Discussions on the nectarine qualities and pastimes of Sri Chaitanya Mahaprabhu and Sri-Sri Radha-Krishna. Please don't copy and paste here without starting a discussion.
Hurting Krishna? - Related to previous topic
Som - Thu, 27 Jun 2002 13:09:18 +0530
Jai Rade Krishna,
I am very impressed with the Manjiri bhava in which the manjiri does'nt associate with Krishna, even when He desires it, thus showing her utmost love and loyality to Srimati Radharani!
But, I was just thinking "Won't Sri Krishna feel bad that the manjiri is not fulfilling His desire!" ?
Although, as an afterthought I even felt that Sri Krishna will appreciate this that this Manjiri loves My dear Radhika more than me!
Waiting for your valuable comments regarding this dear prabhus!
Jai MadanMohanaMohini !
Radhapada - Thu, 27 Jun 2002 15:42:26 +0530
Radha-sneha, that is more affection to Radha than to Krsna, is not a sentiment that makes Krsna feel inferior to Radha. Krsna feels the outmost bliss when He sees Radha's maidservant so dedicated and loyal to Radhika, as you have mentioned. The manjaris are serving the embodiment of topmost loving emotion to Krsna, Sri Radha. Service to Sri Krsna is included in service to Sri Radha because the very name of 'Radha' means the best worshipper of Krsna, as glorified by Sukadeva Muni in the Srimad Bhagavata. In Caitanya Caritamrta, Krsnadasa Kaviraja says that the different gopis increase the bliss of Krsna rasika pastimes; without the gopis there can not reach such a stage of rasa. The manjaris are Radha friends and maidservants in one. She is feels the outmost confidence with them, even more so than with Her dear friends as Lalita, Vishakha and others. The manjaris can enter into intimate service to Sri Radha-Krsna in the kunjas and caves of Govardhana wherein the other gopis would not be able to because Radha would be embarrassed in their presence. These are the transcendental natures of the variegated dispositions of the eternal gopi companions of Sri Radha-Krsna.
Som - Thu, 27 Jun 2002 16:27:29 +0530
QUOTE(Radhapada @ June 27 2002,05:12)
Thanks for the beautiful answer Radhapada prabhu.
QUOTE
. In Caitanya Caritamrta, Krsnadasa Kaviraja says that the different gopis increase the bliss of Krsna rasika pastimes; without the gopis there can not reach such a stage of rasa.
One query regarding the above qoute: Are the manjiris also gopis except that they don't want to have loving pastimes with Krishna?
Another question that arises in mind is that Madhurya rasa is considered the highest rasa, which is inherent in the gopis, but is'nt the rasa of Manjiri's in the dasya bhava, which has a lesser sweetness when compared to the Madhurya rasa?
A great thing I felt is that Manjiris are controlling their love for Krishna (who is the enchanter of the cupid itself) by being attached to the lotus feet of Radha (Radhapada). Am I right?
Radha Manjiris Ki Jai!
Radhapada - Thu, 27 Jun 2002 18:06:14 +0530
Manjaris are gopis, younger in age to Sri Radha's girlfriends like Lalita and Visakha. They possess bhavollasa rati which is a unique classification of madhurya rasa. In rasa tattva, the Manjari's object of love is Sri Radha-Krsna as a unit, whereas other gopis object of love is Sri Krsna. That is the difference. Otherwise, their involvement in Krsna's loving pastimes is in enhancing Radha-Krsna's love for one another. In this aspect they don't desire the personal loving intimacy with Sri Krsna because Radha's love for Krsna they find the most fulfilling. They prefer to watch Radha and Krsna in love, than they themselves. They prefer to have the prasadi remnants that Radha and Krsna enjoyed, than what was left by Krsna alone. As mentioned previously it is madhurya rasa, unlike ordinary servanthood where the servant sees himself the servant and his object of love the master. Manjari's love is competent to control Krsna, e.g. is that Krsna may sometimes have to beg the manjari to please allow him to get Radha's assocation. This is not expressed in the servanthood mood.
Although Krsna is the enchanter of Cupid, Radha enchants Krsna. Although the gopis are attracted to Krsna's fragerance, beautiful form, sweet words, ect. Krsna is attracted to Radha's fragrance, beautiful form, sweet voice, etc. In Govinda lilamrta, the gopis praise Sri Radha in front of Krsna that although Krsna has lifted a hill called Govardhana for only seven days, Sri Radha is constantly lifting and maintaining the weight of two big golden mountains (Her breast). Radha's tongue is a ruby spoon that serves Sri Hari delighful talks. Sri Hari is overwhelmed by Sri Radha, thus Krsna sometimes needs the manjaris assistant to attain Radharani.
Madhava - Thu, 27 Jun 2002 18:31:52 +0530
I would like to submit a very beautiful and relevant excerpt from Ananta Das Baba's commentary on the first verse of Vilapa Kusumanjali.
VILAPA KUSUMANJALI, VERSE ONE
tvaM rUpa-maJjari sakhi prathitA pure’smin
puMsaH parasya vadanaM na hi pazyasIti
bimbAdhare kSatam anAgata-bhartRkAyA
yat te vyadhAyi kim u tac chuka-puGgavena
My dear friend Rupa Manjari! In the township of Vraja you are well known for your chastity. You don’t even look at the faces of other men! It is therefore surprising that your lips, that are as beautiful as red Bimba-fruits, have been bitten, although your husband is not at home. Has this maybe been done by the best of parrots?
Srimati Rupa Manjari has accomplished the meeting of Radhika and Syamasundara in a solitary cave of Govardhana Hill, and she secretly looks through a hole in that cave to witness Their sweet love-pastimes. Radha and Syama are both intoxicated by Each other’s presence. How expertly are They playing Their pastimes! At the end of these pastimes Syamasundara bites Srimati’s lips, leaving a mark there. The relationship between Radhika and Rupa Manjari is so pure that all the signs of Krishna’s lovemaking on Sri Radhika’s body, such as His bite marks on Her lips, become manifest on Sri Rupa Manjari’s body also. Sri Rupa Manjari is beside herself of ecstasy, so she’s not aware of this reflection. Then she thinks to herself. “Aha! My sakhi Tulasi Manjari (Raghunatha Dasa Gosvami) has not seen these sweet pastimes! Where is she? Alas, I should bring her here and show this to her!”, so she leaves the window and starts searching for Tulasi.
When Tulasi meets Rupa Manjari, she notices Krishna’s bite marks on her lips and jokingly asks her: “My dear friend Rupa Manjari! You never look at the faces of other men! You’re famous in Vraja for your chastity! But, despite the fact that your husband is not at home, I see that your lips have been bitten! Has some great parrot maybe done this?” If anyone considers the words suka pungavena to indicate that Sri Rupa Manjari was enjoyed by Sri Krishna, then that would contradict the definition the acaryas have given of the manjaris within their books.
ananya zrI rAdhA padakamala dAsyaika rasadhI
hareH saGge raGgam svapana samaye nA’pi dadhati
balAt kRSNa kUrpAsakabhidi kim apy Acarati kApy
udAzrur meveti pralapati mamAtma ca hasati
(Vrindavana Mahimamrta 16, 94)
“The maidservants, who are exclusively devoted to the service of Sri Radha’s lotus feet, which are like an ocean of nectar, do not enjoy with Sri Hari even in their dreams. When Krishna forcibly pulls at their bodices they cry out: ‘No, no!’ while Radhika watches and laughs.”
Srimati laughs here because of the kinkaris’ loyalty to Her service. The bee enjoys the flowers, not the buds (manjaris). The buds (manjaris) enhance the bee’s thirst for the flowers. They are manjaris in name, manjaris in form and manjaris in nature! Sri Rupa is the bud of Sri Radha’s form (rupa manjari), Sri Rati Manjari is the bud of Srimati’s love (rati), Sri Vilasa Manjari is the bud of Sri Radha’s love-play (vilasa). Sri Krishna accepts defeat at their bhava-nistha.rAdhA raGga lasat tad ujjvala kalA saJcAraNA prAkriyA
cAturyottaram eva sevanam ahaM govinda samprArthaye
yenAzeSa vadhU janodbhata manorAjya prapaJcAvadhau
nautsukyaM bhavad aGga saGgama rase’py Alambate man manaH
‘One sakhi was picking flowers for making a vana-mala and Krishna, seeing her, told her: “O beautiful girl! Make your birth a success by joining Me for a while in this kunja!” Hearing this, that sakhi (manjari) said: “O Govinda! I only want to serve while You make love with Sri Radha, showing Your erotic dancing arts on the s
tage of erotic dancing named Sri Radha. All the girls of Vraja find the limit of perfection on the strength of this service, therefore, O Gokula-candra! My mind is never eager to relish the rasa of Your ananga-sanga (erotic union). Please just engage me in this long-desired service!”’
Sri Visvanatha Cakravarti writes in his Ananda Candrika commentary on this verse:tvayA saha sAGga saGga sukhAd api jAla randhrAdau zrI rAdhAGga-sanga darzanotthaM sukham adhikam anubhUtam man manasA. na hi labdhAdhika sukha jana alpe sukhe pravartante iti bhAvaH.
“I relish more pleasure in witnessing Your sports with Sri Radha in the kunja looking through the holes in the vines than in personally enjoying with You. People don’t endeavor for a smaller happiness when they can attain greater happiness!”
Even Sri Radha Herself fails in having them meet with Sri Krishna:tvayA yad upabhujyate murajid aGga saGge sukham
tad eva bahu jAnati svayam avAptitaH zuddha-dhIH
mayA kRta vilobhanApy adhika cAturi cAryayA
kadApi maNi maJjari na kurute’bhisAra spRhaM
Sri Radhika engaged one sakhi to make Mani Manjari meet with Krishna, but that sakhi returned to Radha unsuccessfully, saying: “O Radhe! Mani Manjari finds more happiness in Your meeting with Krishna than in her own! Just see how pure her consciousness is! Although I expertly tried to tempt her to go out and meet Krishna, she never desires this!”
The special reward the manjaris get from their abhinava bhava-suddhi is unattainable even for the prestha sakhis like Sri Lalita. Srila Raghunatha dasa Gosvami has written in his Vraja Vilasa Stava (38):tAmbUlArpaGa 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
“I take shelter of Sri Radhika’s maidservants, headed by Rupa Manjari, that always engage in serving betel leaves, massaging the feet, serving water, and arranging for the Divine Couple’s secret trysts. These maidservants are even more dear to the great Queen of Vrindavana (Sri Radhika) than the prana prestha sakhis (the girlfriends that are dearer to Her than life), and She is therefore not at all shy before them!”
rati-raNe zramayuta, nAgarI nAgara
mukha bari tambUla yogAya
malaya-ja kuGkuma, mrga-mada karpUra,
militahi gAta lAgAya
aparUpa priya sakhI prema!
nija prANa koTi, dei niramaJchai,
naha tula lAkho bANa hema
“How wonderful is the love of the priya sahkhis! They serve Nagari (heroine Radhika) and Nagara (hero Krishna) with millions of lives when They are tired of lovemaking, by filling Their mouths with betel leaves and by anointing Their bodies with sandalwood paste, vermilion, musk and camphor. Their love is so pure that it cannot even be compared to gold molten a hundred thousand times over!”
manorama mAlya, duhu gole arpai,
vIjai zIta mRdu bAta
sugandhi zItala, koru jala arpaNa,
yaiche hota duhu zAGta
“They offer enchanting garlands to Their necks, give Them a cool breeze by fanning Them, and relieve Them from Their heated affliction by offering Them cool and fragrant water.”
duhuka caraNa puna, mRdu saMvAhana,
kori zrama korolohi dUra
iGgite zayana, korolo duhu sakhI-gaNa
sabahu manoratha pUra
“These sakhis again softly massage Their feet and thus remove Their fatigue. On Their indication, they put the Divine Pair to rest and fulfill any of Their other desires.”
kusuma zeje duhu, nidrita herai,
sevana pArayaNa sukha,
rAdhA mohana dAsa, kiye herabo,
meTabo sab mano-dukha
“These girls, who are totally dedicated to their devotional service, then put the Divine Pair to sleep on a bed of flowers. All the mental distress of Radha Mohana dasa is mitigated when he
sees this.” The sweet relish of this confidential pastime of the Sri Sri Yugala Kisora is the long-desired treasure of the manjaris. Hence the manjaris never desire personal meetings with Sri Krishna. But that does not mean that they are deprived of this rasa. Their oneness in feeling (bhava-tadatmya) with Sri Radha is so remarkable that they experience all of Her bodily relish in a special way.
sprzti yadi mukundo rADhikAM tat sakhInAM
bhavati vapuSi kampa sveda romaJca vASpam
adhara madhu mudAsyAs cet pibaty esa yatnAd
bhavati bata tad AsAM mattatA citram etat
“How amazing! When Mukunda touches Radhika, Her girlfriends cry of ecstasy and their bodies tremble, perspire, and are studded with goose pimples, and when Krishna blissfully drinks the honey of Radhika’s lips (by kissing Her), then they all become mad!” (Govinda Lilamrita, 11. 137)
Her's - Thu, 27 Jun 2002 21:47:41 +0530
QUOTE(raga @ June 27 2002,08:01)
sprzti yadi mukundo rADhikAM tat sakhInAM
bhavati vapuSi kampa sveda romaJca vASpam
adhara madhu mudAsyAs cet pibaty esa yatnAd
bhavati bata tad AsAM mattatA citram etat
“How amazing! When Mukunda touches Radhika, Her girlfriends cry of ecstasy and their bodies tremble, perspire, and are studded with goose pimples, and when Krishna blissfully drinks the honey of Radhika’s lips (by kissing Her), then they all become mad!” (Govinda Lilamrita, 11. 137)MAD INDEED! This is exactly what I was attempting to express on the spontaneity thread. Thank you so much, prabhus!
Som - Fri, 28 Jun 2002 15:05:06 +0530
QUOTE
rAdhA raGga lasat tad ujjvala kalA saJcAraNA prAkriyA
cAturyottaram eva sevanam ahaM govinda samprArthaye
yenAzeSa vadhU janodbhata manorAjya prapaJcAvadhau
nautsukyaM bhavad aGga saGgama rase’py Alambate man manaH
‘One sakhi was picking flowers for making a vana-mala and Krishna, seeing her, told her: “O beautiful girl! Make your birth a success by joining Me for a while in this kunja!” Hearing this, that sakhi (manjari) said: “O Govinda! I only want to serve while You make love with Sri Radha, showing Your erotic dancing arts on the stage of erotic dancing named Sri Radha. All the girls of Vraja find the limit of perfection on the strength of this service, therefore, O Gokula-candra! My mind is never eager to relish the rasa of Your ananga-sanga (erotic union). Please just engage me in this long-desired service!”’
A small doubt here prabhus. Is'nt the Bhakta's duty to fulfill Sri Krishna's desires. But in this case the Manjari is not doing this? Comments please....
Also what emotions will come in Sri Krishna's mind for this Manjari - That she is more attached to my dear Radhika than me! How great is she! Is'nt it?
Radhapada - Fri, 28 Jun 2002 16:10:24 +0530
The philosophical truth from the Vedas is that the soul is eternally Krsna's servant and is meant to satisfy His desires. When the jiva through manjari bhava/raganuga bhajan becomes purified he/she attains the stages of bhava which is a combination of the samvit and hladini potencies descending from God into the heart of the sadhaka. He/she attains the permanant mood of transcendental relationship with Krsna. When bhava intensifies then prema is attained wherein the devotee attains the Lord directly. After prema there are even higher stages that are attained after one has taken birth in a spiritual body within the manifest pastimes of the Lord. When the devotees attains mahabhava she enters the eternal pastimes.
The point is that the eternal associates in Vraja dhama are far beyond the injuctions of the Vedas, far beyond the stages of sadhana bhakti, far beyond bhava and even prema. The manjaris themselves are situated in mahabhava which is the highest level of prema. They are eternally situated in a rasika relationship with Krsna. Even gopis who are rivals of Sri Radha, such as Candravali, or even Jatila, Sri Radha's mother-in-law who creates impediments for Radha and Krsna's meeting are all there in Vraja's pastimes in order to increase the bliss of the Krsna's rasika pastimes. If obstacles were not created, if everthing was easy for Krsna, then it would be more like Vaikuntha pastimes wherein Krsna is worshipped in awe and reverence. The manjaris have their particular mood in serving Radha and Krsna where they don't desire to please Krsna in sexual intimacy. They desire to see Radha enjoy the role of the nayika, or heroine, not themselves. In return for their service and loyality to Sri Radha, the manjaris are blessed with Radha's kisses and embraces, Radha's prasadi clothes, ornaments, food and betel remaments, the vision of Radha and Krsna love making, service after Their love making, and the ecstatic feelings that Radha experiences in Her love for Krsna. Radha and Krsna are one; preference for Radha's service is not a shortcoming in bhakti but rather a brillant jewel. It is obvious that the bliss of a maidservant of Sri Radha is more tastful than the role of one of Sri Krsna gopi lovers. Raghunatha Das Goswami in the mood as Tulasi Manjari prays in Vilap Kusmanjali that if Radha was to offer her friendship like that of Radha's girlfriends then Tulasi would offer obeisances to that because she would only prefer to remain Radha's maidservant. Blessed are the maidservants of Sri Radha who are constantly absorbed in Sri Radha. It is the great mercy of Sri Gauranga Mahaprabhu who has descended in this wicked age to give the jivas the highest wealth, manjari bhava.
Som - Fri, 28 Jun 2002 16:43:48 +0530
Thanks for the clear answer Radhapada prabhu
QUOTE
When the jiva through manjari bhava/raganuga bhajan becomes purified he/she attains the stages of bhava which is a combination of the samvit and hladini potencies descending from God into the heart of the sadhaka
Is this a part of the Yogamaya potency of Sri Krsna?
QUOTE
Even gopis who are rivals of Sri Radha, such as Candravali, or even Jatila, Sri Radha's mother-in-law who creates impediments for Radha and Krsna's meeting are all there in Vraja's pastimes in order to increase the bliss of the Krsna's rasika pastimes. If obstacles were not created, if everthing was easy for Krsna, then it would be more like Vaikuntha pastimes wherein Krsna is worshipped in awe and reverence.
This is a great point! Thanks very much!
Also one query is : I wonder, What was the Manjaris role during the Rasa dance when Krsna was dancing with all the Gopis and Radha ? :)
Her's - Fri, 28 Jun 2002 19:49:19 +0530
QUOTE(Radhapada @ June 28 2002,05:40)
It is the great mercy of Sri Gauranga Mahaprabhu who has descended in this wicked age to give the jivas the highest wealth, manjari bhava.
JAI NITAI-GAURANGA!
HARIBOL! HARIBOL!
JAI JAI SRI RADHE!
Radhapada - Fri, 28 Jun 2002 20:34:01 +0530
The Yogamaya potency is active in the eternal transcendental realm of Sri Krsna's lila within Vraja dhama, not in this material world; it doesn't apply to the sadhaka, the practioner of bhakti. Through yogamaya the eternal associates of the Lord, as well as Sri Krsna Himself, are under the influence of human-like nature and conditions wherein Sri Krsna and devotees can behave in intimate settings that are not possible when a devotee thinks of Krsna as God.
Bhava is one of the nine stages towards the attainment of prema by a practioner of bhakti. Faith, association of saints, bhajan, ect. There is difference between a practioner of bhakti and one has been awarded prema bhakti and has been granted entrance into the kingdom of eternal pastimes. Read Madhurya Kadambini by Sri Visvanatha Cakravarti for more details about the stages of advancement towards prema.
Sri Rupa Goswami prays as Sri Rupa Manjari in verse 42 in his Utkalika Vallarih:
"O Radhe! When will my heart be filled with pride as I see from afar how Kesava leaves all the lotus-eyed girls of Vraja at the beginning of the Rasa dance and takes You to a lonely place where He, under your command, decorates You with flowers?"
So the gopis who have Radha sneha, more affection for Radha than for Krsna, are there seeing the festival and await for the opportune moment to serve the Divine Couple when They sneak-off together. So, while the other gopis in nayika bhava are feeling separated from Krsna, the manjaris are performing services to Sri Radha and Krsna! Blessed are the handmaidens of Sri Radha.
Madhava - Fri, 28 Jun 2002 20:39:08 +0530
QUOTE
Quote
-------------------------------
Radhapada: When the jiva through manjari bhava/raganuga bhajan becomes purified he/she attains the stages of bhava which is a combination of the samvit and hladini potencies descending from God into the heart of the sadhaka
-------------------------------
Som: Is is a part of the Yogamaya potency of Sri Krsna?
It is a special manifestation from the divine existence, a ray from the sun of prema, a distinguished manifestation of two (samvit and hladini) of the three main aspects of the Lord's svarupa-sakti (internal potency). Though composed of the same ingredients, it does not exactly have the same dynamics as yogamaya, which facilitates the lila of the Lord in the spiritual world. Of course bhava is an important ingredient in the lila enacted under the spell of yogamaya. This manifestation of the svarupa-shakti has the particular function of illuminating and giving full access into the spiritual identity of the aspirant. Its two constituents, samvit and hladini, nourish the aspirant by unveiling the clear, exact understanding of the nature of her svarupa, and invoking the loving feelings appropriate for that nature, respectively.
Som - Fri, 28 Jun 2002 21:52:44 +0530
Thanks very much for the answer..
QUOTE
Read Madhurya Kadambini by Sri Visvanatha Cakravarti for more details about the stages of advancement towards prema.
Any links to this nectarean literature?
What's the summary of the stages to advancement to prema?
Jai Radha Madhav!
Madhava - Fri, 28 Jun 2002 21:58:50 +0530
QUOTE
What's the summary of the stages to advancement to prema?
Adau zraddhA tataH sAdhu-
saGgo ’tha bhajana-kriyA
tato ’nartha-nivRttiH syAt
tato niSThA rucis tataH
athAsaktis tato bhAvas
tataH premAbhyudaJcati
sAdhakAnAm ayaM premNaH
prAdurbhAve bhavet kramaH(1) Sraddha (faith) -- In the beginning, there is faith in the scriptures describing bhakti. This faith arises from contact with saints. In one person faith appears spontaneously, and in another it appears as the result of resolving doubts and misconceptions about the scriptures and the words of the saints.
(2) Sadhu-sanga (association of saints) -- After attaining faith, one naturally seeks the shelter of a spiritual teacher (guru), and inquires from him and receives initiation into the various practices of devotion. Then one receives the fortune of associating with soft-hearted, realized saints who are endowed with similar spiritual aspirations.
(3) Bhajana-kriya (engagement in worship) -- In the course of engaging in various devotional practices, one will undergo various phases in progressing from unsteadiness to steady practices. One will meet with initial enthusiasm, oscillating attention and slackness, indecision, struggling with the uncontrolled senses, inability to uphold vows, and straying after the by-products of advancement arising from the admiration of others, such as profit, fame and adoration.
(4) Anartha-nivritti (cessation of unwanted elements) -- In the course of devotional practices, one will become purified of "anartha", or various undesirable elements which obstruct devotion. They are known as (1) anartha arising from sinful works, (2) anartha arising from pious works, (3) anartha arising from offences, and (4) anartha arising from devotion. These four cause the following obstacles: (1) ignorance, false egotism, attachment, hatred, and entanglement in bodily enjoyment, (2) affection for the pleasures of this world obtained as the fruit of good works, (3) lack of taste, love and affection for the Lord and His name, and (4) various by-products of bhakti, such as profit, fame and adoration, which may lead one astray. By the power of devotional practice, all of the aforementioned unwanted elements will gradually be destroyed.
(5) Nistha (steadiness) -- After overcoming laziness, distraction, inability to engage in devotional practices despite being in a suitable situation, attachment to old bad habits, and the influence of sensual pleasures, one comes to a stage of steadiness in practice. At this point, no obstacles can waver him from his determined practice of devotion.
(6) Ruci (taste) -- The treasure of bhakti illuminated by the fire of devotional practices gives rise to a special taste for all aspects of practice, such as chanting the holy names, hearing the pastimes of Krishna and so on. At this stage, the sadhaka never feels the slightest fatique even by repeated hearing and chanting. This taste gives rise to his intense absorption in the same.
(7) Asakti (attachment) -- When one's taste becomes very thick and mature, one arrives to the stage of attachment. In the stage of ruci, engagement in devotion is the dominant object of taste, but in the stage of asakti, the Lord Himself becomes the dominant object of taste. In the stage of ruci, some effort is required for focusing the mind on the Lord, but in the stage of asakti, this paramount absorption comes about naturally and without separate endeavours.
(8) Bhava (intense emotion) -- Asakti in its extreme maturity is known as bhava, or intense emotion. At this stage, the naturally soft heart of the aspirant melts like butter or honey scorch
ed by the rays of the sun, an unquenchable yearning for meeting the Lord is ever-present in his heart, and he is plunged into a whirlpool of loving emotions. At this point, he attains complete identification with his perfect spiritual form (siddha-deha) in which he has longed to serve the Lord.
(9) Prema (ecstatic love) -- Finally the loving aspirant obtains the fruit of prema, and tastes the joint experience of all divine emotions known as bhakti-rasa or sacred rapture. This prema within the heart of the devotee becomes like a powerful magnet attracting the dark iron-like Krishna. Eventually the Lord reveals to him His most auspicious qualities like beauty, nice odour, sweet voice, His tenderness, nice taste, generosity and compassion, overwhelming all of his senses. All these attributes are most sweet and eternally fresh, and when the devotee begins to relish them with love, this relish increases within his heart at every moment. This causes a powerful eagerness and finally creates an ocean of ecstacy which no poet could properly describe.
Som - Mon, 01 Jul 2002 14:19:37 +0530
Jai Radha Madhav,
Thanks very much for giving this info Raga Prabhu!
Hari Hari bol
Madhava - Sun, 21 Jul 2002 21:06:28 +0530
QUOTE
Also one query is : I wonder, What was the Manjaris role during the Rasa dance when Krsna was dancing with all the Gopis and Radha ?
I think Radhapada once replied to this, but for some reason I can't find his reply anywhere. Any idea?
Malatilata - Sun, 21 Jul 2002 22:03:39 +0530
Radhapada - Sun, 21 Jul 2002 23:52:24 +0530
Sri Rupa Goswami prays as Sri Rupa Manjari in verse 42 in his Utkalika Vallarih:
"O Radhe! When will my heart be filled with pride as I see from afar how Kesava leaves all the lotus-eyed girls of Vraja at the beginning of the Rasa dance and takes You to a lonely place where He, under your command, decorates You with flowers?"
So the gopis who have Radha sneha, more affection for Radha than for Krsna, are there seeing the festival and await for the opportune moment to serve the Divine Couple when They sneak-off together. So, while the other gopis in nayika bhava are feeling separated from Krsna, the manjaris are performing services to Sri Radha and Krsna! Blessed are the handmaidens of Sri Radha.
Som - Wed, 07 Aug 2002 18:16:34 +0530
QUOTE
So, while the other gopis in nayika bhava are feeling separated from Krsna, the manjaris are performing services to Sri Radha and Krsna! Blessed are the handmaidens of Sri Radha.
Jai Radhe Krsna!
A small question here. Forgive me if unknowingly I'm asking wrong questions..
Is'nt the feeling in separation considered to be more ecstatic and having strong feeling when compared to feeling in meeting?
So, Is'nt it that the Gopis in Nayika bhava are experiencing a better nectarean bliss?
Hari Hari..
Madhava - Wed, 07 Aug 2002 18:51:46 +0530
QUOTE
Is'nt the feeling in separation considered to be more ecstatic and having strong feeling when compared to feeling in meeting?
So, Is'nt it that the Gopis in Nayika bhava are experiencing a better nectarean bliss?
It is a fact that feelings of viraha are more intense than milana. However, what does this have to do with nayika-bhava? The manjaris are like mirrors into which all of Sri Radha's feelings are reflected. It naturally follows that they experience the highest and most intense form of separation whenever Sri Radha is separated from Her priya, and this feeling of separation is obviously stronger than that felt by the independent nayikas.
Som - Wed, 07 Aug 2002 22:02:11 +0530
Jai Radhe Krsna..
I understand now.. Thanks very much for the answer..
Jai Vrishabhanu nandini!