Self Identification process

Sri Guru-smarana and atma-dhyana in Gaur Lila  is a prerequisite for entering in Krishna Lila (Text 45-47)

tatradau Sri-guru-smaranam yatha sanat-kumara-samhitayam—-
sasankayuta-samkasam
varabhaya-lasat-karam
suklambara-dharam divya-
sukla-malyanulepanam
prasanna-vadanam santam
bhajanananda-nirvrtam
divya-rupa-dharam dhyayet
varadam kamaleksanam

rupa-purva-guru-gananugatam
sevanotsukam
evam rupam gurum dhyayen
manasa sadhaka˙ suci˙

Before meditating on all the bhaktas, first guru-smarana should be done as described in the Sanat-kumara Samhita: The guru is as radiant and cooling as 10,000 moons. His beautiful hands display the mudras of benediction and awarding fearlesnes. He wears white cloth and is decorated with candana and a transcendental white garland. He has a very happy face, is peaceful and delights in his bhajana. He has a sac-cid- ananda form, readily gives his blesings, and has lotus eyes. He is very handsome with two arms and a golden complexion, and is radiant with youth (kaisora). He very faithfully follows his guru-gana, beginning with Srila Rupa Gosvami, and is very eager to serve the Lord. In this way, with a pure mind, the sadhaka shall meditate on his gurudeva.

tat-samipe sevotsukam atmanam bhavayed yatha—-
divya-sri-hari-mandiradhya-tilakam kantham sumalanvitam
vaksa˙ sri-hari-nama-varna-subhagam srikhanda-liptam puna˙
suddham subhra-navambaram vimalatam nityam vahantim tanum
dhyayec-chri-guru-pada-padma-nikate sevotsukam catmana˙

The sadhaka shall meditate on himself as wearing tilaka on his forehead, a fragrant garland around his neck, with beautiful holy names and prasadi-candana on his chest. On his body he always wears a fine, new white cloth. In this pure transcendental body he shall approach the lotus feet of his guru, very eager for service.

Note : The sadhaka meditates in this  form in  Gauranga asta kaliya lila and gradually enters into the mood of identification with his siddha deha in Radha Krishna asta kaliya lila specfic to that gauranga lila . In this way only the contemplation is complete.   For example the sadhaka serves in this form in the Nabadwip Yogapitha Lila and  gradually enters into the Vrindavana Yogapitha Lila in his siddha deha as a manjari .

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Serving Sri Radha-Krsna in the Siddha-deha

Text 78-83

evam sri-caitanya-devam nisevya siddha-dehena sri-krsna-sevangam vidadhyat. atra karika—-
tac cintanadi-samaye
kuryat tad anusarata˙
cintanam tu tayos tatra
vasan guru-gananvita˙
punas caksusa-lile ’smin
siddha-dehena sadhaka˙
manasa manasim sevam
asta-kalocitam vrajet
sadhaka˙ siddha-dehena
kuryat krsna-priya-grhe
guru-rupa-priya-parsve
lalitadi sakhi-gane
nivasam yavate nityam
guru-rupa-sakhi-yuta˙
sri-yavata-pure srimadvrsabhanu-pure
’pi ca
nandisvara-pure radha-
krsna-kunda-tata-dvaye
srimad-vrndavane ramye
srimad-vrndavanesayo˙
pratar adyasta-samaye
sevanam tu kramena ca
nanopakaranair divyair
bhaksya-bhojyadibhi˙ sada
camara-vyajanadyais ca
pada-samvahanadibhi˙
In the same way, the sadhaka shall perform manasi-seva to Sri Sri Radha-Krsna during the eight periods of the day. She shall dwell amongst his guru-gana and perform lila- smarana according to their instructions. In his mind, in his siddha-deha, he shall visualize himself rendering appropriate services during the various times. In his siddha-deha, she shall always live in Yavata and Vrsabhanu-pura, serving in the home of Sri Radha alongside her guru-rupa-sakhi and the other sakhis such as Sri Lalita, Visakha, etc. At Nandisvara-pura, on the banks of Radha-kunda and ¸yama-kunda, and in the beautiful Vrndavana forest, beginning from the early morning and continuing throughout the day, she shall offer meals and other services (such as fanning with a camara and masaging the feet) to Sri Sri Radha-Krsna.

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Meditation on Siddha Deha

Text 84-91

kisori gopa-vanita
sarvalankara-bhusita
prthu-tunga-kuca-dvandva
catu˙sasti-gunanvita

The sadhaka shall meditate on his Vrndavana siddha-deha in this way: She is a kisori-gopi (under 15 years old), fully decorated with ornaments, having large raised breasts, and endowed with the sixty-four qualities.

nigudha-bhava govinde
madanananda-mohini
nana-rasa-kalalapa-
salini divya-rupini

She has a secret love for Sri Govinda that is bewildering even to Cupid himself. She speaks very sweetly and has a divine form.

sangita-rasa-samjatabhavollasa-bharanvita
diva-nisam mano-madhye
dvayo˙ prema-bharakula

By nature she brims with the joy of singing, playing musical instruments and dancing. Day and night her heart is filled with love for Radha and Krsna.

sarva-laksana-sampanna
bhava-havadi-bhusita
guru-prasada-janani
guru-rupa-priyanuga
gandharvika-sva-yutha-stha
lalitadi-gananvita

She has all pleasant characteristics and is adorned with feminine gestures that excite feelings of love. She is born from the mercy of her guru, and she always follows her guru-rupa-sakhi. She remains in company of Sri Radha with her own yutha and Lalita’s group (gana).

sva-yuthesvary-anugata
yavata-grama-vasini
cintaniyakrti˙ sa ca
kama-rupanugamini

She is very devoted to Sri Radha, is a resident of Yavatagrama, and a follower of kama-rupa-bhakti (having an intense desire to serve in transcendental madhura-rati).

cid-ananda-rasamayi
druta-hema-sama-prabha
sucina-nila-vasana
nanalankara-bhusita

Her body is made of cid-ananda-rasa and is radiant like molten gold. She wears very beautiful blue clothing and is nicely decorated with various kinds of ornaments.

sri-radha-krsnayo˙ parsvavartini
nava-yauvana

She always stays alongside Sri Radha and Krsna, and she is in the prime of youth. The names of her mother, father and husband are determined in this way:

nivaso yavate tasya
daksina mrdvika hi sa
sri-radha-vastra-sevadhya
nanalankara-bhusita

Her home is in the village of Yavata, and she has a very graceful and delicate form. She is decorated with various lovely ornaments, and she assists in the dresisng of Sri Radha.

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Self Identification with the eleven qualities of siddha-deha (ekadash-bhavas) 

text 92-104

“nama-rupam vayo veshah sambandho yutha eva cha,
agya seva parakashtha palyadasi nivasakah”

Meaning – “The ekadash-bhava comprises of –

1. name

2. form

3. age

4. dress

5. relation

6. group

7. command

8. seva

9. parakashtha

10. protected maid servant

11. residence.”

Now let us define each one.

1. Name

– sri-rupa-manjari-ityadi nam-akhyananurupatah,
chintaniyam yatha-togyam swa-nama Brajasubhruvam

Meaning – “The devotees who desire the confidential seva of Sri Sri Radha-Krishna in the secluded flower-grove in the form of a Braja-beauty, under the guidance of manjaris such as Sri Rupa-manjari, should meditate on her manjari-name.”

2. Form

– rupam yutheshwari-rupam bhavaaniyam prayatnatah,
trailokya-mohanam kamoddipanam gopikapateh cha

Meaning – “The sadhaka should meditate on her manjari-form which is as beautiful as any group-leader. Sri Krishna is so handsome that He hypnotizes the three worlds, however the manjari is so voluptuous that she arouses passion even in Him.”

3. Age

– vayo nanavidham tatra yattu tridashavatsaram,
madhuryadbhuta kaishoram vikhyatam brajasubhruvam

Meaning – “Although the age (in madhur bhava) can vary from child to pouganda, the manjari is mostly at the sweet age of thirteen.”

4. Dress

– vesho neela-patadyaishcha vichitralankritaistatha,
swasya dehanurupena swabhavaah rasa-sundarah.”

Meaning – “The manjari should dress beautifully in various colors such as blue, yellow
etc. according to her look, nature and ra. She should also decorate herself with different artistic ornaments.”

5. Relation

– sevya-sevaka sambandhah swa-manovritti-bhedatah,
pranaatyaye’pi sambandhm na kada parivartayet.

Meaning – “Although one may have different relations with Sri Sri Radha-Krishna depending on the tendency of the mind, a manjari mainly has the relation of sevya and sevak with Them. They will accept death, yet not forsake this relation .”

6. Group

– yatha yutheshwari-yutha sada tishthati tad-vashe,
tathaiva sarvada tishthed bhutva tadvasha-vartini”

Meaning – “A group always rallies around its group-leader; similarly the sadhaka should
remain subordinate to the group-leader in his/her manjari–swarup.”

7. Command

– yutheshwaryah shirasy-agyam-adaya hari-radhayoh,
yathoditam tachchhushrusham kuryadanandasamyutam

Meaning – “Sri Rupa-manjari is the leader of the manjaris – we should place all her commands on our heads (obey submissively) and serve Sri Sri Radha-Krishna joyously
according to her orders.”

8. Seva

– chamara vyajanadinam samyoga pratipalanam,
iti seva parisegyeya yathamati vibhagashah

Meaning – “We should serve in the manjari–swarup according to our desire and instructions given by the senior manjaris – such as fanning, offering perfume, water, tambul etc.”

9. parakashtha

– shri-radha-krishnayoryadvad rupamanjarikadayah,
prapta nitya sakhitwancha tatha syamiti bhavaayet

Meaning – “We should have the firm faith that just as the earlier manjaris such as Sri Rupa-manjari are the eternal sakhis of Sri Sri Radha-Krishna, by following in their footsteps I too shall attain the topmost bhava (zenith). In this manner we should meditate on our manjari-swarup.”

10. Protected maidservant

– palya-dasi cha sa prokta paripalya priyamvada,
swamanovrittirupena ya nitya paricharika

Meaning – “The manjari is so close to Srimati Radharani that she reflects all Her emotions; in spite of this, she lives under the care and protection of her Ishwari. Also, she has multi-faceted talents and still she is Swamini’s maidservant. This is her greatness.”

11. Residence

– “nivaso Brajamadhye tu radhakrishna-shtale matah
vamshi-vatashcha sri nandishwarashchapyati koutukah.”

Meaning – “The manjari lives happily in Sri Brajadham – in places where the Divine Couple perform Their pastimes – such as Vamshi-vat, Nandishwar etc.”

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Attachment for the Manjaris

Text 105-110

ananga-manjari prokta
vilasa-manjari tatha
asoka-manjari ceti
rasa-manjarika tatha

rasala-manjari namna
tatha kamala-manjari
karuna-manjari khyata
vikhyata guna-manjari
evam sarvas ca vikhyata˙
sva-sva-namaksharai˙ para˙
manjaryo bahusa˙ rupaguna-sila-vayo
’nvita˙
nama-rupadi tat sarvam
guru-dattam ca bhavayet
tatra tatra sthita nityam
bhajet sri-radhika-hari

Then, the sadhaka-manjari shall contemplate her devotion to her manjari-gana (group) as follows: Ananga Manjari, Vilasa Manjari, Asoka Manjari, Rasa Manjari, Rasala Manjari, Kamala Manjari, Karuna Manjari, Guna Manjari and others are all very famous. They possess beautiful forms, pleasing qualities, sweet personalities, and blooming youth. The sadhaka shall meditate on them as they have been described by his guru, and shall remain among them rendering seva to Radha and Krsna.

Note:  Manjari gana or group varies according to guru parampara and parivaar i.e. for our parampara Lalita sakhi, Ananga Manjari(Yutheswari), Rupa manjari upto guru manjari along side other senior manjaris.

bhavayan sadhako nityam
sthitva krsna-priya-grhe
tad ajna-palako bhutva
kalesv astasu sevate
The sadhaka shall render seva in the home of Sri Radha, carrying out the orders of her manjari-gana, during the eight time periods of the day.

sakhinam sangini-rupam
atmanam bhavana-mayim
ajna-seva-parakas†ha-
krpalankara-bhusitam
tatas ca manjari-rupan
gurvadin api samsmaret
Being decorated with the ornaments of (1) her personal order (concerning her seva), (2) her cherished desire for seva, and (3) the mercy of the sakhis, and deeply absorbed in the conception of herself as a companion (sangini) of the sakhis, she shall meditate on her guru-varga in their manjari forms.

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Asta-kaliya-sutra

asta-kaliya-sutram aha, yatha—-
nisanta˙ prata˙ purvahno
madhyahnas caparahnaka˙
sayan pradoso ratris ca
kala astau yatha-kramam
madhyahno yamini cobhau
san-muhurta-mitau smrtau
tri-muhurta-mita jneya
nisanta-pramukha˙ pare

The Astakaliya-sutra says: The eight time periods of the day shall be known in this sequence—-nisanta (end of night), prata˙ (morning), purvahna (forenoon), madhyahna(midday), aparahna (afternoon), sayan (early evening), pradosa (nightfall), and ratri(night). The madhyahna and ratri time periods each last for six muhurtas (1 muhurta = 48 minutes, so 6 muhurtas = 4 hours, 48 minutes) and the others all last for three muhurtas each (2 hours, 24 minutes).

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Seva in the Siddha-deha

tesu siddha-dehena sevanan yatha sanat-kumara-sanhitayam,

sri-narada uvaca—-
bhagavan sarvam akhyatan
yad yat prsthan tvaya guro
adhuna srotum icchami
raga-margam anuttamam

In his siddha-deha, the sadhaka shall perform seva to Sri Sri Radha-Govinda during all these time periods. In the Sanat-kumara Sanhita, Sri Narada says to Sri Sadasiva, “O Bhagavan! O Guru! You have kindly given replies to all of my questions. Now I want to hear about the best of all paths, raga-marga-bhajana.”

sri-sadasiva uvaca—-
sadhu prsthan tvaya vipra
sarva-loka-hitaisina
rahasyam api vaksyami
tan me nigaditan srnu

Sadasiva replied, “O Brahmana! Desiring to benefit the whole world, you have asked a beautiful question. Even though it is a great secret, I shall describe it to you. Please listen.

parakiyabhimaninyas
tathasya ca priya jana˙
pracurenaiva bhavena
ramayanti nija-priyam
“Sri Krsna’s gopi-gana, posesing the mood of paramours, always lovingly engage in amorous sport with Him.

atmanan cintayet tatra
tasan madhye manoramam
rupa-yauvana-sampannan
kisorin pramadakrtim

“The sadhaka shall meditate upon himself as being among that gopi-gana and posessing the form of a beautiful and charming young adolescent girl.

nana-silpa-kalabhijnan
krsna-bhoganurupinim
prarthitam api krsnena
tato bhoga-paraõ-mukhim

“That charming kisori is very expert in the various fine arts and is very pleasing to Sri Krsna. If, however, Krsna desires intimate enjoyment with her, she will not agree(Charecteristics of a manjari).

radhikanucarin nityan
tat-sevana-parayanam
krsnad apy adhikan prema
radhikayan prakurvatim
prityanudivasan yatnat
tayo˙ saõgama-karinim
tat-sevana-sukhasvadabharenatisunirvrtam
ity atmanan vicintyaiva
tatra sevan samacaret
brahma-muhurtam arabhya
yavat santa maha-nisa

“She is one of Sri Radhika’s companions and is always devoted to serving Her. She has more love for Radha than for Krsna(Manjaris). With great affection and care she daily arranges for Their union, and because of her tasting the happines of this seva, she is abundantly satisfied. Meditating in this way, beginning from the brahma-muhurta through the eight time periods up to the dead of night, the sadhaka shall lovingly render seva.”

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Conclusion:

One must understand that this knowledge is coming directly from

Sriman Mahaprabhu

Swaroop Damodara Goswami

 Sri Vakreshwara Pandit

Sri Gopal Guru Goswami

 Sripada Dhyanacandra Gosvami

Near the end of Jaiva-dharma, Gopalaguru Gosvami says:

Srîman Mahåprabhu entrusted Srî Svarupa Damodara Prabhu with the work of writing a treatise on the rasa-tattva and its method of practice. On the order of the Lord he (Swarupa Damodara ) divided this treatise into two parts. In one part he has described the most sophisticated esoteric method, and in the other the gradual course. And again he instituted this esoteric method in Srî Raghunåtha dåsa Gosvåmî, who illustrated it in his writings. He taught the gradual course to Srîmad Vakresvara Gosvamî, who is the very treasure of this matha. I spoke that method to Srî Dhyanacandra, who has kept a note of it, which you have already collected from him.

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From Srî Gaura-Govindårcana-Smarana-Paddhati By Srîpada Dhyanacandra Gosvami

Discussion between Sri Narada Muni and Lord Sadasiva taken from Sri Sri Radha-krsnastakaliya-lila-smarana-krama-paddhati˙ by Sri Dhyanacandra Gosvami.

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