Anaôga Mañjarî:(sáns. vaiëòava). the younger sister of Ärîmatî Râdhikâ. She is thirteen years old and her complexion is the color of vasanta-ketakî, a beautiful golden flower blossoming in spring. Her dress is the color of indîvara, a blue lotus flower. Her principal service is preparing tâmbula for the pleasure of Râdhâ and Kèëòa. In gaurâôga-lîlâ she manifests as Jâhòavâ Devî, the consort and äakti of Ärî Nityânanda Prabhu.
Ärîla Ärîdhara Mahârâja: No. En la época en que estaba componiendo el Ärî Ärî Prapanna-jîvanâmètam fui enfrentado con la posición de tener que pensar profundamente sobre este punto: “¿Cuál es la relación entre Baladeva y Yogamâyâ?” Entonces, aunque no encontré esto en ninguna parte de las Escrituras, descubrí dentro de mí que Baladeva debería ser el señor de Yogamâyâ. Esto es, después de analizar el medio espiritual de sus pasatiempos, llegué a la conclusión que ellos debían tener alguna conexión. Ambos están haciendo arreglos para el Kèëòa-lîlâ, así, su relación debe ser muy íntima: Yogamâyâ debe estar en la posición de la esposa de Balarâma. Esta conclusión vino a mí y luego descubrí que Jîva Gosvâmî también era de la opinión que Baladeva y Yogamâyâ son muy cercanos y similares y, también, la naturaleza y conducta de Vèndadevî es muy similar a ellos en este respecto. Yogamâyâ está en el círculo interno, en la posición de äakti, y Balarâma está en el circulo externo o “masculino” la segunda capa. Pero en el centro está sólo Kèëòa sintiendo Su propio éxtasis: sukha-rûpa kèëòa kare sukha âsvâdana (Caitanya-caritâmèta, Madhya 8.158). Cuando la expansión comienza, nosotros encontramos que Balarâma y Yogamâyâ hacen arreglos para esa operación de Kèëòa donde rasâmèta-mûrti, Kèëòa la corporificación de todas las rasas, se saborea a Sí Mismo. Rasa es saborearse a Sí mismo. Es diferente en el caso del rasa mundano, donde el alma es el sujeto y el “rasa” es un objeto para ser “disfrutado”, pero aquí, rasa es en Sí mismo el Sujeto Más Elevado y Él está saboreándose a Sí mismo, sukha-rûpa kèëòa kare sukha âsvâdana.
Él luego gradualmente se expande y así encontramos a Baladeva, quien es un facsímil de Kèëòa. Pero debido a que en la ciencia del rasa, la aproximación directa de Baladeva al mâdhurya-rasa no es admitida, él se extiende a sí mismo como una potencia especial, Yogamâyâ y así, actúa en ese mâdhurya-rasa.
Otra representación o delegación de Baladeva es Anaôga Mañjarî, la hermana menor de Ärîmatî Râdhârâòî. Se ha comprobado que Baladeva, en la forma de Anaôga Mañjarî, participa en el servicio de Râdhârâòî, mientras que el manejo externo está en las manos de Yogamâyâ. Anaôga Mañjarî es la representación de Baladeva a través de quién él es representado en el mâdhurya-rasa. La ciencia del rasa no permite a Baladeva entrar allí con su propia abhimâna (modalidad), por lo tanto, se nos dice, que él tiene que ir allí como Anaôga Mañjarî. Las leyes del rasa son de tan refinada importancia.
La dirección general es el departamento de la potencia Yogamâyâ, pero eso está en una posición secundaria. La posición principal es la de Kèëòa y en una posición secundaria, ayudando al Kèëòa-lîlâ desde afuera, está Yogamâyâ.
The Gopis
The sadhana siddha gopis, such as the Dandakaranya sages and other perfected devotees became gopis by engaging in devotional service. The nitya-siddhas (nitya priya) gopis, such as Radharani or Candravali, are eternally liberated gopis.
“The pastimes of Srimati Radharani and Krishna are self-effulgent. They are happiness personified, unlimited and all-powerful. Even so the spiritual humors of such pastimes are never complete without the gopis, the Lord’s personal friends. Without the gopis, these pastimes between Radha and Krishna cannot be nourished.” (Caitanya Caritamrita Madhya 8.203)
“The personal associates of Radharani, the gopi damsels of Vraja, are direct expansions of Her body. These expansions of Srimati Radharani are necessary for enhancing the pleasure potency of Sri Krishna. Their transcendental exchanges of love are the superexcellent affairs of the pastimes of Vrindavana. By the expansions of Srimati Radharani’s personal body, She helps Lord Krishna taste the rasa-dance and similar other activities.” (Caitanya Caritamrita Adi 4.81 purport)
“All the other gopis help increase the joy of Krishna’s pastimes with Radharani. The gopis act as instruments of Their mutual enjoyment.” (Caitanya Caritamrita Adi 4.217)
Eight Main Gopis (Asta Sakhis) These eight are the leaders of all the other gopis. They always serve Radha and try to please Her in every way. They are the dearest and most beloved friends of Srimati Radharani. Rupa Gosvami describes the qualities of the eight main gopis in Radha Krishna Ganodesa Dipika.
Candravali She is Srimati Radharani main competitor for the attention of Krishna. Srimati Radharani is her cousin. Candravali is the daughter of Candrabhanu, who is the brother of Vrishabhanu. She lived in the village of Sakhi Sthali near Govardhana Hill with her husband Govardhana Malla.
Out of the hundreds of thousands of gopis, eight are considered most prominent. They are: Radharani, Candravali, Lalita, Vishakha, Padma, Bhadra, Saibya and Syama. Of these two Radharani and Candravali are considered most dear. Of these two Radharani is the most dear to Krishna.
Lalita Sakti Of the eight sakhis (main gopis) Lalita Devi in the main sakhi. She is 27 days older than Srimati Radharani. She is the leader and best of the eight main gopis. She is the constant companion and follower of Srimati Radharani.
She is a dear friend of Srimati Radharani. She has a contradictory and hot-tempered nature. Her complexion is bright yellow. Her garments are the color of peacock feathers. She is expert at arranging both the meeting of Radha and Krishna and their conjugal fights.
Her mother is Saradi Devi and her father is Vishoka. Her husband is Bhairava, who is a close friend of Govardhana Malla, the husband of Candravali.
Visakha Sakhi She is the second most important gopi of the eight main gopis. Her attributes are much like Lalita Devi. She was born at exactly the same time as Radharani appeared. Her complexion is like lighting and her garments are decorated with stars. She carries messages between Radha and Krishna, and is the most expert gopi messenger. Her father’s name is Pavana, mother is Dakshina and her husband is Vahika. She is said to be from the village of Kamai.
Campakalata Sakhi She is one day younger than Radharani. Her complexion is the color of a yellow campaka flower and she wears garments the color of a blue jay’s feather. She is expert in logical persuasion and is a diplomat, skilled in thwarting Radha’s competitors. She is an expert sweet cook and an artistic potter. Her father is Arama, mother is Batika, and husband is Candaksha. She is said to be from the village of Sunthera.
Citra Sakhi She is 26 days older than Radharani. She has a red complexion like kumkum and wears crystal colored garments. Citra can read between the lines and understand an author’s hidden intentions. She has a very mild nature and has a saffron complexion. She is a trained cook and can make a variety of nectar drinks. She is learned in astronomy and astrology, and is a skilled gardener. She makes garlands. Her father’s name is Catura, Mother Carvika and husband is Pithara. She is said to be from the village of Chiksoli, 1½ km southwest of Varsana.
Tungavidya Sakhi She is 15 days younger than Srimati Radharani. She is the color of kumkum and wears white garments. Tungavidya is hot tempered. She is learned in eighteen branches of Vedic knowledge. She is a celebrated music teacher, and an expert singer and vina player. She is expert at arranging the meeting of Radha and Krishna. Her birthplace is said to be the village of Dabharo (Damala). Her father is Paushkara, Mother is Medha and husband is Balisha.
Indulekha Sakhi She is three days younger than Srimati Radharani. She has a tan complexion and wears garments that are pomegranate color. She displays a hot temper and a contrary nature. She carries messages that cause Radha and Krishna to be attracted to each other and she knows Radha and Krishna’s confidential secrets. She knows the science of palmistry and gemology. Her father’s name is Sagara, mother is Bela and husband is Durbala. She is said to be from the village of Anjanak.
Rangadevi Sakhi She is seven days younger than Srimati Radharani. She has a complexion that is similar to the hue of a lotus filament and wears garments that are the color of a rose. She has a “bama”, contrary and hot-tempered nature. She jokes with Radha in front of Krishna. She is expert in using perfumes and cosmetics, and burning fragrant incenses. Because of previous austerities she knows a mantra that can attract Krishna.
Sudevi Sakhi She looks so much like Srimati Radharani that she is mistaken for being Her sister. She has a golden complexion and wears coral color clothing. She is always beside Radharani and arranges Her hair, decorates Her eyes and massages Her. She is expert at training parrots, oil body massages, reading omens, gardening and decorating couches. Her father’s name is Rangasara and mother’s is Karuna. She is said to be from the village of Bajhera. Rangadevi is her twin sister.
Ananga Manjari She is the younger sister of Srimati Radharani. She follows her sister like a shadow. She is thirteen years old and her complexion is gold colored. She wears clothes the color of a blue lotus flower. She serves both as a maid servant manjari and as a gopi group leader. Ananga Manjari is an expansion of Balarama to serve Krishna in the intimate conjugal pastimes.
Manjaris The manjaris are 10 to 14 years old, which is a few years younger than Srimati Radharani. The manjaris do not mix with Krishna directly. Their sole purpose is to unite Radha and Krishna and render various services. The Six Gosvamis have manjari forms. Sri Rupa Manjari (Rupa Gosvami) is directly under Lalita sakhi, who oversees thousands of manjaris.
“It is very difficult to express the manjaris’ dealing with Krishna because they have no desire to mix with Krishna or to enjoy Him personally. Rather, they are always ready to help Radharani associate with Krishna. Their affection for Krishna and Radharani is so pure that they are simply satisfied when Radha and Krishna are together. Indeed their transcendental pleasure is in seeing Radha and Krishna united. The actual form of Radharani is just like a creeper embracing the tree of Krishna, and the damsels of Braja, the associates of Radharani, are just like the leaves and flowers of that creeper.” (Teaching of Lord Caitanya)
Eight main manjaris are Rupa Manjari, Rati Manjari, Rasa Manjari, Labanga Manjari, Guna Manjari, Manjulali Manjari, Kasturi Manjari, Vilasa Manjari.
If you know of information that is not listed here, or if you would like to help update our listings, please e-mail us at:
Please Help Support This Site Buy USA Vegetarian Restaurants Book
Please check out our Natural Nirvana Store, which we started to help pay for the maintenance of this Website. Natural Nirvana is dedicated to selling vegetarian, spiritual and alternative products. We sell only animal-friendly and cruelty-free clothing, gifts, health foods, books and beauty products.
No hay comentarios:
Publicar un comentario