Tatastha to Swarupa transformation

Gaudiya Sampradaya only endorses Manjari Bhava.why not Kanta bhava 

 

 

V. Two Types of Kamanuga Sadhana Bhakti 

There are two paths of kamanuga sadhana bhakti for sadhakas following the Vraja-gopis.

1) Sambhoga iccha mayi bhakti

In this devotion, there are two kinds of activities (mental, physical) inspired by the desire for a direct experience of giving conjugal enjoyment to Sri Krishna like the gopi group leaders in Vrindavana,  Sri Radha, Lalita or Vishakha. 

2) Tat tad bhava iccha atmika bhakti

For Gaudiya Vaisnava raganuga sadhakas this is the main type of bhakti. Here the sadhaka’s very life (atma) is filled with the desire (iccha) to taste the sweet mood of love (bhava) of a particular gopi’s prema like Sri Radha or Sri Rupa or Rati manjari. (Brs. 1.2.299)

 

MY question is where does the Smabogicchamayi Kamanauga Kanta bhava lead to? It can not depict the Dwarkadish Queens though. since the above stanza talks of Vraja Gopis. Therefore it must mean that jivas through following the first division of Kamanauga bhakti can achieve Ashta gopi denominations in Goloka. 

I do not think the fact that they being swarupa sakti and not tatastha is an impeding barrier to attains such forms. If Krsna wishes he could simply merge this tatastha sakti into the swarupa kind.

One performs service with the sadhaka-rupa – the present body – and with the siddha-rupa – the body which is suitable for serving Vraja Krsna in the particular type of rati or bhava one desires, and which appears through inner contemplation, with a desire for a particular rati directed to one’s beloved Krsna situated in Vrndavana.


From Visvanatha Cakravarti’s commentary:
One should follow after the dear devotees of Krsna such as Radha, Lalita, Visakha, Sri Rupa-manjari and those following after them – persons such as Sri Rupa and Sanatana Gosvamis. Accordingly, one should perform mental service (manasi-seva) in one’s siddha-rupa, following after the examples of Sri Radha, Lalita, Visakha, Sri Rupa-manjari and others. In one’s physical body, one should perform services using one’s body, following after persons such as Sri Rupa and Sanatana Gosvamis situated in Vraja. [end]

 

sakhyaḥ, nitya-sakhyaḥ, prāṇa-sakhyaḥ, priya-sakhyaḥ, priya-narma-sakhyaś ceti tā vastutaḥ śrī-rādhā-kṛṣṇayor dvayor eva yathottara-premādhikyavatyo bhavantīti tathā tathā nāmatayākhyāyante | (Sri Ananda Candrika 8.137)

“Sakhis, nitya-sakhis, prāna-sakhis, priya-sakhis, and priya-narma-sakhis actually all have successively greater prema for both Rādhā and Krsna. This is the significance of those names.” (Sri Ananda Candrika 8.137)

 

Why would the Lord entrap us in to the level of manjaris, when there is so much more potential to achieve greater bhavas for Krsna? 

You need to be a member of ISKCON Desire Tree | IDT to add comments!

Join ISKCON Desire Tree | IDT

Email me when people reply –

Replies

  • Sevak

    Hare Krsna

    Gaudiya Sampradaya only endorses Manjari Bhava.why not Kanta bhava 

    A Sampradaya does not endorse bhava. Gaudiya Sampradaya promotes devotional service to Sri Krsna. There are no unnatural endorsements. 

    where does the Smabogicchamayi Kamanauga Kanta bhava lead to?

    Without Purity when these are attempted artificially they lead to same place where lust leads to

    tri-vidhaṁ narakasyedaṁ
    dvāraṁ nāśanam ātmanaḥ
    kāmaḥ krodhas tathā lobhas
    tasmād etat trayaṁ tyajet

    There are three gates leading to this hell – lust, anger and greed. Every sane man should give these up, for they lead to the degradation of the soul. (BG 16.21)

    If Krsna wishes he could simply merge this tatastha sakti into the swarupa kind.

    jīvera ‘svarūpa’ haya — kṛṣṇera ‘nitya-dāsa’
    kṛṣṇera ‘taṭasthā-śakti’ ‘bhedābheda-prakāśa’
    sūryāṁśa-kiraṇa, yaiche agni-jvālā-caya
    svābhāvika kṛṣṇera tina-prakāra ‘śakti’ haya
    It is the living entity’s constitutional position to be an eternal servant of Kṛṣṇa because he is the marginal energy of Kṛṣṇa and a manifestation simultaneously one with and different from the Lord, like a molecular particle of sunshine or fire. Kṛṣṇa has three varieties of energy.( CC Madhya 20.108-109)
     
    kṛṣṇera svābhāvika tina-śakti-pariṇati
    cic-chakti, jīva-śakti, āra māyā-śakti
    Lord Kṛṣṇa naturally has three energetic transformations, and these are known as the spiritual potency, the living entity potency and the illusory potency.(CC madhya 20.111)
     

    Svarupa Shakti is Sri Krsna's internal potency. Tatastha shakti is Sri Krsna's marginal potency consisting of jivas. Tatastha shakti can take shelter of Svarupa Shakti without losing its own individual identity. If someone thinks they can become internal potency then that is mayavada. Mayavada is not welcome in these forums.

    Why would the Lord entrap us in to the level of manjaris, when there is so much more potential to achieve greater bhavas for Krsna? 

    Pure bhava for Sri Krsna is not trap. Those who consider Bhava for Sri Krsna as trap are deep in grand illusion. Material world is a trap.

    Most living beings are entrapped in clutches of three modes of material nature. But, by mercy of Lord Sri Chaitanya they have hopes of being free from material modes, by practice of nine processes of devotional service. This living beings who "think" they are doin bhakti but are entrapped in mayavada & sahajiyaism are far from receiving mercy of Lord Sri Chaitanya or Vaishnavas.

     Hare Krsna

    • OK I agree on the jiva sakti potency being distinct but no bhava is sahajiya.  

      That is to say he must be a devotee in a direct relationship with the Lord. As soon as one becomes a devotee of the Lord, he also has a direct relationship with the Lord. That is a very elaborate subject matter, but briefly it can be stated that a devotee is in a relationship with the Supreme Personality of Godhead in one of five different ways:

       
      1. One may be a devotee in a passive state;
      2. One may be a devotee in an active state;
      3. One may be a devotee as a friend;
      4. One may be a devotee as a parent;
      5. One may be a devotee as a conjugal lover. (Bhagvad Gita As It Is, Introduction)
       
      Devotion through conjugal lover should be perfecty acceptable, I do not tarnish the 9 modes of veotional practice but I think the relationship and the vaishi marg must go hand in hand and, treating God as a worshipable entity without any emotions attached to him, is mayavada not the opposite . 
      • Sevak

        Hare Krsna

        I think the relationship and the vaishi marg must go hand in hand

        The relationship of jiva & Sri Krsna is that of servant & master. 

        jīvera ‘svarūpa’ haya — kṛṣṇera ‘nitya-dāsa’

        It is the living entity’s constitutional position to be an eternal servant of Kṛṣṇa.( CC Madhya 20.108)

        Nine processes of devotional service is the means to revive that relationship. 

        Devotion through conjugal lover should be perfecty acceptable

        Yes, but only after being fully purified. Any attempt to enact conjugal relationship in conditioned state is cheap imitation called sahajiya.

         treating God as a worshipable entity without any emotions attached to him, is mayavada

        Yes, but mayavada manifests in many other forms also. Such as equating or merging of jiva to Sri Krsna or internal potency of Sri Krsna. 

        Jiva or tatastha shakti is distict from Sri Krsna.

        Jiva or tatastha shakti is distict from the internal potency of Sri Krsna.

        Jiva is always under shelter of energy of Sri Krsna

        Hare Krsna

        • Thank you Hare Krsna 

This reply was deleted.