Gutika - Nisant Lila

I found an attempt made a few years ago at Manohara das babaji's Gutika sutra. It's only the Nisanta seva and don't have the original any more. However, before posting I wanted to make sure that it's alowed. I thought if at all it would be ok here in Srivasangan. What say you all?

Sure, please be my guest.

A rough rendering of the first few pages of the Gutika sutra found in Manohara Bhajana Dipika.

Navadvipa Nisanta Lila

Within the extensive compound of Srivas Thakur's residential estate is a sequestered ornamental garden grove, which abounds with a rich and profuse variety of fragrant flowers.
In the interior of the garden stand three four-sided pavillions (mandapa), each lavishly decorated with pendant wreaths of flowers. In the middle is located the golden mandapa of Mahaprabhu Sri Gauracandra, to the south of which is the dark blue mandapa of Sriman Nityananda Prabhu. In the northern quater is the white mandapa of Sri Advaita-candra Prabhu. And surrounding each of these are the resting quaters of their respective companions.
Thus the three Prabhus recline in sweet repose upon golden bedsteads, the which are bestrewn with fragrant and stemless flowers.
The mandapas are graced on all four sides with celestial wish-yealding trees and creeping desire vines.
Sri Gauranga's golden mandap is surrounded by golden Parijata trees, clasped by the tendrils of blooming Madhavi vines, thus creating a most delightful enclosure. All the trees and vines are teeming with beautiful birds of plumage, such as Peacocks, Kapota, Kokila, parrots and so forth. Black bees dart in and around the flower clusters on the leafy vines.
As the Moon lit night draws to a close, the birds commence the prologue to their glorious dawn chorus and the fresh blossoms difuse sweet airs surcharging the atmosphere with fragrant odours.

Roused by the cooing and warbling birds as well as the humming drone of the bees, Sri Gauracandra awakens and sits up on his flower strewn bed and stretches his limbs. Thereupon that repository of bhavas, the connosuer of rapture, Sriman Mahaprabhu, recalls to mind beauty of Radha and Krsna reposing in amorous embrace in a vine cottage in Vraja. Possessed by the sentiment prevailing at such time and occassion, he becomes overjoyed and overwhelmed by the spirit of love, and his limbs exhibit the outward expression of ecstacy by progressive degrees. Due to the overpowering effect of such rapture he speaks incoherently and in broken acsents, stired by which, as well as the birds and bees, Sri Nityananda Prabhu and Sri Advaita Prabhu and all their companions awaken and sit up on their beds.

Sure please, be his guest and my happiness; thanks so much to share such a nice text!

thanks, I'll do some more later, off to work now

Sri Sri Radha-vallavi-vallabhayo namah

Prior to all this however, the sadhaka das, having risen from slumber, assists his gurudeva, and other gurus in his preceptorial succession, by supplying fresh water for rinsing their faces and so forth. ( remember this is just the summery). Thereafter the dedicated sadhaka das gathers and arranges the articles that will be required for rendering services to the lord, befitting the time and occassion. Having accomplished these first services, he hastens to the chamber of Sriman Mahaprabhu, whereupon , the prabhus, Nitai and Advaita and all the bhaktas congregate at the lord's chamber.

Discerning Gaura's absorbtion in the bhavas of Vraja, Svarupa Damodara and others begin to sing lyrical songs depicting the scene and augmenting the theme. Entranced by the delightful rendition of Vraja lila in song, all present become immersed in their respective Vraja identities, and by the potent influence of the prevailing current of rapture, the sadhaka das is also swept along and becomes absorbed in the Vraja sports in his manjari svarupa.

smara nibhrta nikunje rAdhikAkrsnacandrau/

Vraja Nisanta lila

The couple, Sri Radha and Sri Krsna, lie together in amorous repose on a flower bestrewn bed within a bower cottage at Hemambuja kunja (the golden lotus bower), which is situated west of the jewelled Yogapitha mandir located at the centre of the Govinda Sthali island in the Yamuna. Surrounding the bower cottage on eight sides are the resting quarters of the eight principle sakhis. In consentric circles, doubling in number are the resting quarters of the unlimited sakhis and manjaris in Radha's yutha. In the four directions are Vrnda devi etc.

As the honey-moon night draws to a close various birds of colourful plumage commence the prologue to their dawn chorus.

Thereupon the sadhika dasi awakens, and after rinsing her face and hands and so forth, proceeds to awaken her gurudevi by affectionately pressing her feet. After awakening her in this manner, the faithful sadhika dasi assists her with various services such as supplying fresh water and a soft towel to wash and dry her face. They then both proceed to assist the other manjaris in preceptorial succession.
Then all of them join together with Sri Rupa manjari as well as Lalita and other sakhis, and hasten to Radha Krsna's bower cottage.

Atmasodhan janya;for thorough cleansing of the self.

The faithful sadhika dasi gathers and arranges the articles that will be required for rendering services to Radha Govinda, approriate to the time and occassion. Some such services are culling flowers and stringing garlands, filling a golden ewer with fresh sandel scented water, arranging soft damp cloths and towels, laying out the items for aroti such as lamp wicks, insence etc. All these are carefully placed on a low golden table along with camara whisks. ( other services might be grinding sandel paste, making betel leaf wraps, so on and so forth).
Thereafter, the sadhika dasi follows behind her gurudevi, who accompanies the sakhis as they asscend the varanda of the couple's bower cottage. Peering through the gaps in the latice windows, all the sakhis and manjaris enjoy the exquisit charm and lustrous beauty of Radha and Krsna reclining on a bed of soft stemless flowers and clasped in amorous embrace. Standing to the left of her gurudevi the fortunate sadhika dasi experiences the rapture of the scene.

(As the amorous couple upon the play-bed lie,
The sakhis, peering 'twixt the vines, the splendid scene espy;
On Kesiripu's left arm Raikishori rests her head,
And clasped about his neck, her tendril arms are spread.
Hari's left knee does on Radha's right thigh rest -
-Her protruding bosom 'gainst his ample bosom prest.)

Upon the covert gestures of Vrnda, the male and female parrots beging to recite couplets in glorification of the amorous couple, also implying the imperitive to awaken and go their separate ways ere the breaking of the day. Thereat the couple arise, strieghten out their dishevelled garments, and with smiles and much ogling, leave the play bed and take their seat on a jewel studded simhasana. The kinkaris then come forth to assist the couple with rinsing their lotus-faces and such other services.

Hail to the amorous pair! All hail!
Though I am lame, dull and wayward,
The lotus-like beautiful, and lovely feet
Of Radha-Madanmohan are all-in-all to me.

Thereafter, beautiful Lalita, brimming with loving affection, performs the ceremonial waving of lamps and insence (aroti) in adoration of the couple. Other sakhis stand on either side driving a pleasant breeze with fans and camaras whilst others make a rain of flowers by tossing them up in handfulls. Some sakhis sprinkle fragrant pollen whilst others sing, dance and play upon musical instruments.
After these first auspicious rites, the sadhika dasi, apprehending the gestures of her gurudevi, hands ready made betel packets to Lalita who affectionately places them into the lotus mouths of Radha and Govinda.
Again Vrnda orders the male and female parrots to recite slokas stressing the imperitive to hasten to their respective homes.

With that, Radha and Krsna, accompanied by the sakhis and manjaris, depart from the Hemambuja kunja and make for the sandy strands of the Yamuna where they enjoy the pleasant sights of nature's beauty , indicative of the new day dawning ( which Krsna describes with amorous allusions). Suddenly Vrnda contemplates the thought of pale-faced Jatila in search for her daughter-in-law and she gestures to the old female monkey Kakkhati to loudly proclaim the immenent arrival of Jatila. With that the couple as well as the sakhis are seized with terror and in deep anguish, arriving at Kadamba khandi, the couple must bid farewell and go their separate ways. Keeping to the umbragious shade of the trees, Radha hastens back to her in-laws residential compound at Yavat. ( During those times that Radha resides at her paternal home in Varsana they part at Kunjanera)

Arriving at their respective abodes and entering their bed chambers, Radha and Krsna lie down on their beds. Before Radha goes to rest however she sits down on a golden bench on the veranda of her bed chamber, and with her gurudevi's permission, the sadhika dasi affectionately rinses Radhika's lotus-feet with fresh water and daubs them dry with her veil. Thereupon Radha enters her bed chamber to rest a while and the blessed sadhika dasi apprehends the gestures of her gurudevi to gently massage Rai kishori's delecate feet. When Radhika drifts into a pleasant slumber her heart is relieved of all affliction by sweet dreams of Syamasundara. All the sakhis repair to their respective quarters and the sadhika dasi accompanies her gurudevi to her chambers. After ministering various sundry services the sadhika dasi softly presses her gurudevi's lotus-feet, and when her eyes close with drowsiness, the fortunate dasi happily reclines at her feet.

sri sri radha vallavi vallabhayo namah

Just got a copy of Manohara Bhajan Dipika, so the narrative may, by Gaura's krpa, continue. The next section will cover the PrAtah time period from 0600 till about 0824. In Siddha Baba's Gutika this is long portion dealing with alot of manasi seva in Navadvipa and Vraja and also includes the YogapITha seva puja.
Some variations will be observed as each parivara's flavour varies somewhat.
Now I've got the book here it will be worth presenting the priory proposition and the admonition of revered Manohara das babaji.

In the active rememberance of Navadvipa and Vrndavana Lila the sadhaka will render service in the mind with his siddha svarupa in Navadvipa as a member of Sri Gaura's intimate train and a faithfull attendant of his Gurudev, and render services under his command. Moreover, the sadhaka will concieve of himself as having taken birth in Gaudamandala in a brahmana family, and his gurudev also present there, emulating, apprehending the gestures and following the commands of Sri guru as an humble servant; also performing Yogapitha seva to Sri Gaurasundara under gurudeva's tutalage and direction, followed by smaran in the same mood. In like manner the sadhaka will concieve of his manjari svarupa in Vraja as having taken birth in a family of cowherds. Just as Gaura's associates are gopis etc. in Vraja so the sadhaka will contemplate his manjari svarupa following and emulating her guru in her manjari svarupa also. In this manner the sadhaka will render services to Sri Radha Syamasundara, apprehending the gestures and following the orders of her guru manjari in the Yogapitha, and after that in lila smaran.
To perform this Yugala seva the sadhaka will neceseraly be aquainted with his siddha svarupa by his gurudev. One cannot gain seva by independantly imagining one's siddha svarupa, and attempting to do so is futile. It should be well bourn in mind that Gaura Govinda seva is characterised as anugatya seva. It is not some independant thing. In Navadvipa Sri gurudeva and in Vraja Sri guru manjari are to be followed, apprehending the gestures and carefully carrying out the commands for seva.
Throughout the eight time periods the sadhaka can render manasi seva appropriate to the occassion to Gaura and the couple in Navadvipa and Vraja respectively. This, coupled with the routine Yogapitha smarana and seva, by degrees brings the sadhaka to the stage of bhajana siddhi or accomplishment in bhajan.

It just occured to me that the publisher of the original may not approve of this. So perhaps I should find out about that before going any further.

I wouldn't think it's a problem.

OK. I'll get back to it shortly. There is a similar Gutika Sutra by 108 Sakhi caran das babaji which can be veiwed on Sri Madrasi baba's memorial web site. It differs somewhat to this one and is considerably more condensed. Moreover, I might need assistance for certain passages. I'll try and concentrate my efforts to this end, but you all please be patient.
A start will be made with the Pratah Lila, which is quite long, as in most descriptions there is alot of busy seva during this period.

I've been working on the summaries of sevas now, found after the sutras. Siddha Baba's Dandatmika-seva is a few touches short of ready to be posted here.

I remember posting the Dandatmika seva, but can't find it. Is that the same one?

Have a look at the attached file, that's what I have. (Still needs work.)

Oh indeed you'd actually posted it, here. It was posted during my stay in Vraja, when I wasn't following up on everything that went on here.

Now that I look at it, there are slight differences here and there. I have to take another look at it today. Where did you get this one from? Mine is from Manohar-bhajan-dipika (5th edition). The durations in dandas and the equivalents in our time have been filled in by myself.

I found the division into 64 dandas a peculiar one; commonly you'd have 60 dandas in a day, making one danda 24 minutes. However with 64 dandas, one danda will be 22½ minutes long.

Sri Navadvipa Pratah Lila (six dandas) 06:00 - 08:24

Sri gurucaranakamalebhyo namah

After rising at dawn the sadhaka das washes his hands, face etc., and having also cleaned his teeth, proceeds to the Ganga river for a morning dip. Thereafter, having dressed and having adorned himself with tilak, proceeds to sprinkle water on and to circumambulate and make prostration to the holy Tulsi tree. Then the sadhaka das will gather and prepare the items required for guru seva, such as, a soft mango twig, fragrant powder for cleaning the teeth, a golden tougue-cleaner, a golden ewer filled with water, a fine bathing garment and camphor mixed with Ganga-silt ( maybe like a detergant for washing the hands?). Fresh garments and the like are also kept ready. Then the sadhaka das will proceed to awaken Sri Gurusundar by gently kneeding his feet, and thereupon assists him with washing, bathing and such pratah krtya. Anon, having rendered similar such seva to the guru-varga, Sri Nityananda and Sri Advaita Prabhu, everyone meets together and all jointly proceed the bed chamber of Sri Gaurasundara. Various associates of Gaura also arrive. All observe the wonderful sight of Sri Gaurasundara's sayana sobha or his enrapturing beauty while at repose.

I might as well include a pada at this point, which is no digression, but it is not actually part of the narrative.

zutiyAche gorAcAnd zayaNa mandire/
vicitra pAlanka-seja ati manohare//
alase avaza anga gorA nataray/
ki kahaba anga zobhA kahane nA jAy//
meghera vijurI kiba chAniyA jatane/
kata sudhA diyA vidhi kaila niramANe//
ati manohara zeja vicitra bAliSe/
vAsudeva ghoSe here manera hariSe//

GorAcAnd, in his bed chamber, reclines in graceful posture
upon a variously coloured bed stead, most exquisitly enchanting.
Gora the lord of dancers' limbs are sunk in soft repose;
How should I tell the radient beauty of his limbs,
that defy all words to express?
What! the lightning should the cloud engulf!
And with what copious draughts of nectar
did the creator fashion his beautiful form,
which now upon the most enchanting bed,
decked with colourfull pillows, reclines?
Ah! Seeing it, Vasudeva Ghosa's mind is thrilled with delight!
aho vat

Meanwhile, the lord's revered mother Sri Sacidevi, having risen, hastens to awaken and greet her fond darling jewel Nimaisundara, exclaiming thus, " Arise! Awake! my dear darling Nimai. All your heart's dear freinds have arrived, they want to perform their morning duties with you, take a holy dip in the Ganga and finish your ritual worship.
Then you should come and take your meal. Hurry, don't be late." Awakened in this manner, and rising, the lord Nimaisundara makes obiesance at his goddess-mother's feet. Nityananda, Advaita and all the bhaktas like wise bow to the holy mother Saci, as also do sri gurudeva, guruvarga, and behind the sadhaka dasa follows suit.
Saci ma hugs him to her bosom, showers him with kisses and repeatedly strokes and carreses his face, and having affectionately adored him, goes off ( to attend to preparations for the morning meal).

prAte zacIbhagavati svaputrera dehe/
saMkIrtane khata cihna dekhi khede kahe//
hAy! hAy! eki putra tomAra zarIre/
emata vikhata haila kemana prakAre?//
eta kahi vyAgra citte sparzi punah punah/
lAlite lAlite putre kare prabodhana//
sei gauracandre Ami kariye bhajana/
saMkIrtana preme jiHo bhUme gaRi jA'na//

Early in the morning Saci Bhagavati beholds
the bruisess on her son's limbs incurred in samkirtan,
and in anxcious care and pitious accents exclaims,
" Ah me alas! what is this my son? and how
have you these bruisess thus sustained?
Speaking thus and much distressed at heart,
she fondles and carresses him again and yet again.
This Gauracandra, who's awakened by his mother thus,
and who during sankirtan rowls on the ground in love-rapture,
I worship.

Gutika of Madana Mohana dasa babaji

Thereafter, Sri Gaurasundara exchanges warm loving embraces with Sri Nita, Sri Advaita and all the bhaktas, whereafter the lord goes and takes his seat on a bejeweled platform. On Sri guru's order and with his kind permission the sadhaka das proceeds to assist Sriman Mahaprabhu with rinsing his face and supplies a soft towel for drying. The lord then becomes immersed and absorbed in recollection of the morning exploits in Vraja. Thereupon, Svarupa Damodara, who knows well how to augment and enhance the lord's prevailing ecstacy, commences with a medly of lyrical poems depicting how Srimati Radhika awakens in Yavat and so forth.