannot serve Krishna on your own. Though you love both Radha and Krishna, your love and service to Radha are more important to you than your love and service to Krishna. That is the meaning of the word sevA. Serving Sri Radha through the eight periods of the day is your service. Following the descriptions in Srila Svarupa Damodar’s notebook, Srila Raghunath Das Goswami has described the form such service is to take in his poem Vilapa-kusumanjali.

parAkASThAzvAsa: In the following two verses (Viläpa-kusumäïjali 102 and 100) Srila Raghunath Das Goswami describes paräkañöhäçväsa:

AzA-bharair amRta-sindhu-mayaiH kathaJcit
kAlo mayAtigamitaH kila sAmprataM hi |
tvaM cet kRpAM mayi vidhAsyasi naiva kiM me
prANair vrajena ca varoru bakAriNApi ||


“O Radha, I have somehow or another survived another few moments by reciting these prayers which are full of the nectarean hopes, which keep me alive. Now if You do not give me Your mercy, then of what use to me are this life, the land of Vraja, or even Krishna Himself, the enemy of Baka?”


hA nAtha gokula-sudhAkara suprasanna-
vaktrAravinda madhura-smita he kRpArdra |
yatra tvayA viharate praNayaiH priyArAt
tatraiva mAm api naya priya-sevanAya ||


“O Lord! O nectar moon of Gokula! Your cheerful face is like a blooming lotus flower, O sweetly smiling one, melting with compassion! Please lead me to the place where You and Your beloved enjoys Your delightful loving pastimes.”


pAlya-dAsI-bhAva: In the following words of Vraja-vilAsa-stava (text 29) Srila Raghunath Das Goswami describes pAlya-dAsI-bhAva:

sAndra-prema-rasaiH plutA priyatayA prAgalbhyam AptA tayoH
prANa-preSTha-vayasyayor anudinaM lIlAbhisAraM kramaiH
vaidagdhyena tathA sakhIM prati sadA mAnasya zikSAM rasair
yeyaM kArayatIha hanta lalitA gRhNAtu sA mAM gaNaiH


“Flooded with the nectar of intense love for her two friends (Sri Sri Radha Krishna),  who are more dear to her than her own life, Lalita Devi has become endowed with brazenness and arranges for Their rendezvous every day. But in the course of the Divine Couple’s pastimes, she also gives her friend Radha expert instruction in the art of jealous anger. I pray that she will one day accept me into her group of friends.”


Vijaya Kumar: How should such a maidservant act in relation to the other members of Lalita Devi’s group?

Goswami: All the books written by Srila Raghunath Das Goswami are derived from the teachings he received fr

om Srila Svarupa Damodar Goswami. He has written in the Vraja-viläsa-stava (38)

tAmbUlArpaNa-pAda-mardana-payo-dAnAbhisArAdibhir
vRndAraNya-mahezvarIM priyatayA yAs toSayanti priyAH
prANa-preSTha-sakhI-kulAd api kilAsaGkocitA-bhUmikAH
kelI-bhUmiSu rUpa-maJjarI-mukhAs tA dAsikAH saMzraye


“By offering Her betel nuts, by massaging Her feet, by bringing Her water, by arranging for Her secret meeting with Lord Krishna, and by performing many other services, many gopi maidservants affectionately please Sri Radha, the great queen of Vrindavan forest. When the divine couple enjoy the presence of the great gopis for whom Sri Radha is more dear than life. I take shelter of these gopi maidservants, who have Srimati Rupa Manjari as their leader.”


Vijaya Kumar: What will her dealings with the other prominent sakhis be like?

Goswami: Srila Raghunath Das Goswami has given an indication about this in the following verse (Vraja-viläsa-stava 30):

praNaya-lalita-narma-sphAra-bhUmis tayor yA
vraja-pura-nava-yUnor yA ca kaNThAn pikAnAm
nayati param adhastAd divya-gAnena tuSTyA
prathayatu mama dIkSAM hanta seyaM vizAkhA


“This Vishakha Devi is the effulgent abode of wit and good-natured affectionate humor as she banters with the Divine Couple. Her sweet transcendental songs eclipse the call of the koyil. I pray that Vishakha Devi may become pleased with me and initiate me in these arts.”
Raga - Sat, 04 May 2002 04:52:11 +0530
In regards to vayas:

QUOTE
Jagat: Besides never having heard this before, I wonder how it relates to the specific age, seemingly fixed, that Kamala Manjari is supposed to be. If it had read, "According to the particular type of service, one's age may be greater or lesser." I would have found it more intuitively acceptable.


Particularly the passage below, in addition to the definition of vayah-sandhi, calls for explanation.

QUOTE
Jaiva Dharma: It is also known as vayaH-sandhi, or the juncture between childhood and adulthood. Thus as you advance in service, your age will increase from ten up to sixteen.


And on to another topic, Raghunatha Dasa Gosvami:

QUOTE
Jaiva Dharma:
That is the meaning of the word sevA. Serving Sri Radha through the eight periods of the day is your service. Following the descriptions in Srila Svarupa Damodar’s notebook, Srila Raghunath Das Goswami has described the form such service is to take in his poem Vilapa-kusumanjali.
...
Goswami: All the books written by Srila Raghunath Das Goswami are derived from the teachings he received from Srila Svarupa Damodar Goswami.

On the other hand, I just read from your "Translator's Preface" to Manjari-svarupa-nirupana:
QUOTE
Raghunatha Dasa Gosvamin worshipped the Divine Couple as a follower of Rupa Manjari, as is clear from his Stavavali. Indeed, it is evident from a verse in the Vilapa-kusumanjali that even though he had spent many years in the company of Krsna Caitanya Mahaprabhu in Puri as the protigi of Svarupa Damodara, it was not until he came to Braj in 1535 that he was introduced to the concept of serving Radha and Krsna as a manjari.

Would you like to shed more light on this?
Jagat - Sat, 04 May 2002 06:04:03 +0530
Yes, I continue to hold to my opinion about Raghunath Das. I think that it is very significant that Raghunath Das writes
yad avadhi mama kAcit maJjarI rUpa-pUrvA
etc.

I wonder what Narayan Maharaj would say about it.

I also never heard that there was anything in Svarupa Damodar's karcha that touched on this subject. As far as I know, the karcha dealt with Mahaprabhu's lila. But we'll never really know, because the karcha doesn't exist, except for two or three verses.

With regard to the vayaH questions, I have absolutely no idea what to say. I have never heard anything of the sort before.
Jagat - Sat, 04 May 2002 07:07:12 +0530
Here is the rest of that chapter, which contains more about the Svarupa Damodar/Raghunath Das equation, plus a few other assertions that I found dubious.

Vijaya Kumar: What will be their attitude to the gopis who are Radharani’s rivals?

Goswami: Srila Raghunath Das Goswami describes them. Please hear this description (Vraja-viläsa-stava, text 41):

sApatnyoccaya-rajyad-ujjvala-rasasyoccaiH samudvRddhaye
saubhAgyodbhaTa-garva-vibhrama-bhTtaH zrI-rAdhikAyAH sphuTam |
govindaH smara-phulla-vallava-vadhU-vargeNa yena kSaNaM
krIDaty eSa tam atra vistRta-mahA-puNyaM ca vandAmahe ||


“In order to increase the splendid and nectarean jealous love of Srimati Radharani, who sometimes becomes proud of Her own good fortune, Lord Krishna briefly enjoys pastimes with other gopis, who blossom with many amorous desires. Let us offer our respectful obeisances to these gopis, who must have performed many great pious activities in order to play this role in the Lord’s pastimes.”


That is how you should think about the rival groups of gopis, even though in particular situations while serving the Lord some gopis may speak mockingly of the rival gopis.

The upshot is that one should serve in the manner described by Srila Raghunath Das Goswami in his Vilapa-kusumanjali, while one’s dealings with the other gopis should follow the manner described in his Vraja-vilasa-stava. At the same time, one should see the Divine Couple’s aSTa-kAliya pastimes as they have been described in his Sri-VisakhanandAbhidha-stotra and other prayers. Raghunath Das Goswami’s ManaH-zikSA is like a practitioner’s manual by following which one can become rapt in meditation on the Divine Couple’s pastimes. One should follow the mood found in Raghunath Das’s Sva-niyama-dasaka and firmly adopt the vows he makes there.

Srila Rupa Goswami has extensively described the theoretical principles of rasa in his books, for this is the responsibility Lord Chaitanya gave him. For this reason, Rupa Prabhu did not describe how these rasas become active in the life of worshp. Srila Raghunath Das Goswami described these things following the teachings in Srila Svarupa Damodar’s karcha. Mahaprabhu’s devotees all carried out whatever task Lord Chaitanya assigned to them.

Vijaya Kumar: Please tell us which tasks Lord Mahaprabhu assigned to which devotee.

Goswami: The Lord ordered Srila Svarupa Damodar Goswami to describe the method of worship according to the rasas. Following that order, Srila Svarupa Damodar Goswami wrote his karcha, which is divided into two parts, the internal (antaH-panthA) and external paths (bahiH-panthA) or worship according to the rasas. He taught the internal path to Raghunath Das Goswami, who memorized it and then transformed it into his own writings. Svarupa Damodar Goswami taught the external path to Srila Vakreshwara Pandit. This teaching is the great treasure of this seat. I explained this path to my disciple Dhyana Chandra, and he has described it in his book, which you have received.

Lord Mahaprabhu ordered Lord Nityananda and Lord Advaita to preach the glories of the Holy Name, and He also gave Them the power to do it. He ordered Srila Rupa Goswami to write books describing the principles of rasa and the power to do it successfully. He ordered Srila Sanatan Goswami to write about vaidhi bhakti and the relationship between vaidhi bhakti and raga bhakti. The Lord also gave Srila Sanatan Goswami the order to explain the difference between the visible and invisible manifestations of Gokula. Through Nityananda Prabhu and Sanatan Goswami, the Lord empowered Srila Jiva Goswami to write books about sambandha, abhidheya and prayojana. They did whatever they were ordered to do and only that.

Vijaya Kumar: O master, what task was gi

ven to Srila Ramananda Raya?

Goswami: Lord Mahaprabhu gave Srila Ramananda Raya the task of expanding the rasas. Srila Ramananda Raya used Srila Rupa Goswami as his instrument in fulfilling this task.

Vijaya Kumar: O master, what task was given to Srila Sarvabhauma Bhattacarya?

Goswami: To Srila Sarvabhauma Bhattacarya He gave the task of explaining philosophy. Srila Sarvabhauma Bhattacarya executed that task by having one of his disciples teach Srila Jiva Goswami.

Vijaya Kumar: What task did the Lord give to the great devotees in Bengal?

Goswami: To the great devotees in Bengal the Lord gave the task to teaching the truth about Lord Chaitanya and showing the people how to have faith in Lord Chaitanya’s descriptions of Krishna-rasa. These devotees fulfilled that order by writing many books glorifying the rasas.

Vijaya Kumar: What task was given to Srila Raghunath Bhatta Goswami?

Goswami: To him was given the task of preaching the glories of Srimad Bhagavatam.

Vijaya Kumar: What task was given to Srila Gopala Bhatta Goswami?

Goswami: To Srila Gopala Bhatta Goswami was given the task of stopping perverted misinterpretations of pure såìgära-rasa and also stopping the tendency not to have faith in vaidhi-bhakti.

Vijaya Kumar: Srila Prabodhananda Saraswati was the uncle and spiritual master of Srila Gopala Bhatta Goswami. What task was given to him?

Goswami: To Srila Prabodhananda Sarasvati was given the task of showing the world that the path of the rasas and anubhavas in Vraja is the highest of all paths.

Hearing all this, Vijaya Kumar thought himself very fortunate.


With all due respect, I don't think that most of these lines of influence can be effectively shown. The "internal" and "external" paths theory is interesting. I have written elsewhere that I think the entire manjari-sadhana came from Vraja, and particularly from Srila Rupa Prabhu. The prayers in Utkalika-vallari, Karpanya-panjika and other prayers can be shown to have direct influence on Raghunath's writings. Some feel that Raghunath has expressed his emotions with more vigour and depth than even Rupa, but it is hard to think that it came from Svarupa Damodar. This is why Svarupa is universally identified as a sakhi, Lalita, not a manjari.

Ramananda no doubt had a senior relation to Rupa, and there are some similarities between Jagannath-vallabha and Vidagdha-madhava, but there is not much to support that Rupa received extensive instruction from Ramananda.

Gopala Bhatta's influence on the Sampradaya is probably greater than is realized. Jiva Goswami clearly states that the Sandarbhas were written on the basis of an outline by Gopala Bhatta, which would make him one influential dude.

If we add to the mix Prabodhananda Saraswati, who was Gopala Bhatta's guru, and whose commentary on the Gopala Tapani appears to have directly influenced Jiva Goswami, and whose heartfelt poems like Radha-rasa-sudha-nidhi may have inspired Rupa (or have been inspired by him--which I think rather more likely).

Anyway...
jiva - Sat, 04 May 2002 15:39:00 +0530
QUOTE(raga @ May 02 2002,17:42)
The question is: does the guru select a particular siddha-deha (whether predestined or not) himself, or does he receive the one assigned (whether now or since forever) by the Lord? Of course there is no difference in the interest and vision of the guru and the Lord, but who does the choice according to Kunjabihari Dasa, the vyasti-guru or the samastiki-guru?

In my opinion,`who does the choise`-question is not applicable on `inherent theory`.The guru simply has the ability to see someone`s siddha-deha.The siddha-deha is an inherent part of a person.

Regarding `assigned theory` and `who does the choise`;Kunja Bihari Dasa doesn`t provide us with the details.So...i don``t know.

But,the point is that the guru is extremely important to the transformative process,because he is the one who `reveals` the mantra and the siddha-pranali to the initiate.

jiva

P.S. As much as i understand,Jagat simply said:``If i am predestined to SOME particular form,i.e.,if it is already existing and `waiting for me` as Kunja Bihari has it,...`` . It doesn`t  necessary  mean `inherent view`.
jiva - Sun, 05 May 2002 16:35:30 +0530
Quote Jagat: `Some feel that Raghunath has expressed his emotions with more vigour and depth than even Rupa,
but it is hard to think that it came from Svarupa Damodar.`

I`m not so sure...In C.c.Adi,4.137 ,Krsnadasa Kaviraja write:

mahaprabhura lila yata bahira-antara
dui bhai tanra mukhe sune nirantara

``Because [Raghunatha Dasa] was assistant of Svarupa Damodara, he knows much about internal and external
characteristics of the lilas of Mahaprabhu.So,he taught it to two brothers,Rupa and Sanatana.``
[My translation .Sorry for eventual grammatical mistakes]

Raghunatha/Svarupa Damodara is also singled out by Sahajiya Vaisnava text `Vivarta-vilasa` as being important in the transmission of the true meaning of Chaitanya teaching.Caitanya taught Svarupa,and Svarupa``taught Raghunatha;from him [Krsnadasa] Kaviraja learned of the panca-guna,and...taught Mukunda.``
(`Vivarta-vilasa` of Akincana dasa,p.40.;Calcutta,:Taracand Das 1948.). The coincidence or the fact?

Quote Jagat:`This is why Svarupa is universally identified as a sakhi, Lalita, not a manjari.`

Sometimes even Radha assumes the role of sakhi ! (Cc.Madhya 8.212-13)

Radha have five kind of sakhis/friends:sakhi(the ordinary friends),nitya-sakhi(the eternal friends),prana-sakhi
(the friends close as life),priya-sakhi(the dear friends) and parama-prestha-sakhi (the best friends like Lalita).

[For disccusion of the five kinds of female friends see `Ujjvalanilamani` 4.46-55.A dual object of love is suggested by these sakhis.This will become increasingly important for the development of Manjari sadhana .]

Two among these,the friends close as life (prana-sakhis like Sasimukhi,Vasanti and Lasika) and the eternal friends (nitya-sakhis like Kasturi and Manimanjari) are characterized as having a greater love for the Radha than for Krsna.It is this type of SAKHI that is typically identified as a manjari.

Further,Kunja Bihari Dasa writes:``Among the five types of sakhis, the prana-sakhi and the nitya-sakhi,who have great love for Radha,are called by the name manjari.``(Manjari-svarupa-nirupana, p.39)

Quote Jagat:`The second comment I have on this passage is that vayaH-sandhi refers to a very specific time when a girl hits puberty. To call the entire period from 10-16 vayaH-sandhi seems odd.`

The manjari is always of an adolescent age(vayah-sandhi or nava-kaisora:twelve to fifiteen years of age) since this is considered the period when emotions are capable of reaching the greatest intensity.Our culture agrees that the adolescent female is emotionally the most intense,but being a culture that basically distrust the emotions,ours has not held the adolescent female as a religious ideal.

Quote Jagat:` I have written elsewhere that I think the entire manjari-sadhana came from Vraja,  and particularly from Srila Rupa Prabhu.`

Manjari Sadhana is not mentioned in the BRS or any other text written by Rupa Goswamin.He created a skeletal system with a wide range of possible transformative roles for practitioners striving to participate in the Vraja-lila.Manjari Sadhana was not alluded to directly by any of the six original Vrndavana Goswamins,and there
is no definite proof that Manjari Sadhana in its complete form was initiated by any of these Goswamins.
Yet,Niradprasad Nath,a Bengali scholar of Narottama Dasa Thakura,convincingly argues that this sadhana is hinted at in a very seminal form in the poetic prayers of Rupa Goswamin`s `Stavamala` and Raghunatha`s `Stavavali`,though it was not fully developed until the early to mid-seventeenth century,the time of Narottama,who wrote many texts on Manjari sadhana.

jiva
Raga - Sun, 05 May 2002 23:48:20 +0530
QUOTE
I`m not so sure...In C.c.Adi,4.137 ,Krsnadasa Kaviraja write:

mahaprabhura lila yata bahira-antara
dui bhai tanra mukhe sune nirantara

``Because [Raghunatha Dasa] was assistant of Svarupa Damodara, he knows much about internal and external
characteristics of the lilas of Mahaprabhu.So,he taught it to two brothers,Rupa and Sanatana.``
[My translation .Sorry for eventual grammatical mistakes]

This is CC Adi 10.97, not Adi 4.137.

This speaks about the characteristics of the lilas of Mahaprabhu. It is well known how Das Gosvami used to spend several hours every day relating the pastimes of Mahaprabhu. I doubt one can draw any conclusions from this in regards to manjari-bhava sadhana coming from Das Gosvami, which is what Jagat was speaking about, to Rupa and Sanatana.

QUOTE
The manjari is always of an adolescent age(vayah-sandhi or nava-kaisora:twelve to fifiteen years of age) since this is considered the period when emotions are capable of reaching the greatest intensity.

Of the asta-manjaris, Manjulali is the oldest, being 13 years, 6 months and 7 days (DhC Pad.), and even Sri Radha Herself is 14 years, 2 months and 15 days. Lalita-sakhi is 27 days older. Fifteen would be rather old for a manjari, don't you think?

QUOTE
Yet,Niradprasad Nath,a Bengali scholar of Narottama Dasa Thakura,convincingly argues that this sadhana is hinted at in a very seminal form in the poetic prayers of Rupa Goswamin`s `Stavamala` and Raghunatha`s `Stavavali`,though it was not fully developed until the early to mid-seventeenth century,the time of Narottama,who wrote many texts on Manjari sadhana.

Mid-seventeenth century? Narottama was born around 1531-1532. Around what time did he compile his main works, Prema-bhakti-candrika and Prarthana? It would seem unlikely that they would date to early to mid-seventeenth century.

By the way, how was it "fully developed" in the writings of Narottama? Does he have other not so widely known works which go deeper into manjari-bhava sadhana? What exactly is the definition of what consists "manjari-bhava-sadhana" in the context that it is being used here?
jiva - Mon, 06 May 2002 14:27:37 +0530
-Sorry for wrong reference.

-My understanding was that Jagat speak (`in the background`)about `incompetence` of Svarupa Damodara  to taught about manjari-bhava sadhana.

-Raganuga Bhakti sadhana developed into the specific form of Manjari Sadhana in that `creative` period of Gaudiya Vaisnavism in Vraja which followed the `Bhakti-rasamrta-sindhu` in the mid- sixteenth century and lasted until the `careers` of Narottama Dasa and Srinivasa Acarya were over in the mid-seventeenth century.

Quote Raga:``By the way, how was it "fully developed" in the writings of Narottama?``

In Rupa`s system,Krsna is the sole visaya(religio-aesthetic object) and Radha,though supreme among the asrayas and often portrayed as an unattainable ideal,is still considered an asraya (religio-aesthtetic vessel)[ BRS 3.5.7.-8].The visaya of Manjari Sadhana is not Krsna alone,but rather Krsna and Radha.
[ Kunjabihari Dasa ,`Manjari-svarupa-nirupana`,p.57.]

In the poetic prayers of Narottama Dasa we find  numerous requests for the chance to serve not Krsna alone,not even Radha alone,but Radha-Krsna together.Thus we see an important innovation in the devotional theory,which played a great part in the development of the Manjari Sadhana.Narottama direct his devotional efforts toward both Krsna  and Radha,with a particular emphasis on Radha.What in effect emerges from his works is
a new sthayi-bhava [see Bhavollasa thread].

jiva

P.S.This shift from Krsna as the visaya to Radha-Krsna as the visaya interestingly parallels the shift from some the early notion that Caitanya was an incarnation of Krsna to the notion expressed in C.c. that Caitanya was a dual incarnation of Radha-Krsna.
Jagat - Mon, 06 May 2002 16:24:12 +0530
The same is found in Rupa's prayers like Utkalikavallari and Karpanyapanjika. Since you have MSN, you can find examples there. Also at the end of UN 8, you can find examples.
Raga - Fri, 10 May 2002 09:56:01 +0530
QUOTE(Jagat @ May 06 2002,15:54)
The same is found in Rupa's prayers like Utkalikavallari and Karpanyapanjika. Since you have MSN, you can find examples there. Also at the end of UN 8, you can find examples.

Would you like to post us some of them?
jiva - Tue, 14 May 2002 01:21:20 +0530
QUOTE(Jagat @ May 06 2002,05:54)
The same is found in Rupa's prayers like Utkalikavallari and Karpanyapanjika. Since you have MSN, you can find examples there. Also at the end of UN 8, you can find examples.

I shall stand on my ground .

As far as explaining the ritual process in relation to the transformations that take place in the individual,particularly in relationship to love of God,the BRS and UN of Rupa Goswamin are the key texts.Rupa lays the foundation for this process in the BRS  and  then follows up with very minute analyses of the highest love in his UN.These texts are really keys for explaining how this is possible,the `mechanisms` of these transformations.And they leave it to you to figure out what has actually happened.

Narottama did not so much write systematic texts as he did poems.It is really in his poems that one gets a sense of manjari sadhana.His poems draw the reader into the world of the poem,causing the reader to assume the role of a manjari.Therefore,in my opinion,it was Narottama who finally developed the understanding of raganuga-bhakti sadhana as manjari sadhana .

jiva
Mina - Tue, 14 May 2002 02:45:45 +0530
jiva:  If Gopal Guru was earlier than Narottama, that does not really seem reasonable, unless I am missing something.  I thought Gopal Guru was earlier, at least.
Raga - Tue, 14 May 2002 21:25:22 +0530
QUOTE
Jiva: Narottama did not so much write systematic texts as he did poems.It is really in his poems that one gets a sense of manjari sadhana.His poems draw the reader into the world of the poem,causing the reader to assume the role of a manjari.Therefore,in my opinion,it was Narottama who finally developed the understanding of raganuga-bhakti sadhana as manjari sadhana .


How do you see the Govinda Lilamrta of Krishnadasa Kaviraja? Not much related with manjari sadhana?
jiva - Fri, 17 May 2002 00:02:30 +0530
QUOTE
How do you see the Govinda Lilamrta of Krishnadasa Kaviraja? Not much related with manjari sadhana?


"Govinda Lilamrta" is a long and laborious production of a subtle pedant,rather than of a sound or even sophisticated poet.The descriptions are in conformity with the dictates of Vaisnava Rasa-sastra,but the work was also meant for the conscious display of the author`s extraordinary learning and skill in grammar,rhetoric,music...For example,much of the twenty-second and twenty-third cantos is taken up with a dry display of the author`s knowledge of Samgita and Natya-sastra,in the course of which he mention 22 Srutis,59 Tanas,21 Murchanas and 15 Gamakas.A discource on music follows,in which we have a list of Ragas(xxii.85-87),of musical instruments(xxii.88-90),gestures and Mudras(xxii.91-92)and Talas(xxii.97-101),as well as of Marga and Desi class of songs. Here is a specimen of the dancing Tala versified:

dham dham drk drk cana cana ninam ninam nam
                                       ninam nam
tuk tuk tum tum gudu gudu gudu dram dram gudu dram
                                       gudu dram /
dhek dhek dho dho kiriti kiriti dho dram drimi dram
                                        drimi dram
agatyaivam muhur iha muda srimad-isa nanarta //.

After the dancing and singing,feeding follows with a list again of various delicacies(interestingly,Krsnadasa never misses an opportunity of giving,with great relish,long lists of gorgeous delicacies,as we know from CC ).

The extremely artificial and learned character of this astonishing literary atrocity is obvious.When a scholastic mind writes verse,we can expect nothing better;and further comment is needless.

The frank object is not narrative,nor poetry,but direct illustration of technical niceties and rhetorical and metrical ingenuities.The imposing magnitude,sheer erudition and profusion of elaborate skill are admitted,but the work also illustrates a curious combination of the laboured volubility of a bad poet with the clever prolixity of a subtle pedant.

jiva
Raga - Fri, 17 May 2002 03:54:40 +0530
Having first removed the posting above, I have reposted it after discussing with another board member. We do not endorse the posting of texts directly critical towards widely recognized and honored acaryas.

What is posted above appears to be directly from S.K. De. Is this correct, Jiva, or is it your insight?

S.K. De has a view about as high about the six Gosvamis as well as he has of Krishnadas Kaviraja in the post you have presented above.

If you quote or paraphrase texts from authors opposed to Gaudiya Vaishnavism, you'll have to let us know it is not your insight, and moreover, you'll have to let us know how it is relevant to the discussion at hand or to anything.

The posting, in addition to being very inconsiderate of the practicing Gaudiya Vaishnavas who regard Krishnadas Kaviraja as one of their revered authorities, is completely irrelevant to the thread and the question I presented earlier: Is Govinda Lilamrita relevant to Manjari-sadhana, and can we find elements of aspiration for manjari-seva there or not?

A man who has no regard for others will see virtues as faults.


We might want to examine the allegations given above to see whether they hold any substance, or whether they are the workings of a frustrated individual who is keen of finding faults.


"Govinda Lilamrta" is a long and laborious production of a subtle pedant,rather than of a sound or even sophisticated poet.

Basically this asserts that the author has compiled his work with a motive of fulfilling his inner tendencies for nit-pickery and showing off expertise. Nevertheless, if such details exist in the realm of lila, are they not fit to be described?

The motivation of the author is beyond the grasp of the mental strength of both S.K. De and Jiva the poster, whomever of the two is the actual mastermind of the insight.


The descriptions are in conformity with the dictates of Vaisnava Rasa-sastra,but the work was also meant for the conscious display of the author`s extraordinary learning and skill in grammar,rhetoric,music...

If the author is extraordinarily learned in grammar, rhetoric and music, it will naturally be evident from his writing. Should he have written like a retarded fool instead?


For example,much of the twenty-second and twenty-third cantos is taken up with a dry display of the author`s knowledge of Samgita and Natya-sastra,in the course of which he mention 22 Srutis,59 Tanas,21 Murchanas and 15 Gamakas.

A person who has no regard for the exquisite pastimes of the Divine Couple will regard such descriptions as dry, while one who has taste for the divine lila is overwhelmed by the description.


The extremely artificial and learned character of this astonishing literary atrocity is obvious.When a scholastic mind writes verse,we can expect nothing better;and further comment is needless.

The commentator has his particular taste of literary expression, to which he is entitled. It appears that he consideres his own preference to be the all-in-all and the final word in the world of literature, based on which he is free to level condescending statements towards one and all.


The frank object is not narrative,nor poetry,but direct illustration of technical niceties and rhetorical and metrical ingenuities.The imposing magnitude,sheer erudition and profusion of elaborate skill are admitted,but the work also illustrates a curious combination of the laboured volubility of a bad poet with the clever prolixity of a subtle pedant.

Going to such lengths about the faults of the eloquent, detailed descriptions found in the works of Krishnadas Kaviraja makes us suspect whether the commentator has unfulfilled desires for gaining recognition for his own intellectual prowess, causing him to project the same fault upon one and all.

To conclude with, if in the future anyone feel

s like posting something like Jiva has just posted, we ask them to carefully consider which purpose does it serve, if any. The posting concerned has not positively contributed either to the bhajan of the board members nor to the discussion of the subject matter in the texts above on the origin of manjari-sadhana. It is but an irrelevant, unfounded critique aimed at one of the most revered Gaudiya acaryas.
Raga - Fri, 17 May 2002 04:20:05 +0530
To bring the discussion back on the track, namely to tracking down the earliest references of manjari-sadhana, I repeat my question:

"Is Govinda Lilamrita relevant to Manjari-sadhana, and can we find elements of aspiration for manjari-seva there or not?"

I say yes. A considerable quantity of the title's contents is directly concerned with the services of the maidservants.

In addition, Vilapa Kusumanjali of Raghunatha Das is a source older than either Krishnadas Kaviraja or Narottama, and it is certainly concerned with manjari-seva.

In its very first verse, Raghunatha Das cuts jokes with his guru-sakhi Rupa Manjari, and in the third verse he reveals his own identity as Rati Manjari, remembering the words of blessing from her guru-sakhi. The entire length and breadth of the title is filled with aspirations for manjari-seva throughout the eight phases of the day.

This title is certainly a clear and intense presentation of manjari-seva, grasping the reader along into the realm of Vraja -- in the wake of the moods of a maidservant.

In addition, as stated by Ananga, Gopal Guru predates Narottama by twenty years or so. Narottama actually met Gopal Guru in Puri at Kashi Misra's house (BR 8.382).
jiva - Sat, 18 May 2002 01:11:45 +0530
I was not aware that you will look upon my post as approaching offense to a venerable acarya(s).

Anyway,please,all of you,accept my apology.

I was not concerned with the earliest references of manjari sadhana but finally development.

In that light ,i just wanted to compare Krsnadasa`s work with Narottama`s poetry.The Gaudiya Vaisnavas insist that poetry must be used BOTH to express the meditative experience(example of Krsnadasa) AND  EVOKE the meditative experience(like Narottama).That`s was reason for paraphrasing S.K.De.

Really,i am very sorry.

jiva
Raga - Sat, 18 May 2002 01:28:17 +0530
No problem. You may want to mention next time you are paraphrasing the insight of a third person to avoid confusion. Had it been, "S.K. De says like this: ...", it would have been no problem. The way it appeared without reference made it sound very different.

QUOTE
In that light ,i just wanted to compare Krsnadasa`s work with Narottama`s poetry.The Gaudiya Vaisnavas insist that poetry must be used BOTH to express the meditative experience(example of Krsnadasa) AND  EVOKE the meditative experience(like Narottama).That`s was reason for paraphrasing S.K.De.


It is open to discussion whether Govinda Lilamrta EVOKES meditative experience. In my experience, definitely yes it does. In a different way than the works of Narottama, no doubt, but it certainly evokes deep meditative experience.

Different individuals will have different impetus for absorption; for one, Kaviraja Gosvami works better, for another it is Narottama, and for the third, all of them work great. It is close to impossible to draw objective conclusions on the potency of each work to invoke meditative experience, considering the vast scale of practitioners with individual natures within the realm of Gaudiya sadhana.

For a person who is into fine details, the Govinda Lilamrta is a matchless impetus for absorption, to which the sincere student can find no end at all, leaving him astonished, beholding the beauty of the Divine, finding ever-new expressions for her tendency to serve. According to one's nature, he will find impetus for seva from various sources. It is hard to draw a stereotype of a manjari-sadhaka.


QUOTE
I was not concerned with the earliest references of manjari sadhana but finally development.


How would you define the standard of something's being developed?
jiva - Sat, 18 May 2002 13:56:18 +0530
QUOTE(raga @ May 17 2002,14:58)
How would you define the standard of something's being developed?

I would define it something like "appearance of the new insights" .

For example:
Rupa`s theoretical works were written in the early years of the Gaudiya movement.Therefore,his primary "models" for the Raganuga Bhakti Sadhana are the individuals from of scripture.

Visvanatha Cakravartin,yet,writing over a hundred years later ,when the Gaudiya community was firmly established,instructs the practitioner also to follow the Vrndavana Goswamins and one`s own gurus,all of whom the tradition declares to be saints.

jiva
Raga - Sat, 18 May 2002 16:32:18 +0530
QUOTE(jiva @ May 18 2002,13:26)
QUOTE(raga @ May 17 2002,14:58)
How would you define the standard of something's being developed?

I would define it something like "appearance of the new insights" .

For example:
Rupa`s theoretical works were written in the early years of the Gaudiya movement.Therefore,his primary "models" for the Raganuga Bhakti Sadhana are the individuals from of scripture.

Visvanatha Cakravartin,yet,writing over a hundred years later ,when the Gaudiya community was firmly established,instructs the practitioner also to follow the Vrndavana Goswamins and one`s own gurus,all of whom the tradition declares to be saints.

Given the fact that the six Gosvamis, plus Krishnadas Kaviraja and Lokanath, are understood to be in the status of the asta-manjaris, or the eight so-to-say "original" manjaris, it is quite natural that a "chain of allegiance" is not all that much manifest there, compared to later works, like those of Visvanatha for instance. Nevertheless we find this element particularly in the works of Raghunatha Dasa, among which Vilapa Kusumanjali shines as the foremost example.

But I wonder, how many of the characters given in the Radha-Krishna Ganoddesa Dipika for instance are from older scriptures? To give an example:
TEXTS 96 - 101

Just as there are eight varistha (most exalted) gopis, the same way there are also eight vara (exalted) gopis.  The vara-gopis are all teenage girls.  Their names are Kalavati, Subhangada, Hiranyangi, Ratnalekha, Sikhavati, Kandarpa manjari, Phullakalika and Ananga manjari

Kalavati's parents are Sindhumati-devi and Kalankura-gopa, the maternal uncle of Arkamitra.

Her complexion is the color of yellow sandalwood and she wears garments the color of a parrot.  Her husband is Kapota, the youngest brother of Vahika.

Subhangada is the younger sister of Visakha.  She is a very fair complexion  and is married to Patatri, the younger brother of Pithara.

Hiranyangi's complexion is the color of gold and she appears to be a temple or palace in which all beauty is conserved.  She was born from the womb of Harini-devi.
In this title, we find a very developed description of the social structure of Vraja. Rupa also presents a list of eighteen main manjaris:

TEXTS 179- 181

Ananga-manjari, Rupa-manjari, Rati-manjari, Lavanga-manjari, Raga-manjari, Rasa-manjari, Vilasa-manjari, Prema-manjari, Mani-manjari, Suvarna-manjari, Kama-manjari, Ratna-manjari, Kasturi-manjari, Gandha-manjari, Netra-manjari, Sripadma-manjari, Lila-manjari and Hema-manjari are among Srimati Radharani's manjari friends. Prema-manjari and Rati-manjari are both also known by the name Bhanumati-devi.
Hence it seems clear that all the ingredients are there, only waiting to be manifest in the course of time. It is very natural that for instance Rupa Gosvami did not write extensive prayers of allegiance to manjaris, considering that she herself is Srimati Rupa Manjari, the head of all the maidservants! Nevertheless, as I already mentioned, we can find this mood of allegiance in manjari-seva from the writings of Raghunatha Das.

In regards to "appearance of new insights", I might not want to give them the status of actual "new insights", but rather "the natural fruit of original insights". To give an example: We plant an exquisite garden of flowers. Over the first few yea

rs, the garden begins to blossom and to obtain its shape, but it is only over a longer period of time that the garden obtains its natural infrastructure. In a sense it appears to be something new, but it is only the manifestation of the inherent qualities of the original.

This is the point I wanted to make. Otherwise it sounds like the Gosvamis were not actually aware of the foundational principles of manjari-sadhana, which were only later invented. I find such a proposition quite unacceptable and not true to the actual mood and precepts of manjari-sadhana.
jiva - Sun, 19 May 2002 03:44:08 +0530
QUOTE(raga @ May 18 2002,06:02)
In regards to "appearance of new insights", I might not want to give them the status of actual "new insights", but rather "the natural fruit of original insights"... In a sense it appears to be something new, but it is only the manifestation of the inherent qualities of the original.

Yes,i agree.

According to Visvanatha, different bodies require different models.
This is where his theory is "innovative".He holds up the "historical" models for the practitioner to emulate in the outer physical performance with the sadhaka-rupa.

As we have seen in "anuga" thread,this is not so for Rupa Kaviraja.

Visvanatha`s  "innovation"(or "natural fruit of original insights",as you said ) is not quite as simple as it might first seem,for it assumes a complex hagiographical development that coalesced around the figures of the Vrndavana Goswamins.His solution assumed and was constructed upon an existing theory of the manjari.

jiva
Raga - Sun, 19 May 2002 04:38:23 +0530
QUOTE(jiva @ May 19 2002,01:14)
According to Visvanatha, different bodies require different models.

This is where his theory is "innovative".He holds up the "historical" models for the practitioner to emulate in the outer physical performance with the sadhaka-rupa.

Though it is certainly Visvanatha who made it clear, I think the innovation may be traced to time beyond him. Caitanya Caritamrta, Madhya-lila, 22.156-157:
bAhya, antara, ihAra dui ta sAdhana
bAhye sAdhaka-dehe kare zravaNa-kIrtana
mane nija-siddha-deha kariyA bhAvana
rAtri-dine kare vraje kRSNera sevana

“External and internal, of this [raganuga-bhakti] these are indeed the two sadhanas. Externally, in the sadhaka-deha, one engages in hearing and chanting, and in the mind, in one’s own siddha-deha, day and night one thinks of and serves Sri Krishna in Vrindavana.”

Not surprisingly, after this Krishnadas Kaviraja quotes the sevA sAdhaka-rUpeNa - verse, having first given the proper way of understanding the same.

Of course here the emulation of the Gosvamis as the residents of Vraja-loka in sadhaka-deha is not specifically given, but nevertheless the principle of dual sadhana with sadhaka-deha and siddha-deha with their respective engagements which Visvanatha later established in his Raga Vartma Candrika is very clearly present here.
Mahadeva - Sun, 19 May 2002 15:35:10 +0530
Thanks "raga"  and  "jiva".

Very good discussion.Your gurus will be proud.

Mahadeva
Raga - Thu, 23 May 2002 03:03:35 +0530
QUOTE
Jagat: Raghunatha Dasa Gosvamin worshipped the Divine Couple as a follower of Rupa Manjari, as is clear from his Stavavali. Indeed, it is evident from a verse in the Vilapa-kusumanjali that even though he had spent many years in the company of Krsna Caitanya Mahaprabhu in Puri as the protigi of Svarupa Damodara, it was not until he came to Braj in 1535 that he was introduced to the concept of serving Radha and Krsna as a manjari.


I am curious to hear your comments on the famous incident of Mahaprabhu's instructing Raghunatha Dasa and giving him the Giriraja Sila and the Gunja-mala. Particularly the following verse:

amAnI mAnada haJA kRSNa-nAma sadA la’be
vraje rAdhA-kRSNa-sevA mAnase karibe

“Do not expect honor, but offer all respect to others. Always chant the name of Krishna, and within your mind render service to Radha and Krishna in Vrindavana.”

If Raghunath did not perform manjari-seva at that time, what kind of manasi-seva was he performing? The instruction is particularly on performing seva, not on internal remembrance of Vraja-lila from a non-participatory status.
jiva - Fri, 24 May 2002 23:34:27 +0530
QUOTE(raga @ May 22 2002,16:33)
I am curious to hear your comments on the famous incident of Mahaprabhu's instructing Raghunatha Dasa and giving him the Giriraja Sila and the Gunja-mala...

Caitanya first gave Raghunatha over to the charge of Svarupa Damodara,but Raghunatha again approached Caitanya to hear directly from Him.After that, Caitanya said:

gramya-katha na sunibe,gramya-varttata na kahibe
bhala na khaibe ara bhala na paribe
amani manada hanya krsna-nama sada la`be
vraje radha-krsna seva manase karibe

"Don`t indulge in wordly talk,don`t hear wordly talk.Try your best to avoid mundane matters.Don`t eat delicious dishes,but take whatever ordinary food may come of its own accord; and don`t dress luxuriously.Always try to take the name of Krsna wity the attitude of giving respect to others,without expecting respect from anyone.Be humble,but never aspire after respectful dealings from others.In this way,try to take the name of Krsna constantly.And within,
try to serve Sri Sri Radha Krsna in Vrndavana."

Caitanya told Raghunatha that this was the essence of His advice to him.Whole teaching in brief.
Then,Caitanya again gave Raghunatha to the charge of Svarupa Damodara.

jiva
jiva - Mon, 27 May 2002 23:59:35 +0530
In his "Lord Gauranga",Shishir Kumar Ghose write:

"These trances of the Lord were by now a usual phenomenon and followed almost a set pattern.But this time the bhaktas were horrified to find that though the body was warm he was not breathing at all,the heart had ceased to beat.All the known methods of restoration were tried but in vain....Suddenly a bhakta made a suggestion.
`Let us sing the "Kunjabhanga" ,he said,`let this be our last song`.The mournful dirge began slowly.It seemed to soothe their hearts,when lo! signs appeared on the body of the Lord to show that not only was He alive but was enjoying the music."

"Kunjabhanga" is usually sung by her maids to Radha:"Get up,dear,i t is morning.We must go home.It is time for us to return" etc.

jiva
Raga - Wed, 29 May 2002 15:12:46 +0530
I would like to develop further the thought of Raghunatha Das Gosvami's manjari identity in Gambhira pastimes. In Caitanya Caritamrta (Antya-lila, 6.307), we find the famous incident of Mahaprabhu's offering a Govardhan-sila and a mala of gunja-berries to him. Here are the feelings of Raghunatha Das:
zilA diyA gosAJi samarpilA govardhane
guJjA-mAlA diyA dilA rAdhikA-caraNe

“By offering me the govardhana-sila, Sri Caitanya Mahaprabhu has offered me a place near Govardhana Hill, and by offering me the gunja-mala, He has given me the lotus feet of Srimati Radharani.”
From these thoughts it is evident that Raghunatha Das had a conception of Radha-dasyam, bestowed unto him by none other than Sriman Mahaprabhu Himself.

We also know from the Caitanya Caritamrta (Antya-lila, 6.241) how Raghunatha Das rendered "antaranga-seva" unto Sriman Mahaprabhu along with Svarupa Damodara, under whose care he was entrusted. "Antaranga-seva" in the context of Mahaprabhu's intense final pastimes in tasting Radha-bhava certainly indicates service rendered in awareness of the internal spirit of His pastimes. In fact, I find it awkward to consider that Raghunatha Das would have been deprived of the inner conception of Radha-dasyam during the years he spent in serving Mahaprabhu in His final pastimes.

Perhaps we may concede that his allegiance to Rupa Manjari was only revealed in Vraja, but I really find it hard to accept that he had no acquaintance at all with manjari-seva prior to that.
Radhapada - Wed, 29 May 2002 16:06:41 +0530
From what I have understood from reading "The Glories and Heritage of Sri Radha Kunda" by Radha Kunda Mahanta Ananta Das Pandit is that Mahaprabhu's giving His Govardhana Sila and gunja berry mala had a mysterious meaning which later Raghunatha Das realized as signifying that by Mahaprabhu's grace, Raghunatha will be placed under the shelter of Govardhana and Radha's lotus feet, i.e. shelter at Radha Kunda.

I vaguely remember reading in somewhere in Jaiva Dharma to the effect that Svarupa Damodara was instrumental in Mahaprabhu's mission in teaching the principles of raganuga bhakti which branched into two categories and which were developed by two devotees there in Puri. The technical aspect was developed by Gopal Guru Goswami and the 'esoteric' aspect by Das Goswami. At least that is how I understood it (the translation was an Indian-English translation and was quite hard to follow).

From a siddha deha perspective it can be understood that Svarupa Damodara is Lalita who was advising the manjari, Rati Manjari (Raghunath Das Goswami) in the techniques of service to Sri Radha and Krsna, since Mahaprabhu did place Das Goswami under the care of Svarupa.
Radhapada - Wed, 29 May 2002 16:13:44 +0530
lalita-visakha-adi yata sakhi vrnda
ajnaya koribo seva caranaravinda

sri krsna caitanya-prabhura dasera anudasa
seva abhilasa kare narottama das

Receiving orders from the sakhis headed by Lalita and Visakha I will serve the lotus feet of Radha and Krsna.

Narottama das, the servant of the servant of Mahaprabhu, longs for this seva.
Madhava - Sat, 01 Jun 2002 03:46:40 +0530
QUOTE
I vaguely remember reading in somewhere in Jaiva Dharma to the effect that Svarupa Damodara was instrumental in Mahaprabhu's mission in teaching the principles of raganuga bhakti which branched into two categories and which were developed by two devotees there in Puri. The technical aspect was developed by Gopal Guru Goswami and the 'esoteric' aspect by Das Goswami. At least that is how I understood it (the translation was an Indian-English translation and was quite hard to follow).

The old edition you refer to has several mistranslations, particularly in the later chapters. It is not very accurate. Here's the reference (Jaiva Dharma, chapter 39) from the recent edition of Gaudiya Vedanta Samiti:
In his writings, Srila Rupa Gosvami has illustrated rasa-tattva extensively. Since Sri Caitanya Mahaprabhu entrusted him with this particular responsibility, he has not explained how rasa acts while one renders seva. Srila Dasa Gosvami accomplished this task in his writings, which are based on the kadaca (notes) of Srila Svarupa Damodara. Sriman Mahaprabhu authorized and empowered His different associates respectively with different missionary responsibilities, and following his instructions, they discharged their services flawlessly.

Vijaya Kumara: Please tell me what those various responsibilities were, and to whom Sriman Mahaprabhu entrusted them.

Gopal Guru Gosvami: Sriman Mahaprabhu entrusted Sri Svarupa Damodara with the responsibility of teaching the process of seva endowed with transcendental rasa (rasamayi upasana). To fulfill Sriman Mahaprabhu's order, Sri Svarupa Damodara presented his treatise in two parts. One part is called the internal path (antah-patha) of rasamayi-upasana, while the second part is called the external path (bahih-pantha) of rasamayi upasana.

Sri Svarupa Damodara offered this antah-pantha around the neck of Srila Dasa Gosvami, and it is illustrated and well preserved in Dasa Gosvami's writings. He taught the bahih-pantha to Sri Vakresvara Gosvami, and this is the distinguished treasure of our line up to the present day. I gave this treasured process to Sriman Dhyanacandra, and he has written a paddhati (a systematic, step-by-step method of practice) based upon it, which you have already obtained.
The idea often presented based on this statement is that there are two different paths of raganuga sadhana. However, it appears to me from the passage above that the antah-pantha and bahih-pantha are actually two aspects of the same tradition -- the internal and the technical aspects of sadhana bhajana.

Perhaps Jagat has the original Bengali at hand, so he can check the translation?

QUOTE
From a siddha deha perspective it can be understood that Svarupa Damodara is Lalita who was advising the manjari, Rati Manjari (Raghunath Das Goswami) in the techniques of service to Sri Radha and Krsna, since Mahaprabhu did place Das Goswami under the care of Svarupa.

I was also thinking of this -- Svarupera Raghu -- but does Tulasi (Rati) Manjari serve in the gana of Lalita? I recall he is in the gana of Visakha. At least the two have similar complexions, similar clothes and a similar nature. Interestingly, in Gaura Ganoddesa Dipika, Kavi Karnapura describes Svarupa Damodara as Visakha, contrary to the paddhatis of Gopal Guru and Dhyanancandra and the Caitanya Caritamrta of Krishnadas Kaviraja, who understand him to be Lalita.

More insi

ghts in this regard out there?
Madhava - Sun, 02 Jun 2002 21:36:42 +0530
Mahaprabhu actually told Raghunatha Das to learn "sadhya-sadhana-tattva" from Svarupa Damodara (CC Antya 6.233-234):
hAsi mahAprabhu raghunAthere kahila
tomAra upadeSTA kari’ svarUpere dila

sAdhya-sAdhana-tattva zikha iGhAra sthAne
Ami tata nAhi jAni, iGho yata jAne

“Smiling, Mahaprabhu said to Raghunatha: ’I have appointed Svarupa as your instructor. Learn from him the truths of sadhya and sadhana. I do not know as much as he does.”
If it was not the basics of manjari-upasana which Raghunatha Das practiced as his mental service (vraje rAdhA-kRSNa-sevA mAnase karibe), I would like to know what is the sadhana he performed prior to arriving in Vrindavana after the disappearance of Mahaprabhu.
Madhava - Wed, 05 Jun 2002 01:48:46 +0530
Here is an interesting reference from Nitai's Bhajankutir, Zine #5, in regards to the history of the practice of manjari-upasana in the Vrindavana school:

QUOTE
Another Vrndavana insider, though one somewhat more removed than Krsnadasa Kaviraja, our Radhakrsna Goswami in his Dasa-sloki-bhasya records the tradition that it was Rupa himself who revealed the practice primarily in the seva sadhaka-rupena verse and in various of his stotras, but because of its confidential nature he confined it to his own followers and never wrote about it in an ordered, detailed way. When his followers encouraged him to do so, he was already very old and close to death. On the verge of death he taught it to Krsnadasa Kaviraja in detail and asked him to publish it. Krsnadasa Kaviraja honoring Rupa's request wrote about it in great detail in the enormous Govinda-lilamrta (Dasa-sloki-bhasya pp. 8-9, Haridasa Sastri's edition).

Radha Krishna Gosvami was in Gadadhara Pandit's line after Ananta Acarya and Haridas Pandit (the chief servitor of Govindaji Mandir at the time). Krishnadas Kaviraja relates (CC 1.8.67) how Haridas Pandit showed mercy upon him and ordered him to write about the pastimes of Mahaprabhu. Given that Govinda Lilamrta was written prior to Caitanya Caritamrta, its background with Rupa Gosvami must have been known to Haridas Pandit, who related the same to his disciple.
jiva - Sun, 09 Jun 2002 00:09:10 +0530
While Caitanya clearly advised Raghunatha Dasa that Govardhana is Krsna Himself,he has also twice expressed
something quite different in "C.c".He did this once in Puri when in ecstasy he mistook a sand dune to be Govardhana and earlier in Vrndavana when he visited Govardhana.In these incidents ,Caitanya,citing the Bhagavatam (10.21.18),speaks in prise of Govardhana,not as Krsna,but as haridasa-varyo,the best servant
of Krsna ?

jiva
Madhava - Sun, 09 Jun 2002 12:46:37 +0530
QUOTE(jiva @ June 08 2002,21:39)
While Caitanya clearly advised Raghunatha Dasa that Govardhana is Krsna Himself,he has also twice expressed
something quite different in "C.c".He did this once in Puri when in ecstasy he mistook a sand dune to be Govardhana and earlier in Vrndavana when he visited Govardhana.In these incidents ,Caitanya,citing the Bhagavatam (10.21.18),speaks in prise of Govardhana,not as Krsna,but as haridasa-varyo, the best servant
of Krsna ?

These incidents are from Madhya 18.34 and Antya 14.86. In the former, Mahaprabhu circumambulates Govardhana in Vraja, and in the latter Mahaprabhu mistakes the Cataka Parvata sand dune as Govardhana in His divine madness of separation.

The Govardhana hill we see as the foremost of Hari's servants, since it serves Sri Hari in various ways, offering caves for the intimate pastimes of Yugala Kishor, serving Them water to drink from its natural springs etc. This is declared in the writings of both Raghunatha Das and Visvanatha (Govardhana-dasakam and Govardhanastakam):

giri-nRpa! haridAsa-zreNI-varyeti-nAmA-
mRtam idam uditaM zrI-rAdhikA-vaktra-candrAt |
vraja-nava-tilakatve klRpta! vedaiH sphuTaM me
nija-nikaTa-nivAsaM dehi govardhana! tvam || 8 ||

"O greatest of hills! From the moon-like face of Srimati Radhika the following words are heared: “This hill is the best of those who are known as Haridasa.” These words from the Srimad-Bhagavatam (10.21.18) have revealed the nectar of your name, and all the Vedas have established you as the fresh tilaka of Vraja-mandala. Therefore the most desirable place to reside is near your side; please grant me a dwelling there."

vinA bhavet kiM hari-dAsa-varya-
padAzrayaM bhaktir ataH zrayAmi |
yam eva saprema nijezayoH zrI-
govardhano me diSatAm abhISTam || 8 ||[/i]

"Without taking shelter of the lotus feet of Govardhana, who is the best of Sri Hari’s servants and who is full of love for zrI Radha-Krishna, how will one ever attain suddha bhakti? May that Govardhana fulfill my inner desire and grant me special sevA for Sri Radha and Krishna when they are meeting in his many kunjas."

However, when Govardhana is worshiped in the form of a shila, we worship Govardhana as nondifferent from Nandanandana Krishna, along with a gunja-mala, following the footsteps of Raghunatha Das and the instructions of Sri Caitanya. There is a difference in the way we see Govardhana hill and Govardhana shila.

I'll study Ananta Das Panditji's commentaries later today and post more in this regard.
Radhapada - Sun, 09 Jun 2002 16:55:07 +0530
Radha Kunda Mahanta Ananta Das Pandit has told me and other discples that Govardhana Hill is Giriraja, the best of devotees, while the stone from Govardhana is actually Sri Giridhari, or Sri Krsna Himself.

The gunja mala is generally used in smaranam as it is one of the items included along with four other sacred items wrapped in a cloth in the shape of mala, i.e. pancha-mala. I vaguely remember reading in C.C. (I don't know where now, but i'll look for it and post it) that Mahaprabhu would wear the gunja-mala during smaranam. I was also told by Ananta Das Baba that it is the white gunja berries that are representing Sri Radha.
Madhava - Sun, 09 Jun 2002 17:26:10 +0530
QUOTE
vaguely remember reading in C.C. (I don't know where now, but i'll look for it and post it) that Mahaprabhu would wear the gunja-mala during smaranam.


This is related in the Caitanya Caritamrta, Antya-lila, chapter 6, verses 288-294:

zaGkarAnanda-sarasvatI vRndAvana haite AilA
teGha sei zilA-guJjA-mAlA laJA gelA

When Sankarananda Sarasvati came from Vrindavana, he brought a sila and a gunja-mala along with him.

pArzve gAGthA guJjA-mAlA, govardhana-zilA
dui vastu mahAprabhura Age Ani’ dilA

He presented two items –  a garland of small gunja-berries strung together and a Govardhana-sila – to Sriman Mahaprabhu.

dui apUrva-vastu pAJA prabhu tuSTa hailA
smaraNera kAle gale pare guJjA-mAlA

Prabhu was very satisfied upon receiving these two unprecedented items. At the time of
smarana, he would wear this garland of gunja-mala around His neck.

govardhana-zilA prabhu hRdaye-netre dhare
kabhu nAsAya ghrANa laya, kabhu zire kare

Prabhu kept the Govardhana-sila sometimes on His heart, and sometimes at His eyes. Sometimes he would smell it with His nose, and sometime keep it on His head.

netra-jale sei zilA bhije nirantara
zilAre kahena prabhu——‘kRSNa-kalevara’

The sila was always wet due to the tears pouring from His eyes. Prabhu said that the sila is the body of Krishna.

ei-mata tina-vatsara zilA-mAlA dharilA
tuSTa haJA zilA-mAlA raghunAthe dilA

In this way, He kept the sila and the gunja-mala for three years. Then, having become pleased by Raghunatha Das, he gave the sila and the gunja-mala to him.
jiva - Mon, 10 Jun 2002 00:40:38 +0530
With all respect,in my understanding,there is no difference between Govardhana-hill/sila.So let me try to offer another explanation.

The Bhagavata verse(10.21.18) was uttered by one of Krsna`s gopis.Tthe Gaudiya acaryas have identified this gopi as Sri Radha,Krsna`s svayam-sakti,Krsna`s counterwhole.She can see into Krsna-lila as no one else can.From the perspective of her bhava,which is the ultimate reality for the Gaudiyas,Govardhana is the best servant of Krsna.Philosophically speaking,Govardhana is Krsna,being a manifestation of his intrisic energy (svarupa-sakti).
It is part of himself,the concentrated form of his intrisic energy in which the existential (sandhini) feature predominates as the ground of all spiritual existence.Yet from the perspective of the highest ecstasy(mahabhava),Govardhana is the best servant of Krsna,and it is feeling,not philosophy,that we are ultimately ruled by.

jiva
Madhava - Mon, 10 Jun 2002 01:33:42 +0530
QUOTE
With all respect,in my understanding,there is no difference between Govardhana-hill/sila.So let me try to offer another explanation.


Certainly there is a difference, just as much as there is unity. The Govardhana shila we worship is not filled with natural springs, and does not have pasture grounds from which Krishna's cows get their daily meals. Also, it does not have caves where Sri Radha and Krishna display their pastimes.

QUOTE
Philosophically speaking,Govardhana is Krsna,being a manifestation of his intrisic energy (svarupa-sakti).
It is part of himself,the concentrated form of his intrisic energy in which the existential (sandhini) feature predominates as the ground of all spiritual existence.Yet from the perspective of the highest ecstasy(mahabhava),Govardhana is the best servant of Krsna,and it is feeling,not philosophy,that we are ultimately ruled by.


Philosophically speaking the "matter" of the entire spiritual world is manifested by sandhini-shakti. However, this is clearly not what Mahaprabhu is speaking about here, since he relates how the shila is "krishna-kalevara" or "the body of Krishna".

Of course Raghunatha Das reflects, "zIlA diyA more samarpilA govardhane", "By giving this shila, he gave me a place to stay at Govardhana". Nonetheless, it does not change the advice given by Mahaprabhu on how Raghunatha should meditate and worship the shila (Caitanya Caritamrta, Antya-lila, 6.295-298):
prabhu kahe, ei zilA kRSNera vigraha
iGhAra sevA kara tumi kariyA Agraha

Prabhu said:
This shila is the vigraha of Krishna. Worship Him with great eagerness!

ei zilAra kara tumi sAttvika pUjana
acirAt pAbe tumi kRSNa-prema-dhana

Worship this shila in a sattvika way, and very soon you will attain the wealth of Krishna-prema.

eka kuGjA jala Ara tulasI-maJjarI
sAttvika-sevA ei zuddha-bhAve kari

Offer one jug of water and a tulasi-manjari. In this way, render sattvika-seva with a pure mood.

dui-dike dui-patra madhye komala maJjarI
ei-mata aSTa-maJjarI dibe zraddhA kari

With faith, you should offer eight tulasi-manjaris, each having two leaves and a tender bud in the middle.

zrI-haste zilA diyA ei AjJA dilA
Anande raghunAtha sevA karite lAgilA

With His own beautiful hand, he gave the shila along with this order, and Raghunatha Das began to worship in great bliss.
Following in the wake of this order, to the best of my knowledge, most Gaudiyas do worship the Govardhan shila as Sri Krishna's vigraha along with a gunja-mala.
jiva - Tue, 11 Jun 2002 02:07:39 +0530
There are some significant points to consider in Caitanya`s instruction to Raghunatha.He established,through the pen of Krsnadasa Kaviraja,that Gaudiyas should consider Govardhana hill,or even a stone from the hill,to be nondifferent from Krsna.Worship of Govardhana is worship of Krsna.Krsna can only be worshipped with great eagerness.This eagerness is mentioned in BRS as the svarupa laksana,or primary characteristic of raganuga-sadhana.Raghunatha had this eagerness as is
evidenced from his life.

Caitanya instructed Raghunatha in a simple mode of worship.Taking advantage of this,caste-conscious brahmanas have asserted that because Raghunatha was born in a sudra family,he was not allowed to worship the Deity or sila.The real purport of Caitanya`s instruction,however,is that worship of Govardhana,the worship of Krsna,is above brahmanical standards.It is brahmanical and more.It is above the vaidhi-marga.
Its simplicity and purity of love requires not the paraphernalia and pomp of other forms of worship,for in this worship,Krsna chooses to associate with his devotee in intimacy.

The simplicity of the worship of Krsna in Vrndavana is so because the eagerness to serve has taken precedence over that which is offered.In this form of worship the devotee himself has become the offering and moreover ,Krsna becomes the property of the devotee.

jiva
Madhava - Tue, 11 Jun 2002 02:25:07 +0530
QUOTE
Caitanya instructed Raghunatha in a simple mode of worship.Taking advantage of this,caste-conscious brahmanas have asserted that because Raghunatha was born in a sudra family,he was not allowed to worship the Deity or sila.

Who would these caste-conscious brahmanas be? What is the source of this idea?
jiva - Wed, 12 Jun 2002 02:06:11 +0530
Ragaji,it is not the point.
The point is that worship of Govardhana,the worship of Krsna,is above brahmanical standards.

When Caitanya spoke Radha`s verse in Puri,Kaviraja Gosvamin describes Caitanya`s ecstatic experience thus:"Today i went from here to Govardhana Hill to find out if Krsna was tending his cows there.I saw Krsna climbing Govardhana Hill and playing his flute,surrounded on all sides by grazing cows.Hearing the vibration of Krsna`s flute,Srimati Radharani and all her gopi friends came there to meet him.They were all very nicely dressed.When Krsna and Srimati radharani entered a cane together,the other gopis
(sakhis)asked me to pick some flowers."

In the above description of Caitanya`s trance we find that he was "transported" to the Vrndavana-lila.There he found himself engaged at Govardhana as an assistant to the gopis(sakhis).Here we find evidence for highly regarded manjari-bhava of the Gaudiya sampradaya.Here Caitanya experiences this bhava,the limits of which those souls connected with his own sampradaya can attain.This is very high ideal,the prayojana of Gaudiya Vaisnavism,rising out of the worship of what appears to mortal vision to be but a hill,not even a mountain.When the soul is free to love Krsna,it has learned the art of loving all things - even stones.

Govardhana as Krsna and as the best servant of Krsna speaks to us of a very deep philosophy.We can understand his deep voice through Caitanya,who just happens to be Krsna and the best servant of Krsna,Sri Radha,combined,sri krsna-caitanya radha-krsna nahe anya rupanuga janera jivana.

jiva
Madhava - Wed, 12 Jun 2002 02:14:40 +0530
QUOTE
Ragaji,it is not the point.
The point is that worship of Govardhana,the worship of Krsna,is above brahmanical standards.


I know it wasn't the point. I was wondering why you said it in the first place. It reminded me of Bhaktivedanta Swami's commentary on this verse.


QUOTE
In the above description of Caitanya`s trance we find that he was "transported" to the Vrndavana-lila.There he found himself engaged at Govardhana as an assistant to the gopis(sakhis).Here we find evidence for highly regarded manjari-bhava of the Gaudiya sampradaya.


Thanks for posting this. I wanted to bring in this topic earlier already, and was looking for more references in this regard, but couldn't find much. Anyone wants to contribute more in regards to Mahaprabhu's tasting manjari-bhava in addition to Radha-bhava?
Madhava - Wed, 12 Jun 2002 02:24:36 +0530
From Ananta Das Pandit's commentary on Vilapa Kusumanjali, verse seven:
One day, during the rasa-dance, Krishna plays His flute and Svaminiji dances when one of Her anklebells falls off. The jingling of those anklebells enhances the beauty of Krishna’s flute song, but now Krishna misses their support. Syama exposes the sweetness of His own dancing while He places the anklebells back on Radha’s ankles, without being seen by others. He thinks to Himself: “I’ve not been able to serve Radhika as deeply affectionately as Her kinkaris do!”

Therefore, after relishing the sweetness of Radha's love, Sriman Mahaprabhu, the all-emotional descension of God, who is filled with all the different devotional moods, also developed the desire to taste the sweetness of the manjaris’ service after relishing the sweetness of Radha’s rasa!
jiva - Sat, 15 Jun 2002 02:24:57 +0530
From CC we can see that holy name draw Caitanya  away from observing Radha-Krsna lila ?

jiva
Madhava - Sat, 15 Jun 2002 13:26:35 +0530
QUOTE(jiva @ June 14 2002,23:54)
From CC we can see that holy name draw Caitanya  away from observing Radha-Krsna lila ?

I would say the holy name along with the loving anxiety of His devotees brought him away from there.

Sriman Mahaprabhu is described as being in three stages of consciousness, (1) External awareness, (2) Internal awareness, and (3) Marginal awareness. In the depictions to which you refer, Sriman Mahaprabhu was fully absorbed in internal awareness, having lost all external sense. The holy names chanted by His anxious devotees in the world of external awareness brought Him back to the same.

The holy name is not an agent of disturbing samadhi in itself.  [-o-]
Radhapada - Sat, 15 Jun 2002 14:51:59 +0530
QUOTE
it is feeling,not philosophy,that we are ultimately ruled by.

Philosophy is the foundation. The words of the mahajans and the scriptures is our light. Bhava is awarded to the qualified sadhaka who follows properly in the footsteps of the great souls.

From the viewpoint of tattva, Govardhana Hill is a manifestation of Sri Hari. From the viewpoint of the Vrajasundaris who are in love with King Nanda's Son, they view Govardhana Hill as His best devotee because the Hill provides Him with fresh grass for His cows, water reseviors for His refreshment and caves for His intimate erotic lila.
Radhapada - Sat, 15 Jun 2002 14:59:05 +0530
When the devotees saw Mahaprabhu's body undergoing inconcievable bodily transformation due to His relishing the bhava of the manjaris the devotees would become anxious and heartbroken seeing their Lord in this state. They therefore would chant the holy name outloud so that to bring Prabhu back into external consciousness.
jiva - Sat, 15 Jun 2002 15:02:55 +0530
QUOTE(raga @ June 15 2002,02:56)
The holy name is not an agent of disturbing samadhi in itself.  [-o-]

Of course.The holy name will take us to samadhi because the name of Krsna and Krsna are non-different.

But,can we say that the holy name draw Sri Caitanya Mahaprabhu away from observing Radha Krsna lila because audarya-lila (distribution of Krsna consciousness via chanting the holy name) is sweeter than madhurya-lila (pastimes of Radha-Krsna)?

It is also mentioned somewhere that in kirtan there is vipralambha (separation) but will observing the lila of Krsna that is sambhoga or union. Vipralambha is a more intense mellow of love than
sambhoga and therefore Caitanya was drawn to the kirtan ?Yet He stated that some 'noise' had disturbed Him (Like my chanting.It is simply a big noise but the Lord is so kind that He tolerates my chanting-i hope)and then He began to lament the lose of the object of His love.

jiva
Radhapada - Sat, 15 Jun 2002 15:57:28 +0530
QUOTE
But,can we say that the holy name draw Sri Caitanya Mahaprabhu away from observing Radha Krsna lila because audarya-lila (distribution of Krsna consciousness via chanting the holy name) is sweeter than madhurya-lila (pastimes of Radha-Krsna)?


Mahaprabhu's devotees were in a distressed condition seeing Prabhu's limbs in an abnormal state. They wanted to bring their Prabhu back fearing that He would remain like that so they 'natural' cried out the Holy Name hoping He would come back to the way He was. I would not call this episode of Caitanya lila to be an example of the distribution of Krsna consciousness.

In the Beda kirtan pastimes of the Madhya-lila in Caitanya Caritamrta, Mahaprabhu told the devotees who came from Bengal to Puri that He wanted to be in the Gambira room so that He can peacefully perform smaranam of Krsna there. It would appear that Mahaprabhu was personally more interested in relishing the madhurya lila than preaching, although His preaching was carried by His followers. Anybody has other insights on this?
Madhava - Sat, 15 Jun 2002 16:07:51 +0530
QUOTE
It is also mentioned somewhere that in kirtan there is vipralambha (separation) but will observing the lila of Krsna that is sambhoga or union.


Where would this be? I'd be interested to see the original statement.
Madhava - Sat, 15 Jun 2002 16:24:12 +0530
QUOTE
In the Beda kirtan pastimes of the Madhya-lila in Caitanya Caritamrta, Mahaprabhu told the devotees who came from Bengal to Puri that He wanted to be in the Gambira room so that He can peacefully perform smaranam of Krsna there. It would appear that Mahaprabhu was personally more interested in relishing the madhurya lila than preaching, although His preaching was carried by His followers. Anybody has other insights on this?


Kaviraja Gosvami discusses the inner feelings of Mahaprabhu in Adi-lila 4. In verse 221, he calls the desire to taste Radha-bhava the "mUla-karana", or the root cause. Then:

sei rasa AsvAdite kaila avatAra
AnusaGge kaila saba rasera pracAra

The "rasera pracAra" was a sub-reason which was fulfilled along with the main cause.

The fact that we read about these pastimes and relish them indicates that the lila of Sriman Mahaprabhu simultaneously fulfilled the purpose of instructing and enlivening others. There are various ways of preaching. Mahaprabhu says (Adi 3.20):

Apani karimu bhakta-bhAva aGgIkAre
Apani Acari’ bhakti zikhAimu sabAre

In accepting bhakta-bhava and acting like a devotee, he instructed everyone. Sometimes we have a conception of preaching being the method of actively hammering the basic truths of God into the minds of the ignorant, but this is rather superficial, if that's all it is. Acara is an important feature of pracara, and one who has splendid acara, his acara is his pracara. There are many levels to "preaching".

Would you like to start a new thread?
Nilamadhava dasa - Sat, 15 Jun 2002 22:20:55 +0530
QUOTE(jiva @ June 15 2002,05:32)
But,can we say that the holy name draw Sri Caitanya Mahaprabhu away from observing Radha Krsna lila because audarya-lila (distribution of Krsna consciousness via chanting the holy name) is sweeter than madhurya-lila (pastimes of Radha-Krsna)?


I do not understand how the Holy Name could draw Mahaprabhu away from observing Radha Krsna lila.  Isn't sankirtan also observing Radha Krsna lila?

saMkIrtanAd dhyana sukhaM vivardhate
dhyAnAc ca saMkIrana mAdhurI sukham
anye'nya smvardhakatAnubhUyate'
smAbhis tayos tad dvayam ekam eva tat


"As a result of sankirtan the joy of meditaion increases and as a result of meditation the sweetness and the joy of sankirtan increases. In this way the two invigorate eachother, and it is experienced as if they are not two seperate activities, but only one." (Brhad Bhagavatamrta 2.3.153)
jiva - Sun, 16 Jun 2002 02:35:20 +0530
QUOTE(Nilamadhava dasa @ June 15 2002,11:50)
I do not understand how the Holy Name could draw Mahaprabhu away from observing Radha Krsna lila.  Isn't sankirtan also observing Radha Krsna lila?

Yes,that`s the question.

"These trances of the Lord were by now a usual phenomenon and followed almost a set pattern.But this time the bhaktas were horrified to find that though the body was warm he was not breathing at all,the heart had ceased to beat.All the known methods of restoration were tried but in vain....Suddenly a bhakta made a suggestion.
`Let us sing the Kunjabhanga*` he said,`let this be our last song`.The mournful dirge began sloly.It seemed to soothe their hearts,when lo!signs appeared on the body of the Lord to show that not only was He alive but was enjoying the music."[Lord Gauranga by Shishir Kumar Ghose,p.68-69**,Chapter `The Different Moods of
Nimai` ].

jiva

*Usually sung by her maids to Radha:"Get up,dear,it is morning.We must go home.It is time for us to return." etc.
**From the atheism of his early Brahmo Samaj days,S.K.Ghose slowly changed and  finally became a devout follower of Caitanya.
Madhava - Sun, 16 Jun 2002 03:35:22 +0530
Harinama chanted with a particular feeling invokes a particular result. nAma cintAmaNiH kRSNaz. On account of the bhava of Mahaprabhu's devotees, harinama brought Him out of samAdhi.
Madhava - Tue, 17 Sep 2002 22:32:19 +0530
Returning to an old topic discussed in the beginning of this thread, I would like to post a question I just received by e-mail and my consequent reply.
Madhava - Tue, 17 Sep 2002 22:36:06 +0530
QUOTE
Is the spiritual body, which is in a seed-like form, predetermined, or can one choose a particular relationship with Krishna? If one can choose it, what is the meaning of saying it is in a seed-like form? In other words, does one's rasa depend on his free will or is it a bhava given by Krishna to the living entity?

There are are various considerations in this regard around the Gaudiya sampradaya. Others insist that the relationship is fixed since beginningless time, while others propose that it is not unavoidably predetermined. I will try to get to the essence of the subject matter.

To begin with, I would like to quote a relevant excerpt from the eleventh chapter of Manjari Svarupa Nirupana:

>>> In the tenth section of the Pritisandarbha, Jiva Gosvamin writes:

vaikuNThasya bhagavato jyotir-aMza-bhUtA vaikuNTha-loka-zobha-rUpA yA anantA mUrtayas tatra vartante, tAsAm ekayA saha muktasyaikasya mUrtir bhagavatA kriyata iti vaikuNTasya mUrtir iva mUrtir yeSAm ity uktam | PrItiS 10 |

"In the spiritual world, the Supreme Lord has unlimited spiritual forms, all are expansions of himself illuminating that world. With each one of those forms, the Lord enjoys pastimes with a single individual liberated soul."

These liberated souls therefore have spiritual bodies like that of the Lord.

In the Lord’s abode, there are an unlimited number of forms, all suitable for rendering service to him. Every one of those forms is non-different from him, being expanded from his effulgence; each one is eternal, full of consciousness and bliss. They are the crowning, central jewels of the spiritual world — its very life. These unlimited spiritual bodies are the perfected forms of the liberated souls which are awarded to an individual, according to his taste, when he reaches the state of absolute liberation. This state is called attainment of the spiritual body. All these spiritual bodies are eternal for they exist even before the liberated souls enter them and will continue to exist ever afterward. However, prior to the entry of the liberated soul they are in an inactive state.

As all of the unlimited souls are servants of the Lord, each one of them has a spiritual body in the Lord’s abode just suitable for rendering service to the Lord. When an individual becomes qualified for direct service to the Lord by the grace of the Goddess of Devotion, then the Supreme Lord awards him that spiritual body. <<<


Thus we can understand that the forms in which we are to serve the Lord are certainly eternal. The essential question you are asking, I believe, is whether a particular body among the myriads of inactive spiritual bodies is predestined to us or not. As far as I am aware of, there is no definite scriptural statement given on this particular philosophical detail. I do not recall reading the analogy of seed and tree in any writings of the acaryas in the context of the svarupa of the jiva. However, let us reflect on the topic.

Instead of approaching the subject matter from a mechanistic point of view, let us try to understand that everything takes place by the desire of the Lord. We must understand that each living entity attains a particular kind of spiritual body in accordance with the Lord's desire. Now, is His desire eternal? Has the Lord had a desire to see us in a particular form since beginningless time? Can the Lord's desire be affected by our desire to serve Him in a particular way? Let us not forget that we are fragmental parcels of the Lord's energy, and consequently His desires are reflected in us according to the degree of our surrender unto Him.

It may be argued that each living entity must attain a body appropriate to his bhava, and his bhava is influenced by association. Again, we must understand that it is the desire of the Lord which drives the living entity into a particular kind of association. Let us try to understand that the present desire of the Lord becomes the reality in all three phases of time, namely in past, in present and in future. Thus the will of the Lord is the active factor in all circumstances. When the jiva comes in contact with devotion to the Lord and a desire to serve Him in a particular way awakens in the heart, it is an irrelevant concern whether it arises on account of its being predetermined since beginningless time due to the desire of the Lord or whether it arises due to a recent desire of the Lord. Regardless of which one of the two is the truth, there is nothing we would benefit from knowing it. Moreover, considering the fact that the Lord's desires are not static, what is true for one in this regard may not be true for another.

I am aware that the question of predetermination of a certain svarupa is an active topic of provoking dissension in some circles. Personally I do not find it important at all. Instead of wandering the jnana-path of attaining certainty over philosophical details irrelevant to bhajana, let us walk the path of bhakti and be concerned in fulfilling the desires of the Lord.
Jagat - Thu, 19 Sep 2002 00:50:00 +0530
This question is rather similar to the falling of the jiva controversy. What is time like in eternity? In eternity what is always was. Only in the material world is there beginning, middle and end in the way that we conceive it.

Nevertheless, the experience of the material world is in a way necessary for experiencing the spiritual. Even if the spriitual body is eternally preexisting, you have to experience your desire for it in a naturally evolving way. Your desire has to be real. In this sense, the Gaudiya Math critique is worth listening to. You can't just go and pick a siddha deha off the rack and engage in raganuga bhakti. There has to be a specific desire for a specific detailed relationship. As one follows that inner inspiration, one's siddha svarupa becomes clearer.

Whether the body was always there or not is something that is inconceivable. Does our "free will" precede the "inevitable final result"? Whether it does or not, it must feel like it did.

Jagat
anuraag - Thu, 19 Sep 2002 19:26:46 +0530
QUOTE
Whether the body was always there or not is something that is inconceivable.


Jaya Sri Radhey! Yes, that is the unique greatness of Lord's Lila Shakti, Yogamaya sakti, which even make Lord Himself to 'forget' His Bhagavatta and perform His lilas as ordinary humanbeing and sadhaka devotee. It is not suprising to see His Nityasiddha 'parikara', Associates, join His mission on the earth and do sadhana like other mortals just to teach the rest of the world.

Sri Sarvabhauma bhattacarya said in his prayer Sri Saci Sutashtakam:

yugadharma yutaM punar nanda sutaM
dharaNI sucaritAM bhava bhAvocitAM
tanu dhyAna citaM nija vAsa yutaM
praNamAmi zacI suta gaura varaM (7)