The aspects of siddha-deha - Sri Gaura Govindarcana Smarana Paddhatti

Namaste!

I am new with this forum and first of all I'd like to thank the authors of this site for the beautiful texts in the literature section. I couldn't find this books in my native language.

I have read Sri Gaura Govindarcana Smarana Paddhatti and I'd like to ask qualified devotees about the aspects of siddha-deha.

Nama - her name shall be one similar to that
of Sri Rupa Manjari and the other vraja-gopis.

Does sadhaka get the name of the certain gopi or the new manjari's name isn't to be found before?

Yutha - just as Radhika's sakhis always remain near Her
in great devotion, similarly the manjari is enchanted
by Sri Radha and always remains near to Her.

Is the manjari a member of manjari-gana only or is she a member of yutha of the certain parama-prestha-sakhi too? Is Sri Rupa Manjari included in Sri Lalita's yutha, Sri Lavanga Manjari - in Sri Tungavidya's, etc?

Palyadasi - the sadhaka-manjari remains always under
the shelter of a nitya-sakhi who is similar in nature
to herself...

Does the sadhaka-manjari take the certain parama-prestha-sakhi or priya-sakhi as her maintainer?

yours sincerely
Nell

Jai Gour!

Thank you for posting such deep questions. Let me try to shed light on them as far as my theoretical insight can reach.

QUOTE

Nama - her name shall be one similar to that
of Sri Rupa Manjari and the other vraja-gopis.

Does sadhaka get the name of the certain gopi or the new manjari's name isn't to be found before?

It is the thesis of Jiva Gosvami that all the siddha-dehas are eternally existing, along with their siddha-nama and siddha-bhava. Some of them are eternally active, as is the case with the nitya-parikaras of Sri Radha and Krishna, while other siddha-dehas remain inactive. One such dormant siddha-deha belongs to each sadhaka. As greed awakens in the aspirant's heart, he approaches Sri Guru to inquire of the nature of his siddha-deha.

The name is certainly unique to you, it is your very own name and you are not a replica of someone else. There are not two persons completely identical with each other. However, as in this world, there too people can have identical names. You are certainly not the only Nell of this world. To give an example, Raghunatha Das Gosvami is known as Tulasi Manjari, as is Radharamana Cakravarti, the diksa-guru of Visvanatha Cakravarti. There is even one siddha-pranali in which there are two Lavanga Manjaris there, and neither of the two are Sanatana Gosvami, one of the eight principle manjaris called Lavanga Manjari. Krishnadas Kaviraja serves in Vraja-lila as Kasturi Manjari, one of the asta-manjaris, and Siddha Sakhicharan Das Baba is known as Kasturi Manjari as well, though a different person.

QUOTE

Yutha - just as Radhika's sakhis always remain near Her
in great devotion, similarly the manjari is enchanted
by Sri Radha and always remains near to Her.

Is the manjari a member of manjari-gana only or is she a member of yutha of the certain parama-prestha-sakhi too? Is Sri Rupa Manjari included in Sri Lalita's yutha, Sri Lavanga Manjari - in Sri Tungavidya's, etc?

Exactly. It is this yuthesvari under whose command the manjari serves. The initiates in Nityananda Parivar enter to the yutha of Lalita-sakhi, while the initiates in Advaita Parivar enter to the yutha of Visakha. I do not know whether a similar trend exists for instance among the Narottamis and those of Gadadhara Parivar. It would be interesting if others can shed more light on this.

QUOTE

Palyadasi - the sadhaka-manjari remains always under
the shelter of a nitya-sakhi who is similar in nature
to herself...

Does the sadhaka-manjari take the certain parama-prestha-sakhi or priya-sakhi as her maintainer?

Palya-dasi means a protected and maintained maidservant. The manjari is a maidservant of Sri Radha over and above everyone. The love of Radha for Her kinkari is a unique combination of sakhi-bhava and vatsalya-bhava, and the bhava of the kinkari is a unique blend of servitude and intimate friendship. Of course every older sakhi, and particularly the yuthesvari, is bound to have a blend of vatsalya in her bhava, but it is Sri Radha especially who is the very life air of the kinkari, without whose affection and seva the kinkari cannot stay alive for a splinter second. In the spirit of Sri Rupa's famous kRSNaM smaran janaM cAsya preSThaM nija-samIhitam verse, the aspirant will also admire a certain nitya-siddha kinkari whose service he finds particularly attractive and desirable. Longing for such service is the quintessence of raganuga-bhakti.

Thank you for your detailed answer. I'd like to ask also about seva of the yutha. Is seva particular to the certain group or does each yutha have sakhis rendering all appropriate services to Sri Sri Radha Krsna?

P.S. It seems to me that parakastha is the most important aspect of siddha-deha. Guru can confide the name, the form, the group to the sadhaka, but, as far as I can see, the aspirant should determine his relationship and service personally. And it has to be started with the cherished ambition - I am a nitya-sakhi. Please, correct me, if I am not right.

QUOTE

Is seva particular to the certain group or does each yutha have sakhis rendering all appropriate services to Sri Sri Radha Krsna?

The Guru reveals to the sadhaka a particular seva that is the the specialty of the manjari svarupa. She can render any service under the direction of Guru Manjari and Sri Rupa Manjari, but her specialty is that particular seva.

QUOTE

Guru can confide the name, the form, the group to the sadhaka, but, as far as I can see, the aspirant should determine his relationship and service personally. And it has to be started with the cherished ambition - I am a nitya-sakhi.

Please don't take offence, but you cannot 'see' unless you have had a manjari svarupa revealed to you and have practiced smarana bhajan under the direction of a raganuga Guru. These things are not a figment of the mundane imagination, but is the manifestation of Sri Krsna's svarupa shakti, Bhakti Devi. All the aspects of the manjari svarupa is to be meditated upon because they all make up the personality. It is not just a form, but a form of bhava and all the components of that form make up the individual.

Among the five classes of sakhis, nitya-sakhi and prana-sakhi are of bhavollasa-rati. The principle nitya-sakhis, like Tulasi and others, are called prana-sakhis. The manjari-bhava-sadhaka will become a nitya-sakhi.

From my gutika translation on the translations discussion board:

"It is stated that among the five varieties of sakhIs those that are rAdhArANI’s snehAdhikA, prANasakhI or nityasakhI are called maJjarI. "

Dear Radhapada, thank you for your answer. Please accept my apologies, if it looks like I try to display my non-existent erudition. I am fully aware of my mundane mind. I am just an ignorant housewife who won't take a chance to approach the Guru in this life. At present I can extend my knowledge if I'll get it only from qualified devotees such as I met here.

Will you please elucidate questions about the natures of the manjari?

According to Sri Gaura Govindarcana Smarana Paddhatti the natures of the gopis are following: Vama (left-wing, or contrary) and Daksina (right-wing, or compliant).

I heard that the Sri Radhika's yutha is left-wing and the Sri Candravali's yutha is right-wing.

I learned from SGGSP that Sri Tungavidya is daksina-prakhara among the Asta-sakhis, the others are vama. Among the Asta-manjaris Sri Rupa Manjari, Sri Manjulali Manjari, Sri Vilasa Manjari, Sri Kausturi Manjari are vama and Sri Rati Manjari, Sri Lavanga Manjari, Sri Guna Manjari are daksina (the nature of Sri Rasa Manjari is not described).

Does the connection between the nature of the manjari and her seva exist?

QUOTE

I am just an ignorant housewife who won't take a chance to approach the Guru in this life.

Kindly excuse my curiosity, but why not? It appears that you have very good samskaras from the past for understanding such deep and profound topics of bhajan. Of course no-one should rush into it, but rather take their time and establish a relationship with a guru in a mature way.

QUOTE

I heard that the Sri Radhika's yutha is left-wing and the Sri Candravali's yutha is right-wing.

I learned from SGGSP that Sri Tungavidya is daksina-prakhara among the Asta-sakhis, the others are vama. Among the Asta-manjaris Sri Rupa Manjari, Sri Manjulali Manjari, Sri Vilasa Manjari, Sri Kausturi Manjari are vama and Sri Rati Manjari, Sri Lavanga Manjari, Sri Guna Manjari are daksina (the nature of Sri Rasa Manjari is not described).

Does the connection between the nature of the manjari and her seva exist?

The nature of the manjari is not particularly manifest when she engages in her regular services, such as sweeping and decorating the kunja, applying candan, stringing flower garlands and so forth. However, as she comes in touch with Sri Krishna, for instance when discovering Him diverted from the way for abhisar with Radha into the kunja of any vipaksa-sakhi, the response of the kinkari varies depending on her nature. There is no division according to nature in assigning the regular service the kinkari is to render always.

Thank you for your lovely questions which we greatly welcome. Rare is one who has interest in raganuga bhakti.

QUOTE

According to Sri Gaura Govindarcana Smarana Paddhatti the natures of the gopis are following: Vama (left-wing, or contrary) and Daksina (right-wing, or compliant).

I heard that the Sri Radhika's yutha is left-wing and the Sri Candravali's yutha is right-wing.

Radhika's prema is highest. She sometimes displays anger towards Krsna and Krsna becomes more subjegated by that loving anger. Candravali and her party are rivals of Radha, but not in an inimical sense, but rivals for Krsna's love. They are submissive to Krsna and believe in Krsna's rasika promises. In rasika pastimes Radha does not always trust Krsna and therefore Krsna must go out of his way sometimes to prove His love and loyality to Radhika.

In Gita Govinda a song describes Krsna coming to see Radhika in the end of the night. His eyes are red from staying up the night and He has marks of love on His body from another lover. Radhika tells Madhava to leave and don't come back. Later on, a sakhi reports to Radha that she has seen Krsna rolling on the ground around the thorny bushes all scrached up from tossing about in the sand in separation of Radha. In order to save Krsna, Radha must give up Her anger towards Him and accept Him. Radha feels sorrow in Her heart for Her beloved and tells the sakhi to tell Madhava to come back. This is the power of Radha's love for Krsna.

It is my experience that we have revealed as part of our ekadhash bhava a particular nature. Every gopi has a general bhava. For manjari it is bhavollasa rati. As manjaris differ in shades of golden yellow complexion, or different color dresses, or shades of blue dress, so those the particular nature have shades of difference.

As every parivar has a particular method for Deity worship, so does the techniques and concepts of smaranam bhajan. The methods and techniques vary according to parivar.

Dear Madhava,
thank you for your kind words, but I must say frankly that you are mistaken concerning my understanding. Mostly the deep philosophical thesises are past my comprehension. I am an ordinary woman therefore I'm interested in very simple things like garments, ornaments, etc, even if they have a divine nature.

Why won't I take a chance to approach the Guru in this life? At first I thought the following way. I am after my 30s. I have a husband and a daughter. My husband is not a devotee, but he doesn't put obstacles in my way. I live in Eastern Europe. The average earnings are USD200/month in my country and one way ticket to India costs near USD400. However we could save money for a trip, but I can't afford such a trip. First I have to care for my family. If I can't do it now, will I look after the Divine Couple?

Then I thought: it's not true, I deceive myself. I am just afraid to devote completely myself to serving the Guru. I am afraid to make a mistake. I have tried to learn bhakti-yoga for the last 6 years but sumptuous vyasasanas scare away me.


Dear Radhapada,
I hope I couldn't plague you with my questions.


The manjaris are strongly attached to Gandharvika. Why do their dhyanas differ in the relations toward Radha and Krsna (according Sri Gaura Govindarcana Smarana Paddhatti)?

Sri Rupa Manjari, Sri Rati Manjari, Sri Manjulali Manjari, Sri Kausturi Manjari always stay near to Sri Radhika.

Sri Lavanga Manjari, Sri Guna Manjari are very pleasing to Sri Krsna and Sri Vilasa Manjari is very attached to serving Sri Krsna's lotus feet.

The manjaris have more 'affection' for Radha than for Krsna, but it does not mean they have more love for Radha than for Krsna. They serve Sri Radha-Krsna as a unit, the object of love (visaya). That service may be one manjari massaging Sri Krsna's feet while another massages Sri Radha's feet.

The varieties of love expressed by the gopis enhances the juice of loving devotion of Sri Radha and Krsna's pastimes. Without the various sakhis and manjaris the loving affairs of Radha and Krsna would not reach its limits in astonishment.

The details given in SGGSP are quite comprehensive. In practical bhajan life of one who is not performing smaranam bhajan all day such details are not necessary. As householders, time is even more shortened. If one can simply perform the external bhajan and be mentally disciplined to perform Yogapith seva and some swarasiki medition here and there, he/she is doing a lot, considering the circumstances. Remember every minute detail could be exstatic in meditation. But if one has to be at work at a certain time each morning to maintain the family, then one should think twice about embarking on a course of samadhi and wind up getting fired from the job. Of course, the more details one can remember in smaranam the more vivid the experience. That is why these details are there.

By the way, I live in Central Europe, Slovenia. Yes, travel to India is costly, but on the other hand, you are much closer than those who embark from the Americas.

QUOTE

The manjaris have more 'affection' for Radha than for Krsna, but it does not mean they have more love for Radha than for Krsna.

Could you define the words affection and love please? I take it that affection here is a translation of rati, but what is the Sanskrit word you refer to with the word love here?

QUOTE

Dear Madhava,
thank you for your kind words, but I must say frankly that you are mistaken concerning my understanding. Mostly the deep philosophical thesises are past my comprehension. I am an ordinary woman therefore I'm interested in very simple things like garments, ornaments, etc, even if they have a divine nature.

The most splendid of all ornaments you will receive from Svaminiji as you one day will render some exquisite service for Her. Perhaps we should open a thread describing the various ornaments of Radharani. That would certainly prove to be interesting.

QUOTE

Why won't I take a chance to approach the Guru in this life? At first I thought the following way. I am after my 30s. I have a husband and a daughter. My husband is not a devotee, but he doesn't put obstacles in my way. I live in Eastern Europe. The average earnings are USD200/month in my country and one way ticket to India costs near USD400. However we could save money for a trip, but I can't afford such a trip. First I have to care for my family. If I can't do it now, will I look after the Divine Couple?

Then I thought: it's not true, I deceive myself. I am just afraid to devote completely myself to serving the Guru. I am afraid to make a mistake. I have tried to learn bhakti-yoga for the last 6 years but sumptuous vyasasanas scare away me.

Take your time, the time will come as your desire will increase. You will not learn the secrets of bhajan from any seat, you will learn them from a person who is humble in nature and has much affection for you, regardless of the seat. The person from whom you can learn the most beautiful truths of your life may sit on bare floor, with no followers at all, his only companions outside the tears in his eyes and the mala in his hand. Who in this world can predict through whom the Lord will come and take you as His own?

QUOTE

The manjaris have more 'affection' for Radha than for Krsna, but it does not mean they have more love for Radha than for Krsna.

Could you define the words affection and love please? I take it that affection here is a translation of rati, but what is the Sanskrit word you refer to with the word love here?

sama sneha visama sneha,   na koriho dui leha
               kohi matra adhika sneha-gana
nirantara thake sange,          krsna katha lila range
               narma sakhi ei sab jana

Equal affection for Radha and Krsna or more affection for Krsna than for Sri Radha - do not become attached to that. I will just speak about preference for Sri Radha! They are always in Her company, blissfully telling Her about Krsna. They are called narma sakhis. (Prema Bhakti Candrika)

The word used to decribe affection is 'sneha' which also means love. They have love for Radha-Krsna, but have adhika sneha, more affection (love) for Radha.

What do the manjaris do without Krsna - after He went to Mathura? Is bhavollasa-rati divided into something like vipralambha and sambhoga?

Those absorbed in bhavollasa-rati are living in a bhava-tadatmya (unity of feelings) with Sri Radha. They are like a mirror in which the emotions of Sri Radha are mirrored. Whenver Radharani feels separation from Krishna, it will become their separation too. With or without Krishna, they are serving Her. Service during separation (though adura-pravasa) is vividly described throughout the eight-fold daily pastimes narrated in Krishna Bhavanamrita and Govinda Lilamrita. You may wish to read the 17th chapter of Govinda Lilamrita describing the sayahna-lila (evening pastimes) of Radha and Krishna in this regard.

I'm impressed...

Does the particular seva of the manjari determine by her longing or is Radha's desire at the bottom?

Both are true. There is occasional seva and permanent seva. Permanent seva is in accordance with the nature of the manjari, occasional seva comes about by necessity. Both are rooted in the desire of Sri Radha. In his general meditation the sadhaka will be longing for a certain permanent seva, though on occasion a sudden vision of occasional seva will arise. There is no limit to the ways one may serve. Who can predict the ways of rasa?

Does the situation take place when the manjari longs for a punishment from the direction of Sri Sri Radha Krsna for her 'imperfect' service or must her service always be perfect?

Naturally one always longs to render perfect service, but punishment is also very desirable. Malatilata will post in some narrations from Vilapa Kusumanjali today to illustrate this.

Vilapa Kusumanjali, verse 95

kenApi doSa lava-mAtra lavena devi
santADyamAna iha dhIramate tvayoccaiH
roSena tal lalitayA kila nIyamAnaH
saMdrakSyate kim u manAk sadayaM jano'yam
"O Devi! Although You are generally very grave, You once severely rebuke me and send me away for committing just the tiniest mistake. When will You cast a slight glance on this pitiful person after Lalita brought her back to You?"

In the previous verse Sri Raghunatha dasa had gotten Sri Radha's mercy by bringing Her sash of bells back from the vilasa kunja where She left it, and in this verse he desires to get another indescribable kind of mercy.

When Tulasi brought Svamini's sash of bells from the kunja Lalita noticed it and asked her with a wink: "Where have you been?"

Tulasi winks back at her: "I'll tell you later!"

Then when Tulasi put the sash of bells back on Svamini's waist, Lalita was the only one who noticed it. After the dancing all the sakhis are absorbed in giggling and joking, so Svamini understands that Lalita has noticed the belt-affair. Although Svamini is generally very grave now She calls Tulasi into Her kunja and severely rebukes her there.

Srila dasa Gosvami, in his svarupaves, says: "Svamini! You are Dhiramati, You never raise Your voice to anyone, but now You chastise me in great anger!"

Tulasi cries out: "Svamini! What have I done wrong?"

Svamini says: "Why did you have to show the whole situation to Lalita? Now she is making fun about Me! Go! Get out of My kunja!"

Tulasi pitifully cries: "Svamini! Where shall I go? I don't have anybody but You!"

She thinks to herself: "You may kick me or protect me, now where shall I go? Even if the cloud strikes the thirsty Cataka-bird with a thunderbolt, the Cataka-bird subsist only on rainwater!"

Svamini chastises Tulasi. The loving maidservant goes outside of the kunja, sits with her back againts the wall and cries, flooding her chest with tears. Then Lalita comes. Tulasi covers her face, that is reddened by tears, with a veil and goes on crying.

Lalita asks: " What happened?"

Tulasi is speechless and cries only more when questioned like this. The kinkaris are as much the objects of the sakhis' affection as they are of Radharani's affection. Lalita understands everything; Tulasi was puníshed because of the belt-affair. Affectionately she then takes Tulasi by the hand and brings her to Svamini, telling Her: " Why are You angry with Tulasi? I saw this belt-affair myself, it's not Tulasi's fault! It's my fault, You should tell me to get out! Don't tell Tulasi anything!"

Hearing Lalita's words Svamini casts a mercy-anointed sidelong glance at Her maidservant. In this way Tulasi enjoys the intense mercy of Svamini through Her chastisement!

- Excerpts from the commentary, narrarted by Srila Ananda Gopala Gosvami-

Congratulations Nell for your great questions that bring the most beautifull answers.

Radhe Radhe!

Dear devotees, thank you for your kind answers. In conclusion I'd like to ask you a question caused by the previous discussion.

Madhava wrote:


Radhapada wrote:


Does sadhaka need to be aware which chief sakhi's seva attracts him before he starts to find his raganuga Guru?

Jay Radhe,

Nell

To ensure smooth progress in bhajan, one should be well acquainted with the mode of worship the guru and his parivar have embraced. One must have a certain attraction for the kind of bhajan he/she is to adopt. Therefore one should spend sufficient time with the guru prior to ceremonially committing oneself to the path the guru follows.

I wouldn't set being attracted to a particular yuthesvari's seva as a prerequisite for finding a raganuga guru of a particular parivar, though. At any rate, the seva one will be given is unique for each individual, not necessarily the same as the yuthesvari's seva. Aside this, all Yugal seva is supremely attractive, and one's specific attraction evolves in accordance with his/her association.

According to Visvanatha (Raga Vartma Candrika 1.6), the raganugiya bhaktas are classified in two categories, namely (1) praktana, and (2) adhunika, praktana being one in whom lobha arose due to the mercy of Krishna and His devotee in a past lifetime, and adhunika being one in whom lobha arises in this lifetime for the first time. The former class of aspirants approach a raganuga-guru after lobha has arisen in them, the latter class of aspirants first approach the guru and lobha later awakens as the outcome of association with sri guru and sadhu mahatmas.