Гауранга-нагара-бхава как она есть, Материалы, проливающие свет на Гауранга-нагара-бхаву Рейтинг Опции

[Abhisarika d.d.]

Dear blessed souls of Kalipremi Yuga!
Please worship the darling Son of Sachi Mata remembering
the lotus-feet of His eternal Consort Vishnupriyaji!

Apart from this sweet loving remembrance,
no one can find a better way to realize Gauranga,
the Divine Beloved of Vishnupriya devi .

Always extol Beloved Gaura, the Enchanter of the Nadia village,
addressing Him as Rasika Nagara,
Connoiseur of passionate amorous Love
and as Vishnupriya Nath- the Lord of Vishnupriya devi.
The eternal dance of 'Raasa' is continuously enjoyed by
the Divine Couple in the courtyard of Mother Sachidevi.

Mahaprabhu greatly relishes when devotees address Him as
Vishnupriya vallabha, the Divine Beloved of Vishnupriyaji,
His favorite widely used epithet! All desires are fulfilled
and devotional perfection is achieved by aspirants by
simply calling the Divine Couple with loving remembrance!

Let all devotees of Kalipremi Yuga chant and sing jubiliantly -
"All glories to 'Vishunpriya-Gaura!"
This incantation is especially made available to the seekers in
this fallen age and very effective in purifying their minds.
It is the supreme mercy showered upon the blessed souls.

Believe me, actually it is more desirable benediction
to be called as the (maid) servant of Vishnipriya
than to be known as the servant of Gaura.
If any devotee ever doubt this subtle truth, Lord Gauranga
would turn His face away from that unfortunate seeker.

The devotee-poet, Sri Hari dasa delightfully declares that though
it is very deep and confidentiall truth to realize the transcendental
state of Vishnupriya devi, a few fortunate surrendered souls
in Kalipremiyuga are blessed with Divine Grace and lovingly engage
themselves in the devotion of Gaura- Vishnupriya- Bhajan.

[Маниклал]

Что творится в Гаура-бхаве? (из "Дхамали" Шри Лочаны Дасы Тхакура)

О, ло, сакхи, ты слышала о том, что творится в Гаура-бхаве?

Целомудренные домохозяйки сидят в углу, обливаясь слезами.

Одна юная златовласка принесла коробку с куркумой.
Но зрелище куркумы пробудило её Гауранга-бхаву.
И когда она поместила пудру на шлифовальный камень, то её слезы смыли куркуму.
О, эта добродетельная юная девушка близка к обмороку, ибо ум её пребывает в смятении, а сердце снедаемо нетерпением.
Так что случилось с кухней и кулинарным процессом?
И что случилось с куркумой на камне? Всё было залито слезами.
Шака вышла у неё горькой, а в чатни угодил чили.
Потом она бросила рис в пустой глиняный горшок и разожгла огонь.
О, откуда она явилась, эта нанада-маги (старая кляча, невестка)?
Она завопила: "Айи! Плита только дымит!".
Но юная нагари не могла сдержать свою бхаву к Гауранге и её слёзы продолжали заливать шлифовальный камень".

Отвечая той старой кляче, Лочана говорит: "Хей, умолкни, полоумная старая сплетница! Ты слишком много думаешь! Просто возьми в руки палку и преврати этот глиняный горшок в черепки!"

[Abhisarika d.d.]

не реклама
кому интересно - можно заказать такую книгу http://www.exoticindiaart.com/book/details...bhaktas-IDC398/
Вишнуприйа-Гауранга, трилогия. я там нашла пока только одну часть.
если кто-то найдет он-лайн почитать - делитесь

[Маниклал]

Связь Бхактивинода Тхакура с Гауранга-нагара-бхавой

Гададхара Прана Прабху

Дорогие читатели, теперь мы обсудим предыдущую статью под названием "Как Бхактивинода Тхакура связан с Расараджа упасаной Гауранги?" По прочтении моей статьи некоторые преданные по-прежнему задаются вопросом о легитимности моих положений. Один бхакта изложил некоторые сомнения. Ниже приводится суть (в большей или меньшей степени) им сказанного:

"Поскольку Шрила Бхактивинода принимает представление, согласно которому Гадаи Гауранга тождественны Радхе Кришне - это, в действительности, не оправдывает представление, согласно которому он поклонялся (Гадаю Гауранге) в нагари бхаве. Сам факт подобного поклонения не служит достаточным свидетельством. Большинство песен Бхактивиноды написаны в духе служанки, но манджари не желают наслаждаться с Кришной, что не так в случае сакхи Враджы или нагари Надийи. Так как же Бхактивинода может следовать двум путям и культивировать два разных настроения, если в большинстве своих песен он молится в качестве садхаки, последователя Рупы и Рагхунатхи, стремящегося к севе Радхарани? Больше того, высшее прибежище Бхактивиноды - это Радха Мадхава, не Гаура Гададхара. Похоже, что он поклоняется Радхе и Мадхаве через Гауру и Гададхару, поскольку обе божественные пары представляют одну таттву".

В ответ на вопросы этого бхакты позвольте мне сделать ему комплимент, заметив, что его видение - верное. Шрила Бхактивинода - непоколебимый Рупануга и его пристанищем в большей степени служат Вриндабана и Радха Кришна упасана в манджари бхаве. Его авеша в Навадвипе и поклонение Гауре и Гададхаре, похоже, не столь интенсивны. Позвольте мне пояснить здесь следующее: я вовсе не намеревался заявить, что Бхактивинод поклонялся в Нагари бхаве. Скорее, я утверждаю, что он во многих отношениях связан с этим образом поклонения.

Например... начнём с того... как мы связаны с Богом? Наша связь реализуется через дикшу, шикшу, гуру-парампару, плюс - тип совершаемой нами упасаны. Теперь позвольте мне изложить моё представление о том, как все эти факторы связывают Шрилу Бхактивиноду с Надийа нагари бхаджаном.

Прежде всего, Шрила Бхактивинода был посвящён в гуру парампару, некоторые члены которой поклонялись Гауранге в нагари бхаве. В обсуждаемой статье я цитировал Бхактивинода, который говорит, что его гуру парампара начинается с Вамшибаданы Тхакуры, Аватары вамши (флейты) Кришны. Многие люди могут этого не знать, однако Вамшивадана является учеником Шримати Вишнуприйи и также поклоняется Гауранге в нагари бхаве. Здесь также можно заметить, что не все нагари лелеют канта бхаву (настроение прямой возлюбленной - Маник.). Как во Вриндабане Шримати Радхарани окружена как сакхи, так и даси, так и Шримати Вишнуприйа... Столь многие Надийа нагари суть даси Шримати Вишнуприйи или Шримати Лашмиприйи и способствуют союзу своей госпожи с Гаурангой. Сами они не принимают личного участия в шрингаре Гауранги. Таким образом, те, кто лелеет манджари бхаву во Врадже, также может лелеять аналогичную бхаву в Надийи, если таково их желание.

Поскольку шикша гуру Шрилы Бхактвиноды, Шри Джаганнатха даса баба, поклонялся в нагари бхаве... однозначно, это обстоятельство могло быть ещё одной причиной, по которой он давал высокую оценку этому вкусу. Однако в наибольшей степени Шрилу Бхактивиноду связывает с нагари бхаджаном его поклонение Гауре и Гададхаре. Правда, кто-то может сказать, что метод поклонения Бхактивиноды был близок традиции Рупануга: вначале он фокусируется на них, видя в них Радха Мадхаву, а затем ищет пристанища во Враджа лиле, но это не есть изначальная форма Гаура Гададхара упасаны.

Я думаю, что сейчас нам стоит рассмотреть, в каком настроении нитйа паршады Гауранге поклонялись Гауре и Гададхаре. Поскольку они принимают участие в нитйа лиле Гадая Гауранги, то они установили стандарт упасаны, которому мы должны следовать (я вовсе не хочу сказать, что метод поклонения Бхактивиноды неаутентичен - он явил новый, современный образ поклонения, который может соответствовать ручи других людей также).

В своей Кришна бхаджанамрите Шри Нарахари Саркар утверждает, что, как джугала милан Радхи и Кришны по природе своей сатйа ("фактический", реальный), так и джугал милан Гададхары и Гауранги есть сатйа (фактический союз мужчины и женщины).

В Кришна бхаджанамрите, изданной Шрилой Бхактивинодой, мула утверждает следующее:

бхактанам миланэва сатйам дживананчати

"Однако джугала милан бхакт с Гаурасундарой (соединение с Ним преданных в их женском образе) не только носит "фактический характер" - он образует саму их жизнь и душу!"

Другой вечный спутник Гауранги и ученик Гададхары Пандиты - Шри Йадунатха даса. Он написал книгу, в которой перечисляет имена других спутников Гададхары. Книга называется "Гададхара Пандита Госвамира Сакха нирнайамрита".

В заключении книги он утверждает:

пандитера гана сарве шрингаратха калеварах

"Все последователи Гададхары наделены божественными (женскими) формами, которые пригодны для взаимообмена шрингара расой со Шриманом Гаурасундарой".

Это простое утверждение содержит в себе всё в виде семени. Оно образует биджу (семя) безграничной мадхура лилы, которую Гауранга разделяет со своими мадхура бхактами.

Даже Шрила Кавираджа Госвами подтверждает эти лилы в Чайтанья Чаритамрите, говоря:

пандитера гана саб бхагавата дханйа
прана баллабха сабара шри кришна чайтанйа

"Все последователи Гададхары Пандиты суть маха Бхагаваты и очень удачливы, поскольку их Пранабаллабха есть Шри Кришна Чайтанья".

Шри Йадунатха даса и Шри Найананда Мишра оба написали множество падавали, описывающих нагарали игры Гауранги с Гададхарой.

Неужели наш Золотой Аватари Шри Гауранга Махапрабху низошёл в Навадвипе в обществе всех своих нитйа спутников только для того, чтобы направить каждого в Шри Вриндабану? И неужели единственная цель его обширной лилы, которая длилась в нашем мире 48 лет, состояла в только том, чтобы научить нас, как стать манджари?

Прочитав "Амийа Нимай Чариту" Махатмы Шиширы Гхоша, я склонен согласиться с ним:

"Суть Гауранга Аватары - Гауранга, суть Гауранга-лилы - в Навадвипе, а суть Навадвипа-лилы - игры Гауранги с Вишнуприйей, Гададхарой, Нарахари и другими нагари. Таким образом, Надийа-нагари-бхава - это главный и высочайший дар людям Кали-йуги".

О, Рупануга Вайшнавы! Пусть мои речи не расстраивают вас - ведь я и на вашей стороне также... Мы тоже восторгаемся Враджа расой. Если мои бесконечные разглагольствования о нагари бхаве кажутся чрезмерными - то только потому, что эта, очень сладостная сторона Гаудийа Вайшнавизма, стала предметом совершенно ложного понимания и презрительного отношения. Мы тоже любим ваш Радха бхаджан. В одной из шлок Радхараса судханидхи Прабодхананда говорит: "В какой бы стороне света ни пребывала Вришабхану нандини Радха - той стороне света я предагаю мои коти пранамы".

Мой шикша гуру, Шачидулала баба, однажды находился на Радха кунде, где он услышал Патхаку, объясняющую стих, гласящий:

"Когда Радхарани находится в Нандаграме, то мы предлагаем наши дандаваты в этом направлении... когда Радхарани находится на Радха кунде, то мы предлагаем дандаваты в этом направлении, а когда Радхарани - в Варшане, то мы предлагаем поклоны той стороне света, и т. д.".

Тогда лицо Шачидулалы покраснело, слёзы потекли из его глаз и он вскричал:

"А что вы скажете о той стороне света, в которой... в Шривас ангане, во время маха санкиртана Расы, Радхарани потеряла себя в мучительной самбхога мадхури Кришны в према вичитйе в форме Гауранги нагары, и где Радха-Гададхара обнимает эту форму и шатается в божественном восхищении, охваченный (-ая) судипта саттвика бхавой! Что вы скажете о той стороне? Что вы скажете о ней?"

Когда Шачидулал вступил в измерение бхавы и стал трястись, словно эпилептик, я подумал:

"Да он прав. Возможно, пришёл тот час, когда кто-то должен начать проповедовать эту сторону мадхури Радхи".




.

[Рамачандра]

Не могу не отметить, что Маниклал джи поднял интереснейшую (и новую для русскоязычного пространства) тему. К сожалению, наши знания о "расических" направлениях хинду дхармы крайне ограничены: с одной стороны тема становится секретной уже "у источника", с другой стороны не так много людей способны адекватно её воспринять. На мой взгляд, культ гаура нагара - это ещё один удар по неокришнаитской концепции резервирования раса лилы только за Шри Кришной. В этом смысле гаура нагари и рама расики находятся в одной лодке (ведь неокришнаиты отрицают и возможность раса лилы со Шри Рамой). Поэтому очень важно раскрывать и обсуждать подобные темы...

[Бэд Лама]

Да ты понимаешь, они вполне счастливы просто своей бхавой, и вместо твоих идиотских "ударов" у них нежная поэзия - Sakhe! Kalaya Gauram Udaram. Причём их пурва-ачарьи считаются нитья-сиддхами среди всех Гаудий, и, соответственно, святые более поздних поколений почитаются наравне со всеми святыми, тому свидетельство сборники биографий Гаудий, Харидаса даса, доктора Капура, в частности. И Рамананди тоже - не все же такие ударники, как ты. Хотели некоторые из них Говиндаджи разлучить с Радхой, но Господь Рама им не позволил, он-то знает, что значит потерять супругу! Поэтому своих верных обезьян порой попридержит от греха подальше!

"Греби с миром на своей лодке дальше" - вот что тебе тут скажут, - "у нас есть неотложные дела в Городе Любви!"

[Рамачандра]

И Рамананди тоже - не все же такие ударники, как ты. Хотели некоторые из них Говиндаджи разлучить с Радхой, но Господь Рама им не позволил

Вообще в этой истории надо разбираться подробнее: вполне возможно, что это просто гаудийский миф. Я ни разу не слышал, чтобы аачарьи Шри Рамананда Сампрадайи выступали против культа Шри Шри Радха-Кришны. Скорее, такое поведение похоже на аачарьев Шри Рамануджа Сампрадайи. Поскольку до начала XX века рамананди не осознавали себя как отличную от Шри Рамануджа-щакхи сампрадайю, это мнение могли высказать аачарьи любой из двух ветвей Шри Сампрадайи, но их автоматически зачислили в "рамананди", так как в Северной Индии Рамананда-шакха традиционно преобладает над Рамануджа-шакхой.

С точки зрения фундаментальной философии Шри Рамананда Сампрадайи, Шримати Радхарани - пурнааватара Бхагавати Ситы (Изначальной Шакти, прославляемой в этом качестве Сита Упанишадой). Шри Шри Радха-Винод джи пришли, чтобы доиграть сотую раса криду Шри Шри Ситы-Рамджи, которая прервалась в Аранья Канде Шримад Туласи Рамаяны, поэтому рама-расики вряд ли могут возражать против культа Шри Шри Радха-Винода джи...

Ну а вообще, можно было бы и повежливее...

[Galim]

Все это напоминает мне картину,когда я сижу и смотрю душераздирающий фильм и настолько погружаюсь в него,что у меня начинают течь слезы.
И в этот момент какой то баран подходит ко мне и говорит-Ты это чаво?Это же всего лишь фильм

Тоже самое с этой нагари бхавой.Ш.Чайтанья пытается погрузится в настроение Радхи,а к нему подходят и говорят-Ты же Кришна.

[Бэд Лама]

Тоже самое с этой нагари бхавой.Ш.Чайтанья пытается погрузится в настроение Радхи,а к нему подходят и говорят-Ты же Кришна.

Ну дак, в Нилачале никто и не подходит с этим. А Пирити-Нагар, такое дело, тут, следуя вашей расиканектарной логике, саму Богиню Процветания можно обвинить бог весть в чём. Но будет ли от этого благо и процветание?

[Abhisarika d.d.]

Тоже самое с этой нагари бхавой.Ш.Чайтанья пытается погрузится в настроение Радхи,а к нему подходят и говорят-Ты же Кришна.

и еще раз для тех, кто прочитал только название топика:


гоура-нагари-бхава имеет отношение ТОЛЬКО к апраката-лилам на Шветадвипе (Гоура-дхама), где Махапрабху проявляет Себя также как Расараджа, и ТОЛЬКО к периоду ДО принятия саньясы, если каким-то образом эта нагари-бхава проявляется здесь, на Земле. после принятия саньясы Шри Вишвамбхара покидает Навадвип и все нагари остаются с Вишнуприей и Шачиматой, погруженными в глубочайшую скорбь разлуки... они "не мешают" (как тут некоторые сильно переживают )Махапрабху исполнять Свои желания познать и насладиться чувствами Радхарани и проповедовать славу Святого Имени и распространять вкус манджари-севы.

не нужно пытаться в чем-либо ограничить Господа и решать за Него, что Он может, а что нет.

[Abhisarika d.d.]

CODE

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 ! O thief of my mind ! When will you mercifully reveal yourself to me within
Godruma's forests ? I will see you standing within my bower ; both of you are golden complexion ,
with beautiful , curling hair , both dressed like dance performers . But aho ! As I watch ,
your yugala form will 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 , Thakura Bhaktivinoda envisions
his home in Godruma as identical with his eternal residence at Radha Kunda ,
Sevananda-sukhada-kunja . And when worshiping Gadai Gauranga , he see Radha Madhava !

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 Vrajendranandana
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 , Goracand's fingers dance
over the holes producing a melodious song . Hearing the sound , the 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 .

Yet another major factor linking Thakura Bhaktivinoda with Gauranga's rasaraja worship
is the guru-parampara which he belongs to . We can begin our investigation by looking
at the conclusion of Bhaktivinoda's book Bhagavatarka-marici-mala . There ,
the Thakura writes :

punataya mane haila sri guru carane
akrtajna haile bhakti sadhiba kemane
lajja tyaji likhi ebe tadiya ajnaya
aparadha jadi hay , khamo mahasay
vipina vihari prabhu mama prabhuvara
sri vamsivadanananda vamsa sasadhara
sei prabhupadera anujnaya sire dhari
bhagavata slokasvada nirantara kari

Once again I remember my guru' lotus feet ; yet without showing gratitude , how can I
execute bhakti ? Putting aside all reticence , I am writing under his order . So , if I commit
an aparadha , dear reader , please forgive me . Vipina Vihari is my master , for he is
the nright moon appearing from Vamsivadanananda Thakura's vamsa ( family descendents) .
Holding that Prabhupada's order respectfully upon my head , I constantly relish the slokas
of the Bhagavata .

Thus , Bhaktivinoda reveres his guru , Vipina Vihari Gosvami , whose parampara begins
woth Vamsivadanananda Thakura . Vamsivadana is Gauranga's eternal associate and
the incarnation of Krsna's flute . In the book Vamsisiksa by Prema dasa Misra ,
Sriman Mahaprabhu teaches the rasaraja doctrine to Vamsivadana just to prior to leaving
Navadvipa to take sannyasa . In the beginning of Vamsi-siksa it is stated ,

sarva sukhamaya vanda srigurucarana
jahara asraye pai nigudha bhajana
rasarajabhinna vandya caitanya gosani
emana dayala prabhu kabhu dekhi nai
kalipapa tapacchanna dekhi jiva gane
udaya haiya prabhu sacira bhavane
dui bhave dui karja karila sadhana
anye iha nahi jane jane bhaktagana
bahiranga bhave hare krna rama nama
pracarila jagamajhe gauragunadhama
antaranga bhakta antaranga bhaktagane
rasaraja upasana karila arpane

Glories to Sri Guru's lotus feet which bestow paramananda . By taking shelter of him ,
one can learn all the intimate topics of bhajana . I offer my prostrated dandavats to
Sri Caitanya Gosai , who is non-different from Rasaraja Sri Krsna . Seeing the people
of the Kalipremi Yuga who are covered by sin and suffering , Sri Caitanya advented
in the home of Saci Devi . Then he began two types of sadhana , which only the bhaktas
know about . Externally , Gaura , the abode of all good qualities , distributed the names
Hare Krsna Hare Rama .But his internal mission with his antaranga bhaktas was
offering them rasaraja worship .

We find that Sri Caitanya imparted different branches of knowledge to many of his
leading associates . And just as his teachings to Rupa , to Sanatana , to Raghunatha dasa
or to Ramananda Raya are all very important , so is Sri Caitanya's rasaraja doctrine which
he imparted to Vamsivadana . Yet moreover , akthough directed to all Vaisnavas ,
Vamsi-siksa is especially appreciated by those following Vamsi's guru-parampara ,
like Thakura Bhaktivinoda . Its author , Prema dasa , also belongs to this disciplic line .

Krsna's vamsi plays a key role in Vrndavana's madhura pastimes . For being Krsna's
akarsini sakti ( alluring power ) , she is the guru of every gopi , including Srimati Radharani ,
because she allures and seduces them for Madana Mohana's pleasure . And just as Vamsi
know the inside story about Krsna's love affairs , so does Vamsivadanananda know
the secrets about Sri Gauranga's intimate love affairs . In fact , from Vamivadana's very birth ,
Gauranga's romance with the Nadiya-nagaris began .

In Sri Murali-vilasa we find the following passage :

vasanta kalera khapa purna candrodaya /
ananga ullase sabe kare jaya jaya //
hena kale sacira nandana gora raya
cattera durjaresisu sangete khelaya
tribhanga bhangima thama nace goracanda
nadiya nagarigana manadhara phanda
hena kale murali pariya gela mane
murali murali bali dhakena saghane
sei kale garbha haite parila bhumente
jaya jaya dhvani sabe lagila karite

Influenced by spring' rising full moon , all of the Nadiya-vasi' minds turned joyful under
Cupid's spell . The son of Saci just happened to be playing with his young friends outside
the house of Chakari Catta ( Vamsivadana's father ) . Suddenly , Goracanda began
dancing in a threefold bending pose . His beautiful form is the net which traps all of
the Nadiya-nagaris' minds ! Aho ! The murali suddenly came to mind , and Goracanda
began loudly calling : '' O murali ! O murali ! '' Just then , with loud cries of ''Jaya ! Jaya !
'' Vamsivadana came out of from the womb .

Murali-vilasa goes on :

bhavavesa kabe gora vamsi kole laiya
purvarage nace gadadhara mukha caiya

Then Gauranga took the newly born Vamsivadana into his lap and began dancing .
But when looking at Gadadhara's face , Gauranga feeling of romantic love
began to blossom ( purva-raga ) .

Murali-vilasa narrates how Sri Bhaktivinoda's guruparampara came about .
Here is a brief synopsis .

Vamsivadana Thakura had two sons , Caitanya dasa and Niati dasa . But when Vamsivadana
was about to die , Caitanya dasa's wife began crying and implored him not to leave the world .
Then Vamsi consoled her , saying , '' Oh ma , don't be aggrieved . I shall soon reappear
in this world . I shall take birth from your womb as your beloved son '' .
And thus it came true . Caitanya dasa's son became Vamsivadana's second avatara ,
known as Sri Ramai Thakura . Ramai later became the adopted son and disciple of Srimati
Jahnava Thakurani . Murali-vilasa's author , Sri Rajavallabha Gosvami , is the nephew and
disciple of Ramai Thakura .

In telling the life story of Vamsivadana , Ma Jahnava and Ramai , as well a presenting their siksa ,
Murali-vilasa is especially important and dear for the members of Bhaktivinoda's guruparampara ,
who are listed as follows :

(1) Nityananda sakti , Sri Jahnava Thakurani
(2) Sri Ramai Thakura ( Vamsivadana's second avatara )
(3) Sri Rajavallabha Gosvami (Murali-vilasa's author )
(4) Sri Kesava Candra Gosvami
(5) Sri Rudresvara Gosvami
(6) Sri Dayarama Gosvami
(7) Sri Mahesvari Gosvamini
(8) Sri Guna Manjari Gosvamini
(9) Sri Ramamani Gosvamini
(10) Sri Yajnesvara Gosvami
(11) Sri Vipinavihari Gosvami
(12) Sri Bhaktivinoda Thakura

Murali-vilasa also lends support to the rasaraja doctrine . For example , Ramai Thakura
discloses that Ma Jahnavi is a nagari therein :

tomara dasera dase hate vancha kari
caitanya vallabha tumi jagata isvari

Let me become the servant of your servants , for you are the Jagadisvari and
the beloved of Sri Gauranga .

The term Caitanya-vallabha means that Ma Jahnava has a parakiya relationship with
Gauranga Mahaprabhu . Similarly , Ma Jahnava's disciples , Jnana dasa and Balarama dasa
are famous padakartas ( poets ) who write padas ( songs ) about nagari-bhava .
In a pada by Vamsivadana , he describes Gauranga in Krsna-bhava as follows :

dekhiya gauranga rupa premara avesa
sire cura sikhi pakha natavara vesa

I saw Gauranga overtaken by prema ; there was a peacock feather tucked into his
topknot of hair , and he was dressed like a dancer !
Now someone might ask : ''How do you know that Bhaktivinoda really supported
Nadiya-nagari bhava ? ''

In reply , we here include an article translated from the Bengali journal
The Visnupriya Gauranga Patrika 5:6.
The article's author , Sri Madhusudana Gosvami Sarvabhauma , was a close friend
of Bhaktivinoda . The The article's title was ''Nadiya-nagari bhava and Thakura Bhaktivinoda . ''

Because Nadiya-nagari bhava is a lofty , high mellow of the bhakti-marga ,
very few are pure enough to take it to the heart . The evidence that Bhaktivinoda Thakura
completely accepted it can be found in the following example : The Sajjana-tosani journal
was personally edited by Bhaktivinoda and hence , every article published therein was
subject to his approval . In Sajjana-tosani's eight year , no. 8 , under the heading ,
'' Sri Sri Jagadananda Thakura's Padavali ''* , he published a number of ancient padas
( poems ) . Bhaktivinoda also mentioned that these padas were sent
by Sri Kisori Mohana Gosvami of Ukara village in the Burdwan district of West Bengal .
Here is an example from the first pada :

gaura kalevara mauli manohara
cikura aiche nehari
jane hema mahadhara sikhare camara
dei manmathe jari

Ah ! The mohana-cuda of hair cresting Gaura's body looks like a black camara above
a golden mountain . Seeing this cuda awakens the flames of Cupid with the nagaris' hearts .

Here is another pada which also appeared in Sajjana-tosani :

sahajei madhura madhura jacchu madhuri
tribhuvana janamana hari
jalaja ki sthalaja cala cala jagabhari
sabahu vimohanakari
mari aparupa gora rupa kati
nirakhi jagate dharu , damini kamini,
cancala capala kheyati
haraki chalakiye taraka vilasai
uraparisanke nehari
gaganahi bhagana ramana nijaparijana
gani gani antarakari
kaha dekhi surapura nari nayana bhari
jhari jharata anibari
jagadananda bhana tahaki dhairaja dhara
dvijavata kulaja kumari

Aha re ! The sweetness of Gauranga's madhura madhura form steals the mind of everyone
in the three worlds ! Whether they be land or water inhabitans , or moving or non-moving jivas ,
everyone in the universe is simply stunned ! Oh sakhi ! Just see Gauranga's effulgent form !
When the young , golden-complexioned girls view Him , they turn restless like the lightning .
And just see the star-jewelled necklace dancing over his beautiful chest . It's making
the heavenly devis constantly shed tears . Jagadananda says , what will be the plight of all
the brahmana kumaris of Nadiya ? How will they be able to keep their calm ?
( Here brahmana kumaris being referred to are the Nadiya-nagaris . )

If Bhaktivinoda were not in favour of Nadiya-nagari bhava , he would never have published
such padas in his own edited journal .
.....................

*Jagadananda Thakura is a member of the Srikhanda line , and a near contemporary
of Narahari Sarkara

Here is another pada which appeared in Sajjana-tosani :

sasadhara jasohara , nalina malina kara
vayana nayana duhu tora
tarun aruna jini , dasana dasana gani
motima jyoti ujjora
citta cora gaura tuhu bhalo
jitali sitala kirone hiranamani
dalita Lalita haritala
pada kasa saradara vindai nindai
nakhavara nakhatara pati
rasana rasayana vadana chandama
hero motima rohita jati
sukha mukha duragati dharani varani naha
vidhika adhika niramana
ataeva teji kula juvati umati bhela
jagata jagate karu gana

Let those opposing Nadiya-nagari bhava cast aside their spectacles of disbelief to
carefully examine this poetry . Here is a nagari address her prana-vallabha Gauranga :

‘’ O Gora , thief of my mind ! You are simply wonderful ! Your face and eyes defeat
the splendour of the moon and the lotus . But your garments outshine the luster
of the rising un , while your teeth eclipse the effulgence of pearls . Your swaying arms
and hands defeat the cooling luster of the autumn lotus . Yet just the slightest rays of
your effulgent fingernails and toenails outmatch the brilliance of a row of stars . Your
lips are glossy red , and your voice defeats a parrot’s . No one on earth can describe
the beauty of your happy face . Even the creator , who has become the most perplexed .
Jagadananda says :’ So as long as the young girls of Nadia go mad to forsake their
families , let all the world’s people sing about this.’ ‘’

(In other words , let them sing about what happens to the young girls who see Gauranga )

In Sajjana-tosani’s eight year , number 11 , the following pada appears :

nirakhite bharame sarame majhu paithila
jaba saiye gaura kisora
taba saiye kona ki kari kaha achiye
anubhava naha puna thora
kahala sapatha kari toya
dvijakula gauraka , gauraka saurabhe
cora sadrsya bhela mora
visarita cahi , nahata puna visarana
smrti pathagata mukhacanda
kare dhari katatra , jatana kari rakhaba

avirata vidhi nirbandhe
dhairaja adi , pahile dura bhagala
hetu ki bujhiye na pare
jagadananda saba , aba samujhayaba
rahu dina dui tina cari

A nagari tells her girlfriend ; ‘’ Oh sakhi ! I had no intention to look at Gauranga ,
but all the girls of my neighbourhood said , ‘ Just see the golden purusa dancing down
the road .’ So by mistake I glanced upon him … and ever since I cannot forget him !
Where am I ? What am I doing ? I can hardly tell . O sakhi ! I confess , grom the moment
Gauranga’s bodily fragrance entered my nostrils , my pride of belonging to a brahmana
family was stolen away . I try to forget about GorA , but GorA’s sweet face always
envelops my mind . O , I must be suffering for my past misdeeds ! How can I go on
concealing these matters ? ‘’ The other girl replies : ‘’ O Sakhi ! You are a chaste woman ,
so stay calm . Do not lose your patience .’’ But the nagari replies , ‘’ O sakhi , my shyness
and patience have already fled ; I cannot understand the reason .’’ The poet Jagadananda
tells tells the second girl : just hold on . Upon seeing Gauranga , in three or four days ,
the same thing will happen to you .’’

Another pada is presented in Sajjana-tosani’s eight year , no.10 :

sarad indu (unreadable) bandhuka
....indivara ninda
jakara vadana vadanavali candana
nayana pada aravinda
dekha sacinandana soi
jachu guna ketana tanu heri cetana
hina minaketana hoi
herite jaka cikura ruci vigalita

kulavati hrdaya dukula
so kiye pamari camara jhamara
camara samatula mula
nirakhite nayana nahata puna tirapita,
aparupa rupa atirupa
jagadananda sati bhanai bhavini
so ase canaka svarupa

A Nadiya-nagari says : '' O sakhi ! Look at Sacinandana ! His face , teeth , lips , eyes ,
lotus feet and the candana moons on his body , all defy the autumn moon , flowers ,
the newly blosoming bandhuka and the blue lotus . What an abode of virtues ! Cupid
faints upon seeing his beautiful bodily limbs . And while viewing the elegant , curling
hair which tosses over his forehead , the young girls are losing their patience .
The black camara whisks , feling themselves wretched in the face of hi splendid hair ,
burn themselves to the root . Aho , why didn't my eyes due after the demise
of his exquisite , incomparable form ?'' Jagadananda says : ' After contemplating
Gora's beauty , all of the chaste , pretty girls hanker to merge into his shining toenails .'

Sri Madhusudana Gosvami wrote this article because the majority of Bhaktivinoda's
followers mistakengly group Nadiya-nagari-bhava along with the various Vaisnava
pseudo sects ( apasampradayas ). This is still the case today . He states , '' If
Bhaktivinoda Thakura were indeed of that opinion , why would he so highly honour this
poetry in his Sajjana-tosani under the heading ''Sri Sri Jagadananda Prabhu's padavali '' ?
Using the double sri , along with the title prabhu certainly shows a high regard for
the author of such poems . And was this not Bhaktivinoda's intention ?

Observing a situation , another friend and admirer of Thakura Bhaktivinoda , Mahatma
Sisira Kumara Ghosa , the author of Amiya Nimai Carita , offers the following opinion :
'' Look , if Nadiya-nagari bhava is false , then where do the hundreds and thousands
of songs describing the nagaris' love for Gauranga come from ? And if the nagaris
doesn't exist , then why would countless Gaudiya mahajanas have taken
the trouble to write those songs ? Therefore , O Vaisnavas , O bhaktas ,
let us not upset anyone's bhajana .''

Readers wishing to further investigate the sastric evidence behind Gauranga-nagari
bhajana may read our volume , '' Rasaraja Sri Sri Gauranga . ''

--------------
The end of Introduction by Gadadhara Prana Dasa to Locana dasa's Dhamali

Srila Bhaktivinoda Thakur and Nadiya Nagari Bhava

by
the fallen sadhaka, Gadadhar prana dasa


The title of this essay at first glance might appear a bit strange to many.
The question will arise: What would our revered Bhaktivinoda Thakur have to do
with Nadiya nagari bhava? Don’t the Nadiya nagaris form some sort
of pseudo-sahajiya sect, a topic that doesn’t merit discussion?

This common misconception has become an accepted belief for many Vaishnavas,
and an article with the same title, “Srila Bhaktivinoda Thakur and Nadiya nagari bhava,”
was published about 75 years ago by a Vrajavasi Vaishnava named
Sri Madhusudana Goswami Sarvabhauma.

This Vaishnava deserves an introduction. Madhusudana Goswami was a family
decendent of Srila Gopal Bhatta Goswami, and a sevaite of Vrindavan’s renowned
Sri Radharamanaji. Although Madhusudana Goswami belonged to this prestigious vamsa,
he became greatly infuenced by Mahatma Sisira Kumar Ghosh who instilled in him
a yearning to worship Srimati Vishnupriya and Gauranga. Soon thereafter, he established
the temple of Amiya Nimai Gauranga in Vrindavan’s Gopinath Bazaar, which some
of our readers have perhaps visited?

Having said all this, the important thing that relates to this essay is that Madhusudana
Goswami was a friend of Bhaktivinoda Thakur’s. He knew him intimately and both of
them respected each other. Perhaps what spurred the Gosai to write his article is that
after Srila Bhaktivinoda’s demise many of his followers took to severe criticism
of Nadiya nagara bhava labeling it as a form of prakrta sahajiyaism. This hurt
Madhusudana greatly, for he knew that indeed Srila Bhaktivinoda had a high regard for it.

In this article, I shall include some of the contents of Madhusudana Goswami’s article.
I shall also summarize part of an article that I wrote entitled, “How is Bhaktivinoda Thakur
linked to Gauranga’s Rasaraja upasana?” After reading that essay, however, some people
still felt that Srila Bhaktivinoda’s actual stance on the issue had been left unclear.
So now I shall now try and clarify the matter a little further.

History does repeat itself. Indignant criticism of Nadiya nagara vada and its aspirants still
comes under fire – as was prevalent during Madhusudana Goswami’s time. It is true that
Vaishnavas who follow this path are scarce. This in itself is a major reason why a lack
of understanding concerning Nadiya nagari bhajan exists amongst Vaishnavas in general.
Yet we can also point out that this rare caliber of bhajananandi Vaishnava forms a majority
amongst the renowned siddha mahatmas of Bengal. To list a few names:
there is Siddha Chaitanya Das Baba of Dhamesvara Mahaprabhu’s temple, Nabadwip,
Siddha Bhagavan Das Baba of Kalna, Srila Bhaktivinoda’s siksha guru,
Siddha Jagannath Das Baba, and Sri Vamsi Das Baba. Some other exhaulted mahatmas
who worshiped Nadiya nagara Gauranga are Sisira Kumar Ghosh, Sri Haridas Goswami,
Sri Ramadasa Babaji, Sri Harimohan Siromani, Sri Haridasa Das and Sri Basanta Kumar De.

Most Vaishnavas will be astonishaed to hear it, yet Nadiya nagari bhajana forms
the original worship of Gauranga Mahaprabhu. This rasa was flourishing in Nadiya before
the Six Goswamis met Sri Chaitanya. In Nadiya, nearly every antaranga associate
of Gauranga worshiped him in nagari bhava. Perhaps the greatest misfortune in
Vaishnava history is that our Six Goswamis missed experiencing Sri Gauranga’s madhura
Nabadwip lila. Had they seen it, it would have been most unlikely that they could have
refrained from writing about it. Krishnadasa Kaviraja wasn’t there either. Hence in
Chaitanya Charitamrta we miss hearing about Srimati Vishnupriya and her lila with Gauranga,
about Gadadhar and Gauranga’s lila, and about Sri Gaurasundara’s stupendous
maha sankirtan rasa lila at Srivasa Angan. Now who has become unfortunate?
Mahatma Sisira Kumar Ghosh elaborates on this in his famous work, Amiya Nimai Carita.
He begins by questioning : What is the gist of Gaura avatar? And why are the jivas and
especially the people of India unfortunate? Let me say a few words about this:

In the Shaka year 1407 (1486 AD) Sri Bhagavan appeared in our world. Then countless
thousands of people took his shelter, Krishna’s lila sthana Vrindavan was rediscovered,
many Vaishnava sastras were written, and gopi anugata bhajan began. Of these
activities which should be considered the most important ?

Here the obvious answer should be Sri Bhagavan’s advent as Gauranga. Let me elaborate:
He who stands beyond our knowledge and beyond Maya’s influence, who is the Lord
of millions of universes and whose shining toenails yogis fail to see even after executing
tapasya for thousands of years, has appeared in our society. Yet, more than just that,
for 48 years, Sri Bhagavan laughed, cried, danced, dined, slept, and exchanged wonderful,
loving pastimes with the people of this world.

It is unfortunate, therefore, that we have overlooked Gauranga’s original worship.
When he was manifest in Nabadwip, Gauranga’s attraction was such that the bhaktas
even forgot about Radha and Krishna. They worshiped Vishnupriya and Gauranga
in nagari-bhava. The evidence is found in the poetry of Vasu Ghosh, Narahari Sarkar,
Sivananda Sena, Murari Gupta and Lochan Das. The madhura lila rasa of Nabadwip
is the essence of his avatar. This is Gauranga’s first and foremost contribution to
the people of Kalipremi Yuga.

But when Gauranga became Krishna Chaitanya, his Nabadwip chapter ended and
his mood changed. His headquarters shifted to Nilachala. Having missed
Gauranga’s Nabadwip lila, the Six Goswamis met Prabhu after he had taken sannyas.
Hence they became familiar with his Radha bhava feature, and they promoted
this mode of worshiping him.

After Sri Chaitanya’s demise, the seat of Gaudiya Vaishnavaism shifted to Vrindavan.
In following Sri Chaitanya’s order, the Goswamis established Radha and Krishna’s worship
by writing volumes of Vaishnava shastra. When these shastras later reached Bengal,
the original trend of Gauranga nagari worship that was left by his antaranga Nabadwip
associates was gradually replaced by the Goswami’s siksha of Radha Krishna upasana.

In defending our Six Goswamis (and their followers) we can say that they are faultless
for adhering to Sri Chaitanya’s mano’bhISTa (inner desire). Yet in the next breath we
can see that Sisira Ghosh’s historical account is correct. So it can be stated that
although we have gained Radha bhava Gauranga and Radha Krishna worship from our
Goswamis’ siksha – on the other side of the coin we have lost sight of Sri Gauranga’s
original worship in Nabadwip.

Our Gauranga didn’t come simply to relish Radha’s bhava – he is the form of Radha and
Krishna combined. So his Krishna bhava is also there, but he often keeps it hidden:
antaH kRSNo bahir gauram--Gaura is Krishna on the inside and Radha on the outside.
Gauranga is called a pracchanna-nAgara because, unlike Krishna’s Rasa lila affairs,
his are kept more secret. Yet his antaranga Nabadwip parikaras are the ones who bring
out this side of Gaura’s Rasaraja personality. When Gauranga revealed his identity to
Sri Ramananda Raya he showed him both sides of his personality.

tabe hAsi prabhu tAre dekhAila svarUpa
rasarAja mahAbhAva dui eka rUpa

Then Gauranga smiled and showed (Ramananda) his svarupa – the form of rasaraja
and mahabhava combined. (CC 2.8.281)

Gauranga’s rasaraja trait is first mentioned here, perhaps because his rasaraja lila
in Nadiya preceeds his mahabhava lila at Nilachala. Now if someone says that it’s only
proper to worship Gauranga in Radha bhava -- doesn’t this sound like a philosophy
which accepts only half of the hen? Why should we limit Gauranga in this way?
If we say that he cannot behave like Sri Krishna, then we are denying that Gauranga
is purna Bhagavan, or the paratattva sima as the Goswamis depict him.
Those who directly witnessed and shared a role in his madhura Nabadwip lila --
they are the ones who declare him to be the Rasaraja. And who could be
a better authority than Sri Advaita Acharya, who says :

natarAja-ziro-ratnaM zrI-nAgara-ziromaNim
azeSa-rasika-sphUrjan-mauli-bhUSaNa-bhUSaNam

Sri Gauranga is the crown-jewel amongst all dancers, the crown jewel amongst all nagaras
(including Sri Krishna) and thus the ornament of ornaments amongst all rasika persons.

What has prompted Sri Adwaita to depict Sri Gauranga in this way? Vaishnavas who are
anubhava-sila and bhava-vijna (who have divine insight and who are experienced
in pinpointing Sri Bhagavan’s internal moods) declare that Sri Krishna’s Rasalila and
Sri Gauranga’s sankirtan pastimes at Srivas Angan are non different. Sri Adwaita was
an eye witness to Sri Gauranga’s sankirtan Maharasa lila. Here Gadadhar and Narahari
first dress Gauranga in his stunning nagara vesa (romantic attire). His long, curling hair
is tied in a chura, and fragrant mallika malas are fashioned to hang on either side.
Gadadhar takes up a brush and paints Kamadeva’s panca vana in artistic alaka tilaka
designs over his forehead. Narahari affixes makara kuntala (earrings) which dangle
over Gaura’s glossy cheeks. Below Gauranga’s cherry-red lips Gadadhar places
a kasturi (musk) bindu, in the center of his chin. His lovely, emasculate limbs are
anointed with agura-candana in all the befitting places. Gaura wears a dazzling chaddar
and dhoti just like Krishna’s pitambara. Narahari ties golden ankle bells around his carana
kamala and then garlands him with a vana mala that hangs to his knees.
Gadadhar offers his specially made pan into his Pranaballabha’s mouth.
Then Gadadhar and Narahari both step back to hold a full length mirror.

Because the jivas are attracted to beauty, Sri Bhagavan assumes a form that is simply
manohara (mind stealing). And rupa akarsana (attraction for beauty) is the overriding
impetus in madhura rasa. In seeing Gaura’s bhuvan mohana rupa it appears that
the Creator has outdone himself !

Aho! Sri Gauranga is dancing to the pulse of his Harisankirtan overwhelmed in bhava !
He becomes like the full moon amidst the galaxy of his starlike bhaktas. As the singing
and dancing escalates everyone horripulates – and their eyes pour tears !
Everyone’s glance is fixed upon the Sankirtan nataraja. What a superb dancer he is!
His exquisite mohana-murati and prema bhava is churning the bhaktas’ minds.
Everyone is devastated ! Then it happens :

pirIti phula sore marama bedola
bhAve sahacara bhora re

From Gaurasundara’s amorous glances stream Cupid’s flower arrows of piriti. Aho !
Everyone becomes steeped in the madhura prema !
(Adivasa kirtana, Sri Nayanananda Misra)


This is when Gauranga’s antaranga bhaktas assume their nagari svarupas.
Then as the sankirtan maha rasa begins, Gauranga expands into as many forms
that are required to accompany each bhakta. In his Caitanya-carita-mahakavya,
Srila Kavikarnapura says : “Gaurasundara kisses the bhaktas and transferes his
chewed pan into their mouths.”

O Vaishnavas ! Just consider, without the bhaktas first assuming their nagari-svarupas,
would such pastimes ever be possible ? As the Jagat-pati, Sri Bhagavan
is the atma-ramana of every jiva. So what does it matter if we happen to be male
or female in our world – for we are all prakrti before him. And by Yogamaya’s
arrangement, such a female svarupa can manifest from a male form.

In viewing the spectacular wonder, Sri Adwaita Acharya zealously offers his prayers
(in his previous sloka) declaring our Gauranga to be the greatest dancer, the greatest
nagara (amorous hero) and the topmost rasika amongst all of the other romantics
(including even Sri Krishna).

Allured from Vrindavan

Readers, how does all of this relate to Thakur Bhaktivinoda? That discussion is arriving
shortly. But to create the right setting, we will need to back up in history once again
-- to a period of about 150 years ago. Let us now go to Sri Dhamesvara Mahaprabhu’s
temple in Nabadwip. During this time Siddha Chaitanya Das Baba performed his nagari
bhajan here. He viewed Dhamesvara Mahaprabhu as his Prana-ballabha (sweetheart),
and served him just like a chaste wife. All of the seva, cooking and cleaning he would do
as part of his Gaura-samsara. For those who are siddha, this is often the case;
they innocently act out life’s play as if they were directly living in Sri Bhagavan’s lila.
This avesh (constant absorption) forms the basis of their bhajan.

One day Prabhupada Vijaya Krishna Goswami came to visit Dhamesvara Mahaprabhu’s
temple. Although this mahatma was born in Sri Adwaita Prabhu’s vamsa, for a period
in his life he lost his faith in Gauranga’s prema dharma and became a brahmavadi.
Seeing Siddha Baba’s devotion however, a mood of veneration awakened in him.
So out of curiosity Vijaya Krishna Goswami asked him to explain bhakti’s definition.
Upon hearing the word bhakti, Siddha Baba became overtaken by sattvika bhavas !
His body started shaking and goose-bumps appeared, his sikha stood erect !
He went on gazing at Vijaya Krishna – he was unable to speak!

Prabhupada was astonished, for he had received a very satisfying answer without hearing
a word. Bhaktirani’s appearance became directly visible in Siddha Baba’s body. Why was
this happening? In Gaura Avatar, Vishnupriya Devi is bhakti svarupini; she is Prema-bhakti
personified. Srila Adwaita Acharya has disclosed this siddhanta in
Chaitanya-candrodaya-nataka. Siddha Baba performed his nagari bhajan following in
Vishnupriya’s footsteps. He would address Dhamesvara Mahaprabhu as
Sri Vishnupriya-ballabha. So as he heard the word “bhakti,” Vishnupriya Devi directly
appeared in his heart. Hence his whole body became decorated with sattvika emotions!

Siddha Bhagavan Das Baba was a contemporary of Siddha Chaitanya Das.
He also worshiped Gauranga in nagari-bhava. Once upon a time he had a desire to
visit Vrindavan, and he wanted to take Chaitanya Das with him. Upon starting his
pilgrimage he left Kalna and arrived at Dhamesvara Mahaprabhu’s mandir to inform
Chaitanya Das of his desire. Chaitanya Das fell into a dilemma.
“How can I leave my Prana Gaura !” he implored.

Bhagavan Das had a great affection for Chaitanya Das, and he revered him.
So he answered: “How can I go to Braja without you?” Bhagavan Das wasn’t relenting.
After three days of coaxing and persuading, he finally got Chaitanya Das to surrender.
He very reluctantly agreed to come. Then everything was set, they were to leave the
next morning. When Chaitanya Das came before Dhamesvara Gauranga to say
good-bye, he began crying immensely. Then he fainted and fell to the floor ! All of the
mandir’s bhaktas came running. Harinam sankirtan began. The kirtan continued,
but Siddha Baba’s consciousness didn’t return. Then Vishnupriya paribara’s Goswami
bhaktas assembled, and they began Gaura kirtan. At last Chaitanya Das awakened.

Bhagavan Das exclaimed : “It won’t be right for me to take you. Your Vrindavan
is Nabadwip!” Chaitanya Das felt a bit embarrassed, but then he returned a madhura
smile to answer, “You’re my actual satina (competing co-wife). So were you conjuring
up some pretext to give me the slip? This would have made things easier for you!”

Sri Bhagavan Das arrived in Braja. He then began having regular ishtagosthi with
Siddha Jagannath Das Baba. The topic of Gaura katha and the genre of Nabadwip’s
rasika mode of worship was often on Bhagavan Das’s tongue. A short time later he
returned to Kalna. Jagannath Das was a siddha mahatma of the Vraja rasa. He was
the most famous Vaishnava of his time throughout 64 kros Braja Mandala. And he
was more than 130 years old. But after meeting Siddha Bhagavan Das, a new type
of zeal awakened in him. In Bhakti-rasamrta-sindhu, Sri Rupa Goswami says :

kRSNas tad-bhakta-kAruNya-mAtra-lobhaika-hetukA

Greed (lobha) for worshiping the Lord (in any particular form) can awaken only by
Sri Krishna’s mercy, or the mercy of his bhakta. (1.2.309)

In this way the special lobha required for worshiping Sri Gauranga nagara suddenly
awakened in Jagannath Baba’s heart by Bhagavan Das Baba’s kripa.

Jagannath Das Baba’s vesa disciple, Rama Hari Das, had a disciple named
Viswambhara Das Baba. He has recorded what happened next in his book
entitled Sri Rasaraja Gauranga Svabhava.

Sri Jagannath Baba then requested his sisya, Bihari Das, to carry him to
Nabadwip Dham so he could take shelter there. “What are you saying, Baba?”
he implored. “Why do you want to leave your Vrindavan when you are almost
ready to leave your body?

Jagannath replied : “Sri Krishna Chaitanya is the Paratattva-sima, the highest limit
of transcendence. Hence the glories of his Dham surpass all others. Yet more
confidential than his dhama tattva is his madhura lila, which you cannot understand.
Alas! Nabadwip’s Prananath has stolen my heart! So quickly let me go – for I can
remain here no longer! Oh please don’t create any impediment for me. My Prananath
is calling me, so I cannot remain here for another second!”

On his way to Nabadwip, Jagannath Das Baba first went to Kalna where he spent
some days hearing about Nabadwip’s madhura upasana pranali from Bhagavan Das.
This further surcharged him. Arriving in Nabadwip, he first took up residence under
a bakula tree by the Ganga. Here he performed his bhajan. However, the area
where the Ganga flowed in those days has today become the center of Nabadwip town.

When Vaishnavas would approach Jagannath Das Baba asking for diksha, this would
often disturb his bhajan. Hence he would advise them : “Why don’t you take diksha
from Sri Narahari’s vamsa parampara, this is befitting. For those who maintain
a relationship with Narahari will be privileged to attain rasamaya Gauranga
as their paramour.”

A famous quote of Siddha Jagannath Das Baba can still be found inscribed
on the Sri mandir’s wall at Srikhanda : “Vrindavan is gopi-braja, Nabadwip
is bhakti-braja, and Srikhanda is rati-braja.”

At the last stage of his life, Siddha Jagannath Das Baba took to Srikhanda’s mode
of rati-braja upasana.

On occasion, Srila Bhaktivinoda Thakur would come to take Siddha Baba’s darshan,
and he respected him as his siksha guru. Bhaktivinoda Thakur also donated for
the construction of his bhajan kutir, and later for his samadhi mandir.

On the occasion of Jagannath Das Baba’s disappearance day, I was personally fortune
enough to hear his sucaka kirtan sung at his samadhi mandir (celebrated 14 days
before Gaura Purnima). The Vrindavan babaji community also attend this festival
every year before they begin Nabadwip Dham parikrama. During this viraha utsava,
Holi also takes place. The sucaka kirtan starts by mentioning :

zrI jagannAtha mahAzaya jAra prANa-dhana
gaurAGga nAgara kAnta bhAve jAra upAsana

Sri Gauranga nagara was Jagannath baba’s life and soul…. And he worshiped him
in kanta bhava.

It was a cause for joy to see Vrindavan’s babaji Vaishnava samaja singing in the kirtan too.

Although Siddha Baba’s vesa disciple, Rama Haridasa, and his disciple, Viswambhara Das
took completely to his mood of worshiping Sri Gauranga nagara, we cannot say to what
extent Srila Bhaktivinoda followed in his siksha guru’s footsteps. But from these historical
events we can surely know that he had a high regard for Nadiya nagari bhava.

Here is another example that substantiates this. In his biography of Siddha Chaitanya Das
Babaji Maharaja, Haridasa Goswami says :

“Srila Kedarnatha Datta Bhaktivinoda would come on occasion to have Siddha Chaitanya
Das Baba’s darshan. There was a mood of piriti between the two. Babaji mahasaya’s nagari
bhava would astonish him. As he was deeply absorbed in this mood he would speak on
this topic with everyone. He never tried to hide the topic of his bhajan. For this reason he
was highly respected by every Gaura bhakta.”

In the Vishnupriya Gauranga Patrika, Sri Madhusudana Goswami Sarvabhauma contributed
an article entitled “Nadiya nagari bhava and Thakur Bhaktivinoda.” In this article
Madhusudana says the following:

“Because Nadiya nagari bhava is a lofty, high mellow of the bhakti marga, very few are
pure enough to take it to heart. The evidence that Bhaktivinoda completely accepted it
can be found in the following example :

The Sajjana Tosani was a journal that was published and circulated by Thakur Bhaktivinoda.
As Sajjana Tosani’s editor, he personally took charge to see that every subject appearing
therein met his approval. On a number of occasions Mahajana padavali depicting the prema
anuraga of the nagaris for Gauranga were published in Sajjana Tosani. If Bhaktivinoda were
not in favor of Nadiya nagari bhava, he would have never published such padas in his own
edited journal. Here is a sample :

nirakhite bharame sarame majhu paithala
jaba saiya gaura kisora
taba saiye kona ki kari kaha achiye
anubhavi naha puna thora
kahala sapatha kari toya
dvikula gauranga, gauraka saurabhe
cora sadrsya bhela mora
visarita cahi, nahata puna visarana
smrti pathagata mukhacanda
kare dhari katatra, jatana kari rakhaba
avirata vidhi nirbandhe
dhairaja adi, pahile dura bhagala
hetu ki bujhiye na pare
jagadananda saba aba samujhayaba
rahu dina dui tina cari

A nagari confesses to her girlfriend in confidence : “O sakhi ! I had no intention to look
at Gaura kisora. Some girls told me: ‘Just see the golden youth dancing down the road.’
So I glanced upon him… and ever since I cannot forget him ! The moment Gauranga’s
bodily fragrance entered my nostrils, he stole my pride of belonging to a brahmina family.
O, I’m trying to forget about Gauranga, but his sweet face always
envelopes my mind.

The other girl holds the nagari’s hands to console her and says : “O sakhi, you’re
a chaste, married girl, so try and remain calm. But the nagari replies : O sakhi !
my shyness and patience have already feld! I cannot understand the reason.
The poet Jagadananda tells the second girl: “Just hold on. Upon seeing Gauranga,
in three or four days, the same thing will happen to you.”

This selection is one of six other nagari padas which Madhusudana collected from
Sajjana Tosani to include in his article entitled “Bhaktivinoda Thakur and Nadiya
nagari bhava.”

Before we go on to analyse this pada, let us ask a question: “Vaishnava readers,
why would Srila Bhaktivinoda Thakur personally select this poem, and others like it,
to print them in his journal? Could we say that in so doing he was preaching Nadiya
nagari bhava? For it isn’t unlikely that those who read such poetry will become
attracted to this form of bhajan?

Can anyone deny that Nadiya’s Nimai canda is bhavan mohana sundara? His
immaculate limbs light up the ten directions with Cupid’s lustrous glamour. Attraction
for beauty is not only natural, it is devastating! Especially for young girls; they easily
become enchanted when seeing a handsome youth. Yet such attraction is not only
enchanting – it churns the young tarunis’ minds so that they crave romance.
In this way the Nadiya nagaris were attracted to Gaura’s beauty. Their eyes had
never seen such a sundara purush.

Sri Rasika Mohana Vidyabhushan, the author of Nilachala Vraja Madhuri, says the
following about Nadiya nagari bhava :

“At the winter’s end, when the mango buds appear amongst newly blossoming leaves
which are kissed by the morning dew and freshened by the southern breezes, who,
except for the kokilas are there to relish spring’s madhura arrival? Similarly, the topmost
confidential Bhagavat-prema-rasa, which is related to Rasika sekhara Sri Gaursundara’s
beautiful form and sweetness can be relished only within the flower- soft, bhava-filled
hearts of the Nadiya nagaris. But alas! For those who criticize such auspicious, pure mellows,
aren’t they exposing their own misfortune?”

On seeing the criticism, Srila Bhaktivinoda’s friend, Sisira Kumar Ghosh, also commented :
“Look, if Nadiya nagari bhava is false, then where do the hundreds and thousands of songs
describing the nagaris’ love for Gauranga came from? And if the nagaris don’t exist, then
why would countless Gaudiya mahajanas have taken the trouble to write those songs?
Therefore, O Vaishnavas, O Bhaktas, let us not upset anyone’s bhajan.”

Srila Bhaktivinoda Thakura’s Link

Readers, we shall now discuss an article that I previously wrote entitled
“How is Bhaktivinoda Thakura Linked to Gauranga’s Rasaraja upasana?”
After reading my article some devotees still doubted the legitimacy of my claims.
One bhakta wrote to offer several objections. Here is more or less the gist of what he said.

“Because Srila Bhaktivinoda accepts that Gadai Gauranga and Radha Krsna are non-different
-- this doesn’t really justify that he worshipped (Gadai Gauranga) in nagari bhava.
This is not providing enough evidence. Most of Bhaktivinoda’s songs are in the mood
of a maidservant, but the manjaris do not want to enjoy with Krsna, which is not the case
for the sakhis of Vraja or the nagaris of Nadiya. So how can Bhaktivinoda follow two paths
and cultivate two different moods when in most of his songs he prays as a sadhaka follower
of Rupa and Raghunatha longing for Srimati Radharani’s seva. Moreover,
Bhaktivinoda’s ultimate refuge is Radha Madhava, not Gaura Gadadhara.
It seems that he is worshipping Radha and Madhava through the medium
of Gaura and Gadadhara since both divine couples represent the same tattva.”

In answering this bhakta, let me compliment him saying that his vision in correct.
Srila Bhaktivinoda is a staunch Rupanuga and his refuge is more in Vrndabana with
Radha Krsna’s upasana in manjari bhava. His avesa in Navadvipa with Gaura and
Gadadhara’s worship appears to be less. Let me state more clearly here that the purpose
of my article wasn’t to declare that Bhaktivinoda worshipped in Nagari bhava. Rather,
I am saying that he is linked to this mode of worship in a number of ways.

For example, to begin with, how are we linked to God? Our link comes through our diksa,
our siksa, our guruparampara plus the mode of upasana that we perform. Now let
me begin to narrate more clearly how all of these factors link Srila Bhaktivinoda to
Nadiya nagari bhajan.

First of all, Srila Bhaktivinoda was initiated into a guru parampara wherein some
of its members worshipped Gauranga in nagari bhava. In my article I have quoted
Bhaktivinoda who says that his guru parampara begins with Vamisbadana Thakura,
the Avatara of Krsna’s vamsi. Many people may not know it, yet Vamsivadana is
Srimati Visnupriya’s disciple, and he also worshipped Gauranga in nagari bhava.
It can be stated here also that not all of the nagaris nurture kanta bhava.
In Vrndabana just as Srimati Radharani has both sakhis and dasis, so does
Srimati Vishnupriya. So many of the Nadiya nagaris are Srimati Vishnupriya
or Srimati Laksipriya’s dasis who help to unite their mistress with Gauranga.
They themselves do not personally take part in Gauranga’s srngara.
So those who nurture manjari bhava in Vraja can also nurture a similar bhava
in Nadiya, if they so desire.

Because Srila Bhaktivinoda’s siksa guru,Sri Jagannatha dasa baba, worshipped
in nagari bhava, surely this would be a contributing factor for him to be appreciative
of this mellow. Yet what links Srila Bhaktivinoda the most to nagari bhajan is his
tie with Gaura and Gadadhara. True, some may point out that Bhaktivinoda’s method
of worshipping was like a Rupanuga approach wherein he first focuses on them
to equate them with Radha Madhava and to then seek refuge in Vraja lila,
but this is not the original form of Gaura Gadadhara upasana.

I think we should now look to see what is the mood that Gauranga’s nitya parsadas
worshipped Gaura and Gadadhara. Because they take part in Gadai Gauranga’s nitya lila,
they have established the standard of upasana for us to follow. (here I am not saying
that Bhaktivinoda’s method of worship is unbonafide, he has shown a newer,
contemporary mode of worship that may fit the ruci of others, too.)

In his Krsna bhajanamrta, Sri Narahari Sarkara states that just as Radha and Krsna’s
jugal milan is satya (factual), so is Gadadhara and Gauranga’s jugal milana satya
( a factual union between a male and a female).

In Srila Bhaktivinoda’s edition of Krsna bhajanamrta , the mula goes on to say :

bhaktanam milaneva satyam jivanancati

“Yet the bhaktas jugal milana (in a female form) with Gaurasundara is not only factual
– it forms their life and soul!”

Another eternal associate of Gauranga, and the disciple of Gadadhara Pandita,
is Sri Yadhunatha dasa. He wrote a book which lists the names of Gadadhara’s
other followers entitled: “Gadadhara Pandita Goswamira Sakha nirnayamrta.”

At the book’s conclusion he states:

panditera gana sarve srngaratha kalevarah.

“All of Gadadhara’s followers have divine (female) forms that a fit for exchanging
srngara rasa with Sriman Gaurasundara.”

This simple statement says everything in a nutshell. It forms the bija to a very
expansive madhura lila that Gauranga shares with his madhura bhaktas.

Even Srila Kaviraja Goswami verifies these lilas in Caitanya Critamrta when he says:

panditera gana sab bhagavata dhanya
prana ballabha sabara sri krsna caitanya.

“All of Gadadhara Pandita’s followers are maha Bhagavatas and very fortunate
for their Pranaballabha is Sri Krsna Caitanya.”

Sri Yadunatha dasa and Sri Nayanananda Misra both wrote a host of padavali
which describe Gauranga’s nagarali pastimes with Gadadhara.

In concluding this essay, let us ask :

Did our Golden Avatari Sri Gauranga Mahaprabhu advent himself in Navadvipa with
all of his nitya associates simply to direct everyone to Sri Vrndabana? And was the
sole purpose of his expansive lila which lasted in our world 48 years simply to teach
us how to become manjaris?

After reading Mahatma Sisira Ghosa’s “Amiya Nimai Carita” ,I tend to agree with him:

“The gist of Gauranga’s Avatara is Gauranga, the gist of Gauranga’s lila is in Navadvipa,
and the gist of his Navadvipa lila is Gauranga’s pastimes with Visnupriya , Gadadhara,
Narahari and the other nagaris. Hence Nadiya nagari bhava is Gauranga’s first and
foremost contribution to the people of Kalipremi yuga.”

O Rupanuga Vaisnavas! Please don’t be upset with me. For I am on your side too.
We also relish the Vraja rasa. If my ranting on and on about nagari bhava appears to
be excessive – it is only because this very sweet side of Gaudiya Vaisnavism has
become very misunderstood and neglected. We also love your Radha bhajana.
There is a sloka is Radharasa suddhanidhi where Prabodhananda says “In whichever
direction Vrsabhanu nandini Radha happens to be –
to that direction I offer my koti pranamas. ''

My siksa guru, Sacidulala baba, was once at Radha kunda where he heard
the Pathaka explaining this verse saying:

'' When Radharani is at Nandagrama, we offer our dandavatas in that direction…
when Radharani is at Radha kunda, we offer our dandavatas in that direction,
and when Radharani is at Varsana, we offer our dandavatas in that direction, etc.”

Then Sacidulala’s face turned red, tears poured from his eyes
and he started screaming:

“What about the direction where at Srivasa angana, during maha sankirtana Rasa,
Radharani has lost herself in Krsna’s excruciating sambhoga madhuri in prema
vycitya in the form of Gauranga nagara, and where Radha-Gadadhara is embracing
that form and reeling in divine wonder overtaken by sudipta sattvic bhava !
What about that direction? …What about that direction ?”

As Sacidulala went into bhava and started shaking like an epileptic,
I thought to myself :

“ Yes, he is right. Perhaps it’s time that someone preach about
this side of Radha’s madhuri .”

Jaya Sacinandana Jaya Gaurahari
Gadadharera prananatha Nadiya bihari.

the fallen sadhaka,
Gadadhara prana dasa

[Galim]

Маниклал,прошу у Вас прощения и всех участников этой темы,мне не следовало говорить о том,о чём я не имею ни малейшего представления.

[Abhisarika d.d.]

Маниклала уже давно не видно , не уверена, что он сюда вообще заходит.

у тебя была совершенно нормальная реакция, не переживай так на самом деле и должно было быть, сокровище Гаура-нагари-бхавы тщательно скрывают и не проповедуют. ученики Шрилы Бхактисиддханты Сарасвати Тхакура и сам ачарья, всё правильно сделали, сформировав у адептов именно такое отношение, чтобы защитить. Шрила Бхактивинода Тхакур и его сын Лалита Прасад - они поклонялись Гаура-Гагадхаре и исповедовали нагари-бхаву, хоть и не распространяли это знание так широко.

[Маниклал]

Дорогие друзья, добрый день! Надеюсь, что у вас всё хорошо.

Г-н Галим... мне очень неудобно слышать, как Вы просите прощения. Вы ничем меня лично не задели... дискуссия всегда уместна. А о вещах, которые мы обсуждали, я и сам имею, мягко говоря, смутное представление. Я лишь цитировал чужие речи, песни и стихи.

Уважаемая Abhisarika d.d., мои поклоны... очень рад читать Ваши строки; нельзя с Вами не согласиться.

Могу признаться - моя беда в том, что образы и идеи Гауранга-нагара-бхава-вады для меня, увы, где-то абстракция. Где я и где это явление? Отсюда - печаль... Но то обстоятельство, что я лично от него далёк, не отменяет реальность этого явления для некоторых Вайшнавов.

Хочу поделиться со всеми двумя ссылками. Во-первых, "Дхамали" Лочанадаса Тхакура в переводе Гададхара Прана Прабху - http://www.radha.name/digital-books/sastra...can-das-thakura
Документ в формате Ворд, название - Dhamali. К сожалению, это не полная версия.

Во-вторых, несколько книг Гададхара Прана, в том числе "Шри Шри Расараджа Гауранга" - опять же, только часть: http://www.radha.name/digital-books/sastra...dhara-prana-das.

Спасибо и - надеюсь - до свидания!

Как говорит Гададхар Прана Прабху -

ДЖАЙА ШАЧИНАНДАНА ДЖАЙА ГАУРАХАРИ
ВИШНУПРИЙА ПРАНАНАТХА НАДИЙА БИХАРИ

[Abhisarika d.d.]

Маниклал!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!

прабхуджи!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!! так здорово, что вы наконец-то объявились!
вы общаетесь с Гададхар Прана Прабху? я недавно отправила ему письмо, но то ли он на этот адрес не заходит, то ли еще что-то... хочу купить все его книги.

не пропадайте пожалуйста!

[Маниклал]

Дорогая Abhisarika d.d., я очень рад!:) Сейчас у меня довольно скверный интернет (живу практически в лесу...), поэтому мне затруднительно сразу же отвечать. Надеюсь, что у Вас и Ваших близких всё хорошо. Гададхара Пран Прабху - я и сам давно хотел ему написать, но как-то не получалось; вот адрес его почты, мне известный (писать на него не пытался) - [email protected]. Вы обращались к нему через этот ящик? Спасибо, всего самого-самого доброго!

[Abhisarika d.d.]

да, адресс этот, пока не ответил. большое спасибо за ссылки, читаю с наслаждением. проверьте свою почту. надеюсь, проблемы с интеренетом решатся.

bhajo gourango...

[Abhisarika d.d.]

jaya jaya śrī jāhnavā, gopīnātha vallabhā

“Вся слава, вся слава Шри Джахнаве, возлюбленной Гопинатхи, которая очаровывает даже чародея мира (Кришну)! Она - драгоценная сестра Шри Радики, Ее форма и качества являются несравненными, и из большого сострадания Она спасает этот мир.”

“Шакти Баладевы называют Джахнаву, которая была ранее известна как Ананга Манджари. Из любви к Шри Нитьянанде Она любезно проявила две части в одном теле, чтобы даровать милосердие к упавшим душам.”

“Она, кто была Анангой Манджари, теперь известна как Шри Джахнава Тхакурани. Она мудра, имеет превосходный вкус, серьезна, с золотой кожей и имеет подобные лотосу глаза. Эта дочь Сурьи Дасы Пандиты - прекрасная Деви, которая носит изысканные одежды и чьи руки, ноги, и все другие части тела украшены множеством украшений. Ее цвет лица является столь же золотым, как цветы чампака и сияние ее лица как миллион лун. Она всегда размышляет о Шри Нитьянанде и очарована Его качествами.”

“Она, кто была Анангой Манджари в Кришне-лиле, является теперь Матерью Шри Джахнави-деви в Гаура-лиле. Ее лицо светится как осенняя луна. Ее поразительный цвет лица побеждает свей красотой сияние цветка чампака. Она распространяет вокруг себя сияние и великолепие совершенного изящества.”

“Ее прекрасные глаза как лотосы, она очень мила, умна, является знатоком рас и очень серьезна. Ее сладкий образ украшен нежной улыбкой. Она всегда восхищается в качествами Своего возлюбленного супруга Шри Нитьянанды. Она - олицетверенное изобилие нектара полного блаженства, и Она очень дорога Шри Чайтанье.”

“Шримати Джахнава считает Шри Нитьянанду и Шри Гаурангу самой Своей жизнью, таково состояние Ее сердца. Кто способен постичь славу о Ком-то, у Кого есть такой ученик как Прабху Вирачандра (воплощение Шри Кширодакашайи Вишну)? Кто способен описать Ее удивительные качества?”

“Она счастлива с Шри Нитьянандой, даруя Свою милость всем падшим душам в мире. Пожалуйста, позвольте такой падшей душе как я, никогда не забывать Ваши лотосные стопы. Пусть они будут моим постоянным воспоминанием.”

“Что такой негодяй, как я, может знать обо всей Вашей славе? Вы естественно полны сострадания. Пожалуйста, бросьте милосердный взгляд на меня и исполните мои желания. Пожалуйста, разрушьте мое страдание и сделайте меня способным преодолеть мои бедствия.”

“Дочь Сурьи Даса наделена всеми благими качествами. Я молюсь у Ее лотосных стоп: "Везде, где бы я не принял рождение - оно не будет беспокоить меня, пока я не буду забывать Вас даже в моих снах!”

“Будьте так добры мне, чтобы я мог всегда оставаться помнящим о Ваших лотосных стопах. Пожалуйста, услышьте меня, поскольку я громко взываю к Вам! Смиренно зажав пучок соломы в своих зубах я смиренно молю Вас об этой милостыне.”

[Abhisarika d.d.]

Фрагменты книги Харидаса Госвами "Вишнуприйа в Гамбхире" (начало...)

кто такой Харидас Госвами? и где можно прочесть эту книгу? она есть на русском?

[Abhisarika d.d.]

О, разумеется... Хочу предложить Вашему (и всеобщему) вниманию ссылку на видео - это мангал-ароти, поклонение Божествам Гаура-Гадая в Шри Шри Гаура-Гадаи Кундже в Майапуре. Поёт Гададхара Прана Прабху, ученик Шри Лалита Прасада Тхакура, родного сына Бхактивиноды Тхакура. Он художник и автор нескольких книг и статей, посвящённых Надийа-нагари-бхаве и другим предметам. Пуджу совершает его жена.

кстати, это уникальные Божества - Они сидят Их выполнили по заказу Гададхара Прана даса.