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Siddha Deha: Mercy of Guru and Krishna

Mahanidhi Madan Gopal Das

SRI GURU GIVES THE SIDDHA DEHA

The reception of a disciple’s eternal transcendental form, siddha deha, begins with receiving a siddha bhava from Sri Guru at the time of diksha.

The Guru’s individual siddha bhava i.e. one’s eternal fixed loving relationship with Sri Krishna (sthayi-rati) is hidden within the Gopal and Kama-gayatri mantras Sri Guru gives at the time of diksha. Sri Sanatana Goswami confirms the non-difference of Sri Guru and the diksha mantras:

yo- mantra -sa -guruh -sakshad -yo -guruh -sa -harih -svayam

Sri Brahmaji said (Vaman Kalpa), “The diksha mantra is identical to the Guru and the Guru is identical to Bhagavan Sri Hari Himself.” (Bhakti Sandarbha 237: Hari Bhakti Vilasa 4.353). Thus by chanting the diksha mantas, the sincere disciple gradually develops the same sthayi-rati, siddha bhava, as that of Sri Guru.

Right at the time of diksha, the Guru may give a siddha deha to an exceptionally qualified disciple. But usually this is done after some time. One can think that the following direct words of Sri Caitanya Mahaprabhu indicate receiving a siddha deha from Sri Guru at the time of diksha:

diksha -kale -bhakta -kare -atma-samarpana
sei-kale –krishna -tare -kare atma-sama

“At the time diksha, when a disciple fully surrenders to Sri Guru, Sri Krishna accepts the disciple and makes one as spiritual as Himself.”

Mahaprabhu further says:

sei -deha -kare -tara –cid -ananda-maya
aprakrta-dehe -tanra -carana -bhajaya

“Krishna makes the sadhaka’s body full of transcendental bliss (cid-ananda-maya). Then in one’s spiritual body, siddha deha (aprakrta-deha), one worships the lotus feet of Sri Krishna.”
(Caitanya Caritamrta 3.4.193-4)

In the following verses, Sri Jiva Goswamipada explains how at the time of diksha, the merciful Guru gives divine knowledge of one’s constitutional nature, and special knowledge about the disciple, which many Gurus take to mean revealing the disciple’s siddha deha.

divyam -gyanam -srimati -mantre -bhagavat-svarupa-gyanam,
tena -bhagavata -sambandha-vishesha-gyanam

“At diksha, the Guru gives knowledge of Bhagavan Sri Krishna’s form within a potent mantra, and special knowledge of the disciple’s specific relationship with Bhagavan Sri Krishna, the beautiful mantra Devata.” (Bhakti Sandarbha 283)

In the Gaudiya Vaisnava Sampradaya, divya gyanam means knowledge of the jiva’s particular relationship with God which is one of eternal service, jivera -svarupa -haya -krishna -nitya-dasa (Caitanya Caritamrta 2.20.108). Knowledge of a specific relationship can mean the sadhaka’s manjari form (siddha deha) with Sri Gopijanavallabha, the mantra Devata.

upasanam -sakshad -vraja-jana-visheshayaiva –mahyam
sri -guru-caranair -mad-abhishta-vishesha-siddhy-artham -upadishtam

“While worshiping the Gopal diksha mantra, I meditate to develop myself as a specific person in Vraja (my siddha deha) that Sri Guru’s lotus feet have instructed me in to attain the specific siddhi I covet.” (Bhakti Sandarbha 312)

In verse 283, Sri Jiva Goswamipada speaks in a general way about Sri Guru giving special knowledge to the disciple. But in verse 312, Sri Jiva Goswamipada tells exactly what is that special knowledge, namely the knowledge of the disciple’s individual siddha deha!

SADHANA BHAJAN IN SIDDHA DEHA

Chaitanya Mahaprabhu instructs how to practice raganuga bhakti sadhana in siddha deha:

ataeva -gopi-bhava -kari -angikara
ratri-dina -cinte -radha-krishnera -vihara
siddha-dehe –chinti -kare -tahanni -sevana
sakhi-bhave -paya –radha -krishnera -carana

“Certainly, one must accept gopi-bhava, and think of Radha-Krishna’s asta-kaliya lila. Also one must think of doing seva in one’s siddha deha. By this gopi-bhava one will attain the lotus feet of Radha-Krishna.” (Caitanya Caritamrta 2.8.228-9)

KRISHNA MANIFESTS THE SIDDHA DEHA OF YOUR MEDITATION

In the Srimad Bhagavatam, Sri Brahmaji describes how Bhagavan Sri Krishna reveals the siddha deha to the raganuga bhakti sadhaka.

yad -yad –dhiya -ta -urugaya -vibhavayanti,
tat -tad -vapuh -pranayase -sad -anugrahaya

Sri Brahmaji said, “O Bhagavan Sri Krishna! You are so merciful to Your devotees that You manifest Yourself in the particular eternal form of transcendence in which they always think of You.” (Srimad Bhagavatam 3.9.11)

The key words are tat -tad-vapuh, which mean a corresponding body. It can be Krishna’s body or one’s individual spiritual body, siddha deha. Grammatically both are possible and both are explained as such by the tikakaras. Sridhar Swami and Srinatha Chakravarti say it refers to Krishna’s showing a particular form of Himself.

However, in his tika, Sri Visvanatha Cakravartipada says that Sri Krishna gives the sadhaka the siddha deha that one has been continually meditating upon.

sva-bhavanurupam -yad-yad-dhiya -bhavayanti,
tat -tad -eva -vapus tesham -siddha-deham,
pranayase –prakarshena -tan –prapayasi

“The sadhaka bhaktas, according to their bhava, meditate on their siddha dehas which Bhagavan Sri Krishna will give them.”

In His final personal teaching to Sri Rupa Goswamipada, Sri Caitanya Mahaprabhu said:

bhavite -bhavite -krishna -sphuraye -antare
krishna-kripaya -agya -paya -rasa-sindhu-pare

“Krishna will manifest whatever siddha deha one continually thinks of. And by Krishna’s mercy one will attain the ocean of rasa.” (Caitanya Caritamrta 2.19.236)

Based on the Shastra praman of the Srimad Bhagavatam, Caitanya Caritamrta and the teachings of the Six Goswamis, this post has shown how the combined mercy of Sri Guru and Bhagavan Sri Krishna gives one a siddha deha, eternal spiritual form.

For the last 535 years, the traditional parivars within the Gaudiya Vaisnava Sampradaya have been teaching the method of raganuga bhakti sadhana as introduced and personally taught by Sri Caitanya Mahaprabhu to His followers. That system has been presented here.

In summary, one takes diksha from Sri Guru, and receives specific information about one’s individual siddha deha, either immediately during diksha or sometime later according to the will of Sri Guru. The disciple then practices raganuga bhakti sadhana as delineated above by Sri Caitanya Mahaprabhu.

Then the all-merciful Bhagavan Sri Krishna will kindly give that same siddha deha to the fortunate disciple. Thus the mercy of Sri Guru and Sri Krishna work beautifully together to bring one to spiritual perfection.

(shastra insight courtesy of Sri Advaita Dasji)

Sri Krishna kripa ki jai! Sri Guru kripa ki jai! Jai Jai Sri Radhe!

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Krishna Nectar Lilas part 1

Mahanidhi Madan Gopal Das

Vrindavana is a sacred realm filled with astonishment, sweetness, intimacy, bliss and delight. It is here only that madhurya Sri Krishna eternally enjoys the most fulfilling and sumptuously blissful pastimes of pure love with His dearest gopas and gopis. The wealth of Vrindavana is its unconquerable power of love. Thus Sri Krishna’s pastimes in Vraja surpass all His other lilas in madhurya (sweetness), because Krishna’s subjugation by love is the greatest in Vraja.

In this series, we will present the amazing vraja-lilas of Sri Sri Radha and Krishna as told by Kaviraja Sri Karnapura Goswami in his classic work “Ananda Vrindavana Campu”.

Reading Sri Kavi Karnapura’s writing is like drinking a most refreshing sweet nectar enhanced with a touch of camphor. The nectar is Krishna lila, and the fragrant camphor is the inspiring philosophy that Kavi Karnapura tastefully sprinkles here and there throughout the narration.

The source of Kavi Karnapura’s devotional writing expertise is Sri Chaitanya Mahaprabhu and Sri Advaita Prabhu. When he was a baby in Jagannatha Puri, the most fortunate Kaviraja once sucked on Mahaprabhu’s toe. And then later he took diksha from Srinatha Cakravarti, a direct disciple of Sri Advaita Prabhu.

As Srila Krishnadasa Kaviraja once blessed the readers of Krishna Karnamrta, we pass on this blessing to our friends: “One who constantly reads the Ananda Vrindavana Campu will understand the unbounded beauty and sweetness of Krishna lila [or the sweet charm of Krishna’s madhurya lila]:

saundarya madhurya krishna lilara avadhi,
sei jane ye karnamrta pade niravadhi

(Caitanya Caritamrta 2.9.308)

Coming soon in part two will be “Ten Seasons of Vraja”.

Kaviraja Sri Karnapura Goswami’s Ananda Vrindavana Campu ki jai!

Radha-Govinda Vraja Lilas ki jai!   Jai Jai Sri Radhe!

 

All parts of Krishna Nectar Lilas can be found here.

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Radharani’s Manjaris: Tattva & Lilas 013

Mahanidhi Madan Gopal Das

This series of posts will present facts (tattva) regarding the identity, moods (gopi-bhava), intimacy and sevas of Srimati Radharani’s beautiful and talented handmaidens known as manjaris, kinkaris, or dasis.

Also we will present many astonishing and wonderful lilas to highlight the manjaris most personal and confidential sevas to Srimati Radhika and Her dearest Priyatama Shyamasundara.

The information here is based on the commentaries of Advaitavamsa Acharya 108 Sri Ananda Gopala Goswami and 108 Sri Ananta Dasa Babaji Maharaja taken from “Vilapa Kusumanjali” and “Radha Rasa Sudhanidhi” translated by Sri Advaita Dasji.

Manjari Lila: Earrings to Spin Shyamsundara

In a vivid vision Tulasi-manjari places hoop-earrings above Srimati’s ears. The kinkaris are very proud of the sweet form of their Ishvari, and they say: “O Radhe! Although it is just an insignificant ornament, these disc earrings will still cause Krishna to spin around after I them put on You! That is my intention! I want to agitate Krishna and make Him spin around like this, searching and searching for You until He meets You!”

Krishna is very dear to the manjaris when He becomes anxious to meet their Sri Radhika. The heart of the kinkari is filled with pride when she sees the sweet form of Radha. How many hundreds of experiences of Krishna Tulasi-manjari gives to Swamini in this way!

The manjari prays to Radharani, “Although I am not qualified to serve You, Radha are so merciful that You have accepted this maidservant!”

Manjari Lila: Radhika’s Musk Dot

Holding a cup with fragrant musk in her left hand and a brush in her right, Tulasi-manjari stands before Swamini. She holds it close to Swamini’s nose so that Radha will remember Krishna’s bodily fragrance. While Radha’s eyes, that extend to Her ears, move around restlessly, Radha asks Tulasi:

“Where is this fragrance coming from? I understand that My Priyatama is coming!

O sakhi! The fragrance of Krishna’s body defeats the smell a blue lotus flower anointed with musk and it maddens the world! It enters women’s noses and always remains sitting there, holding them and taking them to Krishna. It steals the bodies and minds of women and then they become like madwomen.”

Srimati Radha is agitated by smelling the musk and thus shows many sweet emotions through the expressions of Her face and eyes. Understanding that Radha is feeling separation from Krishna, Tulasi-manjari says: “You know what this chin of Yours is? It is the temple of Mukunda’s bliss! This musk drop looks like a baby bee drinking honey from a golden lotus flower!”

Tulasi-manjari prattles on, “Krishna is black so He will become jealous of this drop. The owner of this temple will come and wipe off that drop by kissing Your chin! And that’s exactly what I want!”

In this way, the expert manjari serves Sri Radha by lovingly making so many luscious jokes while putting the musk-drop on Swamini’s chin. This drop makes the natural beauty of Sri Radha’s face even more brilliant! Tulasi-manjari brings strong emotions into Swamini’s heart that is suffering separation. How many memories of different pastimes Tulasi awaken in Swamini’s heart. Blessed is her expertise in service!

Being fully surrendered to Radhika, the maidservants know exactly what is on Swamini’s maha-bhava filled mind, and they serve Radha accordingly. By Swamini’s grace the manjaris know exactly what Radha needs!

Manjari Tattva: Unlimited Mercy

Those who want to make their bhajan a success must depend on the words of the great teachers of manjari bhava sadhana like Sri Rupa Goswamipada and Sri Raghunatha Dasa Goswami (Tulasi-manjari). Each syllable of these compassionate rasika acaryas crystallizes one-pointed loyalty to Sri Radha’s lotus feet.

Sri Krishna bestows his mercy after due consideration, but Swamini Radha is endlessly merciful personality because Radha bestows Her mercy without any consideration! Radharani’s compassion will certainly descend when She hears a devotee anxiously praying: “O Radhe! My heart is blinded by illusion! Please purify me and give me shelter at Your sweet lotus feet.”

Radharani’s manjaris ki jai! Jai Jai Sri Radhe! 

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Beautiful Truths of Bhagavata 009 “Beauty & Compassion”

Mahanidhi Madan Gopal Das

Srimad Bhagavatam is called the “king of all spiritual books” (Grantha Raja) for good reason. Within this triguna-free, transcendental treatise, the amala-purana, which showcases the absolutely selfless, divine love of Srimati Radharani, one can find all the sweet, majestic and beautiful truths about the sadhana and sadhya (daily practice and perfection) of Gaudiya Vaisnavism.

In his most compassionate and wonderful shastra, Sri Chaitanya Caritamrita, Sri Krishna Dasa Kaviraja summarizes the teachings of Sri Caitanya Mahaprabhu and the six Goswamis of Vrindavana by mentioning the same Bhagavatam verses that they used to substantiate their sublime instructions.

To emphasize the importance of these particular verses for all Gaudiya Vaisnavas, the same Bhagavatam verse is often mentioned two, three or more times in the Sri Chaitanya Caritamrta.

This series of posts presents these verses, along with selected tikas of our acharyas and the compiler. We will cover the beautiful truths, tattvas, of Krishna, Radha, Vaisnavas, Sri Guru, Bhakti Sadhana, Nama, Prema and more.

This post will present two Bhagavatam verses which best display Bhagavan Sri Krishna’s unique transcendental qualities of unexcelled beauty and unfathomable compassion. Acaryas tell that Vyasadeva directed his students to recite these two verses to Sri Shukadev who had run away into the forest to escape the bondage of samsara.

Upon hearing these astonishing verses, Shukadev become so overwhelmingly attracted and amazed that he abandoned his absorption in impersonal Brahman. He returned to his father’s ashram and heard the Srimad Bhagavatam from Vyasadeva. As a result, Shukadeva became great devotee of Radha and Krishna.

When Sri Nityananda Prabhu heard the venu-gita verse describing Sri Krishna’s gorgeous, beautiful divine form, He uttered “Ha Krishna!” and fainted, manifesting the eight ecstatic symptoms in His body. (Chaitanya Bhagavata 2.4.9)

Sri Pandit Baba said the following verse spoken by the gopis, whose matchless love for Krishna gives them the greatest perception, is the best verse describing Sri Krishna’s exquisite natural beauty. We humbly suggest that all devotees should learn these two most important verses for constant remembrance.

Krishna: Reality the Beautiful

barhapidam -nata-vara-vapuh, -karnayoh –karnikaram
bibhrad -vasah -kanaka-kapisham, -vaijayantim -ca -malam
randhran -venor -adhara-sudhaya, -purayan -gopa-vrndair
vrndaranyam -sva-pada –ramanam, pravishad -gita-kirtih

“Shyamasundara is entering the forest of Vrndavana accompanied by His cowherd boyfriends. In Krishna’s turban there is a peacock feather; over Krishna’s ears, a yellow karnikara flower; on Krishna’s body, a yellow dhoti glitters like gold; and around Krishna’s neck, extending down to Krishna’s knees, is a heart-stealing garland strung with five kinds of fragrant forest flowers.

Krishna’s beautiful dress is like that of an expert dancer on a stage, and the nectar of Krishna’s lips flows through the holes of Krishna’s flute. Singing Krishna’s glories, the cowherd boys follow from behind. In this way, this Vrndavana, which is more charming than Vaikuntha, has become even more beautiful by the impressions of Sri Krishna’s lotus feet, which are marked with the conch, disc and other symbols.” (Srimad Bhagavatam 10.21.5)

Sri Sanatana Goswami tika

The Vraja gopis are the best analysts of the glories of Krishna’s flute, which they frequently praise for its captivating power. More than anything else, the sound of Krishna’s flute most fully expresses the essence of Krishna’s sweetness (madhurya). This form of Krishna with attractive forest dress is the one which disturbed the gopis’ minds. Venugopal played the flute with a special bhava, which enchanted Him as well as the gopis.

Sri Jiva Goswamipada tika

Sri Krishna’s pearl necklace and gold armbands are not mentioned because of the overwhelming attractiveness of Krishna’s forest ornaments. The phrase “filled the holes of the flute with the nectar of His lips” indicates that the deep sound of Krishna’s flute would be as attractive, pleasing and satisfying as the nectar of Krishna’s lips. Vrindadevi cleaned and decorated the forest specially with the intention of stimulating Krishna for intimate pastimes with the Vraja gopis.

Sri Visvanatha Cakravartipada tika

Sometimes Krishna wore one karnikara flower on the left ear and sometimes on the right ear to express the intoxication of His youth. Krishna purposefully dressed in an artful way to display His youthful charms in order to incite romantic desires within the gopis. Krishna’s flute song fully exhibits its powers by conquering the Vraja-gopis with Cupid.

The Limit of Compassion

“Krishna is so merciful that He gave Putana rakshasi the position of mother. You will never find in any country, at any time, in any grantha, any shastra, such a merciful Lord as Krishna. This is the message of Srimad Bhagavatam.” (Sri Gaur Govinda Swami)

“Upon hearing the following verse, Pundarika Vidyanidhi, an eternal associate of Sri Caitanya Mahaprabhu, became very serious. He began to throw his hands and feet left and right. He began to roll on his bed, tearing off his silk clothing and the silk sheets. He was pulling out his beautifully curled and decorated hair.

He began to cry, ‘Of whom should I take shelter but that most magnanimous Sri Krishna? Where should I take refuge, without such a great master.’ With this upon his lips, he was rolling on the floor in ecstasy.” (Sri Swami B.R. Sridhar)

aho -baki –yam,- stana-kala-kutam
jigham –sayapaya, -yad -apy -asadhvi
lebhe -gatim dhatry, -ucitam tato ’nyam
kam -va -dayalum, saranam -vrajema

Lamenting in separation from Sri Krishna, Uddhava sighed, “Aho, how wonderful it is! Although the Putana-witch came to kill Krishna with her poison-smeared breasts, Krishna granted her the position of a nurse in Goloka Vrndavana! To whom else but this merciful Krishna, who grants a good destination even to someone who simply dresses like a devotee, should I take shelter?” (Srimad Bhagavatam 3.2.23)

Sri Visvanatha Cakravartipada

Even though Putana, who feigned the sentiments of a mother, gave Krishna poison to kill Him, she attained a position in Goloka similar to the nurses of Krishna named Ambika and Kalimba. Though Putana only had the dress of a devotee, she attained love suitable to a devotee. Though she hated Krishna, Krishna made her a special example. This incident shows Krishna’s quality of giving liberation and bhakti to even those who hate him.

Bhaktivedanta Swami Srila Prabhupada tika

Here is an example of the extreme mercy of Bhagavan, even to His enemy. Krishna may assume the form of a baby or a shape other than that of a human being, but it doesn’t make the slightest difference; Krishna is always the same Supreme Godhead. This lila shows that Krishna accepts the least qualification of a living entity and awards one the highest reward. Therefore, who but Sri Krishna can be the ultimate shelter?”

Sri Ananta Dasa Babaji tika

“Whose heart will not be filled with hope after hearing how merciful Govinda redeems the fallen by kindly rewarding a witch who came to kill Him? Then what can we say of the destination of spontaneous and sincere devotees.”

Srimad Bhagavatam ki jai! Jai Jai Sri Radhe!

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Radharani’s Manjaris: Tattva & Lilas 012

Mahanidhi Madan Gopal Das

This series of posts will present facts (tattva) regarding the identity, moods (gopi-bhava), intimacy and sevas of Srimati Radharani’s beautiful and talented handmaidens known as manjaris, kinkaris, or dasis.

Also we will present many astonishing and wonderful lilas to highlight the manjaris most personal and confidential sevas to Srimati Radhika and Her dearest Priyatama Shyamasundara.

The information here is based on the commentaries of Advaitavamsa Acharya 108 Sri Ananda Gopala Goswami and 108 Sri Ananta Dasa Babaji Maharaja taken from “Vilapa Kusumanjali” and “Radha Rasa Sudhanidhi” translated by Sri Advaita Dasji.

Manjari Tattva:  Mentally Meeting Sri Krishna

Sri Raghunatha Dasa Goswami personally relished the sweet rasa of manasi-seva and taught it in his books like Vilapa Kusumanjali. Mental service is the very life-force of the externally rendered devotional service. Srimati Radharani accepts all service rendered within the mind by a raganuga sadhaka.

Regarding Sri Krishna’s acceptance of manasi-seva, Sri Rupa Goswamipada says (Bhakti-rasa-amrita 1.2.182)

manasen -opacarena
paricarya -harim -sada
pare -van -manasa -gamyam
tam -sakshat -pratipedire

“One who always serves Bhagavan Sri Hari with items produced in the mind, will directly meet Sri Hari, who is otherwise not perceivable with material words or mind.”

Manjari Lila: Bihari the Barber Girl

The service of Sri Radha is so attractive that Sri Hari sometimes dresses like a barber-girl, dhari -napitani –vesh, to enter mother Jatila’s house. Holding a mirror and nail polish in His hand, Krishna goes to the place where Radha is sitting.

Then that humorous, amorous “barber girl” sits down, opens her golden box and fills a clean jug with scented water. She makes Radhika’s nails as beautiful as the moon with Her wonderful nail polish.

Then she rubs Radha’s feet with footlac while constantly seeing whether it looks good. Holding Kishori’s feet to her chest, the barber girl writes her name on Radha’s footsoles in a wonderful way.

The barber-girl says: “O fortunate girl! Look at Your feet and consider if my work is good or bad.”

Looking carefully, Suvadani Radha says, “Ohe! What name have you written there? Introduce yourself to Me!”

“O fortunate girl! My name is Shyamaa and I live in Your town.”

However, the barber girl accidentally wrote her name Shyamaa as Shyam which means Krishna.

Radha says, “Why did you write THAT name?”

The barber girls apologizes saying, “I am sorry, I cannot spell so well.”

Seeing through Krishna’s hoax, Radhika Rai says, “Rogue! It’s YOU (Krishna).”

The service of Premamayi Radha is the greatest wealth of Rasika Raja Sri Krishna. The manjaris witnessing Krishna’s spoof feel very proud of their Swamini Radha, whose seva is most desirable even for atmaramata –svayam Bhagavan Sri Krishna.

Radharani’s manjaris ki jai! Jai Jai Sri Radhe! 

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Radharani’s Manjaris: Tattva & Lilas 011

Mahanidhi Madan Gopal Das

This series of posts will present facts (tattva) regarding the identity, moods (gopi-bhava), intimacy and sevas of Srimati Radharani’s beautiful and talented handmaidens known as manjaris, kinkaris, or dasis.

Also we will present many astonishing and wonderful lilas to highlight the manjaris most personal and confidential sevas to Srimati Radhika and Her dearest Priyatama Shyamasundara.

The information here is based on the commentaries of Advaitavamsa Acharya 108 Sri Ananda Gopala Goswami and 108 Sri Ananta Dasa Babaji Maharaja taken from “Vilapa Kusumanjali” and “Radha Rasa Sudhanidhi” translated by Sri Advaita Dasji.

Manjari Tattva: Chaitanya Mahaprabhu as s Manjari

How glorious are the kinkaris, who are dedicated to the service of the full madana -mahabhava personified, Srimati Radhika! Krishna became Gaura to taste the prema that Radhika feels for Him. And after Mahaprabhu experienced that, Sri Chaitanya also wanted to taste the nectar of the kinkari’s service.

While Mahaprabhu relished the mood of Radha’s manjaris, sometimes Gauranga’s hands, legs and head would all enter within His body, just like the withdrawn limbs of a tortoise, kurma-chaitanya (Chaitanya Charitamrta 2.2.13). Or sometimes Mahaprabhu’s limbs would loosen and stretch out.

Chaitanya Charitamrta (Antya 14.105-110) describes Mahaprabhu’s mad words after He came out of His kurmakrti (turtle-form). Sri Chaitanya Mahaprabhu said:

“Today I went to Govardhana Hill to see if Krishna was tending His cows there. Climbing on Govardhana Hill, Krishna played His flute, surrounded by the cows. Hearing the flute song, Srimati Radha came there. O sakhi, I cannot describe Her form and mood! Krishna took Radha by the hand and entered a cave with Her, while the sakhis told Me to pick some flowers.”

Here it is clear that Mahaprabhu, in the pinnacle of His ecstatic absorption, is relishing the mood of Radha’s manjaris. For the service of Radha-Madhava the sakhis have asked the kinkaris to pick flowers and Mahaprabhu is amongst them.

Another example of Mahaprabhu’s manjari bhava is the time He almost drowned in the ocean due to divine rapture (Chaitanya Charitamrta 3. 80-105). All His joints became disconnected out of ecstasy, and Mahaprabhu told His devotees in half-external consciousness:

“Seeing the Yamuna-river I went to Vrndavana, where I saw Vrajendranandan playing in the water with Sri Radhika and the gopis, having great fun. I stayed on the shore with the other sakhis, while one sakhi showed this pastime to the others.”

Here Mahaprabhu explains that He did not play an active role in Krishna’s pastimes, but that He was relishing a service-position like that of a manjari witnessing these sweet pastimes. Besides tasting and experiencing manjari bhava, Sri Chaitanya Mahaprabhu taught it to the devotees through Sri Rupa Goswamipada and Sri Raghunatha Dasa Goswami.

Manjari Tattva: Manjaris’ Responsibility

To taste the sweetness of the love in Vraja, one must give up the attitude of awe and reverence towards Bhagavan Sri Krishna. Vraja is the kingdom of sweetness and the upasana (method of worship and meditation) of Vraja rasa is a sweet upasana. The love of Vraja is as pure as molten gold, and there’s not even a whiff of personal happiness in the hearts of Krishna’s Vrajavasi devotees.

Srimati Radharani sings (Chaitanya Charitamrta 3.20.58):

“Krishna is My life and soul. Krishna is the treasure of My life. Indeed, Krishna is the very life of My life. I therefore keep Krishna always on My heart and I make Krishna happy with My service. I always meditate on this.”

And Radha’s maidservants always meditate on the pleasure of Yugala Kishora. Radha and Krishna have given Themselves to Each other and left all responsibilities for the arrangements of Their loving affairs to the sakhis and the manjaris. The playful Sri Yugala have taken shelter of them. Sometimes Radha and Krishna become helpless and find no other means to meet without taking shelter of the manjaris.

Radharani’s manjaris ki jai! Jai Jai Sri Radhe!  

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Radharani’s Manjaris: Tattva & Lilas 010

Mahanidhi Madan Gopal Das

This series of posts will present facts (tattva) regarding the identity, moods (gopi-bhava), intimacy and sevas of Srimati Radharani’s beautiful and talented handmaidens known as manjaris, kinkaris, or dasis.

Also we will present many astonishing and wonderful lilas to highlight the manjaris most personal and confidential sevas to Srimati Radhika and Her dearest Priyatama Shyamasundara.

The information here is based on the commentaries of Advaitavamsa Acharya 108 Sri Ananda Gopala Goswami and 108 Sri Ananta Dasa Babaji Maharaja taken from “Vilapa Kusumanjali” and “Radha Rasa Sudhanidhi” translated by Sri Advaita Dasji.

Manjari Tattva: My Radha is Raseshvari

Why is Srimati Radharani called “Raseshvari”, the Queen of the rasa-lila? The extraordinary fortune of Sri Radha is established in the Maha Rasa wherein Sri Krishna left millions of gopis to be alone with Srimati Radharani.

Sri Krishnadas Kaviraj Goswami says:

radhe -saha –krida -rasa -vrddhira karana
ara -sab -gopigana -rasopakarana
radha -vinu -sukha -hetu –nahe -gopigana

“All the other gopis help increase the joy of Krishna’s pastimes with Radha. The gopis act as the instruments of Radha-Madhava’s mutual enjoyment.  Without Radha, however the gopis cannot make Krishna happy” (Caitanya Caritmarita 1.4.217-218).

Although the Vraja-gopis have different forms, flavors and natures, they are all Radha’s expansions. The gopis are Krishna’s shaktis and mahabhava -svarupini Sri Radha is their fountainhead, hence Radha alone is called Raseshvari. Without Radhika, Krishna gets no taste in the Rasa-lila. Radharani’s extraordinary madanakhya -maha -bhava is not present (to the full extent) in any of the other billions of gopikas, hence all them cannot fulfill Krishna’s desire.

Although millions of gopis are dancing along, Krishna’s mind falls only on Radha. Radha Govinda are both totally absorbed in tasting each other’s love. For Shyamsundar the greatest and most desirable rasa of Vraja is maha bhava, and Sri Radha has the parama rasa called madana –maha -bhava, hence Radha is called Raseshvari.

Sensitive devotees will directly experience this pastime by hearing about it. Their purified hearts are like clear mirrors that will directly reflect Radha-Krishna’s lila-rasa, which will spontaneously manifest in them.

Sri Jiva Goswamipada writes (Bhakti Sandarbha 304): tad -drshatv –abhimanen -api -siddhir –bhavatiti, “Simply by considering oneself to belong to Radharani one attains perfection.” In other words, a manjari bhava upasaka always thinks, “Radharani is mine and I belong to Radharani. I really feel that I’m actually with Radha!” Nothing but this will please the heart of a raganugiya sadhaka.

Manjari Tattva: Vivid Smarana

When one reads Sri Raghunatha Dasa Goswami’s descriptions of Radha-Madhava’s different pastimes like rasa-lila, it seems as if Sri Raghunatha Dasa Goswami is standing directly in the Rasa-sthali. That’s how vivid his visions are! When the devotee becomes advanced in smarana one will no longer think: “I’m doing smarana.”

One will feel as if one is directly experiencing the lilas in transcendental revelations. Through constant meditation the heart becomes ripe, and then the transcendental revelations come to enhance and nourish the sadhaka’s lives. Engagement in the material world will lessen and attachments to sense-objects will vanish. Gradually the visions will become deeper and deeper. There is nothing sweeter than this in the world.

Radharani’s manjaris ki jai! Jai Jai Sri Radhe!

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Radharani’s Manjaris: Tattva & Lilas 009

Mahanidhi Madan Gopal Das

This series of posts will present facts (tattva) regarding the identity, moods (gopi-bhava), intimacy and sevas of Srimati Radharani’s beautiful and talented handmaidens known as manjaris, kinkaris, or dasis.

Also we will present many astonishing and wonderful lilas to highlight the manjaris most personal and confidential sevas to Srimati Radhika and Her dearest Priyatama Shyamasundara.

The information here is based on the commentaries of Advaitavamsa Acharya 108 Sri Ananda Gopala Goswami and 108 Sri Ananta Dasa Babaji Maharaja taken from “Vilapa Kusumanjali” and “Radha Rasa Sudhanidhi” translated by Sri Advaita Dasji.

Manjari Tattva: Reflect Radha’s Feelings

Manjari bhava means to have your mind completely reflect the picture of Srimati’s moods and feelings (bhava –citra). This is not easy because Srimati Radhika is the embodiment of the full madanakhya -maha-bhava. Besides that, Radharani is completely mad with attraction to Sri Krishna’s form, qualities and pastimes. However, with the association and blessings of like-minded more advanced saints these feelings and flavors will gradually be experienced in a purified heart.

Manjari Tattva: Meditation on Siddha Deha

Sri Krishnadas Kaviraj Goswami, in his “Saranga Rangada” tika on verse 2 of Krishna Karnamrita, says, “On the path of raganuga bhakti, even before one attains bhava (anutpanna -rati), one should meditate on one’s mentally conceived (manasi –parikalpya) siddha deha, and serve Sri Krishna in that body (bhagavat –sevadhikam –kriyate). When bhava appears that siddha deha will be directly seen (jata –ratinam –svayam –tad –deha –sphurteh).

The sadhaka should try to see and feel one’s real and eternal spiritual self as having a special form and feelings like the nitya siddha manjaris Sri Rupa and Sri Rati. The stronger and clearer one’s meditation on the siddha deha becomes, the faster the raganuga sadhaka will advance to the stage of bhava.

A time will come when one will forget the sadhaka deha due to intense absorption in one’s beautiful, playful siddha deha.

Sri Raghunatha Dasa Goswami lost all appetite for sense gratification because he was always absorbed in remembering Sri Radha’s lotus feet with feelings of separation from Radha. The sweetness of Srimati Radharani’s gorgeous form, matchless qualities, and blissful pastimes completely stole his mind and made it totally fully absorbed in Radha.

Our mahajanas say, “When you think in the way that the great devotees do like Sri Raghunatha Dasa Goswami and Sri Rupa Goswamipada, then you will forget everything else. The external and the internal world will then take one single form, and in the mood of the great saints you will be able to relish rasa.”

Manjari Lila: Radha’s Reward

One day in Varsana, Visakha-sakhi was teaching Tulasi-manjari how to sing love songs. Swamini suddenly passed by and said, “O how sweet! Won’t you let Me hear it?”

Tulasi then sang so expertly and sweetly that the subject of the song took shape before Swamini. To reward Tulasi, Radhika gave her one of Her necklaces. Blessed is this fortunate manjari!

Manjari Lila: Radha’s Resolutions

Sri Krishna is Radhika’s Hari because with His own sweetness He takes away (harana) all Radha’s shyness, opposition and other obstacles to Their meeting. And Krishna is catura shiromani, the crownjewel of clever pranksters. By cleverly attracting Sri Radhika with the sweetness of His form, qualities, pastimes and flute-playing Krishna makes Radha forget everything!

One day, Sri Radha is angry with Krishna and makes three resolutions. Radha’s first resolution is: “I will not look at Krishna anymore!” But Krishna speaks in such a sweet way and stands before Radha as if He begs Her: “Look at Me just once!”

Seeing the sweetness of Krishna’s form the sakhis tell each other: “Aha! How sweetly Shyam stands here in His threefold bending form! The life of that lady-love who does not see this sweetness is wasted!” Hearing these words of Her friends, Srimati becomes eager to see Krishna and looks at Krishna once. Thus Radha’s first resolution is broken!

Radha’s second resolution is: “I won’t speak with Krishna!” Hearing how nicely Krishna is speaking to the sakhis, however, Swamini can’t stay silent anymore and tells Krishna: “Go to that gopi that You love, why are You standing here, speaking such clever words?” Thus Radha’s second vow is gone!

Radha’s third vow is: “I won’t touch Krishna!” Krishna gradually brings His foot forward and touches the tips of Srimati toes. This makes Radha unsteady, so She angrily takes Krishna by the hand and pushes Him out of the kunja.

Srimati thinks: “Just see, now I’ve also touched Krishna! If I could not keep any vow, then how can I keep Krishna away?” So Radhika holds Shyam by the neck and brings Him back into the kunja. Thus Hari steals Swamini’s heart in so many ways.

Radharani’s Manjaris ki jai! Jai Jai Sri Radhe!

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Radharani’s Manjaris: Tattva & Lilas 008

Mahanidhi Madan Gopal Das

This series of posts will present facts (tattva) regarding the identity, moods (gopi-bhava), intimacy and sevas of Srimati Radharani’s beautiful and talented handmaidens known as manjaris, kinkaris, or dasis.

Also we will present many astonishing and wonderful lilas to highlight the manjaris most personal and confidential sevas to Srimati Radhika and Her dearest Priyatama Shyamasundara.

The information here is based on the commentaries of Advaitavamsa Acharya 108 Sri Ananda Gopala Goswami and 108 Sri Ananta Dasa Babaji Maharaja taken from “Vilapa Kusumanjali” and “Radha Rasa Sudhanidhi” translated by Sri Advaita Dasji.

Manjari Lila: Making Shyama Ju’s Tilak

Tulasi-manjari sits close to Srimati while lovingly holding Shrimati’s chin with her left hand and a brush in her right hand. She starts by drawing a black circle of aguru mixed with musk in the center of Srimati’s golden forehead. Inside that black circle she draws a beautiful red lotus with lines of sindura. In the middle of this red lotus, Tulasi-manjari paints a dot with sandalwood paste mixed with camphor.

This dazzling tilaka shimmering on Swamini’s sweet forehead is known as the Kama-yantra, which controls and gladdens Shyamsundara. And its black color and musk fragrance reminds Swamini of Shyam. Raganuga sadhakas should remember pastimes like this, and think they are sitting next to Tulasi-manjari observing how expertly she applies Radha’s tilaka. 

Sri Narottama Dasa Thakura says, “The prana of man (mind) is smarana, which is the abode of all sweetness, and the essence of smarana, remembrance, is Radha Govinda lila.”

Manjari Tattva: Radha Manjari Oneness

There is no comparison to the manjaris’ love, which is marked by an abundance of feelings of mine-ness toward Sri Radha. Radharani trusts Her maidservants even more than She trusts Herself! Radha’s dasis understand things before Swamini  Herself understands them.

There is a kind of feeling of non-difference of heart between Sri Radha and Her maidservants. All of Radharani’s heart’s experiences also awaken within the hearts of Her maidservants. The maidservants feel the same pain of separation from Krishna that Radharani feels and the same bliss of meeting with Krishna that Radharani feels. Radha’s kinkaris ki jai!

Manjari Lila: Radha-Krishna’s First Touch 

Once upon a beautiful time when Radhika first fell in love with Shyam (purva raga) She heard Shyam’s enchanting flute song. Then Swamini fell into an ecstatic swoon for six hours and the sakhis could do nothing to wake Her up.

One manjari went to inform Vraja’s yogini named Paurnamasi, the embodiment Yogamaya, who arranges all of Radha-Madhava’s lilas. Paurnamasi in turn sent Madhumangala to tell Krishna that Sri Radha had fainted because of His flute playing and bring Krishna to see Radha.

When Krishna finally arrived Vrindadevi forcibly placed Krishna’s lotus foot, that resembles the reviving Sanjivani plant, on Radhika’s heart, making Radha wake up instantly. When Sriji opened Her eyes and saw Shyam She softly wept.

Krishna became shy and walked away. Which poet could possibly describe even a drop of the transcendental bliss that Sri Sri Radha-Madhava experienced when Krishna’s lotusfoot touched Radhika’s heart?

Radharani manjaris ki jai! Jai Jai Sri Radhe!

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Radharani’s Manjaris: Tattva & Lilas 007

Mahanidhi Madan Gopal Das

This series of posts will present facts (tattva) regarding the identity, moods (gopi-bhava), intimacy and sevas of Srimati Radharani’s beautiful and talented handmaidens known as manjaris, kinkaris, or dasis.

Also we will present many astonishing and wonderful lilas to highlight the manjaris most personal and confidential sevas to Srimati Radhika and Her dearest Priyatama Shyamasundara.

The information here is based on the commentaries of Advaitavamsa Acharya 108 Sri Ananda Gopala Goswami and 108 Sri Ananta Dasa Babaji Maharaja taken from “Vilapa Kusumanjali” and “Radha Rasa Sudhanidhi” translated by Sri Advaita Dasji.

Manjari Tattva: Experience in Smaran

Upasana means to hold on to a certain subject of meditation with such one-pointedness that no other subject matter can enter. In Bhakti-rasamrita Sindhu, Sri Rupa Goswamipada cites the following example from Puranas to prove the power of smarana. A brahmin from Pratishthanapura burned his finger after touching an offering of hot sweet rice (kheer) which he had just cooked in his meditation.

In Srimad Bhagavatam (7.1.28), Narada Muni gives the example of the absorption of the grassworm: “The grassworm, who gets trapped in a hole by a hostile bee, becomes a bee also by always thinking of that bee out of fear and enmity.”

If one can go through such a change of body just by meditation, then certainly one can attain a manjari svarupa through intense transcendental meditation. Smarana means: mental association. When a devotee is fully absorbed in Radha-Krishna asta-kaliya lila smarana it is as if one directly serves the Lila Yugala. By simply continuing to meditate on these things the revelations will come.

Sri Caitanya Mahaprabhu confirms this saying;

bhavite -bhavite –Krishna -sphuraye antare
Krishna -krpaya -ajna -paya -rasa -sindhu -pare

“Through constant meditation Krishna will appear in the heart, and by Krishna’s grace even an ignorant soul will cross over the ocean of rasa.” (Caitanya Caritamrita 2.19.236)

Manjari Lila: Reminding Radha of Shyam

One day while bathing Srimati Radharani, Tulasi-manjari reminds Swamini of the sweet history of a painting of Shyamsundar that hangs in Her home.
“O Swamini! I remember you once wrote a letter to Krishna, saying: ‘You are living in My house as a picture and wherever I flee, there You are standing to stop Me with stretched-out arms!’

In this way Tulasi-manjari helps Swamini relish the sweetness of Her previous pastimes and simultaneously brushes Radha’s pretty teeth. Blessed is this maidservant who has nothing in this world except her connection with Sri Radha!

Radha’s kinkaris know exactly how to serve according to time, place and circumstances, bringing all these relishable memories to Bhavamayi’s heart and making Radha swim in waves of rasa!

This is the internal beauty of Radha-dasya that by identifying with the Guru-given siddha svarupa one serves Swaminiji’s ujjvala murti. The raganuga sadhaka identifying with Tulasi-manjari (Sri Raghunatha Dasa Goswami) should feel as if Swamini is taking one by the hand.

The practicing devotee should learn Radha’s various services like tooth brushing by meditating on how the eternally perfect maidservants like Sri Rupa Manjari and Tulasi perform them. These nitya-siddha manjaris are the gurus of the Yugala-seva, who have descended from the Vraja-nikunja along with Sri Caitanya Mahaprabhu to take the neophyte devotees out of this material world, and into Vraja’s nikunjas by teaching them manjari bhava sadhana.

The devotee who is fixed in smarana should be completely free from external consciousness and should identify himself only with his siddha svarupa. The form, sound, touch, taste, and fragrance of Svamini Radha is the only means of survival for such a devotee. A raganuga sadhaka has closed eyes for the material world, and all other thoughts but Radhika’s seva have become insignificant.

When the sadhaka is immersed in remembrance of Sri Radha (smarana- nishtha) it feels as if one is directly serving Radha floating in an ocean of sweet bliss. But when that remembrance recedes and worldly thoughts return, one feels that one has fallen into a desert. Hope for experiences in smarana keeps the sadhaka alive. The hope for attainment takes a seat in the heart of the smarana –anga –sadhaka.

Manjari Lila: Reminding Radha of Rasika Mohan

Madhuri loves Madhava, and the manjaris love Madhuri. One day in Yavata, while Tulasi-manjari is brushing Radha’s beautiful black tresses, she serves Swamini by awakening the remembrance of one of Her sweet sports with Krishna.

Tulasi says: “At the end of Your pastimes in the kunja, Shyam is making Your braid with His own hands, and You are putting on Krishna’s crown. Or sometimes, out of deep love, You may reverse roles. So then Shyam puts His crown on You, and You tie Bihari’s beautiful locks in a veni.

“O Swamini! When can I, Your poor unqualified maidservant, also once serve You as expertly and lovingly as Shyam does? Be merciful and please give me that service! That is my desire!”

While listening to Tulasi-manjari’s harikatha, Radharani becomes overwhelmed and thinks that it is Shyam making Her braid instead of Tulasi. Radhika keeps Her eyes half closed while relishing that thought and feeling.

Raganuga sadhakas should try to remember these sweet pastimes every day. If one continually remembers one’s siddha deha, maya will have no chance to contaminate the devotee’s mind. All of maya’s disturbances are caused by bodily consciousness.

Radharani’s manjaris ki jai! Jai Jai Sri Radhe!