Another side of Bhaktivinoda 19 :: Srimati Vishnupriya's Glories (1)
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| Gaura and Vishnupriya Devi |
Thakur Bhaktivinoda’s guru-parampara begins with Gauranga's antaranga-sakti, Srimati Vishnupriya devi; She is the sampradaya's foremost acharya and leader in Goloka Nabadwip. Her parampara members are connected to Her through Vamsivadan, Her initiated disciple. In this chapter, Vishnupriya's topic will begin as we examine Her previous roles in Vrindavan and Dwaraka. But because Her madhura pastimes with Gaurasundar are hardly known in our world, in chapters 20 and 21 we will attempt to explore them more deeply – after we accept Vamsivadan as our guide. Because, without his mercy there is no other way that we can enter Vishnupriya and Laksmipriya's hidden abode in Goloka Nabadwip.
As Sri Gaurasundar is Svayam Bhagavan's highest feature, He is the form of Radha's and Krishna combined, and Vishnupriya is this Svayam Bhagavan's topmost consort. In Bṛhad-bhāgavatāmṛta Sanatan Goswami-pada presents the siddhanta that will help us to understand how:
tasya nitya-priyā sāndra-saccidānanda-vigrahā
In whatever saccidānanda vigraha that Bhagavan Sri Krishna appears, His nitya priya Mahalakshmi counterpart is there as His equal match. (2.4.186)
Hence, as Lakshmi ideally matches Narayan, Sita ideally matches Rama, and Radha ideally matches Krishna, Vishnupriya is Gaurasundar's ideal match. But when our Vraja Goswamis declare that our Gauranga is the paratattva-sīmā (Krishna's highest feature), it can next be said that Vishnupriya's divine attributes even excel Radha’s?
Now Radha-Krishna bhaktas might find this surprising and hard to accept. For don't we consider Vishnupriya-Gauranga's worship less exalted and devoid of Vraja bhava, especially after we hear that Vishnupriya is Krishna's queen in Dwaraka, Satyabhama?
But if we wish to look deeper, Rupa Goswami reveals in Lalita-mādhava's amazing story that Radha and Satyabhama are non-different, as Satyabhama is Radha's prakāśa-bheda-vigraha. Therefore because Vishnupriya is both Radha and Satyabhama, Her mādhurya-maya lila with Gaurasundar unfolds in both parakīyā and svakīyā rasa.
From the Bhāgavatam, we learn that Radha and Her gopi friends once performed a vrata, and prayed every day:
nandagopa-sutaṁ devi patiṁ me kuru te namaḥ
“Hey Katyayani! Hey Mahamaya! Hey Maha Yogini! Hey Adhisvari! I offer my pranama to you. Please arrange that the son of Nanda Maharaja be my husband.”
In Vrindavan Radha's cherished ambition remains unfulfilled, however, and Krishna becomes Her paramour instead. Yet, for Radha to attain Katyayani's boon, She was destined to go through incredible heartache before She could become Vishnupriya. So to get some idea about what led up to this, let us examine a few scenes from Lalita-mādhava’s story. And we should mention that one of Rupa Goswami's main intentions for writing this drama is to illustrate samṛddhimān sambhoga, the highest stage of conjugal union that happens after a long period of separation.
In Lalita-mādhava’s Third Act, when Akrura takes Krishna away from Vrindavan, Radha loses all patience and experiences traumatic distress! Then Vishakha requests Lalita: “O sakhi! Quickly do something to save Radha, lest Her life airs soon leave Her body!”
Lalita comes up with an idea, and says: “O lotus-eyed Radhe! Listen: Could Krishna be playing a joke on us? I'll bet that Akrura's taking Him away is simply a drama. For how is it possible that Krishna leave Vrindavan? So hey sakhi! If we go and look for Him, surely we will discover that Krishna is hiding somewhere in Vraja.”
“O right you are Lalita!” Vishakha exclaims. “You are very clever and no doubt know exactly what is going on.”
“O Lalita! O Vishakha!” Radha answers, “Your guess might be true. So come, let's start looking for Krishna.”
As they proceed along, Radha asks the deer and then the peacocks: “O saintly ones, have you seen My Muralidhara Krishna come this way?”
“Could they be pointing to pointing to Govardhan?” Vishakha surmises. But after waking for a while Lalita inquires: “Have we lost our way? Look, isn't this the village of Sakhisthali?”
When hearing the name “Sakhi-sthali,” Radha cries out in elation “O priya Chandravali!” as She asks Vishakha: “Will I ever get to meet that pretty heroine whom Krishna loved so dearly?”
“It seems that Mother Korala has kept Chandravali locked up inside,” Vishakha replies.
“Then let's offer our prayers to Govardhan,” Radha says. But Radha soon turns to Vishakha and says “O why have you deceived me? Look, there is My Sakhi, Chandravali, standing before us.” Thus Radha rushes to greet her with tear-filled eyes, and meekly implores: “O Chandravali! Has your dear friend come this way playing the murali?”
Upon hearing Her own voice echoing from the cave, however, Radha thinks: “Is Chandra asking Me the same question? For she must be crying for Krishna, too!”
Stepping into the cave, Radha exclaims: “Hey, Sundari! Since Krishna had embraced you many times, will you kindly embrace Me, so that the sweet fragrance of His body may run onto me?”
But Lalita exclaims: “O sakhi Radhe! Can't you see? That's not Chandravali. It is Your own reflection cast on the crystal walls of this cave!”
Here is a tender scene that is saturated with deep emotion. As Vrishabhanu and Chandrabhanu rajas are brothers, their daughters are cousin sisters. So naturally they will have great affection for each other. But what makes them fierce rivals is their opposing moods in Krishna seva. As Radha is vāmā, She loves to resist Krishna’s advances and remain hard to get. On the other hand, Chandravali is dakṣiṇā, as she loves to mold herself around Krishna's desires, and serve Him submissively. In Ujjvala-nīlamaṇi, Rupa says:
ata eva hi viśleṣe snehas tāsāṁ prakāśate ||
Jealousy and its accompanying bhavas become stirred up between gopis having opposing moods. This is to please Krishna. But love, affection, affection and compassion for each other can awaken during viraha. (Harivallabha-prakaraṇa, 28, UN 9.43)
After Radha searches all over Vraja and fails to find Krishna, She becomes overwhelmed in grief – and goes to drown Herself in the Yamuna! At this instance, however, Surya deva orders his daughter Kalindi to bring forlorn Radha to Surya-loka.
Coming before Surya deva and his wife Sanjna, Radha weeps pitifully: “O Pita! O Mata! By Providence's cruel will I have been cast out of Vrindavan!”
This is when Sanjna feels great compassion for Radha and requests her father Vishvakarma to make a Nava Vrindavan garden in Dwaraka Puri. For this will remind Radha of the Yamuna, Govardhan, and all of the vilasa kunjas She once knew. And hence, Vishvakarma's creation becomes a superb replica of Vraja-bhumi.
But Surya deva makes Radha promise: “O Putri! Upon going there You must keep Your identity as Radha secret… until the moment when Madhava fastens the Syamantaka jewel around your wrist.”
Then Sanjna gives assurance: “O Radhe! I'm sending Nava Vrinda Devi with You. Because she knows who You are, she can carefully look after You in Your Nava Vrindavan forest.”
When arriving in Dwaraka, however, Radha takes on a new identity, and becomes known as Satrajit's Raja's daughter, Satyabhama. Even so, Radha solemnly pledges: “Although Rajendra (Dwarakanath Krishna) is handsome and rules the whole world, what do I care about that? For Vrajendra-nandan is My one and only Prananatha.”
So Radha questions: “O Nava Vrinda! What will I do without my Pitambara Vanamali?”
“Why don't You worship His murti?” She replies. “But just wait a moment, let me go make the arrangements, and I will be right back.”
But after Nava Vrinda enters a solitary kunja and finds there life-size blue sapphire murti of Krishna that Vishvakarma had made, she becomes overjoyed and brings Radha there to tell her, “O sakhi, look! To award You great happiness, Your Ishtadeva is eagerly waiting for You in the kunja!”
Coming before the murti, Radha exclaims: “Hey Nava Vrinda! Just see, this great deceiver doesn't employ His usual witty jokes nor outstretch His Kaliya-like arms to embrace Me. He simply smiles softly to steal My mind!”
Playing along with Radha's bewilderment, Nava Vrinda answers: “O right you are, sakhi! This Nagar-shiromani is trying to mislead You with His silent, cunning behaviors so why don’t You teach Him a lesson!”
Coming closer to Nava Vrinda, Radha whispers in her ear: “How shameful! Although Vanamali's body is softer than a blue lotus, why is He kissing this hard and crooked vamshi? Shall I snatch it away?”
Vrinda contemplates: “It won't be right for Radha to do that. So let me give Her some good advice: “Hey Enchanted one! For what we call blue stone, You take to be softer than a lotus. Do why don't You rub Your kuca jugal over His chest to see what I'm talking about?”
As Radha places Her hand over the vigraha’s chest, She is painstruck! For what She thought to be Krishna had turned out to be merely a blue sapphire murti!
Then a sakhi named Bokula arrives and places in Radha's hands a tray containing the puja paraphernalia. So Radha joyfully carries out the worship. But as Nava Vrinda hears someone approaching, she quickly takes everyone and leaves.
Just then Krishna enters with Madhumangala. Since Krishna always pines for Radha, He cannot be happy as Dwarakadhish. So to relieve His troubled heart, He often comes to wander in the Nava Vrindavan forest. Upon seeing the murti of Himself, He starts to examine it. “Who is the anuragini who has worshipped this murti? Just see! The mala placed around its neck is wet with Her tears. And the tilaka and chandan adorning the murti's forehead and body all came out crooked, revealing that Her hand was shaking in maha prema!”
Hearing some sakhis approaching, Krishna says: “Hey Madhu! Those taruṇī sevikās must be returning. Quickly hide this murti elsewhere while I shall stand in its place to observe the exalted bhāvas of My pretty worshipper.”
Upon arriving, Radha horripilates! “O how has the murti's beauty increased so immensely?” She ponders. “Am I viewing the real Madhava, or is this a vigraha?”
Krishna: “Aha! Could this beautiful ramaṇī be My prāṇa vallabhā, Radha? Na, na! I'll bet that Vishvakarma made this replica just to give me pleasure. For how could My Vrindavaneshwari appear in Dwaraka?”
While viewing Madhava, Radha prays with tears streaming from Her eyes: “Aha Thakur! How is Your real form of Padmalochan Krishna doing? Is he well?”
Krishna: “Ayi Mahamayi Radhike! Won't your Krishna be happy as He sees you so expertly imitate His Radha who went to Surya-loka?”
Radha: “O Nava Vrinda, how astonishing! This vigraha can even speak well-chosen words!”
Krishna then sheds a pool of tears in seeing how Vishvakarma has made such a wonderful replica of His taruṇī maṇi Radha!
Nava Vrinda: “O sakhi, Radhe! Quickly remove the tears from Madhava's lotus face with the border of Your sari.”
Nava Vrinda goes on contemplating the situation: ”O my! While feeling the pleasure of Radha's touch, more and more tears stream from Krishna's eyes. And why is He now leaning His weight against a kadamba tree?”
Thus seeing the murti come alive, Radha faints!
At this exciting moment, if Radha and Madhava could have recognised each other – a splendid yugala milana would have surely taken place. But Yogamaya continues to cover Their intelligence so Their thirst to unite will continue to grow more intensely.
In Their drama, Vrindavan's Chandravali plays a leading role, too, as she becomes raja-kanya Rukmini. But like Radha, she often leaves Rajendra in the palace and comes into the Nava Vrindavan forest herself to unite with Vrajendra-nandan, Whom she loves far more. So in this forest, a competition ensues between Candra and Radha. Although Krishna favors Radha and anxiously tries to unite with Her, Chandravali always seems to arrive just in time to foil Their yugal milan!
Aho! Everyone hears the auspicious news that Bhagavati Paurnamasi Devi is bringing Gostheshwara Nanda and his whole family to Dwaraka! But meanwhile, Krishna feels dejected because Rukmini devi is keeping Satyabhama-Radha by her side in the palace. Thus when Madhumangal shows up carrying a parrot in a golden cage, he finds Krishna pondering how He will get to meet Radha. Around this time, however, Vrinda arrives from the palace to inform Krishna: “Devi Rukmini is requesting the parrot.”
But Satyabhama's priya sakhi named Pingala then arrives too. And she had the Syamantaka jewel that Satrajit wishes Krishna to present to Satyabhama-Radha. Seeing the jewel, Krishna has an idea: He asks Nava Vrinda to dress Him like a sakhi. For in this disguise He will go to the palace with Pingala and present the jewel to Radha. Then if no one can detect Him, He will have a chance to spend the whole night with Radha! So Nava Vrinda goes first to return the parrot to Rukmini. And upon arriving she sees Satyabhama-Radha seated with Rukmini and all her family members.
When Pingala enters the palace with the sari-clad Krishna and Madhumangal, Madhu tells Rukmini: “Satrajit Raja has sent the Syamantaka jewel with these two sakhis. He has requested them to present it to Satyabhama.” Seeing the sari-clad Krishna, Rukmini curiously inquires from Nava Vrinda: “Who is this syama-complexioned sakhi?”
“Sure is Satyabhama's dear friend, Rathangi,” exclaims Nava Vrinda. (As Radha instantly recognises Krishna, no one else can.) Then Nava Vrinda submits: “O Devi Rukmini, as this sakhi is very shy and wishes to speak with Satya privately, will you allow her to go?”
Rukmini answers: “O Satyabhama, why don't you take Rathangi to the svarna mandir and embrace her?” Radha blushes, and replies: “I will surely follow your order.”
When Krishna and Radha are finally together They both become very happy! But meanwhile the parrot messes up everything: it recites Krishna's conversation that it had previously heard about how He put on a sakhi's disguise to meet Satyabhama. Hearing this Rukmini is alarmed! She quickly goes with her sakhi Madhavi to catch Krishna red-handed! And upon discovering that Rathangi is Krishna – a great calamity arises – for this makes Radha's patience collapse – and She vows to end Her life by entering the snake-filled lake of Kaliya!
But this makes Chandravali finally come to her senses. Because in witnessing her younger sister's unbearable grief, she's condemns herself as an aparadhini! Then she feelingly prays to Krishna: “O please let us all return to Vrindavan where we can happily serve You there.”
Then comes the auspicious news: Goshtheshwar Nanda Maharaja is entering Dwaraka on a golden bullock cart, and he is bringing Paurnamasi, Yashoda, and many other Vrajavasis with him! As Nanda fixes his mind on embracing Krishna, Paurnamasi Devi leads everyone to Mother Rohini's antapura. And upon getting Krishna back, Mother Yashoda baths Him with her breast milk and tears! (Then comes a long description of how the Vrajavasis and the Dwarakavasis exchange heartfelt greetings.) In not seeing Radha, however, everyone inquires: “O where is Vrishabhanu-nandini?”
This is when Nava Vrinda comes running to relay the frightening news: “Radha has gone to the Kaliya lake to commit suicide!”
O my! Everyone panics as they quickly go there! Meanwhile, as Radha enters deeper into the water, She heads for the snake! But Krishna arrives on time to dive in and rescue Her! At first, Radha assumes that Krishna’s strong arms are the coils of Kaliya, and thinks: “Hey Bhagavan! Now I am finally relieved from all My suffering!”
When opening Her eyes, however, She discovers that it is Krishna! “Hey Sundari!” He exclaims, “In seeing Your lovely body, even Lakshmi becomes jealous. So why do You want to destroy this supremely beautiful form? Won't that bring sadness to the three worlds?”
Taking Radha to the shore, Krishna lies Her down upon a madhavi mandap, and fastens the Syamantaka jewel around Her wrist. Meanwhile, Paurnamasi, Yashoda, and all other others arrive and get relief in hearing that Radha is safe!
Coming with Rohini, Yashoda anxiously embraces Radha, and asks: “O child, are you alright?” and kisses Radha's face again and again! Seeing all of this, Chandravali horripilates and exclaims: “This is my sister, Radha!” She embraces Her, putting her arms around Her neck. Radha's then falls at everyone's feet, and Chandravali falls at Radha’s feet. At this tender moment, Krishna comes and confessed: “After so long I can understand that you are Goloka-vasis.”
In seeing the wonderful opportunity, Chandravali requests Paurnamasi: “O Bhagavati! Will You please offer Radha’s lotus hand to Krishna?”
“O child Chandravali,” Paurnamasi answers. “As you have become the most innocent, just listen to Me: Now if you will, in turn, offers Krishna's lotus-hand to Radha, then I shall inaugurate Radha and Madhava’s auspicious marriage ceremony so that the ringing bells of this prema-utsva can bring happiness to the three worlds, and establish Radha's reputation of unwavering chastity forever!”
Chandravali answers: “O Bhagavati! I'm happy to agree. But shouldn't we inform Gokuleshwari?”
With a big smile Paurnamasi looks over to Yashoda, and winks. Then she addresses Krishna: “O Son! Our child Chandravali has something to ask you.”
Krishna: “O Ma! If you request me, I shall fulfill her desire.”
Yashoda: “As you like.”
Krishna: “O Ma! Let your order be fulfilled.”
Krishna's then escorts Chandravali aside and whispers in her ear: “O priye! As the order you have given is most weighty indeed, will you not wish to change it?”
Chandravali: “O Prabhu, in getting this opportunity, don't be fearful.”
Thus taking Radha’s lotus-hand and affectionately offering it to Govinda, Chandravali says: “O lotus-eyed Krishna! Here is my sister to whom I want You to love even more than You love me!”
Krishna: “O priya Chandravali! How can I not accept your wonderful offer?”
Over in Nilachala, Mahaprabhu brought His leading bhaktas with eagerness to hear Rupa’s Vidagdha-mādhava and Lalita-mādhava plays. And after attentively listening for a while, Ramananda Raya remarked:
rūpera kabitba praśaṁsi sahasra badane
kabitba nā haẏa ei amṛtera dhāra
nāṭaka lakṣaṇa saba siddhāntera sāra
prema paripāṭī ei adbhuta barṇana
śuni citta karṇera haẏa ānanda-ghūrṇana
“Let us praise Rupa's poetry with thousands of mouths. For this isn't a poetic expression but a continuous shower of nectar! In these two plays I find the essence of all rasa siddhanta which concerns Sri Bhagavan's loving affairs. So in hearing them, my ears and heart are submerging within a whirlpool of divine bliss.” (CC Antya 1, 192-194)
In Lalita-mādhava, Rupa's rasa-siddhāntas mainly center around Krishna's greatest consorts, Radha and Chandravali. When Radhika is transferred to Dwaraka, however, She secretly remains as Radha, and outwardly assumes the role of Satyabhama. And Chandravali becomes Rukmini in the same way. Hence, as Satyabhama and Rukmini are actually Radha and Chandravali, we find their amusing affairs with Krishna continuing in Dwaraka's Nava Vrindavan forest.
Moreover, their Krishna isn't Dwarakadish, He is actually Vrajendra-nandan, Who intently wishes to continue relishing the Vraja-prema rasa with them.
In the play’s first nine acts, we find that Radha and Chandravali don't get to enjoy a milan with Krishna that is very satisfying because of the fierce competition that is constantly waged between them. Only in Act Ten do Radha and Krishna’s desires becomes fully satiated when Chandravali gives up her rivalry after experiencing a softer change of heart.
Now an important question remains: since the play ends with Radha and Krishna's lavish marriage ceremony – that Siva, Parvati, Brahma, and many other great devatas attend – are we to assume that here after Krishna's madhura pastimes with Radha will continue on in svakīyā rasa? But that seems hardly possible, as it doesn't make sense.
So rather, wouldn't the further chapters of Radha, Chandravali, and Krishna’s loving affairs begin in Nabadwip? For here Lakshmipriya and Vishnupriya are duly wedded with Gaura-Govinda as a result of Chandravali and Radha's earnest prayers before goddess Katyayani. But even so, in the bhauma lila, the married life of these two priyas doesn't last for long, as they are soon cast into incredible grief once again! So where is the divine realm where they can fulfill all of their desires in serving Gaurasundar and live happily every after?
That is the place we are heading for now. It is the most secret realm in Goloka Nabadwip Dham – a hidden abode where even Mahaprabhu’s male parshads are not allowed to enter. This is where Radha and Chandravali’s madhura pastimes with Krishna transform into Vishnupriya and Laksmipriya’s madhura affairs with Gaurasundar. But now all of the jealousy and great rivalry that once went on between these two incomparable Krishna kantas is over.
In Lalita-mādhava’s last act, Rupa Goswami gives us a hint of this magnanimous prema. Because when Chandravali finally comes to her senses, and realizes how much pain she was giving to Radha by always foiling Her loving union with Madhava – she vows to unite Them forever, saying: “O lotus-eyed Krishna! This is my younger sister Whom I want You to love more than You love me. O please take Her hand in marriage!”
Thus Radha was destined to become Vishnupriya, as Chandravali becomes Lakshmipriya. But with their exalted maha prema, they both hanker to see the other unite with their prana vallabha Gaurasundar, for this gives them more pleasure than when they unite with Him themselves.
We previously stated that because Vishnupriya is both Radha and Satyabhama, Her madhura prema lila with Gauranga unfolds in both parakīyā and svakīyā rasa. Now let us begin to tell how this happens.
In the Gaura lila, Prabhu and Priyaji's svakīyā lila is more prominent as They are placed in our material world where so many bahiranga jivas also live. And since Their marital life continues only four years, viraha rasa predominates.
In contrast, however, Goloka Nabadwip is where the Lord's pleasure-filled sambhoga pastimes flourish. Because in this setting there are no disturbances since everyone is a premika bhakta. Thus here Yogamaya arranges for Lakshmipriya and Vishnupriya two types of lilas that unfold simultaneously:
In their antapura (inner quarters) which is located in the southwest section of Jagannath Misra's opulent palace, their samsara lila goes on externally in svakīyā rasa. Thus, just like Satyabhama and Rukmini, Vishnupriya and Laksmipriya live in great happiness as raja-ranis. But there is a difference, because as Satyabhama and Rukmini were previously married to Dwarakadish, Krishna’s plenary expansion Vasudeva – now in their roles as Vishnupriya and Lakshmipriya they are married to Sachinandan, Who is non-different from Yashodanandan. And because Nanda and Yashoda always dreamed about having Radharani as their daughter-in-law, this ambition is fulfilled in their forms of Jagannath Misra and Sachimata as they receive Vishnupriya their daughter-in-law, who is non-different from Radha.
Now let's talk about Vishnupriya and parakīyā lilas. Because just outside of their antapuras is a gupta Vrindavan paradise that resembles it's Vrindavan counterpart of Radha Kind and Shyama Kund. And because Radha and Chandravali are parakīyā kantas, and within Vishnupriya and Lakshmipriya, it is only befitting that the latter perform parakīyā pastimes with Gaurasundar, too. Thus situated around these very scenic sarovaras are the vilasa kunjas of Vishnupriya and Lakshmipriya's intimate sakhis.
So just as Radha-Krishna's asta-kala lilas are narrated in Govinda-līlāmṛta, in a similar pattern, Vishnupriya and Laksmipriya’s mādhurya-maya lilas continue with Gaurasundar in this private Gupta Vrindavan setting were none of His male parshadas are allowed to enter. We shall begin to describe them in the next chapter.
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