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?
Replies
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.
kṛṣṇera ‘taṭasthā-śakti’ ‘bhedābheda-prakāśa’
svābhāvika kṛṣṇera tina-prakāra ‘śakti’ haya
cic-chakti, jīva-śakti, āra māyā-śakti
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.
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)
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