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.

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!

Nāradī Gopī


Nārada Muni is Madhumaṅgala ... and Nāradī Gopī ... MULTIPLE Svarūpas !!!

According to Nārada, Skanda and Padma Purāṇas, Nārada Muni also has a Gopī form, which he obtained after meditating for a long time.

According to Gopāla-campū, Nārada Muni is also Madhumaṅgala Sakha.

Multiple Svarūpas. Multiple Rasas. In one same Līlā !!!

In addition, Nārada Muni participates in other Līlās. In Vaikuṇṭha as Nārada himself.

Nārada Muni is not Viṣṇu-tattva. He's Sādhana-siddha. And even if we consider that he is Nitya-siddha ... Siddha ... is ... Siddha !!!

The power of a liberated soul (Siddha) is immeasurable and indescribable. This is stated in the Vedānta-sūtra.

In the last Chapter and last Pāda of the Vedānta-sūtra with commentary of the Vedānta Ācārya Śrīla Baladeva Vidyābhūṣana (Śrī Govinda-bhāṣya), it's explained that a liberated soul (Siddha) has his desires satisfied automatically, at once. Whatever they are.

It also explains that a liberated soul (Siddha) can have as many material and spiritual bodies as he wishes. Simultaneously. That liberated soul can exist in many transcendental bodies. And if he wishes, may not have any.

The Vedānta-sūtra also explains that the power of a liberated soul (Siddha) is so great that he only can not create a Universe. Otherwise can do whatever he wants. The liberated soul participates in all the opulences of the Lord, except the power of creating and sustaining the world. Only.

There are many examples. Murāri Gupta despite being Hanumān, also has a form in Mādhurya-rasa.

If we read the books of Murāri Gupta we will see that: Can it be by a monkey in Dāsya-rasa?

All pārṣadas (associates) of Śrī Caitanya Mahāprabhu ALSO have a Svarūpa in Mādhurya-rasa. 

All the Parivāras descending from Śrī Caitanya Mahāprabhu can reveal the identity of these Svarūpas and their testimony is flawless.

All the associates of Kṛṣṇa have different Svarūpas with which they follow Bhagavān in several different Līlās.

In Lalita-mādhava, Śrīla Rūpa Gosvāmī explains that Śrīmatī Rādhārāṇī entered into the Yamunā and drowned. Kālindī, Yamunā Devī, took Rādhā and handed her over to her father Sūrya, the sun god. The sun god handed over Rādhā to his dear devotee Satrājita. Satrājita's daughter is Satyabhāmā. Rādhā entered into Satyabhāmā. Rādhā is in Dvārakā as Satyabhāmā.

Also, Candrāvalī became Rukmiṇī, the daughter of Bhīṣmaka, and all the Aṣṭa-sakhīs became Mahiṣīs (queens), and other Gopīs became their girlfriends; and all of Kṛṣṇa's Sakhas became His sons and nephews in Dvārakā as members of the Yadu-vaṁśa.

In the same way, all associates of Śrī Caitanya Mahāprabhu follow Him in His Līlā of Mādhurya-rasa.

"Those who engage in the service of Lord Nityānanda Prabhu and Lord Advaita Prabhu generally have relationships of parental love, fraternity, servitude and neutrality. When such devotees develop great attachment for Śrī Caitanya Mahāprabhu, they too become situated within the intimate circle of devotees in conjugal love.” (Śrī Bhaktisiddhānta Sarasvatī Ṭhākura - Anubhāṣya CC Ādi-līlā 7.17)

"Both internal devotees and confidential devotees are attracted by the conjugal love of the Supreme Absolute Truth. These are the most confidential devotees of Lord Caitanya. Other pure devotees, who are more or less attached to Śrī Nityānanda Prabhu and Advaita Prabhu, are attracted by other transcendental relationships, such as parental affection, friendship and servitorship. When such devotees are attached to the activities of Lord Caitanya, they at once become confidential devotees in conjugal love with the Supreme Lord." (Śrīla Prabhupāda, Teachings of Lord Caitanya ch. 17)

And therefore, multiple Svarūpas, multiple Rasas, in the same Līlā or different Līlās, even for Sādhana-siddhas, is demonstrated by all the Pramāṇas of the Gauḍīyā Vaiṣṇava Epistemology: 

(1) direct understanding (Pratyakṣa) 

(2) hypothetical understanding (Anumāna) 

(3) historical understanding, tradition (Aitihya) 

(4) Vedic testimony (Śabda)

Lord of the Gopīs

Photo: Pratibhū Deity of Śrī Śrī Rādhā-Gopīnātha in Vṛndāvana. A Pratibhū Deity is a Deity that replaces the original. The original Deity of Śrī Śrī Rādhā-Gopīnātha is in Jaipur.

Śrī Jāhnavā Devī, wife of Śrī Nityānanda Prabhu, served Gopīnātha with unflinching faith and devotion. Being pleased by her service, Śrīmatī Rādhārāṇī offered Her place to Śrī Jāhnavā Devī. Even today Śrīmatī Rādhārāṇī stands on the right side of Gopīnātha and Śrī Jāhnavā Devī stands on the left side of Gopīnātha. 

Śrī Śrī Rādhā-Gopīnātha is Śrī Rādhā and Kṛṣṇa the Lord of the Gopīs. It is the Deity that represents the Prayojana of the Gauḍīyās.

Śrī Nityānanda is Anaṅga Mañjarī.


Photo: Śrī Nityānanda is Anaṅga Mañjarī.

In the song Antare nitāi bāhire nitāi, Śrīla Vṛndāvana Dāsa Ṭhākura says:

rādhāra mādhuri anaṅga mañjarī nitāi nitu se seve
koṭi śaśadhara vadana sundara sakhā sakhī baladeve

2) "Nitāi as Anaṅga Mañjarī eternally serves sweet Śrīmatī Rādhikā. He is non-different from Baladeva, whose beautiful face resembles millions of moons. And Baladeva is surrounded by Sakhas and Sakhīs."

So, multiple Svarūpas. And Nityānanda Parivāra gives Mañjarī-bhāva.

Śrī Advaita Ācārya is Rati Mañjari.


Photo: Śrī Advaita Ācārya is Rati Mañjari.

In the end of Śrīla Kavi Karṇapūra’s Śrī Caitanya Candrodaya Nāṭaka, Śrīman Mahāprabhu personally blessed Sītānātha (Advaita Prabhu), saying:

vṛndāraṇyāntarasthaḥ sarasa vilasitenātmanām ātmānam uccair ānanda syanda vandīkṛta manasam urīkṛtya nitya pramodaḥ vṛndāraṇyaika niṣṭhān svaruci sama tanūn kārayiṣyāmi yusmān ityevās te’vaśiṣṭam kim api mama mahat karma tac cātaniṣye

(Śrī Caitanya Candrodaya Nāṭaka Act X, 72)

“O Ācārya! I’m always absorbed in My blissful luscious pastimes, residing in Vṛndāvana, and I will give you all (spiritual) bodies suitable for joining Me (according to your own taste) in these Vṛndāvana-pastimes. That one remaining great duty I will swiftly perform!”

api ca—dāsye kecana kecana praṇayinaḥ sakhyaika evobhaye rādhā-mādhava-naiṣṭhikāḥ katipaye śrī-dvārakādhīśituḥ sakhyādāv ubhayatra kecana pare ye vāvatārāntare mayy ābaddha-hṛdo’khilān vitanavai vṛndāvanāsaṅginaḥ

(Śrī Caitanya Candrodaya Nāṭaka Act X, 73)

“Those of you whose hearts are bound to Me in this form of Sri Caitanya Mahāprabhu, even if your Rasas are friendship or servitude to Śrī Śrī Rādhā-Mādhava or Lord Dvārakādisa, or if your Rasas are friendship or servitude to any of My other incarnations, I will make into My eternally liberated associates in Goloka Vṛndāvana.”

So, is Gauḍīya Vaiṣṇava Sampradāya, exclusively, meant for Mañjarī-bhāva? No.

So, do we have room for other Rasas in Gauḍīya Vaiṣṇavism? Yes.

Are there other Gaurāṅga associates in other Rasas? Yes.

But these associates, though they are in other Rasas and because Śrī Caitanya is in the mood of Mādhurya, all propagate especially Mādhurya-mañjarī-bhāva.

What the two verses of Caitanya-candrodaya-nāṭaka quoted above refer to is that all associates of Gaurāṅga who are not in Mādhurya-rasa will develop a high regard for the Mañjarī-bhāva/Bhāvollāsa-rati though being situated in their own respective devotional positions as before.

That is, they continue in their other Rasas, but they propagate Mañjarī-bhāva/Bhāvollāsa-rati.

And also receive a Mañjarī-svarūpa simultaneously.
Proof of this is that the 5 different lineages prevalent today:

1 - Nityānanda Parivāra,

2 - Advaita Parivāra,

3 - Śrīnivāsa Parivāra,

4 - Narottama Parivāra,

5 - Śyāmānanda Parivāra.

As well as Vakreśvara Parivāra and Gadādhara Parivāra, ALL promote Mañjarī-bhāva !!!

Śrī Nityānanda is Ananga Mañjari, Śrī Advaita is Rati Mañjari, Śrī Dhanañjaya is Madana Mañjarī...

In relation to the Mañjarī-svarūpa of Śrī Advaita Ācārya:

"Advaita Dāsa - Raghunātha dāsa Gosvāmī is the disciple of Yadunandanācārya, who was in turn the disciple of Advaita Prabhu. He offers hommage to Yadunandana Prabhu in Vilāpa Kusumāñjali verse 4, and naturally in the sequence of respect the Guru's Guru comes before that. So in verse 3 he prays to Rati Mañjarī, that is naturally the Guru of his Guru, because the prayer comes in a preceding verse. About Viśākhā - in verse 99 of Vilāpa Kusumāñjali Raghunatha Dāsa Gosvāmī prays to Viśākhā, note that there is no prayer there to Lalitā. They are not equal to him, because Viśākhā is Advaita Prabhu, his Parama Guru."

Sambandha, Abhidheya and Prayojana

Lord Caitanya explains Sambandha, Abhidheya and Prayojana of the Gauḍīyās to the Māyāvādīs philosophers in CC Adi 7.141 to 146:

No.142 Lord Caitanya explains the Prayojana of the Gauḍīyās:

pañcama puruṣārtha sei prema-mahādhana
kṛṣṇera mādhurya-rasa karāya āsvādana

“The fifth goal of life is the great treasure of Prema, which causes one to taste the Mādhurya-rasa of Śrī Kṛṣṇa."

No.146, the three:

sambandha, abhidheya, prayojana nāma
ei tina artha sarva-sūtre paryavasāna

“Sambandha, Abhidheya, Prayojana — these three subjects are explained in every aphorism of the Vedānta-sūtra, for they form the culmination of the entire Vedānta philosophy.”

Here Mādhurya-rasa can be interpreted as conjugal love. Although the most appropriate context is only to enjoy the sweetness of Kṛṣṇa.

Lord Caitanya came to propagate


Lord Caitanya CAME to propagate SPECIFICALLY Mādhurya-rasa and not other Rasas !!!

In the eternal daily pastimes of Śrī Kṛṣṇa divided in 8 parts, Aṣṭa-kālīya-nitya-līlā, Śrī Kṛṣṇa is not all day with the Gopīs. He is also with His cows, His servants, His friends and His parents.

Lord Caitanya came to propagate specifically Mādhurya-rasa and not other Rasas. What happens is that in the pastimes of Mādhurya-rasa the other Rasas are included.

At a certain period of the day Kṛṣṇa separates from Rādhā and the Gopīs. And this, this separation, increases the conjugal relationship. This separation intensifies the union.

The other Rasas are there in daily pastimes to enliven and uplift Mādhurya-rasa.

The word Ānusaṅge means - as a secondary motive, incidentally, not intentionally. Or, all other forms of Rasa simply followed in that wake.

yuga-dharma pravartāimu nāma-saṅkīrtana
cāri bhāva-bhakti diyā nācāmu bhuvana

“I shall personally inaugurate the religion of the age — Nāma-saṅkīrtana, the congregational chanting of the holy name. I shall make the world dance in ecstasy, realizing the four mellows of loving devotional service."

(CC Ādi 3.19)

sei rasa āsvādite kaila avatāra
ānusaṅge kaila saba rasera pracāra

"He made His appearance to taste that conjugal mellow and incidentally to broadcast all the Rasas."

(CC Ādi 4.223)

Śrīla Kṛṣṇadāsa Kavirāja Gosvāmī comments on the Anarpita-carīṁ Śloka:

śrī-kṛṣṇa-caitanya gosāñi vrajendra kumāra
rasa-maya-mūrti kṛṣṇa sākṣāt śṛṅgāra
sei rasa āsvādite kaila avatāra
ānuṣaṅge kaila saba rasera pracāra

"Śrī Kṛṣṇa Caitanya is non-different from the son of Mahārāja Nanda, the reservoir of all transcendental mellows. But, because Śrī Caitanya has specifically come to taste Mādhurya-rasa, he is a Rasa-maya-śṛṅgāra-mūrti. As such, the propagation of all other forms of Rasa merely followed in that wake."

Śrī Caitanya did not come to propagate the 4 Rasas. He came to propagate only Mādhurya-rasa. The other Rasas are part of the set of pastimes in Mādhurya-rasa.

This is my understanding and of the Gauḍīyās. Or at least for some !!!

sábado, 22 de julho de 2017

Gauḍīyā Prayojana Deity


Photo: Śrī Śrī Rādhā-Gopīnātha Mādhurya-bhāva Gauḍīyā PRAYOJANA DEITY Kī Jaya !!!

The Deity of Śrī Kṛṣṇa with some Gopa (as worshiped in Dāsya and Sakhya) is not the Prayojana Deity of the Gauḍīyās. 

The Deity of Bāla-gopāla, Lord Kṛṣṇa as a child (as worshiped in Vātsalya) is not the Prayojana Deity of the Gauḍīyās.

The Prayojana Deity of ALL Gauḍīyās is Śrī Śrī Rādhā-Gopīnātha in Mādhurya-rasa !!!

It's His desire

Śrī Kṛṣṇa is unlimited and has millions, billions ... countless Dāsas, Sakhās and Gopas who serve Him in other Rasas. There is nothing lacking for Him. Never. But in Kali-Yuga as Śrī Kṛṣṇa Caitanya Mahāprabhu, He wants all embrace Mādhurya-mañjarī-bhāva. It's His desire.

If the sthayi bhava is fixed, doesnt change. But if it is not fixed and crystallized (and it happens only in the Bhava stage) CAN change. 

Sthāyi-bhāva is described to be of three kinds: 

1. Sāmānya-rūpa - general emotion which exists without being directed towards any of the five main emotions; 

2. Svaccha-rūpa - emotion influenced by others' emotions; 

3. Śāntyādi pañca-vidha-rūpa - one of the five emotions beginning with Śānta.

1. The first category of Sthāyi-bhāva or a semblance thereof exists within the heart of one who has not been in contact with devotees established in a specific Sthāyi-bhāva, one of the five primary emotions.

2. The second category of Sthāyi-bhāva or a semblance thereof exists within the heart of the devotee whose emotions change depending on his association with devotees established in one of the five primary emotions.

3. The third category of Sthāyi-bhāva or a semblance thereof exists within the heart of the devotee who is firmly fixed in one of the five primary emotions, and whose affection does not change.

Gaudiya Vaisnavism means madhurya manjari bhava.

Sri Caitanya is in the mood of Madhurya and the 6 Gosvamis are in Manjari Bhava.

The great majority of people who approach the Gaudiya Vaisnavism, although they have a certain inclination towards other Rasas due to impressions of past lives, will embrace Manjari Bhava because their sthayi bhava is not crystallized and due to the great force of majority influence of this mood.

A few others maybe not. Okay. We can accommodate everyone. 

The devotees who sympathize with Gauranga but are in other rasas are considered to have an external and not so close relation to Sri Caitanya Mahaprabhu.

But devotees in madhurya bhava have a deep, intimate and inner relationship with Mahaprabhu and these yes are called gaudiyas.

"Devotees of Viṣṇu are called Vaisnavas, devotees of Kṛṣṇa are called Kārṣṇas, and the devotees of Śrī Rādhā are called Gauḍīyas." (Srila Bhaktisiddhānta Sarasvatī Ṭhākura)

Because Mahaprabhu is Radha (Krsna with Her mood) and the 6 gosvamis are manjaris.

We can accommodate all. But they are different categories.

Only devotees in madhurya bhava have a deep, intimate and inner relationship with Mahaprabhu.

Even the dvadasa gopalas are included in the 64 mahantas because they propagate madhurya manjari bhava.

Sri Nityananda is Ananga Manjari. Sri Advaita is Rati Manjari, Dhananjaya Pandita is Sri Madana Manjari ...

"Devotees who are in a relationship with the Supreme Personality of Godhead in conjugal love are considered to be the most confidential devotees of Lord Śrī Caitanya Mahāprabhu. Those who engage in the service of Lord Nityānanda Prabhu and Lord Advaita Prabhu generally have relationships of parental love, fraternity, servitude and neutrality. When such devotees develop great attachment for Śrī Caitanya Mahāprabhu, they too become situated within the intimate circle of devotees in conjugal love.” (Śrī Bhaktisiddhānta Sarasvatī Ṭhākura - Anubhāṣya CC Ādi-līlā 7.17)

Mādhurya-rasa Gauḍīya Prayojana

Mādhurya-rasa Gauḍīya Prayojana = Mādhurya-rasa is the goal of all Gauḍīyas.

“There are different types of devotees—those in Śānta-rasa, Dāsya-rasa, Sakhya-rasa, Vātsalya-rasa and Mādhurya-rasa. Although all the Rasas are on the transcendental platform, Mādhurya-rasa is the supreme transcendental mellow. 

Consequently it is concluded that the worship of devotees engaged in the Lord’s service in Mādhurya-rasa is the supreme spiritual activity. 

Śrī Caitanya Mahāprabhu and His followers mainly worship Lord Kṛṣṇa in Mādhurya-rasa. OTHER Vaiṣṇava Ācāryas recommended worship up to Vātsalya-rasa. 

Therefore Śrīla Rūpa Gosvāmī in his Vidagdha-mādhava (1.2) describes Śrī Caitanya Mahāprabhu’s cult as supreme:

anarpita-carīṁ cirāt karuṇayāvatīrṇaḥ kalau
samarpayitum unnatojjvala-rasāṁ sva-bhakti-śriyam

Śrī Caitanya Mahāprabhu appeared in this Age of Kali to exhibit the superexcellence of Mādhurya-rasa, a gift never previously bestowed by any Ācārya or incarnation. 

Consequently Śrī Caitanya Mahāprabhu is accepted as the most magnanimous incarnation. It is He only who distributed love of Kṛṣṇa while exhibiting the superexcellence of loving Kṛṣṇa in the conjugal rasa."

(Śrīla Prabhupāda - Śrī Caitanya-caritāmṛta Madhya-līlā 11.31)

Mādhurya-rasa Gauḍīya Prayojana Kī Jaya !!!