sábado, 23 de setembro de 2017

Abandonamos todos estes caminhos

viṣaya-viṣa-kṛmīṇāṁ bodha-mātrātma-bhājāṁ
samaya-samaya-sarveśaika-bhakty-āśritānām|
na nija-ruci-karaṁ vartmotsṛjantaḥ sthitāḥ smo
vayam amala-sukhaugha-syandi-vṛndāvanāśāḥ||

"Os caminhos seguidos por:

1 - aqueles que são vermes no veneno do prazer sensorial,

2 - aqueles que insistem que o eu é pura consciência [sem um objecto], buscando a liberação impessoal,

3 - e mesmo aqueles que tomaram abrigo exclusivo do Deus Supremo todo-poderoso (Vaidhī-bhakti), todos estes caminhos não são atraentes para nós.

Assim, nós abandonamos todos estes caminhos e investimos nossas esperanças em Vṛndāvana, o que produz fluxos de felicidade imaculada."

(Śrī Vṛndāvana-mahimāmṛta 1.86 - Śrīla Prabodhānanda Sarasvatī)

viṣaya-viṣa-kṛmīṇāṁ bodha-mātrātma-bhājāṁ
samaya-samaya-sarveśaika-bhakty-āśritānām|
na nija-ruci-karaṁ vartmotsṛjantaḥ sthitāḥ smo
vayam amala-sukhaugha-syandi-vṛndāvanāśāḥ||

"The paths followed by:

1 - those who are worms in the poison of sense pleasure, 

2 - those who insist that the self is pure consciousness [without an object], seeking impersonal liberation, 

3 - and even of those who have taken exclusive shelter of the all-powerful Supreme God (Vaidhī-bhakti), all these paths are not appealing to us. 

So we have given them up and invest our hopes in Vṛndāvana, which brings forth gushing streams of spotless bliss."

(Śrī Vṛndāvana-mahimāmṛta 1.86 - Śrīla Prabodhānanda Sarasvatī )

sábado, 16 de setembro de 2017

"Muito bem ! Bravo ! Excelente !"

Śrī-Śrī Prema Bhakti Candrikā - Śrīla Narottama Dās Ṭhākura Mahāśaya

viayaya vipatti jāno, saṁsāra svapana māno,
nara tanu bhajanera mūla
anurāge bhajo sadā, prema bhāve līlā kathā,
āra yoto hṛdayera śūla (106)

"Seja consciente que a gratificação dos sentidos é um desastre e considere a vida material como um sonho. O corpo humano é a raiz do Bhajana, portanto sempre faça Bhajana com grande afeição, discutindo os passatempos de Rādhā-Kṛṣṇa de uma maneira amorosa. Tudo o mais é apenas como um dardo no coração."

rādhikā caraṇa reṇu, bhūṣaṇa koriyā tanu,
anāyāse pābe giridhārī
rādhikā caraṇāśraya, ye kore se mahāśaya,
tāre mui yāi bolihārī (107)

"Qualquer pessoa que decore o seu corpo com a poeira dos pés de Rādhikā facilmente alcança Giridhārī. Eu glorifico qualquer grande alma que tome refúgio nos pés de lótus de Rādhikā, e digo para tal alma: "Muito bem ! Bravo ! Excelente !"

jaya jaya rādhā nāma, vṛndāvana yāra dhāma,
kṛṣṇa sukha vilāsera nidhi,
heno rādhā guṇa gāna, na śunilo mora kāna,
vañchita korilo more vidhi (108)

"Glória, glória ao Santo Nome de Rādhā, que reside em Vṛndāvana, e que é o oceano dos passatempos felizes de Kṛṣṇa! O destino privou-me por não me deixar ouvir a glorificação de Śrī Rādhā!"

tāra bhakta saṅge sadā, rasa līlā prema kathā,
ye kore se pāy ghanaśyāma
ihāte vimukha yei, tāra kabhu siddhi nāi,
nāhi yeno śuni tāra nāma (109)

"Qualquer um que se associe com os devotos de Śrī Rādhā e fale sobre Sua Rasa, Seus passatempos, Seu amor e o amor puro nos passatempos da dança da Rasa alcançará Ghanaśyāma (Kṛṣṇa), mas qualquer um que esteja contra isto nunca alcançará a perfeição. Nem ouçamos os nomes destas pessoas."

kṛṣṇa nāma gāne bhāi, rādhikā caraṇa pāi,
rādhā nāma gāne kṛṣṇa candra.
sańkṣepe kohinu kothā, ghucāo monera byathā,
duḥkamaya anya kathā dhanda (110)

"Ó irmão! Quando você canta o nome de Kṛṣṇa,  recebe os pés de lótus de Rādhikā e quando você canta o nome de Rādhā, você recebe Kṛṣṇa-candra. Agora, eu falei brevemente como acabar com todos os sofrimentos de seu coração. Todos os outros tópicos são simplesmente miseráveis!"

Śrī-Śrī Prema Bhakti Candrikā - Śrīla Narottama Dāsa Ṭhākura Mahāśaya

viṣaya vipatti jāno, saṁsāra svapana māno,
nara tanu bhajanera mūla
anurāge bhajo sadā, prema bhāve līlā kathā,
āra yoto hṛdayera śūla (106)

"Know sense gratification to be a disaster and consider material life to be just a dream. The human body is the root cause of Bhajana, therefore always do Bhajana with great passionate love, discussing Rādhā-Kṛṣṇa's pastimes in a loving way. Everything else is just a javelin in the heart."

rādhikā caraṇa reṇu, bhūṣaṇa koriyā tanu,
anāyāse pābe giridhārī
rādhikā caraṇāśraya, ye kore se mahāśaya,
tāre mui yāi bolihārī (107)

"Anyone who decorates the body with Rādhikā's footdust easily attains Giridhārī. I praise any great soul who takes shelter of Rādhikā's lotus feet and I say to such soul: "Well done! Bravo! Excellent!"

jaya jaya rādhā nāma, vṛndāvana yāra dhāma,
kṛṣṇa sukha vilāsera nidhi,
heno rādhā guṇa gāna, na śunilo mora kāna,
vañchita korilo more vidhi (108)

"Glory, glory to the holy name of Rādhā, that resides in Vṛndāvana, and that is the ocean of Kṛṣṇa's blissful pastimes! Fate has deprived me by not letting me hear the glorification of Śrī Rādhā!"

tāra bhakta saṅge sadā, rasa līlā prema kathā,
ye kore se pāy ghanaśyāma
ihāte vimukha yei, tāra kabhu siddhi nāi,
nāhi yeno śuni tāra nāma (109)

"Anyone who associates with Śrī Rādhā's devotees and speaks about Her Rasa, Her pastimes, Her love and the pure love in the Rasa dance pastimes will attain Ghanaśyāma (Kṛṣṇa), but anyone who is against this will never attain perfection. Let us not even hear these people's names."

kṛṣṇa nāma gāne bhāi, rādhikā caraṇa pāi,
rādhā nāma gāne kṛṣṇa candra.
sańkṣepe kohinu kothā, ghucāo monera byathā,
duḥkamaya anya kathā dhanda (110)

"O brother! When you sing Kṛṣṇa's name you will get Rādhikā's lotus feet and when you sing Rādhā's name you will get Kṛṣṇa-candra. Now I have briefly told you how to chase all sufferings from your heart. All other topics are simply miserable!"

sábado, 9 de setembro de 2017

Em relação a tudo

Otaṁ Protaṁ

Ele é tanto vertical como horizontal em relação a tudo. A causa de todas as causas. 

Otaṁ Protaṁ

He is both vertical and horizontal to everything. The cause of all causes.

quarta-feira, 6 de setembro de 2017

Khicṛī

O poder do Khicṛī Mahā-prasādam !!!

The power of Khicṛī Mahā-prasādam !!!

domingo, 3 de setembro de 2017

Tuṇgī


"Tuṇgī é a bezerra gorduchinha de estimação de Īśvarī Rādhā."

(Śrī Rādhā-kṛṣṇa-gaṇoddeśa-dīpikā - Śrī Rūpa Gosvāmī)

Aqui Tuṇgī (oferecida pelo meu filho) aos pés da minha Svāmīnī.

"Tuṇgī is the chubby pet she-calf of Īśvarī Rādhā."

(Śrī Rādhā-kṛṣṇa-gaṇoddeśa-dīpikā - Śrī Rūpa Gosvāmī)

Here Tuṇgī (offered by my son) at the feet of my Svāmīnī.

sexta-feira, 1 de setembro de 2017

Diferentes Tilakas emergiram


Foto: Aqui é explicado que Śrī Caitanya esta com Campaka-kalikā Tilaka, Śrī Nityananda com Bambu Tilaka, Śrī Advaita com Banyan Tilaka, Śrī Gadādhara com Tilaka sem folha e Śrīvāsa Paṇḍita com Campaka-kalikā Tilaka.

Evolução da Tilaka no Vaiṣṇavismo Gauḍīya !!!

Śrī Kṛṣṇa Caitanya Mahāprabhu - Discípulo de Īśvara Purī (Discípulo de Mādhavendra Purī)

Śrī Advaita Ācārya - Discípulo de Mādhavendra Purī

Śrī Nityananda Prabhu - Discípulo de Lakṣmīpati Tīrtha (Guru de Mādhavendra Purī)

Śrī Gadādhara Paṇḍita - Discípulo de Puṇḍarīka Vidyānidhi (Discípulo de Mādhavendra Purī)

Śrī Śrīvāsa Paṇḍita - As principais hagiografias Gauḍīya mencionam a linhagem seminal de Śrīvāsa Paṇḍita, mas não a religiosa. Ele certamente teria aceitado Dīkṣā de alguma comunidade Vaiṣṇava. Mas como membro do Pañca-tattva, faz parte de um novo começo. A Gauḍīya Sampradāya.

Mādhavendra Purī pertencia a Madhva-sampradāya. Embora inicialmente ele pertencesse a Śaṅkara-sampradāya (o título Purī). Mas os "convertidos" para a Madhva-sampradāya mantinham o título de "Purī" (era comum fazer isto para mostrar a derrota da Śaṅkara-sampradāya).

No entanto, Mādhavendra Purī introduziu Mādhurya na linha de Madhva. E certamente ele teria modificado a Tilaka suprimindo a linha escura do Yajña-kuṇḍa e Bindu vermelho de Lakṣmī característica da Madhva-sampradāya, mantendo a Ūrdhvapuṇḍra simples de Gopī-candana.

Como o Pañca-tattva começa uma nova linha de sucessão discipular, um novo Dīkṣā Paramparā, com todo um Siddhānta próprio, mais tarde em algum momento da história do Vaiṣṇavismo Gauḍīya, e porque a Tilaka representa o Siddhānta de uma linhagem, e porque diferentes associados de Śrī Caitanya se tornaram proeminentes, diferentes Tilakas emergiram. Com diferentes folhas na base da Ūrdhvapuṇḍra. Bambu, Neem, Banyan, Campaka, Tamāla, Tulasī. E também sem folha (Gadādhara Parivāra), mas a partir do meio do nariz (ao contrário da Madhva-sampradāya que começa na base do nariz).

O Hari-bhakti-vilāsa explica que Ūrdhvapuṇḍra tem uma forma de U e que Tilakas com folhas não devem ser passadas em algumas partes do corpo.

Śrīla Sanātana Gosvāmī no seu Dig-darśinī Ṭīkā (4.190) do Hari-bhakti-vilāsa explica que alguns não-Vaiṣṇavas Smārtas e Asuras seguidores de Śukrācārya também usam Tilaka com folhas em todo corpo. Então para diferenciar, prescreve para os Vaiṣṇavas não passarem folha em algumas partes do corpo, ou opcionalmente nestas partes colocar a marca da espada e Cakra. 

Mas, sem sombra de dúvida estas Tilakas com folhas de Banyan, Tulasī, Campaka, Bambu, etc são todas extremamente auspiciosas.

Agora, pode-se dizer que isso não é importante. Mas é importante. Tilaka é recebida do Guru em sucessão discipular e não pode ser alterada ou especulada. Isto é muito importante. Representa o Siddhānta do Paramparā.

Além disso, para aqueles que não adoram e não buscam Nitya-navadvīpa, isso pode não importar tanto. No entanto, para aqueles que procuram e adoram é muito importante, porque a Tilaka que usamos aqui é a Tilaka que usamos eternamente no Svarūpa de Kiśora Brāhmaṇa na eterna Navadvīpa.

Cada Paramparā tem um lugar específico de residência eterna em Nitya-navadvīpa. A residência eterna em Nitya-navadvīpa dos iniciados no Advaita Parivāra, está no lado sudeste do Dhāma em torno de Śrī Advaita. Ao sul da residência de Śrī Advaita, em direção ao lado sul do lado sudeste do Dhāma, está a residência de devotos do Nityananda Parivāra em torno de Jāhnavā-mātā, etc.

Além disso:

Em Nitya-navadvīpa, através da Acintya-śakti do Senhor, cada Parivāra pode ter Darśana de Mahāprabhu na Tilaka do seu próprio Parivāra.

A Tilaka de Mahāprabhu aparece para o devoto exatamente a mesma que o seu próprio Parivāra coloca.

Photo: Here it is explained that Śrī Caitanya is with Campaka-kalikā Tilaka, Śrī Nityananda with Bamboo Tilaka, Śrī Advaita with Banyan Tilaka, Śrī Gadādhara with leafless Tilaka and Śrīvāsa Paṇḍita with Campaka-kalikā Tilaka.

Evolution of Tilaka in Gauḍīya Vaiṣṇavism !!!

Śrī Kṛṣṇa Caitanya Mahāprabhu - Disciple of Īśvara Purī (Disciple of  Mādhavendra Purī)

Śrī Advaita Ācārya - Disciple of Mādhavendra Purī

Śrī Nityananda Prabhu - Disciple of Lakṣmīpati Tīrtha (Guru of Mādhavendra Purī)

Śrī Gadādhara Paṇḍita - Disciple of Puṇḍarīka Vidyānidhi (Disciple of Mādhavendra Purī)

Śrī Śrīvāsa Paṇḍita - Major Gauḍīya hagiographies mention Śrīvāsa Paṇḍita's seminal lineage, but not the religious one. He would certainly have accepted Dīkṣā from some Vaiṣṇava community. But as a member of Pañca-tattva, he is part of a new beginning. The Gauḍīya Sampradāya.

Mādhavendra Purī belonged to Madhva-sampradāya. Although initially he belonged to Śaṅkara-sampradāya (the title Purī). But the "converted" to Madhva-sampradāya retained the title of "Purī" (it was common to do this to show the defeat of Śaṅkara-sampradāya).

However, Mādhavendra Purī introduced Mādhurya in the Madhva line. And surely he would have modified Tilaka by suppressing the dark line of the Yajña-kuṇḍa and red Bindu of Lakṣmī characteristic of the Madhva-sampradāya, keeping the Ūrdhvapuṇḍra simple of Gopī-candana.

As the Pañca-tattva begins a new line of disciplic succession, a new Dīkṣā Paramparā, with a whole Siddhānta of its own, later at some point in the history of Gauḍīya Vaiṣṇavism, and because the Tilaka represents the Siddhānta of a lineage, and because different associates of Śrī Caitanya become prominent, different Tilakas emerged. With different leaves at the base of Ūrdhvapuṇḍra. Bamboo, Neem, Banyan, Campaka, Tamāla, Tulasī. And also without leaf (Gadādhara Parivāra), but starting from the middle of the nose (unlike the Madhva-sampradāya that begins at the base of the nose).

Hari-bhakti-vilāsa explains that Ūrdhvapuṇḍra has a U shape and that leafy Tilakas should not be passed on some parts of the body.

Śrīla Sanātana Gosvāmī in his Dig-darśinī Ṭīkā (4.190) of the Hari-bhakti-vilāsa explains that some non-Vaiṣṇavas Smārtas and Asuras followers of Śukrācārya also use Tilaka with leaves throughout the body. So, to differentiate, he prescribes for the Vaiṣṇavas not to pass leaf in some parts of the body, or optionally in these parts put the mark of the sword and Cakra. 

But without a doubt these Tilakas with Banyan, Tulasī, Campaka, Bamboo, etc leaves are all extremely auspicious.

Now, one might say that this is not important. But it is important. Tilaka is received from the Guru in disciplic succession and can not be changed or speculated. It's very important. It represents the Siddhānta of the Paramparā.

Also, for those who do not worship and do not seek Nitya-navadvīpa, this may not matter so much. However, for those who seek and worship it is very important, because the Tilaka we use here is the Tilaka that we use eternally in the Svarūpa of Kiśora ​​Brāhmaṇa in the eternal Navadvīpa.

Each Paramparā has a specific place of eternal residence in Nitya-navadvīpa. The eternal residence in Nitya-navadvīpa of those initiated in Advaita Parivāra, is in the south-east side of the Dhāma around Śrī Advaita. Just south of Śrī Advaita's residence, towards south side of south-east side of Dhāma is the residence of devotees from Nityananda Parivāra around Jāhnavā-mātā, ... etc.

Also:

In Nitya-navadvīpa, by the Acintya-śakti of the Lord, each Parivāra is able to have Darśana of Mahāprabhu in the Tilaka of there very own Parivāra.

Tilaka of Mahāprabhu appears to devotee exactly the same what his own Parivāra puts.

terça-feira, 29 de agosto de 2017

Vaiṣṇavismo Gauḍīya é Mādhurya

Foto: Pañca-tattva em Śrīvāsa-āngan.

"Neste assento divino (Yoga-pīṭha) Śrī Gaurasundara está sentado no humor de Yugala Kiśora, no Seu lado direito está Nityānanda Prabhu no humor de Anaṅga Mañjarī, de frente para Ele está Śrī Advaita Prabhu no humor de Viśākhā-sakhī e à Sua esquerda está Śrī Gadādhara, que oferece ao Senhor folhas de Betell no humor de Śrī Rādhā. Na esquerda de Gadādhara fica Śrīvāsa no humor de Śrī Mañjarī."

(Śrī Śrī Gaura-Govinda Līlāmṛta Guṭikā de Siddha Kṛṣṇa Dāsa Bābājī)

Photo: Pañca-tattva at Śrīvāsa-āngan.

"On this divine seat (Yoga-pīṭha) Śrī Gaurasundara is seated in the mood of the Yugala Kiśora, on His right stands Nityānanda Prabhu in the mood of Anaṅga Mañjarī, facing Him is Śrī Advaita Prabhu in the mood of Viśākhā-sakhī, and on His left stands Śrī Gadādhara, who offers the Lord betelleaves in the mood of Śrī Rādhā. On Gadādhara's left again stands Śrīvāsa in the mood of Śrī Mañjarī."

(Siddha Kṛṣṇa Dāsa Bābājī's Śrī Śrī Gaura-Govinda Līlāmṛta Guṭikā)

Gauḍīya Vaiṣṇavism is Mādhurya !!!

sábado, 26 de agosto de 2017

Graduação de Prema


It is not because BRS deals with all Rasas, that any of the 4 Rasas (Santa, Dasya, Sakhya and Vatsalya) will be cultivated by GV followers of Sri Caitanya. The summary description of these Rasas is there simply because they are part of the dynamics of Madhurya Rasa which is discussed in detail in UN, the advanced study of BRS. There is no advanced study of the other Rasas.

Also, it is not because UN deals with Sakhi Bhava, that this will be the goal that GV should aim for, but simply because Manjaris should know all the details of Sakhi Bhava to nurture their own Bhajana. As servants of the Sakhis, the Manjaris must be deeply familiar with the dynamics of Sakhi Bhava.

Also, to affirm that a Sadhaka follows Manjari Bhava because the union with Krsna is something "impure" is an absurd and primary. Any Sadhaka knows that the delivery the Sakhis make of themselves, of their bodies is completely pure.

A GV Sadhaka follows Manjari Bhava because this comes in disciplic succession from ..... Sri Rupa Manjari !!!

Also absurd is to say that Manjari Bhava would only be an initial phase that would then pass to Sakhi Bhava. No, those who long for and reach Manjari Bhava are eternally Manjaris.

Regarding the gradation of the Gopis Prema given by VCT in the UN commentary. Yes, Priya Sakhis have more Prema and can be cultivated (followers of Nimbarka and Vallabha do that). But then we have VCT himself and all the GV Acaryas to emphasize Nitya Sakhi. A very strong influence even for those who might have a tendency to other Rasas !!! 

Then to a GV, because his relation with the Guru is eternal, Manjari Bhava is the highest.

infirma mundi elegit Deus

domingo, 6 de agosto de 2017

Através de Sādhana é normal

Śrī Bhakti-rasāmṛta-sindhu de Śrīla Rūpa Gosvāmī:

sudurlabhā—sādhanaughair anāsangair alabhyā sucirād api 
hariṇā cāśvadeyeti dvidhā sā syāt sudurlabhā 
||1.1.35||

"Bhakti é raramente alcançada. Bhakti é difícil de alcançar de duas maneiras: mesmo se realizada em grande quantidade, mas sem apego (Āsakti), Bhakti não é alcançada mesmo depois de um longo período de tempo. E mesmo se praticada com apego, Kṛṣṇa não dará Bhakti ao praticante imediatamente".

sādhanābhiniveśena kṛṣṇa-tad-bhaktayos tathā 
prasādenātidhanyānāṁ bhāvo dvedhābhijāyate 
ādyas tu prāyikas tatra dvitīyo viralodayaḥ 
||1.3.6||

"Bhāva aparece em pessoas muito afortunadas de duas maneiras: por absorção em Sādhana, ou pela misericórdia de Kṛṣṇa ou Seu devoto.  O aparecimento de Bhāva através de Sādhana é normal. O seu aparecimento através de misericórdia é muito raro."

Então temos que:

Um devoto(a) pode não se ocupar de nenhum aspecto de Sādhana-bhakti, receber misericórdia e alcançar a meta de Bhakti. Pode. Mas é muito raro isto acontecer.

Um devoto(a) pode se ocupar somente do aspecto externo de Sādhana-bhakti (Sādhaka-rūpa), receber misericórdia e alcançar a meta de Bhakti. Pode. Mas é muito raro isto acontecer.

Um devoto(a) pode se ocupar dos dois aspectos de Sādhana-bhakti, externo (Sādhaka-rūpa) e interno (Siddha-rūpa), receber misericórdia e alcançar a meta de Bhakti. Pode. Mesmo isto é raro acontecer ... mas ... é mais garantido que Kṛṣṇa de uma olhadinha aqui para baixo !!!

Śrī Bhakti-rasāmṛta-sindhu by Śrīla Rūpa Gosvāmī:

sudurlabhā—sādhanaughair anāsangair alabhyā sucirād api 
hariṇā cāśvadeyeti dvidhā sā syāt sudurlabhā 
||1.1.35||

“Bhakti is rarely attained. Bhakti is difficult to attain in two ways: if undertaken in great quantity but without attachment (Āsakti), Bhakti cannot attained even after a long time; and even if practiced with attachment, Kṛṣṇa does not give Bhakti to the practitioner immediately.”

sādhanābhiniveśena kṛṣṇa-tad-bhaktayos tathā 
prasādenātidhanyānāṁ bhāvo dvedhābhijāyate 
ādyas tu prāyikas tatra dvitīyo viralodayaḥ 
||1.3.6||

“Bhāva appears in very fortunate persons in two ways: by absorption in Sādhana, or by the mercy of Kṛṣṇa or His devotee. Its appearance by Sādhana is normal; its appearance by mercy is rare."

Then we have:

A devotee may not perform any aspect of Sādhana-bhakti, receive mercy, and reach the goal of Bhakti. It can happen. But this is very rare.

A devotee can perform only the external aspect of Sādhana-bhakti (Sādhaka-rūpa), receive mercy and reach the goal of Bhakti. It can happen. But this is very rare.

A devotee can perform the two aspects of Sādhana-bhakti, external (Sādhaka-rūpa) and internal (Siddha-rūpa), receive mercy and reach the goal of Bhakti. It can happen. Even this is rare to happen ... but ... it is more assured Kṛṣṇa's glance down here !!!

Aula Iskcon Munich "Open Secret"

É difícil encontrar um devoto(a) de 3ª geração explicar tão bem este assunto. 

Parabéns ao devoto Ānanda Kṛṣṇa Dāsa da Iskcon Munich Alemanha. 

Uma aula perfeita que explica de forma correcta o tema. 

Que Rāgānugā é Sādhana e não a fase de perfeição e que a Iskcon é um movimento exclusivamente de Mādhurya (conjugal) Rasa.

"An open secret is a concept or idea that is "officially" secret or restricted in knowledge but in practice may be widely known."

It is an open secret that Śrīla Prabhupāda came to make us all ... Mañjarīs.

Many do not realize it. But many others fortunately can understand. Not everything is lost.

domingo, 30 de julho de 2017

Tilaka-svarūpa


Photo: Sādhaka of Vakreśvara Paṇḍita/Gopāla-guru Gosvāmī Parivāra.

Tilaka-svarūpa of some Parivāras (there are others).

The scriptures do not specify in detail about this.

The material for applying Tilaka in the Gauḍīyā Vaiṣṇava Parivāras is the clay of Rādhā-kuṇḍa.

The Tilaka used is Ūrdhvapuṇḍra.

Ūrdhva means "up" or "upward."

Tilaka/Puṇḍra means "mark".

Here is my personal interpretation of the form of some Tilakas.

In the Advaita Parivāra the Ūrdhvapuṇḍra has at its base a leaf of Vaṭa (Banyan) in the form of heart. The Vaṭa tree represents life. The revered Vaṭa tree is never cut, and thus often grows on many acres. Śrī Advaita Ācārya takes us to the feet of Gaurāṅga (Rādhā Kṛṣṇa) and thus infuses us with true life. This is represented by the Vaṭa (Banyan) leaf. Vaṭa trees are often associated with Śiva. So, the connection with Śrī Advaita Ācārya who is Sadāśiva.

In the Nityānanda Parivāra the Ūrdhvapuṇḍra has at its base a triangular leaf of Nimba (neem). The tree of Nimba has a healing power. Śrī Nityānanda Prabhu takes us to the feet of Gaurāṅga (Rādhā Kṛṣṇa) and thus heal us all from the material life. This is represented by the Nimba leaf. Nitāi is honoring Nimāi who He adores and worships. Lord Caitanya is called Nimāi because He appeared under a Nimba tree to heal us all. Also in the Nityānanda Parivāra, the Ūrdhvapuṇḍra can have at its base a triangular leaf of Bamboo. Bamboo has a lot of strength.

In the Śrīnivāsa Parivāra the Ūrdhvapuṇḍra has in its base a leaf of Tamāla. The tree of Tamāla represents Kṛṣṇa. Rādhā embraces the tree of Tamāla. And thus Rādhā and Kṛṣṇa are united in an embrace. This is represented by the Tamāla leaf.

In Śyāmānanda Parivāra the Ūrdhvapuṇḍra represents the imprint of Rādhā's anklebell with a dot in the middle without leaf.

In Narottama Parivāra the Ūrdhvapuṇḍra has in its base a Tulasī leaf. Tulasī allows us to become maidservants (Dāsī) of the Divine Couple.

In Gadādhara Parivāra the Ūrdhvapuṇḍra has no leaf at its base. The followers of this Parivāra are identified with Rādhā (Gadādhara). Tulasī is not offered at the Rādhā's feet.

In the Vakreśvara Paṇḍita/Gopāla-guru Gosvāmī Parivāra the Ūrdhvapuṇḍra is the lotus feet of Gaura. Also without leaf. Lord Gaurāṅga placed His foot on the head of Gopāla-guru Gosvāmī to protect him.

What is a Gauḍīyā Vaiṣṇava?

What is a Gaudiya Vaisnava?

Mahanidhi Madan Gopal Das

#GaudiyaVaisnava #ChaitanyaMahaprabhu #BhaktiYoga #RaganugaBhakti #ManjariBhava

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, karite āsvādana, rāga-mārga bhakti loke, karite pracāraṇa.” (Cc. 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 thereby give up their duties within the varnashrama-system, vrajera nirmala raga, śuni bhakta-gaṇa, rāga-mārge bhaje yena, chāḍi dharma-karma.” (Cc. 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, vividha prakāra, rāga-mārge bhakta bhakti, kare ye prakāre, tāhā śikhāila līlā, ācaraṇa dvāre.” (Cc. 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, madhya lila 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, prabhu kahe paḍa śloka, sādhyera nirṇaya?” (Cc. 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 Vraja prema, 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 Vraja srngara-madhurya-bhava, and the love of Radha and Krishna relished in prema-vilasa vivarta, Mahaprabhu confirmed, “YES! This is the topmost goal of life, prabhu kahe sādhya vastura, avadhi ei haya.” (Cc. 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 prema seva in Vrindavana], sādhya vastu sādhana vinu, keha nāhi pāya, kṛpā kari’ kaha rāya, pābāra upāya?” (Cc. 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.”

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

Qualification to Start Raganuga Bhakti

Sri Ramananda Raya: “A Gaudiya Vaisnava who has “divine” greed to attain the gopīs’ nectarean prema (gopi bhava 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, sei gopī-bhāvāmṛte, yāṅra lobha haya, veda dharma loka tyaji, se kṛṣṇe bhajaya.” (Cc. 2.8.220)

Attaining Sri Krishna: Vraja or Vaikuntha? 

Sri Ramananda Raya: “One who practices raganuga bhajana will attain Vrajendranandana Sri Krishna in Vraja, rāgānuga-mārge tāṅre, bhaje yei jana, sei-jana pāya vraje, vrajendra-nandana. (Cc. 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-lokera kona bhāva, lañā yei bhaje, bhāva-yogya deha pāñā, kṛṣṇa pāya vraje.” (Cc. 2.8.222)

Then Sri Ramananda Raya explains the importance of accepting/following the mood and feeling of a Vraja gopi 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, sei bhāve anugati, gopī-deha-prāpti.” (Cc. 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, aṅghri padma sudhāya kahe, krishna saṅgānanda, vidhi mārge nā pāiye, vraje krishna-candra.” (Cc. 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.” (Cc. 2.6.228-229)

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

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

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 suni prabhu tāṅre, kaila āliṅgana, dui jane galāgali, karena krandana. (Cc. 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.” (Cc. 2.22.156-157):

bāhya antara ihāra, dui ta’ sādhana, bāhye sādhaka dehe kare, śravaṇa-kīrtana

mane nija-siddha-deha, kariyā bhāvana, rātri-dine kare vraje, krishnera sevana

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-seva ki jai! Jaya Jaya Sri Radhe!