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Mahanidhi Madan Gopal Das

If you ask twenty different initiated Gaudiya Vaisnavas (aka Chaitanya Vaisnavas) to explain what is a Gaudiya Vaisnava; who is their worshipable ishta-devata; what is the goal of attainment (sadhya); and what is the practice (sadhana) or means to attain that goal—you will get TWENTY DIFFERENT ANSWERS!

Now we will cite the sacred scriptures to correctly answer these questions. First of all, who is Sri Chaitanya? Chaitanya Mahaprabhu is directly Bhagavan Sri Krishna, who, after immersing His heart in Srimati Radharani’s ecstatic loving emotions and covering Himself with Her supremely radiant golden color, appeared as Sri Chaitanya Mahaprabhu 500 years ago in Navadvipa Dhama, W. Bengal.

To put it simply, a Gaudiya Vaisnava is a Krishna devotee who follows the philosophy, teachings and the sadhana practices taught by Sri Chaitanya Mahaprabhu Himself, the sole founder of the Gaudiya Vaisnava Sampradaya.

Chaitanya Mahaprabhu’s personal words and exact teachings on the worshipable ishta-devata, the daily sadhana practices, and the spiritual goal i.e. sadhya are clearly presented in the books of the Gaudiya Vaisnava  mahajana  acharyas i.e. Six Goswamis, Sri Baladeva Vidyabhusana, Sri Narottama Dasa Thakura, and Srila Visvanatha Cakravarti.

So, if one is not following Sri Chaitanya’s teachings and practices to attain Mahaprabhu’s definition of spiritual perfection, he/she is not really a Gaudiya Vaisnava.

Here are Mahaprabhu’s personal instructions and answers to the opening questions.

In the beginning of Chaitanya-caritamrita, Sri Krishna Dasa Kaviraja presents the basis or foundation of Gaudiya Vaisnava dharma by quoting the direct words of Sri Chaitanya Mahaprabhu.

In one of His first teachings, Sri Krishna Chaitanya said, “I have come to this world to taste the essence of ecstatic Krishna prema and TO PREACH RAGANUGA-BHAKTI to the people [what to speak of the devotees!], prema-rasa-niryāsa, kariteāsvādana, rāga-mārga bhakti loke, karitepracāraṇa.” (Caitanya Caritamrita 1.4.15)

Sri Krishna Chaitanya said, “When My devotees hear about the immaculately pure love of the Vrajavasis, they will worship Me on the PATH OF RAGANUGA BHAKTI, and there by give up their duties within the varnashrama-system, vrajeranirmala raga, śunibhakta-gaṇa,  rāga-mārgebhajeyena, chāḍi dharma-karma.” (Caitanya Caritamrita 1.4.33)

Chaitanya Mahaprabhu: “I relished the mellows of love in various ways. And through My pastimes I TAUGHT THE DEVOTEES HOW TO PRACTICE RAGANUGA-BHAKTI, prema-rasa āsvādila, vividhaprakāra, rāga-mārgebhakta bhakti, kare ye prakāre, tāhāśikhāilalīlā, ācaraṇadvāre.” (Caitanya Caritamrita 1.4.264-5)

Throughout Chaitanya-caritamrita, Mahaprabhu describes the Gaudiya sadhana of raganuga-bhakti (raga-marge)—both the physical practices and the internal mental practices of meditation on one’s siddha-deha and the eternal pastimes of Radha and Krishna.

Goal of Gaudiya Vaisnava

The essential teachings of Chaitanya Mahaprabhu’s Gaudiya Vaisnava dharma is fully described in just two chapters of Chaitanya-caritamrita (adi four, and madhya eight. Every Gaudiya Vaisnava should deeply study these two chapters. By this one will get a clear understanding of the actual true goal (sadhya) and proper means of attaining it (sadhana).

Chaitanya-caritamrita, madhyalila chapter eight is titled “Sri Ramananda Raya Samvad”. Here, Chaitanya Mahaprabhu, inspires and empowers His devotee Sri Ramananda Raya to answer His questions concerning Gaudiya Vaisnava sadhana and sadhya.

Chaitanya Mahaprabhu asked, “O Ramananda! WHAT IS THE GOAL OF LIFE, prabhukahepaḍaśloka, sādhyeranirṇaya?” (Caitanya Caritamrita 2.8.57)

Sri Ramananda Raya answered by describing many paths to God realization including varnashrama-dharma, karma-yoga, karmarpanam, niskama karma-yoga, jnana-misra bhakti, shuddha-bhakti, dasya-bhakti, sakhya-bhakti, vatsalya-bhakti, madhurya-bhakti, pure Vrajaprema, Srimati Radharani’s mahabhava, and lastly prema-vilasa-vivarta—the melting of Radha-Madhava’s  hearts and identities in the union of ultimate divine love.

After listening to each of these paths and goals, Mahaprabhu would say, “This is not it, go further, go further.” When Sri Ramananda Raya described the Vrajasrngara-madhurya-bhava, and the love of Radha and Krishna relished in prema-vilasavivarta, Mahaprabhu confirmed, “YES! This is the topmost goal of life, prabhukahesādhyavastura, avadhieihaya.” (Caitanya Caritamrita 2.8.196)

Means to Attain the Goal

Mahaprabhu inquired, “But without practicing the proper sadhana, no one will attain this goal (sadhya). So please tell me the sadhana to attain this goal [i.e. Radha-Krishna premaseva in Vrindavana], sādhyavastusādhanavinu, kehanāhipāya, kṛpākari’ kaharāya, pābāraupāya?” (Caitanya Caritamrita 2.8.197) 

Sri Ramananda Raya replied: “Those who develop the feelings and moods of the sakhis (sakhi/gopi-bhava) can attain the [Gaudiya Vaisnava] goal of life, Radha-Krishna’s seva in the beautiful bowers of Vrindavana. THERE IS NO OTHER WAY TO REACH THIS GOAL.”

sakhīvināeilīlāya, anyeranāhigati//sakhī-bhāve ye tāṅre, kareanugati
rādhākṛṣṇakuñjasevā, sādhyaseipāya//seisādhyapāiteāra, nāhikaupāya

Qualification to Start Raganuga Bhakti

Sri Ramananda Raya: “A Gaudiya Vaisnava who has “divine” greed to attain the gopīs’ nectareanprema (gopibhava amrita) will abandon the rites and rituals of the social/spiritual system i.e. varṇāśrama, and disregard the opinions or prohibitions of others to worship Krishna on the path of raganuga-bhakti, seigopī-bhāvāmṛte, yāṅralobhahaya, veda dharma lokatyaji, se kṛṣṇebhajaya.” (Caitanya Caritamrita 2.8.220)

Attaining Sri Krishna: Vraja or Vaikuntha? 

Sri Ramananda Raya: “One who practices raganugabhajana will attain Vrajendranandana Sri Krishna in Vraja, rāgānuga-mārgetāṅre, bhajeyeijana, sei-janapāyavraje, vrajendra-nandana. (Caitanya Caritamrita 2.8.221)

“One, who follows the path of raganuga-bhakti, after accepting the gopi-bhava of one of Sri Krishna’s eternal associates in Vrindavana, will get a spiritual body (siddha deha), and the appropriate bhava and qualification to attain Sri Krishna in Vraja, vraja-lokerakonabhāva, lañāyeibhaje, bhāva-yogyadehapāñā, kṛṣṇapāyavraje.” (Caitanya Caritamrita 2.8.222)

Then Sri Ramananda Raya explains the importance of accepting/following the mood and feeling of a Vrajagopi like Sri Rupa or Tulasi manjari. By doing this the raganuga sadhaka will attain an eternal siddha deha in Vrindavana.

Sri Ramananda Raya: “If one follows the mood and bhava of a gopi, one will attain the spiritual body of a gopi, seibhāveanugati, gopī-deha-prāpti.” (Caitanya Caritamrita 2.8.225)

But then Sri Ramananda Raya gives a stern warning (verses 226, 230) that Gaudiya Vaisnava sadhakas WILL NEVER ATTAIN KRISHNA in Vrindavana without practicing raganuga-bhakti.

Sri Ramananda Raya: “One who just follows the path of vaidhi-sadhana will never attain Krishna’s association, taste the nectar of His lotus feet, nor attain Krishnachandra in Vraja, aṅghripadmasudhāyakahe, krishnasaṅgānanda, vidhimārgenāpāiye, vrajekrishna-candra.” (Caitanya Caritamrita 2.8.226)

The Gaudiya Vaisnava Sadhana & Sadhya

Sri Ramananda Raya concludes his teachings by presenting Sri Chaitanya Mahaprabhu’s essential instructions about the actual goal and path of practice for all Gaudiya Vaisnavas. This particular type of sadhana and sadhya is the unique gift to humanity by the Krishna Prema Avatara Chaitanya Mahaprabhu, which He only gives every 310 billion years or so!

Sri Ramananda Raya: “Listen, O Gaudiya Vaisnavas! You all must accept gopi-bhava, and day and night think about Radha-Krishna’s pastimes while mentally serving the Divine Couple in your siddha deha. By practicing raganuga-bhakti like this, you will definitely attain sakhi/gopi-bhava and the lotus feet of Radha-Krishna.” (Caitanya Caritamrita 2.6.228-229)

ataevagopī-bhāva, kariaṅgīkāra, rātri-dinacinterādhā, kṛṣṇeravihāra
siddha-dehecintikare, tāhāṅñisevana, sakhī-bhāvepāyarādhā, kṛṣṇeracaraṇa

After hearing Sri Ramananda Raya’s clear and exact explanations about His own teachings, Chaitanya Mahaprabhu was extremely pleased and happy, so He warmly embraced Ramananda as they cried together in ecstatic Krishna prema, eta suniprabhutāṅre, kailaāliṅgana, dui janegalāgali, karenakrandana. (Caitanya Caritamrita 2.8.233)

Later in madhya-lila, Chaitanya Mahaprabhu Himself gave the same instructions on raganuga-bhakti sadhana and sadhya to Sri Rupa Gosvami and Sri Sanatana Goswami. Mahaprabhu empowered the divine brothers, and ordered them to describe the details of raganuga-bhakti in their books for the benefit of all Gaudiya Vaisnavas.

Sri Chaitanya Mahaprabhu said, “O Sanatana Gosvami! There are two types of sādhana in rāgānugā-bhakti: external and internal. In the external sādhaka body, the devotee performs śravaṇa and kīrtana. Internally, within the mind, one should meditate on one’s own siddha-deha and mentally serve Sri Krishna day and night in Vraja.” (Caitanya Caritamrita 2.22.156-157):

bāhyaantaraihāra, dui ta’ sādhana, bāhyesādhakadehekare, śravaṇa-kīrtana
manenija-siddha-deha, kariyābhāvana, rātri-dine karevraje, krishnerasevana

So…Who is a Gaudiya Vaisnava? It is a devotee who knows and follows the personal teachings of Sri Chaitanya  Mahaprabhu, the founder of Gaudiya Vaisnava dharma, regarding the goal and means of attainment. 

By reading this post, we hope all our devoted friends will now have a clear understanding about what is the Gaudiya Vaisnava siddhanta regarding the actual sadhana and sadhya needed to attain the goal of our precious human forms of life.

May all find the true path, follow it, and attain the eternal prema-seva of Sri Sri Radha Govinda Yugala in the groves of Vrindavana.

Raganuga-bhakti ki jai! Radha-Krishna nitya-sevaki jai! Jaya Jaya Sri Radhe!

 

You may also like  related articles:

GAUDIYA VAISNAVA, IDENTITY AND GOAL

25 ESSENTIAL TEACHINGS FOR GAUDIYA VAISNAVAS

ESSENCE OF RAGANUGA BHAKTI

ARE YOU A VAISNAVA?

Mahanidhi Madan Gopal Das

Tonight is the Sharad Purnima Maha Rasa-lila. Sri Radha is gorgeously dressed in a moonlight white sari, and adorned with pearl and moonstone necklaces, flower malas of juhi, mogra and chameli, and anointed with camphor and white chandan. Ah, such a beautiful night with soothing, romantic moonshine and cooling sand caressing passionately dancing lotus feet. The perfect night for a rasa dance!

Were Radha’s loyal maidservants, Her kinkaris and manjaris, present in the Rasa-lila? The Srimad -Bhagavatam does not clearly mention the presence of manjaris in the Rasa-lila. Before the advent of Sri Caitanya Mahaprabhu no one had written about any distinction between the sakhis and manjaris.

Sri Rupa Goswamipada, however, lists the names of eighteen manjaris in Radha-Krishna Ganoddesha Dipika. Thus the secret existence of Radha’s manjaris, and the practice of manjari bhava sadhana is the merciful gift of Sri Chaitanyadeva, and the Six Goswamis, who are themselves eternal manjaris in Vraja.

By their life styles and writings, the Six Goswamis personally taught the way of serving Srimati Radharani in manjari bhava.

From the following verse, Sri Rupa Goswamipada, who is Sri Rupa Manjari in Krishna-lila, proves that Radha’s manjaris were present during the Rasa dance:

“O Radha! When will my heart fill with pride as I see from afar (dure- drshtva) how Keshava leaves all the lotus-eyed girls of Vraja at the start of the Rasa dance, and takes You to a lonely place where He decorates You with flowers under Your command?” (Utkalika Vallari v.42)

Sri Sri Yugal Kishor enjoyed wonderfully intimate pastimes when They left all the gopis during the Rasa-lila. Sri Rupa Manjari was personally there seeing and relishing everything from a short distance.

Radharani’s manjaris are so supremely fortunate that they can enjoy pastimes of Radha and Krishna that even the sakhis cannot. The manjaris accompanied Sri Radha when Krishna abruptly disappeared from the Rasa lila. This is because Radha’s manjaris are one with Sri Radha’s heart, completely equal to Srimati but with separate bodies.

During Krishna’s intimate pastimes, Swamini is not at all shy before Her manjaris, who render special services at that time. The manjaris are always close to Srimati’s lotus feet.

Sri Prabodhananda Sarasvatipada describes the phenomenal closeness of the manjaris, “During Radha-Madhava’s most intimate kunja-lilas, Radharani sometimes sits the manjaris on Her play-bed and covers them with the sheets, paryanka-adhishthapitam-va- vastrair- vacchaditam-kvacit!” (Vrndavana Mahimamrita 8.23)

Sri Visvanatha Cakravartipada says the manjaris were very much present during the Rasa-lila, and they offered many tasteful personal sevas to please Radha Govinda Yugala at that time.

He explains, “When the silvery liquid nectar of moonlight splashes on Yamuna’s camphor white, sandy banks, and You, Radha, euphorically dance the Rasa with Sri Hari, I will expertly play the vina which You personally taught me.”

“After the rasa dance You, Krishna and Your sakhis will rest in a malati nikunja, and I will affectionately give You many sweet grapes, mangoes, bananas and pomegranates.”

“Radha when Your amorous nikunja lilas are over I will sweetly put You and Your beloved Priyatama to rest on a bed of lotus petals. Then I will give You and Shyam betel-nuts to chew.”

‘I will massage Your lotus feet, anoint them with kunkuma powder, smell the wonderful ocean of their fragrance, and gaze on their delicate beauty with my eyes.” (Sankalpa Kalpa Druma v. 16-19)

Just see the incredible fortune and bliss the manjaris experience in Sri Radha’s personal seva! (shastra courtesy Sri Advaita Dasji)

Manjaris in Rasa-lila ki jai! Jai Jai Sri Radhe!

Mahanidhi Madan Gopal Das

Sometimes people challenge devotees in the Advaita Parivar saying: “Since Gaura-ganoddesa dipika identifies Advaita Prabhu only as Maha-Visnu, how can He or His guru parampara give madhurya rasa?”

“It is clearly said in that book that Nityananda Prabhu is Balarama and also Ananga-manjari, the younger sister of Sri Radha. So in the form of Ananga-manjari, Nitai can give madhurya-rasa. But what about Advaita Prabhu?”

Before directly answering this question, everyone should understand that all the eternal associates of Caitanya Mahaprabhu have spiritual forms (siddha svarupas) in Vraja madhurya rasa. And all the traditional lines, parivars, i.e. Nityananda, Advaita, Gadadhara, etc. coming from Mahaprabhu can and do bestow gopi-prema and manjari bhava. Outwardly, they may be famous for another rasa, but Gaurahari’s companions also have a position and seva in gopi-bhava.

Now we will quote some solid sastric proof from two very famous associates of Sri Caitanyadeva, Sri Murari Gupta and Sri Krishna Das Kaviraja, to establish the gloriously wonderful position and Vraja identity of Sri Advaita Prabhu.

In “Sri Krishna Caitanya Carita Mahakavya” (1.20), Gaura nitya-parisada (associate), Sri Murari Gupta says, “The great Controller Advaita Prabhu is the grand acarya for all the amorous arts of vraja madhurya-rasa (parakiya-bhava): sri yukta advaita varya, parama rasakala acarya, isha vireje.”

After Rupa Goswami recited his dramas Lalita/Vidagdha, Mahaprabhu asked Nityananda and Advaita Prabhu to embrace and bless him with gopi bhava, advaita nityananda adi sab bhaktagan, krpa kori rupe sobe koila alingan.” Caitanya Caritamrita 3.1.207). It is only because Nitai and Advaita possess the power of gopi-bhava within them, that Mahaprabhu asked them to give it to Rupa Goswami, who then became the rasa-acharya of gopi-bhava for the Gaudiya Sampradaya.

Now back to the post’s opening paragraph, citing Gaura-ganoddesa Dipika’s challenge to Advaita Prabhu’s qualification to give Vraja madhurya-rasa.

Kavi Karnapura’s book, Gaura Ganoddesa Dipika is only one of many authentic and old books revealing the eternal Vraja names and divine forms of various associates of Sri Caitanya Mahaprabhu.

When Kavi Karnapura wrote his book, it was popularly known that Advaita Prabhu is Maha-Visnu. So that’s what Kavi Karnapura wrote in his book. Because this is secret information, it is not revealed openly.

The true or complete identities of many other eternal associates of Mahaprabhu are also not clear or accurately presented in Gaura-ganoddesa dipika. The proof is that at least 25 times in his book, Kavi Karnapur uses the word ukta or uchu, which mean, “it is said” or “some people say” when he is not sure about the actual Vraja name or identity of a particular Gauranga associate. In fact, in one verse Kavi Karnapura says, “My father, Sivananda Sena says he is this person, but I think he is someone else.”

The same Kavi Karnapur, who says Advaita is Maha-Visnu, identifies Raghunatha Das as Rati Manjari. But throughout the Govinda-lilamrta, Krishna Das Kaviraja, who lived directly beside Dasa Goswami for 40 years in Radha-kunda, says he is Tulasi Manjari. He does not mention anything about him being Rati-manjari.

In their comments to Vilapa Kusumanjali, two great contemporary Gaudiya rasiks, Advaitavamsa Acarya Sri Ananda Gopala Goswamiji and Sri Ananta Dasji Maharaja refer to Raghunatha Das as Tulasi-manjari and not Rati-manjari.

If Advaita Acarya is merely Maha-Visnu, and not a Vraja gopi too, then how could Raghunatha Dasa Goswami, a disciple of Advaita’s disciple Sri Yadunandana Acarya, become famous, worshipable and followed by all Gaudiyas as the par excellent acarya for gopi-bhava and manjari-bhava sadhana?

The exact Vraja identities of various Gaura-lila associates of Sriman Mahaprabhu is an extremely esoteric subject clearly known only to direct members of a particular parivar and not to outsiders. The Vraja names and forms of Gauranga’s eternal associates are passed down privately from Guru to disciple through each individual spiritual family, parivar.

Yes, Sri Advaita Prabhu is Maha-Visnu. But He is also Yogamaya or Paurnamasi, who arranges all of Krishna’s Vraja madhurya-lilas with Sri Radha and the sakhi/manjaris. This is true because the same book, Gaura-ganoddesa dipika, says that Advaita Prabhu’s direct female sakti expansion and eternal companion in conjugal love is the divine Sri Sita-devi, who is non-different from Him, is also known as Yogamaya or Bhagavati Paurnamasi in Vraja.

Like Bhagavan Sri Krishna, all the Visnu-tattva forms of Bhagavan i.e. as Maha-Visnu can expand into unlimited numbers of spiritual forms, each having a unique transcendental name, form and identity to lovingly serve either Sri Caitanydeva in Navadvipa or Radha-Govinda Yugala in Vrndavana.

Thus, Sri Advaita Prabhu is not only Maha-Visnu, but He is also Paurnamasi in Vraja. He also has other spiritual Vraja forms as a sakha, sakhi and a manjari! These secret gems of sweet truths are not shown to outsiders.

They are the private treasures of the parivar, only revealed to those fortunate souls who have surrendered to the sweet lotus feet of Sri Advaita Prabhu, and taken diksa in His most glorious transcendental family or parivar. (sastra courtesy: Sri Advaita Dasji Maharaja)

Vraja Madhurya-rasa and gopi-bhava ki jai! Sri Advaita Parivar ki jai!

Jai Jai Sri Radhe!

Mahanidhi Madan Gopal Das

The practice of receiving details about one’s eternal, spiritual body or siddha deha i.e. siddha pranali from the spiritual master began 500 years ago in the beginning of the Gaudiya Vaisnava sampradaya.

Sri Caitanya’s eternal associate Vakresvara Pandit gave siddha pranali to Gopala Guru Gosvami who in turn gave it to Dhyanacandra Goswami. (“Dhyanacandra Paddhati”) Sri Gopal Bhatta Gosvami gave siddha pranali to the famous padakarta, Srinivasa Acarya (“Prema Vilasa” chapter 6)

Sri Visvanatha Cakravartipada also accepted siddha-pranali from his Guru. In his book, “Sankalpa Kalpadruma”, Cakravartipada mentions the siddha dehas of his Guru and the other members of his lineage as Tulasi-manjari, Ranga-manjari and Prema-manjari.

The three most prominent acarya Gurus in the parampara of IGM (Iskcon/Gaudiya Math)—Jagannatha das Babaji, Sri Gaura Kishora das Babaji, Srila Bhaktivinoda Thakura, and also Sri Vamsi das Babaji—ALL RECEIVED SIDDHA PRANALI from their Gurus.

In fact, Srila Bhaktivinoda Thakura fully endorsed the system of siddha pranali diksa. He gave it to his youngest son, Sri Lalita Prasada Thakura, who in turn gave it to several western disciples of Srila Prabhupada. Srila Bhaktivinoda Thakura clearly describes the practice of receiving siddha pranali diksa from Guru in three of his most famous books, “Harinama Cintamani”, “Jaiva Dharma, and Gitavali, which are very popular with members of IGM.

So how can anyone say receiving siddha pranali from one’s Guru is “bogus” “unauthorized” or “a practice of sahajiyas”?

The phrase siddha-pranali means “siddha” i.e. the spiritual body or siddha deha, and “pranali” means a lineage, channel or line. Siddha-pranali means the line or list of the Gurus in one’s lineage, along with their siddha dehas in Radha-Krishna’s eternal pastimes in Goloka Vrndavana, beginning with the patriarch or founder of one’s individual parivara, which means family or branch of the Gaudiya Vaisnava sampradaya like Nityananda Parivara, Advaita Parivara, Gadadhara Parivara, Lokanatha (Narottama), Syamananda etc.

For example, in Krishna lila, Sri Nityananda Prabhu’s eternal transcendental form is Srimati Ananga Manjari, the younger sister of Srimati Radharani. Srila Bhaktivinoda Thakura is Kamala Manjari. In a letter to a disciple, Srila Bhaktisiddhanta Sarasvati Thakura said his manjari siddha deha name in Krishna lila is Nayana-mani manjari.

In the siddha-pranali system, the Guru privately tells a qualified disciple the 11 aspects of his siddha deha known as ekadasa-bhava, which include the disciple’s eternal spiritual name in Krishna lila, age, dress, seva, kunja, mood, sakhi group leader like Laltia or Visakha, and so on. As learned from his own Guru, Sri Guru then teaches the disciple the same method to realize his/her eternal spiritual identity, siddha deha.

One’s pranali includes the siddha deha identities of each Guru in one’s individual parivara. The disciple then meditates on one’s own and their forms while mentally serving Radha-Krishna’s eternal asta-kaliya-lilas in Vraja Dhama.

In “Nectar of Devotion” (chapter 16), Srila Prabhupada says, “The so-called siddha-pranali process is followed by the prakrta sahajiya, a pseudo-sect of so-called Vaisnavas.”

However, if one examines all the evidence given above, one might wonder who are these “sahajiyas” that Srila Prabhupada is talking about? Surely, it can’t mean Srila Bhaktivinoda Thakura, Sri Visvanatha Cakravartipada or any of the famous Gaudiya Vaisnava acaryas mentioned above. In fact, the following conversation downloaded from I-net seems to prove that Srila Prabhupada actually approved of the siddha-pranali system, wherein the Guru gives the siddha deha to a qualified disciple.

In 1974, Mayapur ISKCON, Srila Prabhupada had the following most revealing talk with Sri Hrishikesananda das, a scholarly disciple of his who studied Gaudiya Vaisnavism in Vrndavana in the 70s. Today, he lives in Thailand sincerely practicing Krishna consciousness, and lovingly caring for his devotee family.

Srila Prabhupada: What you have learned in Vrndavana?

Hrishikesananda das: Gurudeva, I learned about Krishna’s nitya Vraja lila, siddha-pranali, and asta-kaliya-lila smaranam. Is this alright, Gurudeva?

Srila Prabhupada: YES, but who is siddha?

HD: So, Srila Prabhupada, what about siddha-pranali? How to qualify? Who will give it?

Srila Prabhupada: GURU WILL GIVE [siddha-pranali]. You just chant Hare Krishna.

HD: So how will your disciples receive this eternal information, Gurudeva?

Srila Prabhupada: [repeats] GURU WILL GIVE! There is no material consideration about whether one’s Guru is here or there [in the spiritual sky]. When you reach that level, GURU WILL GIVE.

HD: Gurudeva, manasi-seva, mentally meditating on serving Krishna, is this also bhakti bhajan?

Srila Prabhupada: Krishna makes no distinction [whether you serve in your mind or with your body]. But if you serve Krishna by mind—He will accept. That is sure!

HD: Gurudev, whenever I mention anything about these things to my God brothers, they get angry and say that you never taught that!

Srila Prabhupada: [That’s ok] Everything is coming; they will also know it.

So this is the exact and clear truth about the siddha-pranali process along with supporting facts describing its origin, authenticity and acceptance by all the leading mahajanas of the Gaudiya Vaisnava sampradaya beginning with Sri Caitanya Mahaprabhu’s eternal associates, the six Gosvamis and contempory Gurus like Srila Bhaktivinoda Thakura and Srila Prabhupada.

It is hoped that this knowledge will enlighten everyone regarding the truth about siddha-pranali. Henceforward, may no one malign those sincere devotees practicing this traditional method of sadhana bhajan.

It is certainly unbecoming, unfair, immature, and offensive to wrongly tag or label sincere devotees as “sahajiyas” or “bogus” for following a completely bonafide system of spiritual advancement within the Gaudiya Vaisnava sampradaya.

Gaudiya Vaisnava harmony ki jai! Jai Jai Sri Radhe!

Mahanidhi Madan Gopal Das

Without any shade of a doubt Vilapa Kusumanjali, “A Flower Bouquet of Lamentations”, is the most important and essential book for any serious sadhaka practicing raganuga-bhakti in manjari-bhava, craving to attain the nitya-seva of Srimati Radhika in the Vraja nikunjas.

Every word, every line and every verse is sheer nectar—full of hope, intimate sevas, tears of lamentation and practical guidance on how to meditate on Bhanunandini’s loving service while being “absorbed in chanting” the Hare Krishna maha-mantra, or while rapt in single-minded contemplation.

I beg those hankering for love divine in Swamini’s seva to daily read and remember, and to think and drink the sweet nectar within all the verses of Srila Raghunatha dasa Goswamipada’s chintamani grantha, Sri Vilapa Kusumanjali.

By this daily practice, flowers of beautiful intimate sevas at Srimati’s sweet lotus feet will blossom on the tree of your hearts! This is the SRI guarantee!!!

Srimati Tulasi Manjari ki jai! Sri Raghunatha Dasa Goswami ki jai! Jai Jai Sri Radhe!

Mahanidhi Madan Gopal Das

After becoming established in one’s siddha svarupa by the mercy of Sri Guru and Sri Krishna, a sadhaka will contemplate his/her personal form, qualities and seva while mentally remembering and serving within Radha-Madhava’s asta-kaliya-lila.

The young girls (12-13 yrs) who personally and very intimately serve Srimati Radharani are called Radha’s dasis, kinkaris, manjaris or simply maidservants. The following description is generic and refers to “You” or anyone among the unlimited handmaidens of Srimati Radhika.

The following passages, taken from Prabodhananda Sarasvatipada’s Vrindavana Mahimamrita, which describe a manjari’s form, feelings, movements and services are very helpful in deepening and culturing the persona of a maidservant of Srimati Radharani.

By reading these, one will see how dynamic, beautiful and exciting it will be when one attains prema, and enters Radha-Krishna pastimes to lovingly serve Them eternally in one’s siddha svarupa as Radhika’s kinkari.

To attain success in manjari meditation, one must completely forget once and for all one’s external body and all false material attachments. By the mercy of Sri Hari and Sri Guru, I have received a spiritual form, siddha svarupa/deha so that I may affectionately and intimately serve Sri Sri Radha-Govinda Yugala in the eternally blissful realm of Sri Vraja Dhama.

Thus to permanently fix my eternal and REAL spiritual identity, I will deeply concentrate, meditate upon and internally visualize my true self as follows. Hear/read the passages very attentively while thinking: “This is the REAL ME—the ETERNAL ME—the EVER BLISSFUL ME!” Try to think of your eternal, individual, transcendental, sac-cid-ananda siddha svarupa as being like this…

“I am a lovely kinkari maidservant of Ishvari Radha, and I have a glistening, pleasing golden complexion and I abound in honey sweetness. I am a fresh maiden adorned with jeweled necklaces and a multicolored blouse.

My arms are beautifully shaped like lotus stems and glorified with bracelets and jeweled armlets. Like a dangling vine, my hair shiny black braid hangs down to My captivating buttocks, and its swinging movements enhance My beauty.

As Radhika’s kinkari (manjari), I have an enchantingly thin waist. A divine silk garment with artistic folds hangs down to My ankles. A fine cloth embroidered with flowers and leaves covers My hair and the sides of My face.

A sweet shy smile plays upon My reddish lips. My glances are light and playful, and My movements are extremely attractive. The amorous affairs of Radha-Madhava Yugala always excite My pure tender heart.

Among my unlimited good qualities, humility and sweet behavior are foremost. Having been personally taught by Radharani, I am now expert in all arts.

I appear especially attractive due to wearing the Playful Pair’s prasadi malas, clothes and ornaments. I regularly relish Radha and Krishna’s astonishingly tasty prasadi pan and betel nut. Being an expert manjari, I immediately know what Radha wants just by a hint or a glance. Radha and Krishna are always very affectionate to me.

I carry whatever is needed for seva i.e. scents, water, garlands, kunkum, pan, cosmetics etc. for Radhe-Shyama’s nightly meetings. As a Radhika kinkari, I constantly taste the sweet madhura rasa arising from Sri Radha’s beautiful form, qualities and pastimes. I remain forever thrilled by remembering Radhika’s intimate affairs with Shyama.

Because I have intense loving affection for Radharani, I am always submerged in an ocean of happiness. In all times, whether I am awake, dreaming or deeply asleep, I desire nothing but Radha’s seva. I know absolutely nothing but Sri Radha sweet lotus feet.

As rivers rush to the sea, I immediately run toward anything even remotely connected with Radha. And I practically die if even a moment passes without Radha. As a shadow follows an object, I am always beside Sri Radha throughout the day and night. My deep attachment to Radha immerses me in the boundless ocean of ecstatic love for Radha.

Sometimes when Kunjeshvari enjoys with Priyatama in a keli-kunja, Radha pulls me onto the flower bed and under the sheets with Her. Ah ha! Just see the intimacy that Srimati showers upon me, Her most fortunate maidservant!

Tasting the bliss of serving Kishori Jeu, I thrill and tremble in ecstasy. My brilliant bodily luster and loveliness enchant everyone as I run from place to place in My anxiety to nicely serve Priya Sundari.

My soothing bodily effulgence beautifies and enriches all ten directions. When I sometimes hear Priya-Priyatama’s secret love talks, I experience inconceivable joy, the utmost happiness and FULL satisfaction. The soothing, nectar-sweet words flowing from the lovely lotus mouth of Srimati Radhika continually dance in waves of joy in My heart. (Vrindavana Mahimamrta 8.17-42)

Sri Radha’s manjari ki jai! Jaya Jaya Sri Radhe! Manjari Bhava Upasana ki jai! Manjari Sadhana ki jai! Sri Guru ki jai!

Mahanidhi Madan Gopal Das

The answer is YES!

But it is also true that the specific word manjari or the phrase “manjari bhava” IS NOT FOUND in Chaitanya Caritamrta, Bhakti Rasamrita Sindhu, Brhad-bhagavatamrita, or the Srimad Bhagavatam.

Why manjari bhava is not directly mentioned in Chaitanya Caritamrita? Early during his stay at Radha-kunda, Sri Krishna Dasa Kaviraja wrote Govinda-lilamrita in Sanskrit, which is full of manjari names and sevas.

Then at the end of his life at Radha-kunda, he summarized all the Goswami’s books and teachings (all written in Sanskrit) in simple Bengali language so the masses of Gaudiya Vaisnavas, mostly Bengalis at that time, could easily understand the basic tenets of Gaudiya Vaisnava philosophy.

Since manjari bhava is a confidential aspect of Mahaprabhu’s teachings, Sri Krishna Dasa Kaviraja did not deem it fit for mass distribution. Thus he did not directly mention the words manjari or manjari bhava. But he did not avoid or overlook it either. Throughout the Chaitanya Caritamrta, Sri Krishna Dasa Kaviraja mentions terms like “gopi-bhava” “smarana” “siddha-deha” “cinte” (meditate) which are all directly related to manjari and manjari bhava.

Nevertheless, the practice of raganuga bhakti sadhana and gopi-bhava is integral to the teachings of Sri Chaitanya Mahaprabhu. Thus, the word and phrase MANJARI and MANJARI BHAVA, along with the meaning and the practice of worshiping Radha-Krishna in madhura-rati as a sakhi maidservant, dasi (aka manjari, kinkari) of Sri Radha in manjari-bhava, IS MENTIONED and specifically described in the following important books of our Gaudiya Vaisnava Goswamis and Purvacharyas

Goswami & Gaudiya Vaisnava Acharya Books Describing Manjari Bhava:

1] Śrīla Raghunātha dāsa Gosvāmī’s Stavāvalī (especially Vilāpa Kusumānjali)

2] Śrīla Rūpa Gosvāmī’s Stavamālā (especially Utkalikā Vallari)

3] Śrīla Rūpa Gosvāmī’s Ujjvala Nīlamaṇi (a few verses)

4] Śrīla Narottama dāsa Ṭhākura’s Prema Bhakti Candrikā (extensive description)

5] Śrīla Narottama dāsa Ṭhākura’s Prārthanā (extensive description)

6] Śrīla Viśvanātha Cakravartī’s Saṅkalpa Kalpadruma (extensive description)

7] Śrīla Viśvanātha Cakravartī’s Kṛṣṇa Bhāvanāmṛta (extensive description)

8] Śrīla Prabodhānanda Sarasvatī’s Rādhā Rasa Sudhānidhi (extensive description)

9] Śrīla Prabodhānanda Sarasvatī’s Vṛndāvana Mahimāmṛta (extensive description)

10] Sri Krishna Dasa Kaviraja, Govinda Lilamrita (extensive description)

Sad Goswami’s ki jai! Manjari Bhava Upasana ki jai! Jaya Jaya Sri Radhe!

Mahanidhi Madan Gopal Das

Without any shade of a doubt Vilapa Kusumanjali, “A Flower Bouquet of Lamentations”, is the most important and essential book for any serious sadhaka practicing raganuga-bhakti in manjari-bhava, craving to attain the nitya-seva of Srimati Radhika in the Vraja nikunjas.

Every word, every line and every verse is sheer nectar—full of hope, intimate sevas, tears of lamentation and practical guidance on how to meditate on Bhanunandini’s loving service while being “absorbed in chanting” the Hare Krishna maha-mantra, or while rapt in single-minded contemplation.

I beg those hankering for love divine in Swamini’s seva to daily read and remember, and to think and drink the sweet nectar within all the verses of Srila Raghunatha dasa Goswamipada’s chintamani grantha, Sri Vilapa Kusumanjali.

By this daily practice, flowers of beautiful intimate sevas at Srimati’s sweet lotus feet will blossom on the tree of your hearts! This is the SRI guarantee!!!

Srimati Tulasi Manjari ki jai! Sri Raghunatha Dasa Goswami ki jai! Jai Jai Sri Radhe!

Mahanidhi Madan Gopal Das

Abhimana means the mentality, attitude, thought, self-conception, inner feeling, or the innate sense of knowing who or what I am and what I want. Abhimana can be either material or spiritual.

Possessing the right attitude (abhimana), mentality and heart is the foundation of success in bhakti sadhana. It’s not about numbers, fasts, vratas and big quantities, it’s about QUALITY. Bhakti means being pure-minded, tender-hearted, and doing everything to please Radha and Krishna. Having the right abhimana (mentality, self-esteem) is so important and powerful that just by this one attains spiritual perfection!

Sri Jiva Goswami confirms: “Even without any spiritual practice, by this attitude (abhimana) alone [that I am Krishna’s eternal servant] one attains spiritual perfection, astu tavad bhajana prayasah kevala tadrshatv abhimanenapi siddhir bhavati. (Bhakti S. 304.2) The Upanisads say, “The soul is neither male, female, nor neuter. It attains a body according to its absorption in a particular thought, naiva stri na puman esa, na caivayam napumsakah, yad yac chariram adatte, tena tena sah rakshyate.” (Svetasvatara Upanisad 5.9.10)

A basic spiritual abhimana is having the self-conceit and feeling that I am Krishna’s eternal servant. A more developed sense of abhimana will give one the idea that I am an eternal maidservant of Srimati Radharani.

For example, a genuine devotee with shishya-abhimana, the attitude of a disciple, will think, “In this world, Gurudeva is my only true friend, wisdom guide, companion and ever-well wisher. And for time eternal I will lovingly serve my Gurudeva. Gurudeva is very dear to Sri Sri Radha Govinda and Their sakhis and manjaris. I pray to be eternally engaged in the seva of my Guru’s lotus feet.”

For a raganuga bhakta the best example of spiritual abhimana is Sri Raghunatha dasa Gosvami who was fully immersed in the abhimana or self-conceit of identifying as Radhika’s manjari.

Wetting the vraja-dhuli with his tears of separation, Dasa Goswami continually lamented in separation from his Swamini while praying, “O Radhika, I have nothing and no one but You. You are my everything and I am Your dasi. Although I am totally insignificant, please know it clearly that I am Yours, I am Yours!”

Here’s a wonderful example of transcendental abhimana in the kingdom of Vrindavana. One day after Krishna left Vraja, a clever sakhi, noticing the blossoming beauty of her younger sister, spoke to her in a private place just to test her: “O sakhi, our Krishna has now left Vrindavana. I see that your youthful beauty and other qualities are now developing. And Vraja is full of handsome dashing young lads. So if you want to marry one, just whisper your preference and I’ll make all arrangements.”

“What are you saying?” said the youthful kishori. “Surely there are millions of talented and qualified young men in this world. But I don’t care! If a young man does not have a mor mukuta, a murali, and mineral powders adorning his form then he is as insignificant as a piece of straw, and I could care less.” This is the abhimana of a kishori gopi.

The bhava and thoughts we cultivate and the sevas we meditate upon during sadhana will be attained at the stage of perfection. A raganuga bhakta should continually meditate on being Radha’s kinkari, loyal loving servant.

The following prayer of Sri Prabodhananda Sarasvati shows the intimacy and sweetness of having sakhi abhimana and being close to Priyaji: “When will I eternally live with Kishori jeu and serve Her in various clever ways while wearing Radha’s cloth and bodice that She lovingly gave me with Her own hands, prasadam svaminyah svakara-tala-dattam pranayatah?” (Radha Rasa Sudha Nidhi 53)

In this regard, Sri Narottama Dasa Thakura gives very clear advice on how to cultivate spiritual abhimana in raganuga bhakti.

One aspiring for manjari bhava on the path of raga should think, feel and hanker like this: “I will follow the manjaris of Radhika, and by their mercy I will blissfully serve Radha-Krishna in the kunjas of Vrindavana. Just by seeing the gestures of my guru sakhi or Tulasi-manjari, I will understand what seva is required for the pleasure of Lila Yugala.

“I will immerse my mind and heart in the beauty, charm and sweetness of Radha Govinda Yugala. I will live amongst Their intimate sakhis and serve Radha and Krishna with all my heart throughout the day and night. No matter what happens to me, I will always meditate upon and serve Radha-Krishna.

“By Their mercy, I will eventually realize and see the siddha deha upon which I was meditating on during my sadhana. It is only a matter of time. For what is now unripe during my sadhana will fully ripen when I attain the stage of prema. This is the way of bhajana for those treading the path of raga. (Prema-bhakti-candrika 53-58)

By the grace of Sri Guru a mature sadhaka will be introduced to his/her eternal identity (nitya-abhimana). Then that fortunate sadhaka will start identifying with that siddha svarupa, one’s eternal, seva-saturated spiritual form.

By regularly contemplating that siddha deha and mentally serving Radha and Krishna in that form, the sadhaka will one day have the crystal clear realization that, “I am nothing but a servant of the servants of the servants of Srimati Radharani, radha dasi dasi anudasi!

What could be more fascinating and wonderful than thinking that someday I will become a most trusted, confidential serving girl of Srimati Radharani? May everyone someday receive this great treasure of possessing the pure abhimana of a being Radha’s eternal servant.

Gopi abhimana ki jai! Sri Radha’s eternal seva ki jai!

Mahanidhi Swami

Devotees often ask the question, “Why does it always have to be gopi-bhava? Why can’t one become a servant, cowherd boy or parent of Bhagavan Sri Krishna?”

Theoretically such attainments are possible, but factually the Gaudiya Vaisnava shastras praman and 500 years of tradition do not support such a conclusion. Such a question is actually irrelevant and out of frame because Sri Chaitanya Mahaprabhu, the founder and propagator of Gaudiya Vaisnava dharma, came to this world to give the rarest of rare gifts of gopi-bhava to all thirsty seekers of spiritual perfection in Radha-Krishna prema.

Now what is that extraordinary gift?

Sri Krishna Dasa Kaviraja perfectly describes Sri Chaitanya Mahaprabhu’s gift in the very beginning of Sri Chaitanya Caritamrita (1.4):

anarpita-carīṁ cirāt karuṇayāvatīrṇaḥ kalau,
samarpayitum unnatojjvala-rasāṁ sva-bhakti-śriyam
hariḥ puraṭa-sundara-dyuti-kadamba-sandīpitaḥ
sadā hṛdaya-kandare sphuratu vaḥ śacī-nandanaḥ

“May the most beautiful, golden transcendental form of Sacinandana [Sri Chaitanya Mahaprabhu], who is Bhagavan Sri Hari Himself, always be manifest in the core of your heart. Out of His infinite compassion, Chaitanya Mahaprabhu has come to give (samarpayitum) what no incarnation has ever offered before, namely the unprecedented gift of Srimati Radharani’s unnata ujjvala-rasam (mahabhava Vraja madhurya rasa), and the treasure of Srimati Radhika’s loving service.”

Sri Jiva Goswamipada tika: “Bhagavan Sri Nandanandana appeared in Navadvipa as Sri Chaitanya Mahaprabhu to give the most rare and valuable gift of Srimati Radharani’s mahabhava (unnatojjvala rasa). By appearing in this world, Sri Gauranga Mahaprabhu revealed and distributed the sweet ocean of Sri Radhika’s Vraja madhurya prema, which is only attainable by becoming a maidservant [manjari, kinkari] of Srimati Radharani.” (Anarpita carim shlokasya vyakhya, trans. Sri Bhanu Swami)

If one wants to worship Radha-Krishna and attain the Lovely Divine Couple in the spiritual realm of Vrindavana, he/she must follow the Vraja-gopis as seen in the well-known shastric examples of Sri Uddhava Mahasaya, the Dandakaranya sages having darshana of Bhagavan Sri Ramachandra, and the most exalted Shruti sages who, desiring to become Krishna’s gopi lovers in Vraja, practiced raganuga-bhakti in allegiance to Radhika’s gopis.

If anyone seriously wants to know the actual “as it is” sadhana and sadhya (practice and final destination) of Gaudiya Vaisnavism as introduced and spread by Sri Chaitanya Mahaprabhu, then you must read, study and reflect upon only two chapters of Sri Chaitanya Caritamrita, adi lila chapter four and madhya lila chapter eight. By studying these two chapters everyone will obtain the unmotivated truth regarding what is Krishna Consciousness, what is the goal of human life, and how to attain it.

What follows is the essence of those chapters, and the final conclusive truth regarding real and transparent Gaudiya Vaisnava dharma.

rādhā kṛṣṇera līlā ei, ati gūḍhatara, dāsya vātsalyādi bhāve, nā haya gocara

“Because Radha-Krishna’s pastimes are extremely confidential, They CANNOT BE ATTAINED or understood by the rasas of dasya, vatsalya or sakhya [being a cowherd boy]! (Caitanya Caritamrita 2.6.201)

sabe eka sakhī gaṇera ihāṅ adhikāra, sakhī haite haya ei līlāra vistāra

“Only the Vraja sakhi/manjaris are qualified to attain Radha-Krishna’s pastimes, and it is they alone who nourish and expand them.” (Caitanya Caritamrita 2.6.202)

sakhī vinā ei līlāya anyera nāhi gati, sakhī-bhāve ye tāṅre kare anugati
rādhā-kṛṣṇa-kuñjasevā-sādhya sei pāya, sei sādhya pāite āra nāhika upāya

“No one can enter Radha-Krishna’s pastimes without following the sakhis. Anyone who adopts the mood of the sakhis (sakhi/manjari bhava) and follows them will attain the Vraja nikunja seva of Radha-Krishna. There is no other way to attain this.” (Caitanya Caritamrita 2.8.204-5)

Next Sri Krishna Dasa Kaviraja quotes his earlier classic “Govinda Lilamrita”:

vibhur api sukha-rūpaḥ sva-prakāśo’pi bhāvaḥ,
kṣaṇam api nahi rādhā-kṛṣṇayor yā ṛte svāḥ
pravahati rasa-puṣṭiṁ cid-vibhūtir iveśaḥ
śayati na padam āsāṁ kaḥ sakhīnāṁ rasajñaḥ

“O Vṛndā! As Bhagavan Sri Krishna nourishes everything just by His cit śakti, the boundless love of Radha and Krishna, which is the self-manifest essence of transcendental bliss, is nourished at all times only by the association of the sakhīs. Which devotee knowledgeable of rasa would not take shelter of these sakhis? (Govinda Lilamrita 10.17/Caitanya Caritamrita Madhya 8.206)

Srila Prabhupada’s very sweet and realized translation: “The pastimes of Sri Radha and Krishna self-effulgent, happiness personified, unlimited and all-powerful. Even so, the spiritual humors (rasas) of these pastimes are never complete without the gopīs, Sri Krishna’s personal friends. Bhagavan Sri Krishna is never complete without His spiritual potencies. Therefore, unless one takes shelter of the gopīs, one cannot enter into the company of Rādhā and Kṛṣṇa. Who can be interested in Their spiritual pastimes without taking their [Vraja gopis] shelter?” (Caitanya Caritamrita 2.8.206)

After establishing the goal of Gaudiya Vaisnavism which is serving Radha-Krishna in the kunjas of Vrindavana as a sakhi/manjari in allegiance to Srimati Radharani’s nitya siddha gopis, Raya Ramananda tells the kind of sadhana needed to attain this goal.

rāgānuga mārge tāṅre, bhaje yei jana, sei jana pāya vraje, vrajendra-nandana

“If anyone worships Sri Krishna by practicing raganuga bhakti sadhana, then he/she will attain Vrajendranandana Sri Krishna in Vraja.” (Caitanya Caritamrita 2.8.221)

Raya Ramananda concludes his Sri Chaitanya inspired teachings by giving the final word concerning Mahaprabhu’s mission, teachings, and the goal of Gaudiya Vaisnavism. He orders every Gaudiya Vaisnava to accept gopi-bhava, and practice raganuga bhakti sadhana by meditating on your spiritual body (siddha deha), and worshiping Radha-Govinda Yugala in the groves of Sri Vrindavana Dhama.

ataeva gopī-bhāva kari aṅgīkāra, rātri-dina cinte rādhā-kṛṣṇera vihāra

“Thus I implore one and all to accept gopi-bhava and day and night meditate on Radha-Krishna’s madhurya lilas.” (Caitanya Caritamrita 2.8.228)

siddha-dehe cinti’ kare tāhāṅñi sevana, sakhī-bhāve pāya rādhā-kṛṣṇera caraṇa

“By always thinking of your siddha deha [spiritual body] in sakhi/manjari bhava, you will attain the lotus feet of Radha-Krishna.” (Caitanya Caritamrita 2.8.229)

Concluding Comments:

Since everything above is correct, clear and truthful Krishna consciousness, why on earth would anyone rebel against Mahaprabhu’s merciful teachings, and introduce some other sadhana or sadhya like dasya or sakhya rasas (i.e. becoming cowherd boy)? Sri Chaitanya Mahaprabhu is giving us a gift—a GIFT OF GOD!

In Vedic culture if someone rejects an offered gift, it is considered very rude, offensive, hurting and sinful. A gift expresses another’s love and gratitude toward you. So how can you ignore or neglect it, and even complain saying, “O I don’t like the color, it’s so cheap, can’t you get something better.”

So just imagine how Sri Chaitanya Mahaprabhu feels when someone says, “O Mahaprabhu, NO THANK YOU—I DON’T WANT YOUR GIFT. I want something else.” What a ridiculous response to God’s gift. If someone comes to you and offers you the best, most valuable, pleasing, satisfying and fulfilling gift, it is completely nonsensical to say, “O, I don’t want that, I want something less.”

Besides that, if you examine the entire 500 year history of the Gaudiya Vaisnava Sampradaya with its various branches and parivars, you WILL NOT FIND ANYONE or any group of serious sadhakas practicing any form of sadhana or upasana along with meditating upon a siddha deha in any other rasas (i.e. dasya, sakhya, vatsalya) then this manjari bhava in Vraja madhurya rasa! To conclude, we say, “How can anyone argue against all these conclusive teachings of Sri Chaitanya Mahaprabhu [outlined above], and present an alternative path, method of worships and destination or goal [i.e. dasya/sakhya rasa]? (Comments by Sri Advaita Dasji)

Gopi-bhava upasana ki jai! Radha-Krishna Vraja kunja seva ki jai! Manjari-bhava ki jai! Jaya Jaya Sri Radhe!