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Bhaktivinoda Thakura and Gauranga's rasaraja-upasana

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PostPosted: Sun Jan 21, 2018 7:47 pm    Post subject: Bhaktivinoda Thakura and Gauranga's rasaraja-upasana Reply with quote

How Is Bhaktivinoda Thakura linked to Gauranga's rasaraja-upasana

by Gadadhara prana dasa

(from Introduction to Locana dasa's Dhamali )

Like Thakura Sri Narahari , Thakura Bhaktivinod staunchly worhiped Gaura and Gadadhara . But what does such a worship entail ? Dhamali itself provides the ideal response , for Gaura-Gadadhara bhajana essentially means Gauranga-nagari-bhajana . Srila Gadadhara's cousin and intimate disciple , Sri Nayananda Misra , captures this mood in his padavali . Here is a sample :

pandita mandita bhela gaura-nataraja
dura saiye dekhe saka nagara-samaja
nadiya-nagari-gana bujhila marame
jara prasade paya prema-ratane
gadadhara prema-vase gaura rasiya
kahaye nayananda ei rase bhasiya

Then Gaura Nataraja embraces Gadadhara Pandita , and the nagaris all watch from a distance ! Because the Nadiya-nagaris can understand about these intimate affairs , only by their mercy can one understand about these intimate affairs , only by their mercy can one attain such a jewel of love . Rasika Gaurasundara is completely subjugated by Gadadhara's prema . Thus floating in the rasa , Nayananda speaks .

Being a direct witness of Gaura and Gadadhara's madhura pastimes , Nayananda is the ideal person to accuratelly narrate them . But here he establishes an important siddhanta : bhaktas wanting to understand and participate in such lilas must certainly take shelter of Nadiya-nagaris .

Now doesn't this advice closely resemble Caitanya-caritamrta's siddhanta meant for those hankering to serve Radha-Govinda ? Let us compare :

radha-krsnera ei lila ati gudhatara /
dasya-vatsalyadi-bhavera na haya gocara //
sabe eka sakhiganera iha adhikara /
sakhi haite haya ei lilara vistara //
sakhi vinu ei lilara pusthi nahi haya /
sakhi lila vistariya sakhi asvadaya //
sakhi vinu ei lilaya nahi anyera gati /
sakhi bhave tare jei kare anugati //
radha-ksrnera kunja-seva sadhya sei paya /
sei sadhya paite ara nahika upaya //
( CC Madhya 8 )

Although they are very secret and confidential , Radha and Krsna's patimes are known to the sakhis , but are unfathomable to the devotees situated in dasya , vatsalya and the other devotional moods . As these pastimes are solely nourished , expanded upon and relished by the sakhis . There is no way one can attain Radha Krsna's nikunja-seva without following in their footsteps through sakhi-bhava .

So , as one follows in the sakhis' footsteps to attain Radha-Krsna , one follows in the Nadiya-nagaris' footsteps to attain Gadai-Gauranga . We should not forget that a major focus of Bhaktivinoda Thakura's personal bhajana and , for that matter , his siksa for the world at large , is that Gadai-Gauranga and Radha-Krsna are non-different . Moreover , in the following selection , Bhaktivinoda describes how Radha-Madhava can even appear from Gadai-Gauranga's forms .

ha ha mora gaura-kisora
kabe daya kari sri godruma-vane /
dekha dibe mana-cora //
svananda-sukhada-kunjera bhitare
gadadhare vame kari /
kancana-varana cancara cikura
natana-suvesa dhari //
dekhite dekhite sri radha madhava
rupete karibe ala /

O my Gaura Kisora !
When will you reveal yourself to me within Godruma's forests ?
O thief of my mind !
I will see you standing within my bower - svananda-sukhada-kunja;
together with Gadhadar of golden complexion , with beautiful , curling hair , both dressed like dance performers .
But aho ! As I watch , your yugala form
you suddenly turn into the effulgent murti of Radha-Madhava !

This is called bhavera seva , service which directly pertains to one's nitya-svarupa in the spiritual world .
With his transcendental eye , Thakur Bhaktivinod envisions his home
in Godruma as identical with his eternal residence at Radha Kunda , Sevananda-sukhada-kunja .
And when worshiping Gadai Gauranga , he sees Radha Madhava !
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PostPosted: Sun Jan 21, 2018 8:02 pm    Post subject: Reply with quote

Returning to Narahari and Locana's viewpoint , we see them holding the same siddhanta :
Gadai Gauranga and Radha-Madhava are identical . Here is what Locana's padavali says :

jaya jaya gadadhara gauranga sundara /
eka atma prakata bhava dui kalevara //
vrndavane radha-krsna nava-yuva-dvandva /
isanim prakata gadadhara gauracandra //
mahabhava svarupa radha vrndavanesvari /
sei ei gadadhara pandita avatari //
rasarajamaya murti vrajendra nandana /
sei ei gauracandra purna prakatana //

Glories , glories to Gadadhara and Gauranga-sundara .
They are one soul manifest in two bodies .
Radha and Krsna , the ever-youthful couple of Vrndavana ,
have now appeared as Gadadhara and Gauracandra .
Radha Vrndavanesvari , the personification of mahabhava ,
has advented as Gadadhara Pandita .
And rasaraja Vrajendra-nandan has become fully manifest as Sri Gauracandra .

In these passages Locana makes two noteworthy points :
1) Gauracandra is equated with Rasaraja Krsna and
2) Gadadhara Pandita is none other that Radha's avatari , or most complete feature .
Here Gauranga does not take up Radha-bhava
because Radha-Gadadhara draws out his Rasaraja Krsna bhava instead .
In other words , bhakta-vatsala Gaurahari's mood varies
according to the way his bhaktas wish to view him .
Similarly , Vasudeva Ghosa , Sivananda Sena and many other Gaura associates
worship Gauranga's Rasaraja aspect rather than viewing him in Radha [I]bhava .
The following pada by Vasu Ghosa illustrates this attitude :

Sri Sri Gaura Govinda - (Gauranga in Krsna-bhava )

sonari puraba lila tribhanga haiya
mohana murari gora adhare laiya
muralira randhre phuka dila goracande
anguli nacaiya gaya sulalita cande
nagarera loka jata suniya mohita
suradhuni tire taru lata pulakita
bhuvana mohana gora muralira svare
vasudeva ghosa ite ki bolite pare

Remebering his previous Vrndavana lila , GorA takes the curbed tribhanga position
while placing the mohana murali on his lips.
Blowing into the murali , Gora-cand's fingers dance over the holes producing a melodious song .
Hearing the sound , the beloved (nagaris) Nadiya-vasis become enchanted
while on the Ganga's banks , trees and creepers horripilate !
Thus GorA enchants the entire world ;
so where can Vasudeva Ghosa find the words to describe the sweet murali's tune ?

Returning to Bhaktivinoda Thakura , a good question arises : How can we know that he worshiped Gadai Gauranga in the same mood as Vasudeva Ghosa , Narahari and Locana ? Is there any evidence which proves that the Thakura worshiped Gauranga in Krsna-bhava rather than in Radha-bhava ?

Although this is a confidential topic , the answer lies with the Gaura mantra in which Bhaktivinoda initiated his disciples . And to be frank , there are only a few who were fortunate enough to receive diksa from him . Nevertheless , Bhaktivinoda Thakura initiated them with a Gadadhara-Radha-Gaura-Krsna yugala mantra with appropriate kama and rati-bija . Thus we find Bhaktivinoda's refuge . In this mantra , Radha and Gadadhara are identical , and both the madhura rasa asraya . Similarly , Gaura and Krsna are identical and both the madhura-rasa's visaya . In other words , as Radha is a nagari and Krsna is a nagara , Gadadhara is a nagari and Gaura is a nagara . And this is Bhaktivinoda's ista-mantra . A mantra which will undoubtedly reveal both Gaura and Krsna's parakiya affairs to its reciters upon their attaining siddhi .
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