A Positive Alternative: Why Not Join Thakura Bhaktivinoda's Original Guru Parampara? (1)

A Positive Alternative:

Why Not Join Thakura Bhaktivinoda's Original Guru Parampara?

by Gadadhar Pran Das

(Part One)

illustration above connects us with a rarely known story: that Bhaktivinoda's guru parivara actually begins from Vishnupriya devi in Navadvipa and from Radha's younger sister Ananga Manjari in Vraja. Hence a major discovery can be uncovered for those who may wish to investigate the matter: that the Gaudiya Math and ISKCON's ancient heritage truly lies here. For would it be improper for us to join the Vaisnava family lineage parivara that Thakura Bhaktivinoda accepted wholeheartedly as his guru varga? Pictured above are the Sampradaya's leading Acaryas (Nitai and Gaura's internal saktis) Jahnava Thakurani (Ananga Manjari) and Vishnupriya devi seated on Sri Goura-Govinda's right and left sides.

 

How the Parampara Began

 Just prior to Gauranga's taking sannyasa, he personally gave the siksa of his rasaraja upasana doctrine to Vamsivadan Thakura. These teachings are recorded in the book Vamsi siksa written by Premadas Mishra who is a member of this parampara.

 Upon concluding the siksa, however, Mahaprabhu requested Vamsi: "After my departure from Navadvipa I want you to reside at Saci's angana and help look after my mother and Vishnupriya."

 It was during this time that Vishnupriya devi developed a deep motherly affection for Vamsi owing to his longstanding seva vow and submissive mood. Thus she duly initiated him making Vamsi her mantra disciple.

 Meanwhile, back at home, Vamsivadan had two growing sons named Caitanya and Nitai. Yet when Caitanya das was married a problem arose: his wife could not bear a child, and this brought sadness to them.

 It was around this time that Jahnava Thakurani visited Caitanya das and upon hearing about his wife's troubled condition, she mercifully pledged: "Listen, by Sri Nitaicanda's kripa your wife will give birth to two illustrious sons. But may I request you that after the second son is born you kindly offer the first one to me?"

 [Although Jahnava and her sister Vasudha were both married to Nitai Prabhu, it was Vasudha who bore a son and a daughter from him (Bircandra and Ganga). So as Jahnava remained issueless she desired to adopt a son for her own.]

 In wishing to receive two sons, Caitanya das and his wife then agreed to Jahnava's proposal, as they both had firm faith in her divinity.

 In the course of time, however, something very astonishing happened when Vamsivadan was about to pass away: as Caitanya das' wife pathetically wept and begged him not to leave, Vasmivadan gave her a boon saying: "O bouma (daughter-in-law)! Please don't become forlorn, for I shall soon take birth from your womb as your beloved son."

 Thus a miracle came to pass. Vamsivadan appeared again in his second avatara as Ramai Thakura. And not surprisingly he was exceptionally beautiful to behold – just like Cupid! Thus his parents became very attached to him.

 A few years later Caitanya das's wife gave birth to a second son, and they named him Sacinandana. Then Jahnava returned to Caitanya das's home and reminded him and his wife about their previous promise. But owing to their deep affection for Ramai they just couldn't give him up. That is when Vishnupriya appeared (in her abirbhava feature) to help Jahnava convince Ramai's parents to surrender him unto Jahnava's lotus feet.

 [As Vishnupriya is Vamsivadana's gurudevi, she also desired to see how he appeared in his second avatara as Ramai.]

 When Jahnava took her adopted son back to Khardaha, she soon gave Ramai diksa and personally taught him the sastras. These accounts are elaborately described in the book Murali vilasa written by Ramai's nephew and disciple, Rajaballabha Goswami.

 Thus we can learn about the first four members of Thakura Bhaktivinoda's guru parampara who are all nitya siddha Gaura parshadas: First there is Vishnupriya who gave initiation to Vamsivadan, and after he took birth as Ramai Thakur, Jahnava Thakurani adopted him and gave him mantra diksa.

 Bhaktivinoda and Vipina Vihari Goswami

 

At the end of his /Bhagavatarka marici mala//, Bhaktvinoda writes the following guru vandana:

punaraya mone hailo sriguru carane

aktajna haile bhakti sadhibo kemone

lajja tyaji likhi eve tadiya agyai

aparadha yadi hoy ksama mahasaya

vipina vihari prabhu mama prabhu bora

sri vamsivadan-ananda vamsa sasadhara

sei prabhupader ajna sire dhori

bhagavat slokasvada nirantara kori//I

 

"Let me remember once again my gurudeva's lotus feet; for without showing gratitude how can I execute bhakti sadhana? Let me submit that I am writing under his order. My Sri Gurudeva is Vipina vihari who has appeared like a bright full moon within Vamsivadan-ananda Thakura's guru parampara. Thus, in respectfully holding my Prabhupada's merciful order over my head, I constantly relish the /Bhagavatam's slokas."

 Here we find an important matter to consider since Bhaktivinoda wrote his Bhagatarka marici mala in 1903, where this guru vandana to Vipina vihari Goswami appears. So when the Gaudiya Math and ISKCON claim that Bhaktivinoda later rejected Vipina vihari and took initiation from Jagannatha das Babaji Maharaja, we wonder how this can be true, because Jagannatha das Babaji passed away in 1898? Actually speaking, nowhere in his writing can we find an example where Bhaktivinoda states that Jagannatha das Babaji is his guru. But there are many places where he duly honors in his writing Vipina vihari Goswami as being his revered gurudeva.

 

The Parampara's Glories

 By following Bhaktivinoda in this ancient lineage of Vaisnava Acaryas, how can one benefit? As there are many rare and priceless jewels that can be discovered herein, let us begin to tell about them.

 The parampara has siddha pranali and ekadasa bhava. In this case siddha pranali means the unbroken chain of manjari gurus who directly descend from Ananga Manjari. And ekadasa bhava refers to the eleven items that make up our siddha manjari svarupa that we receive from our guru at the time of initiation.

 Now we should explain how siddha pranali is a bonafide process because we often find bhaktas who are misinformed about it. But after investigation we can discover that it was Caitanya Mahaprabhu who desired to introduce this system just before his leaving this world at Nilacala. He then imparted these teachings to Gopal guru Goswami and instructed him to write a paddhati to promote the siddha pranali process. Moreover, to see that future generations of Vaisnavas adopt this invaluable system, Mahaprabhu even gave Gopal the title "Guru," and made him the first Acarya of his Gambhira mandira. Hence in his Jaiva dharma story Bhaktivinoda supports Gopal guru's Paddhati and presents the same system in his Caitanya siksamrita and Harinama cintamani.

 

We can also discover that there are uncountable manjari lineages descending from various nitya siddha parshadas of Caitanya Mahaprabhu. Yet because He desired that we follow in the Six Goswami's footsteps (who are all manjaris) each parampara is a manjari parampara.

 

[Back in the 80's when I was taking siksa from Madanmohan das Baba at Radhakund, I got the chance (or received the privilege we should say) to see the siddha pranali charts of a number of bhaktas belonging to other paramparas. One came from Advaita parivar, a few were from other branches coming from Nityananda Prabhu, I saw another which descended from Gadadhar Pandita, and others that came from Srinivasa Acarya and Dhananjaya Pandita. Though I noticed that Madanmohan Baba's siddha manjari parampara begins from Narottam das Thakura.

 

After examining the charts and learning some things about these other parivaras, however, I must confess that we feel the most happy (and satisfied) with Thakura Bhaktivinoda's lineage which is truly unique and special. One reason is that amongst the Vraja gopis Ananga Manjari's position is special, and another is that the parivara includes Vamsivadan and Vishnupriya at the beginning. Hence when Srimati Vishnupriya leads the Sampradaya as its foremost Acarya, that means a lot. We shall attempt to explain more about this in Part 3.]

 

Here is Thakura Bhaktivinoda's guru parampara in Vraja with siddha pranali (the manjari names of each member):

1)                Sri Jahnava Thakurani, Srimati Ananga Manjari

2)                Sri Ramai Thakura, Srimati Ratna Manjari

3)                Sri Rajavallabha Goswami, Srimati Rāsa Manjari

4)                Sri Keshavacandra Goswami, Srimati Kanaka Manjari

5)                Sri Rudresvara Goswami, Srimati Rati Manjari

6)                Sri Dayarama Goswami, Srimati Dana Manjari

7)                Sri Mahesvari Goswamini, Srimati Madhu Manjari

8)                Sri Gunamanjari Goswamini, Srimati Guna Manjari

9)                Sri Ramanani Goswamini, Srimati Rasa Manjari

10)                    Sri Jajnesvara Goswami, Srimati Juthi Manjari

11)                    Sri Vipina vihari Goswami, Srimati Vilasa Manjari

12)                    Sri Bhaktivinoda Thakura, Srimati Kamal Manjari

 

Now someone might comment: "What is the big deal; what are we supposed to do with this list?"

 But for the raga marga sadhak or sadhika this means "everything," for it is our eternal family that we shall inherit and belong to in the transcendental land of Vraja. Because each member is connected by diksa, our previous manjari acaryas will befriend and guide us in Radha Krsna's yugal seva. And because each member is connected by diksa, the privilege to become close with even Ananga Manjari becomes accessible.

 With siddha pranali and ekadasa bhava we will gain the privilege to serve alongside those sadhan siddha and nitya siddha gopis in Ananga Manjari and Radha's group. Thus by performing manasi seva we can become siddha ourselves by the mercy of the sakhis and manjaris who we regularly meditate upon, and this is called manasa sanga. Caitanya caritamrita advises:                  

gopi anugata vina aisvarjya jnane

bhajileo nahi paya vrajendra nandane

"By neglecting to follow in the sakhis footsteps and worshiping on the vidhi marga, we can never attain Krsna in Vrindavan."  —  C.C. 2.8.229

 

 

Srimati Ananga Manjari's Unique Position

 

Unlike other gopis Ananga Manjari is isvari tattva (the form of Balarama and Radha's sakti combined), Radha's younger sister, and a yuthesvari (sakhi leader) who enjoys sambhoga pastimes with Krsna. Thus the manjaris in her group receive something special that we can imbibe from Jahanava's teachings to Ramai:

 

sancaribhava anurupa krsna dite piriti

adhika prapustha kore bhavollasa rati

 

"Our manjari bhava (bhavollasa rati) will become more nourished when the sancari bhava (temporary mellow) of Krsna piriti (romantic love for Krsna) awakens within it." — Murali vilasa, Chapter 6

 

Though here we find Caitanya caritamrita confirming the same siddhanta in context with Radha's magnanimity:

 

yadyapi sakhira krsna sangame nahi mona

tatapi radhika jatne koraye sangam

nana chole krsna preri sangam koraya

atma-sukha-sanga haite koti sukhapaya

anyonye visuddha prema kore rasa pusta

ta sabar prema dekhe krsna hoy tusta

 

"Although the sakhis and manjaris don't try to enjoy Krsna themselves (as they focus on Radha's sangam with him) Radha will carefully arrange their Krsna sangam. In fact Radha will make sure by various means that Krsna gets to enjoy with them. Then Radha experiences a pleasure a million times greater than her own sangam with Krsna. This pure and magnanimous behavior of Radha and her sakhis nourishes their prema and makes Krsna very happy." — C.C. 2.8.211-13

 

So, in Ananga Manjari's group the special reward that occasionally happens is that her manjaris (by her kripa) get to unite with Krsna. Now we may ask: In our Vaisnava world today how has the trend come about that we (as manjaris) should never ever think about the idea of mixing with Krsna? Doesn't this sound a bit unnatural, for after seeing Krsna's superlative beauty who would fail to become attracted? We shall address this matter further, in a later part of this essay.

 

Concerning one's ekadasa bhava initiation, Bhaktivinoda says the following in Harinama cintamani's last chapter:

 

gurudeva sisyer svabhavik pravrtti pariksa koriya jakhon dekhiben je tini srngara

raser adhikari bate, takhon tahake sriradhar yuthe srilalitar gane sadhiker

siddha manjari svarupa avagata koriyadeben, sadhaker ekadasa bhava o sadhya

gato astakala lila dekhaiya deben, sadhaker je ghare janma grahan koriya je

patir sange tahar bibaha hoy taha boliya deben. vedadharma parityaga koro to

sriyuthesvari palyadasi bhava o tahar astakala nitya seva dekhaiya deben

sadhaker se bhave barma koriya smaran dasay pravesa koriben.

ihai sadhaker vraja gopi janna.

 

"The guru will test the disciple to see if he or she is eligible for srngara rasa sadhana. If so, he will assign the sadhika's siddha manjari svarupa within Radha's yutha in the group of Lalita (or in the group of another one of Radha's asta sakhis). The guru will then award ekadasa bhava (the eleven items that make up the sadhika's siddha manjari svarupa such as name, form, quality and seva, etc.) and explain what her nitya seva will be in Radha Krsna's astakala lila. The guru will even tell in which gopa and gopi's home the sadhika dasi will take birth, and to which gopa she will be married. But after transgressing Vedic dharma the sadhika manjari will become the palyadasi (fostered maidservant) of her yuthesvari Radha to carry out her astakala nitya seva. When the disciple accepts these items from the guru he may begin in smaran sadhana, for she will take birth as a Vraja gopi in this way."

 

This is simply wonderful! Because when the guru awards ekadasa bhava to us, won't this eliminate so much unnecessary guesswork about who we are in the spiritual world? Then by the guru and guru parampara's grace the sadhika manjari will have everything she needs to begin smaran sadhana seriously. And this can even lead to her attaining siddhi in a short time.

 

In noting that his son Lalita prasada was faithful towards Vipin vihari Goswami, Bhaktivinoda appreciated this and duly initiated him with siddha pranali and ekadesa bhava. Hence Lalita prasada Thakura preserves the ancient tradition that his father maintained.

 

But on the other hand, Bhaktisiddhanta Sarasvati Thakur could not appreciate Vipina vihari, and went on to create his own sampradaya.

 

In seeing this outcome, however, the Radhakund Vaisnava community doesn't support Bhaktisiddhanta's new sampradaya. For they contend that to take up raganuga sadhana properly one must receive diska from an unbroken manjari parampara that descends from an eternal associate of Caitanya Mahaprabhu.

 

Now what can be said about this? It appears that Bhaktisiddhanta was more concerned about preaching – and he became very successful at this by introducing tridandi sannyasa. For his sannyasi followers and their supporters have grown to such an extent that they outnumber all of the other Vaisnava groups today. So on one hand they have done great work to spread the Hare Krsna Sankirtana movement far and wide to every corner of the world – a task that the Radhakund Vaisnava samaja could never do.

 

Now it will be interesting to compare these two different approaches to Krsna bhakti sadhana.

 

 

Sannyasa Versus Siddha Pranali

 

As we can discover both a positive and negative side to the sannyasa ashram, let us first try and examine its positive side.

 

If a sannyasi is ideal, what will he be thinking when he comes to a new town or place; won't he be pondering about how he can preach and make new devotees? He will first try to set up a centre, invite people, give lectures, go out on preaching engagements, and hold Sunday feasts, etc. In this way he will gather a group together, engage the people, preach to them and initiate the more serious followers he has made. Then he may go to another place to take up the same work.

 

The dress or get-up is conducive too, because the wall of saffron cloth he wears stands out in the crowd and allows him to more easily influence the people around him. In a sannyasi's garb then there have become countless devotees (when considered together) who have created a huge worldwide Vaisnava following. One setback to this lifestyle, however, is that such devotees almost never gather the time nor the interest to inquire about raganuga bhakti sadhana.

 

The Pitfalls 

On the coin's other side, however, the sannyasi ashram is quite dangerous, as it is very difficult for a sannyasi to remain totally aloof from sex desire. Thus the Bhagavatam reminds us that this ashram should never be attempted in Kaliyuga for a good reason: For we have seen time and time again many famous and charismatic sannyasis who have amassed a great following, made numerous preaching centres, and inherited lots of fame, fall prey to sex desire. Thus they prove themselves to be hypocrites, cause havoc amongst their disciples, and end up losing everything.

 

 

<center><b>Siddha Pranali//b

 

But the person who by Krsna's mercy or the mercy of his devotee develops lobha (greed) to take siddha pranali and ekadasa bhava initiation has a different nature and mentality. Such devotees are very rare, however, because in our modern Vaisnava institutions today the topic is avoided, and if it is discussed it will usually be done to discourage devotees from taking to this path.

 

But this is a shame we must contend because the preaching of raga marga bhakti forms the main reason for Gauranga's appearing in our world, as Caitanya caritamrita affirms:

 

ye lagi avatara kahi sei mula karon

premarasa niryasa korite asvadana

raganuga bhakti loke korite pracarana

rasika sekhar krsna param karuna

ei dui hetu koite icchar udgama//i

"Now let me speak about the main reason for Gauranga's advent: 1) He comes to relish the very essence of (Vraja) prema rasa, and by so doing 2) he preaches raganuga bhakti to the people. Because Krsna is the greatest rasika and very merciful he comes as Gauranga to fulfill these two desires." — C.C. 1.4.14-16

 

After reading these invaluable teachings can we say that ISKCON and the Gaudiya Math are missing the point? Because after forming large worldwide institutions that focus on preaching alone (which is the external reason for Mahaprabhu's advent) they overlook the important necessity to take up and preach raganuga bhakti sadhana, which is the main internal reason for the Lord's coming.

 

Now a relevant question arises: Who are we by the way; what is our eternal identity?

 

To answer, the siddha pranali and ekadasa bhava system tells us exactly who we are in Krsna lila. Although reversedly, the sannyasa ashram attaches us to an identity whom we are not. Caitanya Mahaprabhu testifies to this in Caitanya caritamrita:

naham vipro naca narapatirapi vaisyo na sudro

naham varni naca grha patirno vanastha yatirba

kintu pradyon nikhila paramananda purnamritabdher

gopibharttuh padakamalayor dasanudasa//i

 

"I am not a brahmina, a raja, a vaisya, nor a sudra. Neither am I a brahmacari, a grhastha, a vanaprastha, nor a sannyasi. What I am, however, is the dasanudasa of the real form of all universal nectar and bliss – Gopijana Vallabha Sri Krsna."

 

Now what does it boil down to then, isn't the sannyasa ashram nothing more than an upadhi (external bodily designation)? For it has nothing to do with our eternal relationship with Krsna. Hence Rupa Goswami reminds us that we will have to give up all upadhis:

 

<center><i>sarvopadhi vinirmuktam tatporatvena nirmalam

hrskesea hrsikesa sevnam bhaktirucyate//i

 

"Suddha bhakti can be executed after we give up all upadhis (external designations) and engage our senses purely in Krsna's seva."

                                                                        — Bhaktirasamrita sindhu 1.1.12

 

So just as a policeman or an army man have their specific uniforms to assist them in their jobs, a Krsna conscious preacher may take to the sannyasa ashram to assist his preaching mission in the dress of a sannyasi. But we should know that this dress is pratikula (unfavorable) for developing our internal relationship with Krsna.

 

 

<center><b>Narottama das Thakur's Advice//B

 

<center><i>rager bhajan path, kahi eve abhimata

loka veda sara ei vani

sakhir anuga haiya, vraje siddha deha paiya

sei bhave jurabe parani//I

 

"Our Vaisnava Mahajanas and the sastras unanimously agree that the raganuga path is the most essential. Thus by following in the sakhis' footsteps and receiving a siddha gopi svarupa in Vraja all of our desires can be fulfilled."

                                                                        — Premabhakti candrika

 

Lila Smaran and Manasi Seva 

Now what will a raganuga bhakta contemplate when he sits down to do japa? Instead of thinking about anything of our world, his focus will be internal – as his mind enters the transcendental realm of Radha Krsna's astakala pastimes in Goloka Vrindaban.

 Hence to provide Gaudiya Vaisnavas with an ideal lila smaran manual, Rupa Goswami first wrote eleven sutras which describe Radha Krsna's astakala lilas in codes. Then he gave them to Krsnadas Kaviraja to expand upon. Thus Govinda lilamrita has advented, a 23-chapter masterpiece which describes in elaborate detail all of Radha Krsna's activities in a 24-hour day and night. Because Rupa and Krsnadas directly see and take part in these pastimes, we can base our lila smaran experiences on their wonderful descriptions with faith and confidence.

 To attain siddhi in this process, Bhaktivinoda recommends that we will need three important things:

• 1)    an ideal secluded place,
• 2)    a firm vow, and
• 3)    ideal sadhu sanga.

 Concerning sadhu sanga which is ideal – there can be no better association than the sadhan siddha and nitya siddha sakhis and manjaris whom we will encounter in our mind through manasa sanga during lila smaran. For our attainment of siddhi will come by their mahat krpa alone.

 

An Example

 To demonstrate what lila smaran and manasi seva can be like (as a follower of Ananga Manjari in Thakura Bhaktivinoda's guru parampara) we shall now enter the lila in our mentally conceived manjari svarupa. To begin we will first meditate on who we are because:

 Svarupa avesa bhajaner mula (deep absorption in ones siddha svarupa forms the very basis of raga marga bhajan.)

 Our name is Paramasukhi Manjari. Our desire is to be a little older (13 years, 3 months) so that a few of the younger manjaris may assist in our seva. They will be coming along today since we enjoy serving together as a team. Their names are Premalata, Priyalata, Citralata and Carulata.

 My bodily color is like a svarna campa flower, and my dress might remind one of a parrot – because as they have light green bodies, dark green wings and red beaks, my gagra is light green, my orana is dark green and my kanchuli (blouse) is bright red.

 While sitting in our Ananda vardhan kunja within Visakha's huge bower, we are stringing malas and preparing aguru candan. As I have a fondness for Visakha and admire her soft nature, my gurudevi surrendered me unto her lotus feet as her palyadasi (fostered maidservant). Thus Visakha gave us a kunja residence in her bower on Radhakund's northeastern side.

 After preparing the seva paraphernalia we become eager to perform guru puja. So after getting into a crystal boat moored at our ghata we cross Lalita kund and enter Lalita's expansive bower on Radhakund's northern shore. We head straight for Ananga sukhada kunja which is the abode of our guru rupa sakhi, Lata Manjari. Lata's body is like molten gold and she wears a star clustered dress. Though when she sees us coming and surmises what we are up to, she exclaims: "How wonderful! Come, let's all go to Svananda sukhada kunja to worship Kamal Manjari."

 We have no other choice but to follow Lata as she quickly scurries ahead to greet Kamal Manjari, saying: "O gurudevi! These manjaris have come to perform your carana puja. O please allow them the chance as I assist them."

 But Kamal sidesteps our request saying: "Wait a minute! I was just getting ready to visit Ananda Kunja where my gurudevi resides. Would you like to come along with me?"

 This time we succeed, as Kamal's determination to perform Vilasa Majari's puja is overriding. And what we especially notice is the love that they share – as it appears to be pouring out in their affectionate dealings with each other. But when Vilasa Manjari allows us the chance to worship her, we melt, as her soft smile has such a comforting feeling when she blesses us.

Vilasa then leads us to Citra's bower on Radhakund's eastern side, for her gurudevi Juthi Manjari is Citra's palyadasi. But Juthi appears to be thinking about something else as she quickly leads us to Campaklata's bower on Radhakund's southern shore. For her gurudevi Rasa Manjari resides here in the kunja named Ananga. In seeing Rasa Manjari one could easily be misled, however, because she looks almost like Ananga Manjari herself – as her age, dress and bodily color are the same as hers.

 Rasa Manjari doesn't hesitate, with a warm smile she kindly allows us the chance to worship her lotus feet. Then when she blesses us with her compassionate, loving glance we cannot withhold the tears which come to our eyes.

 In this way, after visiting the kunjas of Guna Manjari, Madhu Manjari, Dana Manjari, Rati Manjari, Kanaka Manjari and Rasa Manjari we enter Lalita's bower again where Ratna Manjari (Ramai Thakur) appears to be waiting for us in her Manohara Kunja.

 [Here we may note that all of the manjari acaryas we have visited so far are sadhan siddha, but Ratna and Ananga Manjari are nitya siddha.]

 "Ananga Manjari has informed me that you will all be coming," Ratna exclaims. "Though because her didi Radha will be arriving soon with her beloved Madhava to enjoy the madyahna pastimes in her kunja today, she is requesting that all of you kindly assist her in the seva."

 As I perform Ratna Manjari's guru puja, however, I notice very clearly that she stands out amongst the other manjari acaryas in our parampara as I can definitely feel more weight, gravity and prema emanating from her exquisitely beautiful form. Thus as a nitya siddha gopi who is Ananga Manjari's closest disciple, she is an ideal person to lead the rest of our parivara members.

 

"Come, let's go to meet our pranesvari Ananga," says Ratna, "she will be waiting for us." Arriving at Radhakund's northern shore, Ratna points to a huge 16-petaled red lotus that basks in the sun's rays right in the Kund's center.

 

"Look! There is Ananga Manjari's Anangambuja Kunja," she exclaims. As I begin to wonder how we are going to get there, out of nowhere Ratna starts crossing a hidden crystal bridge that leads us over the water! If Ratna had not uncovered it, we would have missed seeing the bridge, as it blends so nicely with the surrounding environment.

 

Arriving at Anangambuja Kunja, we are all struck with wonder again, because the huge red lotus that we saw from the opposite shore is actually only a small part of what we now see – for there are limitless keli kunjas that surround the central padma mandira. Thus I marvel at the wonder, as this must surely be the arrangement of Yogamaya herself.

 

When Ratna leads us to Ananga Manjari's baitaka (sitting room) she is not there; thus we all start looking around. But there she is at the ghata, Ananga Manjari is just coming out of the water after bathing.

 

[Now we need to explain how Yogamaya arranges these lilas. Because it is amazing that every sakhi and manjari gets to see the lila from her own perspective. And thus everyone can perceive that it is "they" who are serving in a direct and leading role. This is Yogamaya's expertise in that every gopi gets the chance to fulfill her innermost desires.]

 

Seeing Ananga Manjari stepping out of the kund in her dripping wet srana vastra, my gurudevi Lata requests me: "Ja! Ja! (quickly go!) Since you are expert in dressing, you may now dress and decorate your Pranesvari in that moonstone pavilion over there."

 

Offering a million pranams (within my mind) to my gurudevi's lotus feet, I approach Ananga Manjari. But upon seeing me she surprisingly exclaims: "O Paramā! How nice that you have come; will you quickly dress me because my didi and Madhava will be arriving here very soon."

 

O my! Tears come to my eyes and I am swept off my feet – for how could Ananga Manjari recognize me with such affection? Although my name is Parama sukhi, she intimately addresses me with her own chosen nickname "Paramā" instead!

 

With our assistants Premalata, Priyalata, Citralata and Carulata we have Ananga Manjari expertly dressed and decorated in no time (it was the kalpa-vrksas who supplied all of the ingredients). In fact she looks so ravishing that one might guess that Ananga (Cupid) did the job himself. All the while Ananga is very talkative. She is gossiping with me in such an intimate way that I get the feeling that she considers me her very dear and intimate companion. Then when we hold a full length mirror before her, Ananga gasps in seeing her beauty, and comments, "Aha! This will be (no doubt) an excellent offering for my Pranaballabha Shyam."

 

"Come with me," Ananga then says, "let's go to the yoga pitha mandira." As we proceed along we soon arrive at a quaint little temple that is sparkling with gems. But aho! As we enter the mandira's inside it is limitlessly expansive! There are countless gopis inside whose bodily luster appears to shimmer like the effulgence of millions of suns – yet their darshan is more cooling to the eyes than a million moons!

 

In the yoga pitha's center – there stands Radha beside her beloved Krsna. But when she sees Ananga Manjari enter, Radha starts waving her hands to call her over. And when Ananga arrives before her didi, Radha affectionately requests that she stand on her right side.

 

I am simply amazed and swept off my feet as I watch everything beside the door. The yoga-pitha formation's majestic splendor is matchless! In the thousand-petaled lotus' whorl or karnika (centerpiece) stand Ananga Manjari, Krsna and Radha. Then closest to them stand Radha's renowned asta manjaris headed by Rupa. Next in the lotus' first eight petals stand Radha's leading Asta sakhis headed by Lalita. Then comes another circle of sakhis in the lotus's next set of petals. And beyond them there are countless other sakhis who all belong to Radha's yutha (group).

 

My mind then ponders: "Just a minute ago Ananga Manjari was intimately speaking with me as though I were amongst her closest sakhi friends. But now as I see that she is more dear to Radha than all of her other sakhis and manjaris, I am simply struck with wonder! O how have I become so fortunate to have the privilege of serving her lotus feet?"

 

"Hey dasi! Ai! Ai! (Come, come!)," says Lata. "Let's go to the lotus karnika to begin worshiping Ananga Manjari with Krsna and Radha. Then we shall worship all of Radha's leading sakhis and manjaris."

 

After the yoga pitha puja when everyone steps out of the mandira a number of exciting pastimes will begin. Govinda lilamrita tells that there will be a vasanta holi, jhulan, madhu pan, rati keli, jala keli, vana bhojan, sayana, pasa khela and Surya puja.

 

So as we have been performing lila smaran and manasi seva in our mentally conceived manjari svarupa these pastimes can each be meditated upon in the company of our siddha manjari parampara. For they will factually be there to guide us. Hence Thakura Bhaktivinoda's manjari parivar forms a ladder that will lead us right up to Ananga Manjari and Radha Krsna in Goloka Vrindaban's nitya lila. By such contemplation then, it will some day all fructify to become a direct living experience in the spiritual world. This is because in raganuga sadhana the process and the goal are very similar, as Narottama das Thakura assures us in Prema bhakti candrika:

 

<center><i>sadhane bhavibe jaha, siddha dehe pabe taha, raga pathe ei sei upaya

sadhane je dhan cai, siddha dehe taha pai pakka pakka matro se vicara//I

 

"Whatever we contemplate during sadhana, that we will attain in the siddha deha – for this is the method on the raga marga. It is just a question of our sadhan bhakti maturing to the stage of prema."

 

In Part 2 we look forward to writing about the glories of Vamisvadan Thakura. Then in Part 3 we shall tell something about Vishupriya devi's astakala lilas with Gaurasundar in Goloka Navadvipa.

 

Because these two leading acaryas have a lot to offer us, two separate parts will be required – just to say a little bit.