19 October 2015
[Hari-katha inspired by the Guru-varga]
We have been listening from the first chapter of Sri Caitanya-caritamrita’s Antya-lila. Mahaprabhu was in Siddha-bakula with Svarupa Damodara, Raya Ramananda, Haridasa Thakura, and many other associates. Paramananda Puri, and Brahmananda Bharati were also there. Many senior Vaisnava acarayas were with Mahaprabhu. Mahaprabhu had the desire to taste Vraja-lila-madhuri (the sweetness of Vraja). But who will give Him the presentation that He wants to taste? Mahaprabhu would discuss with Svarupa Damadora and Raya Ramananda for a long time. Like, He heard from Ramananda Raya for seven days and nights in South India. He also heard from him for many more days. Ramananda Raya would speak and Mahaprabhu would listen.
Also, Mahaprabhu would listen to Svarupa Damodara Prabhu and other associates of His. But Mahaprabhu had a desire for manjari-bhava-upasana (service following the wake of the manjaris). He thought, “How can I distribute this process?” The sakhis help nourish Krsna’s lilas. Lila-sakti made many deities for Krsna’s service. The sakhis share an intimate friendship with Krsna. But the manjaris serve both kinds of followers i.e. they serve the followers who are under the sakhis’ guidance and they also serve Krsna’s followers.
The other sakhis don’t go to the places where Srimati Radharani and Krsna are present. But the manjaris have no problems. They go there and render many services. They massage the lotus feet of Srimati Radharani and Krsna. They also fan the Divine Couple and render all the other services. They don’t have any problems. Why? They are only three or five years old. But the kisoris are seven or nine years old. Sometimes, they are ten or eleven years old. The manjaris have no problems when they are near Srimati Radharani and Krsna.
Rupa Manjari is with Mahaprabhu in the form of Rupa Gosvami. By Mahaprabhu’s desire, Rupa Gosvami is writing Vraja-lila. He is now explaining Vraja-lila in front of Mahaprabhu. Rupa Gosvami is speaking in front of Svarupa Damodara Prabhu, Raya Ramananda Prabhu, and all their associates. Ramananda Raya and Svarupa Damodara became surprised on seeing how Mahaprabhu drank the nectar of Srila Rupa Gosvami’s words. It was not possible for anyone else to bring this nectar in this world.
Therefore, yesterday we heard the verse, “Anarpita-carim-cirat karunayavirtanah kalau.” No any other sastra has any evidence of this manjari-bhava-upasana being given before. The rasa-upasana of the sakhis is present among the followers of Nimbarka. This worship is observed in Goloka. They call this worship rasa-upasana, but it is not rasa-upasana. Only manjari-bhava is rasa-upasana. This manjari-bhava was not given before. Therefore, this is unnata-ujjvala-rasa.
anarpita-carim-cirat karunayavirtanah kalau
Mahaprabhu Himself very mercifully brought Rupa Manjari, Rasa Manjari, Rati Manjari, Vilasa Manjari, Kanaka Manjari, Kasturi Manjari, and Ananga Manjari along with Him. He brought all the manjaris to this world. They have the eligibility and power to distribute this unnata-ujjvala-rasa. They freely explain Radharani’s glories; they don’t have any problem. They freely explain Krsna’s glories as well. They don’t have any condition of sambhoga-icchamayi (engagement in direct loving exchanges with Sri Krsna) or tad-tad-bhava-icchamayi (the desire to experience the sweet bhavas which the gopis of Vraja have towards Krsna). After taking sannyasa, Mahaprabhu went everywhere. He then resolved to go to Vrndavana. But after reaching Kanai-natasala, He returned. He didn’t go to Vrndavana. He met Rupa and Sanatana in Ramakeli. After meeting them, He said, “This is My Vrndavana. Anywhere My manjaris are present is Vrndavana.”yathaya vaisnava gana, sei sthana vrndavana sei sthana ananda sesa
[The place where Vaisnavas are present is Vrndavana. And that place is filled with happiness.]tirtha yatra parisrama-kevala manera brahma ki ka jatiya durdesa
[Going on pilgrimage is simply a useless labor. It is only another kind of satisfaction for the bewildered mind.]yathaya vaisnava gana, sei sthana vrndavana sei sthana ananda sesa
The place where the Vaisnavas are present is Vrndavana. That place where there are no Vaisnava-bhaktas is not Vrndavana. Mahaprabhu thought, “So, I will go and meet Rupa-Sanatana. This is My Vrndavana.” Therefore, Mahaprabhu came with millions of followers. He wanted to show everyone how Rupa-Sanatana were. Now, Rupa Gosvami is present with Mahaprabhu in Jagganatha Puri. During the time of Ratha-yatra, Mahaprabhu was present with Svarupa Damodara, Ramananda Raya, Nityananda Prabhu, Advaita Acarya, and all His associates. They would be present with Mahaprabhu during caturmasya. After caturmasya, Mahaprabhu would send most of His associates back to their homes. Only Rupa Gosvami and very special Vaisnavas and sadhus would be present with Mahaprabhu. Mahaprabhu told Rupa Gosvami, “You should explain and distribute Vraja-lila.” Rupa Gosvami was very shy. He first explained the sloka:tunde tandavini ratim vitanute tundavali-labdhaye karna-krodha-kadamvini ghatayate karnarbudebhyah sprham cetah prangana-sangini vijayate sarvendriyanam krtim no jane janita-kiyadbhir amrtaih krsneti varnadvayi
Sri Vidagdha-Madhava 1.12
["I do not know how much nectar the two syllables 'Krs-na' have produced. When the holy name of Krsna is chanted, it appears to dance within the mouth. We then desire many, many mouths. When that name enters the holes of the ears, we desire many millions of ears. And when the holy name dances in the courtyard of the heart, it conquers the activities of the mind, and therefore all the senses become inert."] The manjaris sing these slokas so sweetly. They not only sing with a beautiful tone and melody—they call and pull Krsna by their hearts. They always want to bring Krsna to Srimati Radharani.sri krsna-virahe, radhikara dasa, ami to' sahite nari yugala-milana, sukhera karana, jivana chadite pari
["I am absolutely unable to tolerate Sri Radhika's pitiable condition when She is suffering in separation from Sri Krsna, but I am fully prepared to immediately give up my life for the sake of Their happy reunion."] The manjaris cannot tolerate Srimati Radharani’s anguish. They cannot tolerate Radharani being tensed. The manjaris will not only call out to Krsna—they will sing His names and bring Him to Srimati Radharani. If you are chanting the holy name under the guidance of the manjaris, then Krsna will hear your address. Otherwise, if you sing and pray under the guidance of others, then Krsna will never hear or accept your prayers. Krsna will not be attracted and pleased. These manjaris sing very sweetly. Like, Srila Gaura Kisora dasa Babaji Maharaja prayed:kothaya go premamayi radhe radhe radhe radhe go, jaya radhe radhe
[Where is She who is full of prema? All glories to Sri Radha.]dekha diye prana rakha, radhe radhe tomara kangala tomaya dake, radhe radhe
[O Radha, please give me Your darsana and save my life. Your wretched beggar calls out to You, "Radhe! Radhe!"] Krsna is suffering from separation—He only wants Radharani’s darsana. Krsna is singing:kothaya go premamayi radhe radhe radhe radhe go, jaya radhe radhe
Babaji Maharaja could not tolerate Krsna’s separation. Is Babaji Maharaja Krsna-paksiya (on the side of Sri Krsna) or Radha-paksiya (on the side of Sri Radha)? No. Babaji Maharaja looked and saw that Radharani was also suffering. Hence, Krsna chanted Radharani’s names under the guidance of the manjaris and Babaji Maharaja also prayed to Radharani similarly. He prayed, chanted, and went all over Vraja-mandala. He only thought, “Where can I get Radharani’s darsana?” After Radharani disappeared from the rasa dance, Krsna went all over Vraja-mandala desiring Radharani’s darsana. So, manjari-bhava-upasana refers to how the manjaris pray, weep, and call Srimati Radharani and Krsna. It describes their moods and it describes the process by which they arrange for the meeting between Radha and Krsna. Krsna never distributed this process; no sastra distributed this process. Mahaprabhu brought this gift to the world.anarpita carim cirat
Who spoke this? Rupa Gosvami did; Rupa Manjari did. Before Rupa Gosvami, no one had any idea about the reason for Mahaprabhu’s advent and what He came to give. It is said:prema-rasa-niryasa karite asvadana raga-marga bhakti loke karite pracarana rasika-sekhara krsna parama-karuna ei dui hetu haite icchara udgama
Sri Caitanya-caritamrita Adi 4.15-16
[The Lord's desire to appear was born from two reasons: He wanted to taste the sweet essence of the mellows of love of God, and He wanted to propagate devotional service in the world on the platform of spontaneous attraction. Thus He is known as supremely jubilant and as the most merciful of all.] It is said that Krsna came in the form of Mahaprabhu to distribute ragamarga-bhakti and taste prema-rasa-niryasa. Mahaprabhu is described as the combined manifestation of Rasaraja-Krsna and Mahabhava-svarupini-Srimati Radharani. But no one explained the real reason for Mahaprabhu’s appearance.anarpita carim cirat
Krsna will be happy and pleased by following this process of unnata-ujjvala-rasa. Other processes are unnata (exalted) but not ujjvala (radiant). They have some conditions. But manjari-bhava has no condition. Our Guru-parampara and Guru-varga taught this manjari-bhava-upasana. Therefore, we are told to be brahmacaris. Then we will not enjoy our senses. We will be above everything by practicing sadhana-bhakti. In our hearts, we will only have room for Krsna. And, Krsna’s heart will also have a place for you. Therefore, you are trained to become a brahmacari or a brahmacarini. Or else it is impossible to do upasana of manjari-bhava. Then you will not know what unnata-ujjvala-rasa is. Therefore, Mahaprabhu heard from Rupa Manjari who had appeared as Rupa Gosvami in this world. As Rupa Gosvami recited his slokas, Mahaprabhu heard the glories of Krsna-nama with great relish. When Haridasa Thakura heard these slokas, he started dancing. He said, “Today, my life is successful. Before, I heard the sastra explain the holy name’s glories—but their explanation is not like that of Rupa Gosvami’s.”tunde tandavini ratim vitanute tundavali-labdhaye
Haridasa Thakura said, “Oh I have never heard such an explanation on the glories of the holy name.” The manjaris know this sweet process. This process is not available by any other way. If you chant harinama under their guidance, then Nama Prabhu will give you entrance into Vraja Dhama and He will give you the qualification for Vraja-seva. Otherwise, nama-abhasa (a semblance of the holy name) and nama-aparadha (offensive chanting) will give you dharma (religiosity), artha (wealth), kama (material enjoyment), and moksa (liberation). They may also give you vaikunthiya-aisvarya (the opulence of the spiritual world). But they will not give this mood. Hari-katha spoken by Sripada Premananda Prabhu; rendition by Rasik Mohan Das This work is licensed under a Creative Commons Attribution-NonCommercial-NoDerivatives 4.0 International License.