Manjari Bhava is the mood of Gaudiya Vaishnavas

Lord Gaurāṅga’s devotees, who are under the shelter of parakīya-mādhurya-rati and who follow Śrī Rūpa, are called Gauḍīyas.

The Gauḍīya Vaiṣṇavas follow Śrī Svarūpa Dāmodara Gosvāmī, the incarnation of Lalitā. Therefore they can be defined as followers of Śrī Svarūpa and Śrī Rūpa. Therefore Mahāprabhu commented to Śrī Svarūpa Dāmodara Prabhu, “This is the behavior of your Gauḍīya devotees.”

The Gauḍīya Vaiṣṇavas are interested in mañjarī-bhāva, and Śrī Rādhā-Govinda, Śrī Rādhā-Gopīnātha, and Śrī Rādhā-Madana-mohana are their worshipable Deities.

Śrī Caitanya-caritāmṛta states:

śrī-rādhā-saha ‘śrī-madana-mohana’,
śrī-rādhā-saha ‘śrī-govinda’-caraṇa
śrī-rādhā-saha śrīla ‘śrī-gopīnātha’,
ei tina ṭhākura haya ‘gauḍiyāra nātha’

The Vṛndāvana Deities of Madana-mohana with Śrīmatī Rādhārāṇī, Govinda with Śrīmatī Rādhārāṇī, and Gopīnātha with Śrīmatī Rādhārāṇī are the life and soul of the Gauḍīya Vaiṣṇavas. (Caitanya-caritāmṛta Antya 20.142-143)

ei tina ṭhākura gauḍīyāke kariyāchena ātmasāt,
e tinera caraṇa vandoṅ, tine mora nātha

These three Deities of Vṛndāvana [Madana-mohana, Govinda, and Gopīnātha] have absorbed the heart and soul of the Gauḍīya Vaiṣṇavas [followers of Lord Caitanya]. I worship Their lotus feet, for They are the Lord’s of my heart.
(Caitanya-caritāmṛta Ādi 1.19)

– Amṛta Vāṇī: Nectar of Instructions of Immoratality
(Srila Bhaktisiddhānta Sarasvatī Ṭhākura)


rādhikā ujjvala-rasera ācārya rādhā-mādhava-śuddha-prema vicārya ye dharila rādhā-pada parama-yatane se pāila kṛṣṇa-pada amūlya ratane rādhā-pada vinā kabhu kṛṣṇa nāhi mile rādhikā dāsīra kṛṣṇa sarva-vede bole
(Rādhikā-caraṇa-padma, Bhaktivinod Thakur)

Śrīmatī Rādhikā is the ācārya of the mellows of amorous love (ujjvala-rasa). The pure love between Rādhā and Mādhava is meant to be discussed and contemplated. Those who place Śrīmatī Rādhikā’s lotus feet in their hearts and worship them with great care obtain the priceless jewel of Kṛṣṇa’s lotus feet. Without taking shelter of the lotus feet of Rādhā, one can never meet Kṛṣṇa. The Vedic scrip-tures declare that Kṛṣṇa is the property of the mañjarī maidservants of Śrī Rādhā.


 

Bhajana-Rahasya Text 10 Srila Bhaktivinod Thakur

The necessity of taking shelter of the lotus feet of Śrī Rādhā is
expressed by Śrī Raghunātha dāsa Gosvāmī in his Sva-saṅkalpaprakāśa-stotra (1):

anārādhya rādhā-padāmbhoja-reṇum
anāśritya vṛndāṭavīṁ tat-padāṅkām
asambhāṣya-tad-bhāva-gambhīra-cittān
kutaḥ śyāma-sindho rasasyāvagāhaḥ

How can a person become immersed in the ocean of ecstatic
mellows of Śyāma (śyāma-rasa-sindhu) if he has never worshipped the dust of Śrī Rādhā’s lotus feet; if he has never taken shelter of Her pastime-place Śrī Vṛndāvana, which is marked with the impressions of Her lotus feet; and if he has never served the devotees whose hearts are already submerged in Her profound sentiments? It will never be possible.

Bhajana-Rahasya Text 15

A prayer to attain the service of Śrī Rādhā birth after birth is given
in Śrī Rādhā-rasa-sudhā-nidhi (40):

tasyā apāra-rasa-sāra-vilāsa-mūrter
ānanda-kanda-paramādbhuta-saukhya-lakṣmyāḥ
brahmādi-durlabha-gater vṛṣabhānu-jāyāḥ
kaiṅkaryam eva mama janmani janmani syāt

Birth after birth, may I attain the position of being a maidservant
of the daughter of King Vṛṣabhānu. She is the vilāsa-mūrti
(personification of playful pastimes) of Śyāmasundara, who is
Himself the essence of limitless rasa. She is Śrī Kṛṣṇa’s supremely wonderful pleasure-Lakṣmī, and She is most difficult to attain for Brahmā and others

Bhajana-Rahasya (Text 18)

The inclination to be solely attached to serving Śrī Rādhā is described in Vilāpa-kusumāñjali (16):

pādābjayos tava vinā vara-dāsyam eva
nānyat kadāpi samaye kila devi yāce
sakhyāya te mama namo ’stu namo ’stu nityaṁ
dāsyāya te mama raso ’stu raso ’stu satyam

O Devī, I have no desire other than for the topmost attainment of servitude to Your lotus feet. I forever offer obeisances to the position of being Your sakhī, but may I remain firmly attached to being Your maidservant. I speak this as a solemn vow.

tava pada-dāsya vinā kichu nāhi māgi
tava sakhye namaskāra, āchi dāsya lāgi’

 

Bhajana-rahasya-vṛtti by Srila Bhaktivedanta Narayana Maharaja

In this Text, Śrīla Raghunātha dāsa Gosvāmī, absorbed in his internal mañjarī form, is praying in great distress to the lotus feet of his Svāminī. “O Svāminī, please make me Your maidservant by bestowing upon me the great fortune of service to Your lotus feet.” This servitorship (dāsya) is topmost (vara) because Śrī Rādhā’s maidservants are free from reverence and fear. Their service is devoid of hesitation and is supremely tasty and relishable. The desire for this dāsya is the compassionate gift of Śrīman Mahāprabhu, and its attainment is the heartfelt aim of Gauḍīya Vaiṣṇavas.


ātmānaṁ cintayet tatra tāsāṁ madhye manoramām rūpa-yauvana-sampannāṁ kiśorīṁ premodākṛtim rādhikānucarīṁ nityaṁ tat-sevana-parāyaṇāṁ kṛṣṇād apy adhikaṁ prema rādhikāyāṁ prakurvatīm
(Sanat-kumāra-saṁhitā)

[Sadāśiva is giving instruction to Nāradajī on the subject of siddha-deha suitable for rendering service to the Divine Couple:] “O Nārada! Meditate in this way upon your own svarūpa among Śrī Kṛṣṇa’s beloved associates who take pride in being His paramours in the aprākṛta Vṛndāvana Dhāma. ‘I am an extremely lovely and supremely blissful kiśorī (adolescent girl), endowed with youthful beauty. I am an eternal maidservant of Śrīmatī Rādhikā, fully absorbed in Her service. Remaining always and forever engaged in the service of the Divine Couple, I maintain more love for Śrīmatī than for Kṛṣṇa.”

Śrīla Nārāyaṇa Mahārāja: The word cintayet in the above verse from the Sanat-kumāra-saṁhitā means that the sādhaka should nourish the following firm conception: “I am a kiśorī with the same moods and qualities as the nitya-siddha-mañjarīs of Śrī Rādhā.” A Gauḍīya Vaiṣṇava sādhaka in deep meditation will maintain the conception that, “I am not this body, these senses and so forth; I am a maidservant of Śrī Rādhā and I am endowed with qualities such as the beauty and rasa of a gopa-kiśorī.” This deep meditation on the soul (ātma-cintana) will quickly result in his giving up identification with the material body, and he will attain svarūpa-siddhi. The main goal of the Gauḍīya Vaiṣṇavas is to become a rādhā-dāsī, a maidservant of Śrī Rādhā. The sādhaka remains ever fixed on this goal, just as the position of the pole star is fixed in the sky. By the mercy of Śrī Guru, the sādhaka is introduced to his eternal identity as a maidservant of Śrī Rādhā. Upon attaining that, he abandons his bodily identity as a servant of māyā, and he completely maintains the self-identity of being a rādhā-dāsī.

 


 

gopī-ānugatya vinā aiśvarya-jñāne bhajileha nāhi pāya vrajendra-nandane
(CC Madhya 8.230)

Unless one follows in the footsteps of the gopīs, he cannot attain the service of the lotus feet of Śrī Kṛṣṇa, the son of Nanda Mahārāja. If one is overcome by knowledge of the Lord’s opulence, he cannot attain the Lord’s lotus feet, even though he is engaged in devotional service.


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

(CC Mad 8.204-5)

Without the guidance of the sakhīs, one cannot enter these mādhurya pastimes. One who worships Kṛṣṇa in the mood of the mañjarī-sakhīs, following in their footsteps, can attain the service of Rādhā-Kṛṣṇa in the kuñjas of Vṛndāvana. There is no other means to achieve this goal.


rādhā-dāsyam apāsya yaḥ prayatate govinda-saṅgāśayā so ‘yaṁ pūrṇa-sudhā-ruceḥ paricayaṁ rākāṁ vinā kaṅkṣati
(Śrī Rādhā-rasa-sudhā-nidhi 80)

Those who endeavor to attain the association of Śrī Kṛṣṇa but reject Rādhā-dāsyam are like people who want the moon without its nectarine effulgence.


pādābjayos tava vinā vara-dāsyam eva nānyat kadāpi samaye kila devi yāce sakhyāya te mama namo ‘stu namo ‘stu nityaṁ dāsyāya te mama raso ‘stu raso ‘stu satyam
(Śrī Vilāpa-kusumāñjaliḥ 16)

O Devī Rādhikā! I am not praying for anything except that most exalted direct service to Your lotus feet. Time and again I offer praṇāma from afar to Your sakhītva, a position as Your sakhī, but I vow that my unwavering devotion will always be only for Your dāsītva, a position as Your maidservant.


 

anārādhya rādhā-padāmbhoja-reṇum anāśritya vṛndāṭavīṁ tat-padāṅkām asambhāṣya-tad-bhāva-gambhīra-cittān kutaḥ śyāma-sindho rasasyāvagāhaḥ
(Sva-saṅkalpa-prakāśa stotra 1, Śrīla Raghunātha Dāsa Gosvāmī:)

How can a person become immersed in the ocean of śyāma-rasa (mādhurya-rasa) if he has never worshipped the dust of Śrī Rādhā’s lotus feet; if he has never taken shelter of Her pastime-place Śrī Vṛndāvana, which is marked with the impressions of Her lotus feet; and if he has never associated with and served the devotees whose hearts are submerged in Her profound sentiments? It will never be possible.


ya ekaṁ govindaṁ bhajati kapaṭī dāmbhikatayā tad-abhyarṇe śīrṇe kṣaṇam api na yāmi vratam idam
(Stavāvali, Sva-niyama-daśakam 6 , Śrīla Raghunātha Dāsa Gosvāmī)

I will never go near a despicable hypocrite who worships Govinda alone without Rādhā. This is my vow.


abhimānaṁ parityajya prākṛta-vapur-ādiṣu śrī-kṛṣṇa-kṛpayā gopī-dehe vraje vasāmy aham rādhikānucarī bhūtvā pārakīya-rase sadā rādhā-kṛṣṇa-vilāseṣu paricaryāṁ karomy aham
(BR 5.11)

After giving up false identification with this material body, may I obtain the body of a gopī and reside in Vraja by the mercy of Śrī Kṛṣṇa. Becoming a maidservant of Śrī Rādhā, may I always serve and attend Rādhā and Kṛṣṇa, who enjoy pastimes of paramour love (pārakīya-rasa).


dūrād apāsya svajanān sukham artha-koṭiṁ sarveṣu sādhana-vareṣu ciraṁ nirāśaḥ varṣantam eva sahajādbhuta-saukhya-dhārāṁ śrī-rādhikā-caraṇa-reṇum ahaṁ smarāmi
(Śrī Rādhā-rasa-sudhā-nidhiḥ 33)

The desires for the pleasure derived from relationships with family and friends; for the four goals of life, namely dharma, artha, kāma and mokṣa; for limitless wealth and so forth, are the causes of anarthas. For a long time now I have lost all hope in the excellent sādhanas mentioned in śāstra. I have abandoned them all far behind. My only sādhana and sādhya is to worship the foot-dust of Śrī Rādhikā which show-ers natural, wonderful happiness. I always hold this foot-dust upon my head.


 

tasyā apāra-rasa-sāra-vilāsa-mūrter ānanda-kanda-paramādbhuta-saukhya-lakṣmyāḥ brahmādi-durlabha-gater vṛṣabhānu-jāyāḥ kaiṅkaryam eva mama janmani janmani syāt
(Śrī Rādhā-rasa-sudhā-nidhi 40)

Birth after birth, may I attain the position of being a maidservant of the daughter of King Vṛṣabhānu. She is the vilāsa-mūrti (personification of playful pas-times) of Śyāmasundara, who is Himself the essence of limitless rasa. She is Śrī Kṛṣṇa’s supremely wonderful pleasure-Lakṣmī, and She is most difficult to attain even for Brahmā and other exalted personalities.

hā nātha gokula-sudhākara su-prasanna-vaktrāravinda madhura-smita he kṛpārdra yatra tvayā viharate praṇayaiḥ priyārāt tatraiva mām api naya priya-sevanāya
(Śrī Vilāpa-kusumañjaliḥ 100)

O Nātha! O nectar moon of Gokula, whose lotus face is very cheerful and smiles so sweetly! O You whose heart is soft and melting, wanting to bestow mercy upon all! Wherever You go to enjoy loving pastimes with Your beloved, please take me there, and allow me to render confidential loving service to You both. (or) O Kṛṣṇa, if You are pleased with me, then give me this benediction only: I am about to die because I don’t know where my svāminī is. Please take me with You when You go to meet Her, so that I may engage in Her service.


 

Śrī Rādhā-Bhajana-Mahimā
(Glorification of Worship to Śrī Rādhā, Śrīla Bhaktivinoda Ṭhākura)

rādhā-bhajane yadi mati nāhi bhelā kṛṣṇa-bhajana taba akāraṇa gelā

(1) If the desire to serve Śrīmatī Rādhikā does not appear in my heart, my worship of Kṛṣṇa is simply useless.

ātapa-rahita sūraya nāhi jāni rādhā-virahita mādhava nāhi māni

(2) Just as the sun cannot be perceived without sunlight, in the same way I do not recognize Mādhava without Rādhā.

kevala mādhava pūjaye, so ajñānī rādhā-anādara koroi abhimānī

(3) Those who worship Mādhava alone are ignorant; they simply neglect Śrīmatī Rādhikā out of unmitigated pride.

kabahī nāhi karobi tākara saṅga citte icchasi yadi vraja-rasa-raṅga

(4) Don’t ever associate with such persons if you desire the loving playfulness of vraja-rasa to appear in your heart.

rādhikā-dāsī jadi hoya abhimāna śīgrai milai taba gokula-kāna

(5) If you develop pride in being Śrīmatī Rādhikā’s exclusive maidservant, then very quickly you will meet Gokula Kāna (Kṛṣṇa).

brahmā, śiva, nārada, śruti, nārāyaṇī rādhikā-pada-raja pūjaye māni

(6) Brahmā, Śiva, Nārada, the Śruti-cari ṛṣīs and Nārāyāṇī honor and worship the dust of Śrīmatī Rādhikā’s lotus feet.

umā, ramā, satyā, śacī, candrā, rukmiṇī rādhā avatāra sabe – āmnāya-vāṇī

(7) Our āmnāya, revealed scriptures, declare that Umā, Ramā, Satyā, Śacī, Candrāvalī and Rukmiṇī are all Rādhā’s expansions.

hena rādhā-paricaryā jāṅkara dhana bhakativinoda tāṅ’ra māgaye caraṇa

(8) Bhaktivinoda is begging at the lotus feet of those whose wealth is the service of Śrīmatī Rādhikā.

 

 

 

 

 


 

Reference:

https://flowingnectarstream.wordpress.com/2016/02/20/glorious-radha-dasyam/

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