{"id":1487,"date":"2018-11-20T09:48:12","date_gmt":"2018-11-20T13:48:12","guid":{"rendered":"https:\/\/www.isvara.org\/archive\/?p=1487"},"modified":"2020-08-05T16:17:46","modified_gmt":"2020-08-05T20:17:46","slug":"practice-of-devotional-service-in-manjari-bhava","status":"publish","type":"post","link":"https:\/\/www.isvara.org\/archive\/practice-of-devotional-service-in-manjari-bhava\/","title":{"rendered":"Practice of devotional service in Manjari Bhava"},"content":{"rendered":"

PRACTICE OF DEVOTIONAL SERVICE IN MA\u00d1JAR\u012a BH\u0100VA<\/span>
\nNOVEMBER 21, 2018 \/ TARUN GOVINDA DAS<\/span><\/p>\n

 <\/p>\n

\nPractice of devotional service in \u2018MA\u00d1JAR\u012a BH\u0100VA\u2019, that is, in the mode of single \u2013 minded servitude to \u015ar\u012b R\u0101dh\u0101, the chief consort of K\u1e5b\u1e63\u1e47a, is the special hitherto unoffered, generous contribution of \u015ar\u012b Mah\u0101prabhu in this dark age of Kali.<\/span><\/p>\n

We have said that in \u015ar\u012bmad Bh\u0101gavatam there is large description of the moods of the beloved. This does not mean that there is no description of the love of a female friend (sakhi \u2013 Prem) at all.<\/span>
\nIn the purport to verses such as \u201capye\u1e47a patnyupagata\u1e25\u201d (Bh\u0101g. 10.30.11), J\u012bva Gosv\u0101m\u012b has written \u2013<\/span><\/p>\n

\u201catr\u0101kha\u1e47\u1e0dasya v\u0101kyasya nikhila pad\u0101n\u0101m apyanumodana vya\u00f1jaka ev\u0101rtha pratipadyate.<\/span>
\nTata\u1e25 sakhyam ev\u0101s\u0101\u1e41 tan mithunam anulak\u1e63yate tad-dar\u015banotka\u1e47\u1e6dha ca tatra v\u0101ky\u0101rtha\u1e25\u201d<\/span><\/p>\n

Meaning \u2013 \u201cAll the words of this verse are suggestive of approval. We should understand that \u015ar\u012b R\u0101dh\u0101\u2019s friends are anxious to see both R\u0101dh\u0101 and K\u1e5b\u1e63\u1e47a. Hence they are inquiring about them from the does\u201d.<\/span><\/p>\n

K\u0101ma-r\u016bp\u0101 Bhakti is of two types \u2013<\/span><\/p>\n

(1) sambhogecch\u0101may\u012b<\/span><\/p>\n

(2) tad-bh\u0101vecch\u0101tmik\u0101<\/span><\/p>\n

\u201cKeli-t\u0101tparyavatyeva sambhogecch\u0101may\u012b bhavet,<\/span>
\ntad-bh\u0101vecch\u0101tmik\u0101 t\u0101s\u0101\u1e41 bhava-m\u0101dhurya k\u0101mit\u0101\u201d.<\/span>
\n\u2013 [B.R.S. 1.2.299]<\/span><\/p>\n

Meaning \u2013 \u201cSambhogecch\u0101may\u012b is the mood of a beloved while tadbh\u0101vecch\u0101tmik\u0101 is the mood of a sakhi.\u201d<\/span><\/p>\n

Sakhi is of five types, ma\u00f1jar\u012b being one of them. They are always ready to serve. Service is their soul.<\/span><\/p>\n

 <\/p>\n

THE PRESENCE OF MA\u00d1JAR\u012aS IN R\u0100SA-L\u012aL\u0100<\/span><\/p>\n

Whether the manjar\u012bs were present during r\u0101sal\u012bl\u0101 cannot be confirmed. There is a mention of \u2018attendants\u2019 in the description of R\u0101sa by the poet Kar\u1e47apur in his book \u0100nanda V\u1e5bnd\u0101ban campu.<\/span><\/p>\n

R\u016bpa Gosv\u0101m\u012b has written in the 42nd hymn in \u015ar\u012b Utkalik\u0101 Vallar\u012b \u2013<\/span><\/p>\n

r\u0101s\u0101rambha vilasati parityajya go\u1e63\u1e6dh\u0101mbuj\u0101k\u1e63\u012b<\/span>
\nv\u1e5bnda\u1e41 v\u1e5bnd\u0101vana bhuvi raha\u1e25 ke\u015bave\u1e47opan\u012bya<\/span>
\ntv\u0101\u1e41 sv\u0101dh\u012bna priyatama padapr\u0101pa\u1e47en\u0101rcit\u0101\u1e45g\u012b\u1e41<\/span>
\nd\u016bre d\u1e5b\u1e63\u1e6dv\u0101 h\u1e5bdi kimacir\u0101d arpayi\u1e63y\u0101mi darpam<\/span><\/p>\n

Meaning \u2013 \u201cDear \u015ar\u012bmati R\u0101dhik\u0101! When the R\u0101sa-sport starts in V\u1e5bnd\u0101vana, deserting all other damsels of Vraja, K\u1e5b\u1e63\u1e47a will take You to a secluded place and being submissive to You, He will decorate Your hair with various flowers. Beholding this scene from far, when will my heart overflow with transcendental bliss?\u201d<\/span><\/p>\n

This is suggestive of the presence of ma\u00f1jar\u012bs during R\u0101sal\u012bl\u0101.<\/span><\/p>\n

The ones whose sole purpose of living is to relish the nectar of union of R\u0101dh\u0101- Govinda \u2013 they who forget themselves in the joy of bringing about the union of R\u0101dh\u0101 and K\u1e5b\u1e63\u1e47a \u2013 those friends of \u015ar\u012b R\u0101dh\u0101 are classified as \u2018samasneha\u2019 (equal in affection) and \u2018asama-sneha\u2019 (not equal in affection).<\/span><\/p>\n

Sama-sneh\u0101 \u2013 Those who have equal affection for both R\u0101dh\u0101 and K\u1e5b\u1e63\u1e47a viz., Lalit\u0101, and Vi\u015b\u0101kh\u0101, are called \u2018samasneh\u0101\u2019.<\/span><\/p>\n

Asama-sneh\u0101 \u2013 They are those friends who have unequal love for R\u0101dh\u0101 and K\u1e5b\u1e63\u1e47a. They are further classified into two types \u2013<\/span><\/p>\n

(1) those who have greater affection for K\u1e5b\u1e63\u1e47a (K\u1e5b\u1e63\u1e47asneh\u0101dhik\u0101) and<\/span><\/p>\n

(2) those who have greater affection for R\u0101dh\u0101 (R\u0101dh\u0101sneh\u0101dhik\u0101).<\/span><\/p>\n

Dhani\u1e63\u1e6dh\u0101 etc. have greater affection for K\u1e5b\u1e63\u1e47a. Hence one does not execute devotional service under their allegiance. Sakh\u012bs such as R\u016bpa-ma\u00f1jar\u012b who possess more affection for R\u0101dh\u0101 are designated as \u201cma\u00f1jar\u012bs\u201d. R\u016bpa Gosv\u0101m\u012b has named their permanent mood as \u201cbh\u0101voll\u0101sa rati\u201d (passion filled with the mood of exultation).<\/span><\/p>\n

 <\/p>\n

THE PERMANENT MOOD OF MA\u00d1JAR\u012aS \u2013 BH\u0100VOLL\u0100SA RATI<\/span><\/p>\n

\u201csa\u00f1c\u0101r\u012b sy\u0101t samon\u0101 v\u0101 k\u1e5b\u1e63\u1e47araty\u0101\u1e25 suh\u1e5bd-rati\u1e25 \/<\/span>
\nadhik\u0101 pu\u1e63yam\u0101n\u0101 cedbh\u0101voll\u0101sa it\u012bryate\u201d.<\/span>
\n\u2013 (U.N.)<\/span><\/p>\n

Meaning \u2013 \u201cDevotees having similar desires naturally have friendly feelings towards each other\u201d.<\/span><\/p>\n

Hence the rati that Sakh\u012bs such as Lalit\u0101 possess towards R\u0101dh\u0101 is called \u2018friendly\u2019 rati. If this friendliness to R\u0101dh\u0101 is equal to or little less than the passion towards K\u1e5b\u1e63\u1e47a, it will be called a \u2018passing\u2019 rati, meaning that this friendliness will only be like waves in the ocean of the permanent passion towards K\u1e5b\u1e63\u1e47a. But if the friendliness towards R\u0101dh\u0101 is greater than the passion for K\u1e5b\u1e63\u1e47a, then it will gain supreme specialty in Madhura Rasa and will be designated as \u2018bh\u0101voll\u0101sa rati\u2019 (state of exultation) and this is the permanent state of the ma\u00f1jar\u012bs who have greater affection for R\u0101dh\u0101 and their passion for K\u1e5b\u1e63\u1e47a is secondary.<\/span><\/p>\n

In relishing the nectar of joyful service to R\u0101dh\u0101 \u2013 Govinda, their position is the highest. Although they belong to the class of Sakh\u012bs, they are superior to the Sakh\u012bs due to their single-minded service. They are also considered superior to the Sakh\u012bs because unlike the Sakh\u012bs, who sometimes on being approached by R\u0101dh\u0101, accept a physical relation with K\u1e5b\u1e63\u1e47a, the ma\u00f1jar\u012bs never ever desire the joy of physical proximity to K\u1e5b\u1e63\u1e47a, even in their dreams, their mental state being ever so pure. Even if K\u1e5b\u1e63\u1e47a requests them or their chieftain R\u0101dh\u0101r\u0101n\u012b Herself may eagerly approach them, they do not relent.<\/span><\/p>\n

THE MA\u00d1JAR\u012aS ARE SUPERIOR TO SAKH\u012aS<\/span><\/p>\n

\u201cAnanya \u015br\u012b r\u0101dh\u0101-padakamala d\u0101syaika Rasadh\u012br hare\u1e25 sange ra\u1e45ga\u1e41 svapana-samayen\u0101\u2019pi dadhati<\/span>
\nbal\u0101t k\u1e5b\u1e63\u1e47e k\u016brp\u0101sakabhidi kim apy\u0101carati k\u0101pyada\u015brur me veti pralapati mam\u0101tm\u0101 ca hasati\u201d<\/span>
\n\u2013 (V\u1e5bnd\u0101van mahim\u0101m\u1e5bta \u2013 16.94)<\/span><\/p>\n

Meaning \u2013 \u201cThose who serve the lotus \u2013 feet of R\u0101dh\u0101 \u2013 K\u1e5b\u1e63\u1e47a single \u2013 mindedly, do not accept dalliance with K\u1e5b\u1e63\u1e47a even in dreams, they tearfully lament and refuse if K\u1e5b\u1e63\u1e47a tears their bodice etc. while my life and soul \u015ar\u012b R\u0101dh\u0101 laughingly looks on\u201d.<\/span><\/p>\n

From this laughter, it is understood that R\u0101dh\u0101 approves of such behavior of K\u1e5b\u1e63\u1e47a. Actually R\u0101dh\u0101-K\u1e5b\u1e63\u1e47a show such attitude to test the feelings and loyalty of the ma\u00f1jar\u012bs. K\u1e5b\u1e63\u1e47a never desires physical relation with ma\u00f1jar\u012bs. \u015ar\u012b Vi\u015bvan\u0101tha has stated the reason for this in his \u0100nanda-candrik\u0101 purport to the 9th verse of n\u0101yaka sah\u0101ya bheda of Ujval N\u012blama\u1e47i \u2013<\/span><\/p>\n

\u201catra sakh\u012bbh\u0101vam sama\u015br\u012bta iti yadyapi sakhyo hi sva sva y\u016bthe\u015bvar\u012b\u1e47\u0101\u1e41 \u015br\u012b r\u0101dh\u0101d\u012bn\u0101m eva \u015br\u012bk\u1e5b\u1e63\u1e47\u0101\u1e45ga sa\u1e45ga sukhena sukhinya\u1e25 na tu sve\u1e63\u0101\u1e41 tadapi t\u0101\u1e25 s\u0101m\u0101nyato dvidh\u0101 bhavanti prema-saundarya vaidagdhy\u0101d\u012bn\u0430\u0442 \u0101dhikyena \u015br\u012b k\u1e5b\u1e63\u1e47asy\u0101tilobhan\u012bya g\u0101trya\u1e25 te\u1e63\u0101\u1e41 ny\u016bnatvena tasy\u0101natilobhan\u012bya g\u0101trya\u015b ca. tatra p\u016brva \u015br\u012bk\u1e5b\u1e63\u1e47a sukh\u0101nurodh\u0101t tata eva sva y\u016bthe\u015bvar\u012b\u1e47\u0101m apy\u0101grah\u0101dhik\u0101cca kad\u0101cit \u015br\u012bk\u1e5b\u1e63\u1e47a a\u1e45gasa\u1e45go sp\u1e5bh\u0101vatyo\u2019pi bhavanti, t\u0101\u015b ca lalit\u0101dy\u0101\u1e25 \u0440ar\u0430\u0442\u0430 pre\u1e63\u1e6dha-sakhy\u0101daya\u1e25. Uttar\u0101s tu taddvay\u0101t\u0101v\u0101t kad\u0101pi k\u1e5b\u1e63\u1e47\u0101\u1e45ga-sa\u1e45ga sp\u1e5bh\u0101vatyo na bhavanti. T\u0101\u015b ca kast\u016bryaday\u0101 nitya-sakhya\u1e25\u201d.<\/span><\/p>\n

Meaning \u2013 \u201cAlthough the Sakh\u012bs are joyful when their group leader R\u0101dh\u0101 enjoys bodily pleasure with K\u1e5b\u1e63\u1e47a, they are classified into two types \u2013 firstly, the physical companions who are very much tempting to K\u1e5b\u1e63\u1e47a due to excess love, beauty and wit. When their group-leader R\u0101dh\u0101 eagerly approaches them to give pleasure to K\u1e5b\u1e63\u1e47a, sometimes they do tend to partake of such pleasure, e.g. sakh\u012bs such as Lalit\u0101. Secondly, those Sakh\u012bs who are not physical companions or very much tempting to K\u1e5b\u1e63\u1e47a due to slight lack in love, beauty etc. Although K\u1e5b\u1e63\u1e47a and their own group-leader R\u0101dh\u0101r\u0101n\u012b approach them with great eagerness, they do not relent to the joy of having physical relationship with K\u1e5b\u1e63\u1e47a. They are the ma\u00f1jar\u012bs such as Kasturi etc.\u201d<\/span><\/p>\n

Here a fine point worthy of attention is that, the Gosv\u0101m\u012bs such as \u015ar\u012b R\u016bpama\u00f1jar\u012b have thus described the physical beauty of the servants of R\u0101dh\u0101 \u2013 \u201cThe splendor of their lotus \u2013 feet defeat even the dazzling brilliance of lightning\u201d. Yet \u015ar\u012b Vi\u015bvan\u0101tha has mentioned that the ma\u00f1jar\u012bs lack in physical beauty as compared to the Sakhis. The inner meaning, we feel is that K\u1e5b\u1e63\u1e47a is tempted to accept the service of love from the devotees according to the type and extent of their love. This is the self-evident characteristic of love, the propensity of K\u1e5b\u1e63\u1e47a\u2019s original potency. On eagerly being approached by R\u0101dh\u0101, the Sakh\u012bs such as Lalit\u0101 feel a longing to associate physically with K\u1e5b\u1e63\u1e47a. Hence K\u1e5b\u1e63\u1e47a too is tempted to accept their bodily service. But, due to some inexpressible purity of the heart, the ma\u00f1jar\u012bs never desire the physical proximity of K\u1e5b\u1e63\u1e47a even in their dreams. This is the secret behind the expression \u201cnot-so- tempting\u201d. This is the deficiency of their physical beauty. They do not lack physical beauty.<\/span><\/p>\n

Maybe therefore Vi\u015bvan\u0101th Cakravart\u012bp\u0101da has added the word \u2018love\u2019 before beauty and wit. Factually, they are not deficient in love. That is why they can obtain some such things that are beyond the reach of even Sakh\u012bs such as Lalit\u0101, viz. \u2013<\/span><\/p>\n

 <\/p>\n

THE MA\u00d1JAR\u012aS POSSESS THE EXTRAORDINARY FORTUNE TO SERVE<\/span><\/p>\n

t\u0101mb\u016bl\u0101rpa\u1e45a p\u0101da-mardana payo d\u0101n\u0101bhis\u0101r\u0101dibhir<\/span>
\nv\u1e5bnd\u0101ra\u1e47ya mahe\u015bvar\u012b\u1e41 priyatay\u0101 y\u0101s to\u1e63ayanti priy\u0101\u1e25<\/span>
\npr\u0101\u1e47a pre\u1e63\u1e6dha sakh\u012b kul\u0101d api kil\u0101sa\u1e45kocit\u0101 bh\u016bmik\u0101\u1e25<\/span>
\nkel\u012b bh\u016bmi\u1e63u r\u016bpa ma\u00f1jar\u012b mukh\u0101s t\u0101 d\u0101sik\u0101\u1e25 sa\u1e41\u015braye<\/span>
\n(Vrajavil\u0101sa stava \u2013 38)<\/span><\/p>\n

Meaning \u2013 \u201cI seek refuge of those maid-servants of \u015ar\u012b R\u0101dh\u0101, headed by \u015ar\u012b R\u016bpa Ma\u00f1jar\u012b, who constantly satisfy \u015ar\u012b V\u1e5bnd\u0101vane\u015bvar\u012b (R\u0101dh\u0101) by offering betel-leaf, massaging the feet, offering water and arranging meetings of the two lovers, those who have obtained unrestrained rights to frequent the place of love \u2013 sports of R\u0101dh\u0101 \u2013 K\u1e5b\u1e63\u1e47a\u201d.<\/span><\/p>\n

Practicing devotional service in their allegiance is the teaching of Mah\u0101prabhu and His followers such as R\u016bpa and San\u0101tana Gosv\u0101m\u012b. Raghun\u0101tha D\u0101s Gosv\u0101m\u012b has prayed \u2013<\/span><\/p>\n

p\u0101d\u0101bjayos tava vin\u0101 vara d\u0101syam eva<\/span>
\nn\u0101nyat kad\u0101pi samaye kila devi y\u0101ce<\/span>
\nakhy\u0101ya te mama namo\u2019stu namo\u2019stu nitya\u1e41<\/span>
\nd\u0101sy\u0101ya te mama raso\u2019stu raso\u2019stu satyam<\/span>
\n(Vil\u0101pa-kusum\u0101\u00f1jali -16)<\/span><\/p>\n

Meaning \u2013 \u201c\u041e Goddess! I seek nothing other than the mercy of Your lotus \u2013 feet.<\/span>
\nI pay obeisance to Your friendship. But I yearn for the position of Your servant\u201d.<\/span><\/p>\n

This servitude to R\u0101dh\u0101 is the special mercy of \u015ar\u012b Goursundar. San\u0101tan Gosv\u0101m\u012b has called it the most extraordinary and supremely great task to be accomplished. In the realm of love, there is no higher obtainable thing than this for the conditioned soul \u015ar\u012b Narottama D\u0101s \u1e6ch\u0101kura has prayed \u2013<\/span><\/p>\n

r\u0101dh\u0101 k\u1e5b\u1e63\u1e47a pr\u0101\u1e47a mora! yugala ki\u015bora!<\/span>
\nj\u012bvane mara\u1e47e gati \u0101ra n\u0101hi mora<\/span>
\nk\u0101lind\u012bra kule keli kadambera vana;<\/span>
\nratana ved\u012bra upore bos\u0101bo du\u2019jana<\/span>
\n\u015by\u0101ma gaur\u012b a\u1e45ge dibo (cuy\u0101) candanera gandha;<\/span>
\nc\u0101mara \u1e0dhul\u0101bo kobe heribo mukha candra<\/span>
\ng\u0101\u1e45thiy\u0101 m\u0101lat\u012bra m\u0101l\u0101 dibo do\u1e45h\u0101ra gale;<\/span>
\nadhare tuliy\u0101 dibo karp\u016bra t\u0101mb\u016ble<\/span><\/p>\n

\u201cR\u0101dh\u0101 \u2013 K\u1e5b\u1e63\u1e47a is my life and soul. I have no refuge other than them in life or death. Amidst the Kadamba trees, on the banks of Kalindi, I will seat the two of them on a gem \u2013 studded altar. I shall apply fragrant sandalwood on the dark and fair forms. When shall I fan them, my gaze being transfixed on their moon-faces? I shall garland them with Malati flowers and offer their lips betel \u2013 leaves containing camphor\u201d.<\/span><\/p>\n

Then again\u2014<\/span><\/p>\n

caudike sakh\u012bra m\u0101jhe, r\u0101dhik\u0101ra i\u1e45gite,<\/span>
\nciru\u1e47\u012b loiy\u0101 kore kori<\/span><\/p>\n

ku\u1e6dila kuntala sab, vith\u0101riy\u0101 \u0101\u1e45ca-rab,<\/span>
\nbon\u0101ibo vicitra kabar\u012b<\/span><\/p>\n

m\u1e5bgamada malayaja, sab a\u1e45ge lepabo,<\/span>
\npor\u0101ibo manohara h\u0101r<\/span><\/p>\n

candana ku\u1e45kume, tilaka bon\u0101ibo,<\/span>
\nherabo mukha sudh\u0101kara<\/span><\/p>\n

n\u012bla pa\u1e6d\u1e6d\u0101mbara, jatane por\u0101ibo,<\/span>
\np\u0101ye dibo ratana ma\u00f1j\u012bre<\/span><\/p>\n

bh\u1e5b\u1e45g\u0101rera jale r\u0101\u1e45g\u0101, cara\u1e47a dhow\u0101ibo<\/span>
\nmuchabo \u0101pan cikure<\/span><\/p>\n

kusuma kamala dale, \u015beja bich\u0101ibo,<\/span>
\n\u015bayana kor\u0101bo do\u1e45h\u0101k\u0101re<\/span><\/p>\n

dhavala c\u0101mara \u0101ni, m\u1e5bdu m\u1e5bdu b\u012bjabo,<\/span>
\ncharamita duhuka \u015bar\u012bre<\/span>
\n(Pr\u0101rthan\u0101 \u2013 \u015ar\u012bla \u1e6ch\u0101kur Mah\u0101\u015baya)<\/span><\/p>\n

\u201cSurrounded by Sakh\u012bs, signaled by R\u0101dhik\u0101, holding a comb, I shall spread Her hair and comb Her curly locks, styling them in beautiful chignon. I shall apply musk and candan all over Her body, and adorn Her with attractive necklace; I shall draw tilaka with candan and kumkum, and behold Her nectarine face. I shall carefully drape Her with blue silk, and bedeck Her feet with bejeweled anklets; I shall wash Her rosy feet with water and wipe them with my tresses. Arranging a bed of lotus-petals I shall put them to sleep; fanning softly with a fly \u2013 brush on their love \u2013 worn bodies\u201d.<\/span><\/p>\n

THE SECRET OF DEVOTIONAL PRACTICE OF THE GAU\u1e0c\u012aYA VAI\u1e62\u1e46AVAS<\/span><\/p>\n

In Gau\u1e0d\u012bya Vai\u1e63\u1e47avism, when one takes refuge of the feet of a sadguru, the faithful devotee is introduced to his ma\u00f1jar\u012b- self who is a maid of \u015ar\u012b R\u0101dh\u0101. Thereafter, along with hearing and chanting, he has to constantly meditate on his true self and be absorbed in rendering devotional service mentally, throughout the day according to the instructions of the Gosv\u0101m\u012bs. Like this, hearing chanting and following the principles of good conduct in this external material body while meditating on devotional service rendered to R\u0101dh\u0101 \u2013 K\u1e5b\u1e63\u1e47a in the spiritual form should go on simultaneously.<\/span><\/p>\n

B\u0101hya antara ih\u0101ra dui to s\u0101dhana;<\/span>
\nB\u0101hye s\u0101dhaka dehe kore \u015brava\u1e47a-k\u012brtana<\/span>
\nMone nija siddha deha koriy\u0101 bh\u0101vana;<\/span>
\nR\u0101tri-dina cinte vraje k\u1e5b\u1e63\u1e47era sevana<\/span><\/p>\n

\u201cDevotional practice is of two types \u2013 external and internal. One should hear and chant in the external material body, while one should serve R\u0101dh\u0101-K\u1e5b\u1e63\u1e47a in Vraja, all day and night by meditating on one\u2019s spiritual body\u201d.<\/span>
\n\u2013 (C. C.)<\/span><\/p>\n

Then there is one more secret.<\/span>
\nThe devotee is introduced to his identity of a young boy in service to \u015ar\u012b Mah\u0101prabhu in His pastimes at Nabadw\u012bp. The same devotee renders devotional service simultaneously in both the pastimes (Nabadw\u012bp and V\u1e5bnd\u0101van). He thus obtains the great fortune of relishing perfect sweetness in the realm of love. He meditates on the service rendered to Mah\u0101prabhu. When Mah\u0101prabhu, absorbed in the hymns sung by Svarupa Gosv\u0101m\u012b becomes engrossed in relishing the nectar of V\u1e5bnd\u0101van in the mood of R\u0101dh\u0101rani, and His associates are also engrossed in relishing the nectar of Vraja according to their own moods, then the devotee too gets absorbed in rendering devotional service to Govinda in Vraja in his original form of a Ma\u00f1jar\u012b. In this way, devotional practice continues in two spiritual forms. Due to very deep meditation the devotee gives up paying profound attention to his material body and gradually becomes absorbed in his twin spiritual forms. On attaining success in devotional practice, the devotee is awarded the crowning glory by offering him the right to render twin devotional service in both the pastimes in his spiritual forms as meditated by him, at the time of his death. Narottama d\u0101sa Th\u0101kur has said \u2013 \u201cHere I shall get Gouracandra and there \u2013 R\u0101dh\u0101-K\u1e5b\u1e63\u1e47a\u201d. In devotional practice, this is the highest point of spiritual psychology and it is the highest mellow in the soul of a devotee. This is the maximum extent to which the marginal potency of the Lord (J\u012bva-\u015bakti) can progress in the realm of spiritualism, \u201cs\u0101 k\u0101\u1e63\u1e6dh\u0101 s\u0101 par\u0101gati\u1e25\u201d.<\/span>
\nMeaning \u2013 \u201cIt is the zenith of spiritual state\u201d.<\/span><\/p>\n

To practice devotion in the mood of a ma\u00f1jar\u012b is the very deep secret of Gau\u1e0d\u012bya Vai\u1e63\u1e47avism.<\/span>
\nTo worship in the mode of a Gop\u012b has been mentioned in ancient pur\u0101\u1e47as, tantras and many wise saints have described it in texts that belong to the \u0440r\u0435-Caitanya period. \u015aa\u1e6dhakop\u0101c\u0101rya has mentioned worshiping in the mood of a Gop\u012b in P\u0101t\u0101la Kha\u1e47\u1e0da of Padma Pur\u0101\u1e47a, Rudray\u0101mal Tantra and Sahasrag\u012bti. \u0101c\u0101rya Nimbark Sv\u0101m\u012b has spoken of R\u0101dh\u0101 \u2013 worship.<\/span><\/p>\n

We find worshiping in the mood of sakh\u012b in the descriptions of great saint poets such as Jayadev, Ca\u1e47\u1e0did\u0101s, Vidy\u0101pati etc. But from the above-mentioned texts we do not get a clear idea of the characteristics of the ma\u00f1jar\u012bs or the maids who possess more affection for \u015ar\u012b R\u0101dh\u0101. There is no very definite layout about devotional practice in the mood of a ma\u00f1jar\u012b in these texts.<\/span><\/p>\n

This is the novel discovery of the followers of the lotus \u2013 feet of \u015ar\u012b Caitanya, such as \u015ar\u012b R\u016bpa and San\u0101tana. \u015ar\u012bla R\u016bpa Gosv\u0101m\u012b has endlessly and specially described the Madhura \u2013 Rasa of the Braja \u2013 beauties who are the highest resort of splendent Rasa in Ujvala \u2013 N\u012blama\u1e47i wherein he has described those incidents that are beyond the scope of Bhakti Ras\u0101m\u1e5bta sindhu. Here he has given clear indication of the characteristics of the Ma\u00f1jar\u012bs as well as devotional practice in the mood of ma\u00f1jar\u012b. The Gosv\u0101m\u012bs such as R\u016bpa and San\u0101tana are the eternal ma\u00f1jar\u012bs of Braja \u2013 \u201cTwin splendent bodies\u201d.<\/span><\/p>\n

They have descended in the age of Kali as associates of Goursundar, the united form of R\u0101dh\u0101 \u2013 K\u1e5b\u1e63\u1e47a and have unraveled the secret of devotional practice in the mood of ma\u00f1jar\u012b in their texts for the welfare of mankind.<\/span><\/p>\n

Stavam\u0101l\u0101 by R\u016bpa Gosv\u0101m\u012b, Stav\u0101val\u012b by Raghun\u0101tha D\u0101s Gosv\u0101m\u012b, Sa\u1e45kalpa-kalpadrum by Vi\u015bvan\u0101th Cakravart\u012b, Prema-Bhakti Candrik\u0101 and Pr\u0101rthan\u0101 by Narottam D\u0101s \u1e6ch\u0101kur are overflowing with transcendental mellow of the Ma\u00f1jar\u012bs.<\/span><\/p>\n

By relishing these texts, connoisseur devotees will find equanimity with their own Ma\u00f1jar\u012b \u2013 bh\u0101va and they will feel blessed to relish the nectar of the Divine couple.<\/span><\/p>\n

The practising devotee who wishes to relish Rasa and is yearning to obtain the mood of a Ma\u00f1jar\u012b should follow this process \u2013<\/span><\/p>\n

(1) vipralambha Rasa (the Rasa of separation) \u2013 at the end of mid \u2013 day pastime at R\u0101dh\u0101-ku\u1e47\u1e0da \u2013<\/span><\/p>\n

\u201ch\u1e5bdaya \u2013 dayital\u012bl\u0101 \u2013 snigdha dugdhaih prap\u016br\u1e47a tanu \u2013 kanakagha\u1e6d\u012b sa subhruvo\u2019syah sakh\u012bn\u0101m<\/span>
\nnayana-mudam at\u0101n\u012bt s\u0101\u015bu vairasyam \u0101pt\u0101 viraha \u2013 vi\u1e63a \u2013 vivar\u1e47a netra \u2013 santaptaye\u2019 bh\u016bt\u201d<\/span>
\n\u2013 (Govinda L\u012bl\u0101m\u1e5bta 18.94)<\/span><\/p>\n

Meaning \u2013 \u201c\u015ar\u012b R\u0101dh\u0101\u2019s body resembles a golden urn filled with the cool milk of the pastimes of the darling of Her heart (K\u1e5b\u1e63\u1e47a). Thus She brings joy to the fine \u2013 browed sakh\u012b-ma\u00f1jar\u012bs. But now She becomes the cause of their grief by becoming pale and sorrowful stung by the poison of separation.\u201d<\/span><\/p>\n

Here the subject is R\u0101dh\u0101 who is grief stricken due to separation from K\u1e5b\u1e63\u1e47a, the object of love are the ma\u00f1jar\u012bs, the paleness of R\u0101dh\u0101 due to separation and sorrowful looks are excitant causes. Sighs etc. are the activities. Tears and paleness are silent activities, depression and humility are the passing moods. These moods together nourish the bhavollasa rati of the devotee who possesses greater affection for R\u0101dh\u0101, resulting in the Rasa of separation.<\/span><\/p>\n

Devotees practising in the mood of ma\u00f1jar\u012bs should equalize their moods with that of the sakh\u012b- ma\u00f1jar\u012bs. Meaning, in one moment the devotee thinks in the mood of a ma\u00f1jar\u012b that he is present in the place of the pastimes in the spiritual form which is worthy of serving R\u0101dh\u0101- K\u1e5b\u1e63\u1e47a and again he thinks that he is a devotee reading or hearing the pastime of separation. Thereafter relish occurs when he equalizes his feelings with those associates having similar moods. This means that the devotee feels the same pain of separation as R\u016bpa Ma\u00f1jar\u012b did.<\/span><\/p>\n

(2) Example of Rasa of Union \u2013 (intimate Union) \u2013<\/span><\/p>\n

ityuktv\u0101 smita candrik\u0101rcita-mukh\u012br \u0101lir vila\u1e45ghya vrajan<\/span>
\nr\u0101dh\u0101y\u0101 nidadh\u0101v urasyurumad\u0101t p\u0101\u1e47i\u1e41 yad\u0101 m\u0101dhava\u1e25<\/span>
\nkandarpa\u1e25 sa hi ka\u1e41 na darpa matanod \u0101p\u0101da-\u015bir\u1e63a\u1e41 sarai\u015b<\/span>
\ncakre jarjaram eva tat-tanu-yugam romodgama vy\u0101jata\u1e25<\/span>
\n\u2013 (\u015ar\u012b K\u1e5b\u1e63\u1e47a Bh\u0101van\u0101m\u1e5bta 9.25)<\/span><\/p>\n

Meaning \u2013 \u201cHearing these humorous and witty words of M\u0101dhava, the Sakh\u012bs were thrilled and filled with great bliss, their blooming lips resplendent with the moon of soft smiles. The King of Wit immediately crossed over to them and as soon as he placed his hand with fierce pride on the bosom of R\u0101dh\u0101r\u0101n\u012b, Cupid covered the forms of the young lovers totally with arrows in the form of goose\u2013flesh\u201d.<\/span><\/p>\n

Here the subject is R\u0101dh\u0101-K\u1e5b\u1e63\u1e47a. The objects of love are the ma\u00f1jar\u012bs, the humor while collecting flowers, and K\u1e5b\u1e63\u1e47a touching R\u0101dh\u0101r\u0101n\u012b are the excitant causes; soft smiles, fluttering glances are the gestures; goose \u2013 flesh, shivering and perspiration are silent activities; joy and pride are passing moods. These moods together nourish the bhavollasa rati of the devotee who possesses greater affection for R\u0101dh\u0101rani, resulting in the Rasa of union.<\/span><\/p>\n

The practicing devotee should once consider himself to be a sakh\u012b-ma\u00f1jar\u012b, an associate of the pastime and next think of himself to be a reader of nectarine pastimes of K\u1e5b\u1e63\u1e47a. The resultant of this equanimity is a oneness with the ma\u00f1jar\u012b having similar feelings and hence he is able to relish the Rasa of union. In this way the devotee practice in the mood of ma\u00f1jar\u012b is able to relish the four types of Rasa in separation such as purvaraga and four types of Rasa in union such as short, narrow etc.<\/span><\/p>\n

\u201ctad anubhavamaya\u1e41 Rasas\u0101ra\u1e41 sv\u0101nubhavamayena rasenaikatay\u0101 vibh\u0101vya pivata\u201d \u2013 (Pr\u012bti-sandarbha)<\/span><\/p>\n

Meaning \u2013 \u201cThe devotee yearning for the mood of ma\u00f1jar\u012b should assume oneness with the relish of the eternally established ma\u00f1jar\u012bs (e.g. R\u016bpa Ma\u00f1jar\u012b). Then their feelings will flow through the devotee thus enabling him to gain access to the Rasa\u201d.<\/span><\/p>\n

In his purport to Alank\u0101ra Kaustubha, Vi\u015bvan\u0101tha Cakravart\u012b has written \u2013<\/span><\/p>\n

\u201cAtha Rasa s\u0101k\u1e63\u0101tk\u0101re parip\u0101\u1e6d\u012b yath\u0101 \u2013 \u0101dau \u015brava\u1e47a-k\u012brtan\u0101di bhajan\u0101n\u0101\u1e41 pauna\u1e25 puny\u0101t \u0101nandar\u016bp\u0101y\u0101 rater \u0101virbh\u0101va\u1e25 tadanantara\u1e41 vibh\u0101v\u0101di samavadh\u0101na da\u015b\u0101y\u0101\u1e41 rate\u1e25 s\u0101k\u1e63\u0101tk\u0101ra\u1e25. Tadanantara\u1e41 ratir eva rasa-svar\u016bp\u0101 bhavati. Tad-uttaram punas tair eva vibh\u0101v\u0101di kara\u1e47ai Rasa-svar\u016bpa bhavati. Tad uttara\u1e41 punas tair eva vibh\u0101v\u0101di kara\u1e47ai rasa-s\u0101k\u1e63\u0101tk\u0101ra\u1e25\u201d.<\/span><\/p>\n

Meaning \u2013 \u201cThe method of gaining access to Rasa is \u2013 first, the appearance of extremely joyful passion due to repeatedly hearing the Divine literature that is filled with the moods akin to our own desire, and glorifying whatever we hear. This is followed by more splendid experience due to absorption in such thoughts. After this the passion transforms into Rasa. Then we again experience the moods of vibh\u0101va, anubh\u0101va, passing moods and silent activities, ultimately gaining access to Rasa or experiencing \u2018Rasadar\u015ban\u2019.\u201d<\/span><\/p>\n

Srila Ananta das Babaji<\/span><\/p>\n

 <\/p>\n

<\/div><\/span><\/p>\n

 <\/p>\n

#manjari<\/span>
\n#gopi<\/span>
\n#sakhi<\/span>
\n#radharani<\/span>
\n#rasa<\/span><\/p>\n","protected":false},"excerpt":{"rendered":"

PRACTICE OF DEVOTIONAL SERVICE IN MA\u00d1JAR\u012a BH\u0100VA NOVEMBER 21, 2018 \/ TARUN GOVINDA DAS   Practice of devotional service in \u2018MA\u00d1JAR\u012a BH\u0100VA\u2019, that is, in the mode of single \u2013 minded servitude to \u015ar\u012b R\u0101dh\u0101, the … Read More<\/a><\/p>\n","protected":false},"author":3,"featured_media":0,"comment_status":"open","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[3],"tags":[],"class_list":["post-1487","post","type-post","status-publish","format-standard","hentry","category-english"],"publishpress_future_action":{"enabled":false,"date":"2026-05-30 07:10:22","action":"change-status","newStatus":"draft","terms":[],"taxonomy":"category","extraData":[]},"publishpress_future_workflow_manual_trigger":{"enabledWorkflows":[]},"_links":{"self":[{"href":"https:\/\/www.isvara.org\/archive\/wp-json\/wp\/v2\/posts\/1487","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/www.isvara.org\/archive\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/www.isvara.org\/archive\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/www.isvara.org\/archive\/wp-json\/wp\/v2\/users\/3"}],"replies":[{"embeddable":true,"href":"https:\/\/www.isvara.org\/archive\/wp-json\/wp\/v2\/comments?post=1487"}],"version-history":[{"count":0,"href":"https:\/\/www.isvara.org\/archive\/wp-json\/wp\/v2\/posts\/1487\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.isvara.org\/archive\/wp-json\/wp\/v2\/media?parent=1487"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.isvara.org\/archive\/wp-json\/wp\/v2\/categories?post=1487"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.isvara.org\/archive\/wp-json\/wp\/v2\/tags?post=1487"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}