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“Anarpita charim chirat karunavatirna kalau” - He mercifully appeared on earth to give the esoteric Mādhurya Prema Niryāsa (the apex of Mādhurya Prema, Manjari Bhāva) that was never given before to the Jivas of Kaliyuga. We are discussing about the five kinds of moods of Bhakti - Shānta, Dāsya, Sakhya, Vātsalya and Madhura Rasas. We have already discussed the first four Rasas. Currently, I am trying to give a “Digdarshan” (general synopsis) on Madhura Rasa. It is beyond the capability of words to describe such esoteric topics. Such topics are beyond the three modes of nature and the material senses. They are Divya (divine), Chinmaya (spiritual), Shuddha (pure), Satya (the ultimate Truth), Sanātan (eternal), Ānandamaya (blissful), Anubhava vedya (can only be understood through experience) and Kripā Sādhya (attainable only through mercy). A sadhak can get a little insight into such topics only through experience when Radharani mercifully lets him relish such Rasa. When the sadhak becomes surrendered at the lotus feet of Radharani and his yearning to relish the nectar of divine love reaches its peak, Radharani mercifully lets him relish such Rasa. In Mādhurya Upāsanā path, great yearning to relish such Prema Rasa is more important than the physical efforts of Bhakti. In other Upāsanā paths, the physical activities of a sadhak are more important. Extreme austerity, extreme spiritual practices, extreme renunciation, difficult vows - these are not important in Mādhurya Upāsanā path. Here, extreme longing and yearning are the medium to attain Krishna Prema.
(Chaitanya Charitamrita Madhya 22.107)
Meaning: Divine and eternal love for Krishna is not attainable through Sadhana (physical efforts of devotion). On engaging in devotional services, the heart becomes pure and it becomes eligible for Krishna Prema. In such a pure heart, the longing for pure Bhakti becomes more and more intense. Pleased by such intense yearning, Radharani mercifully gives the eternal and divine Krishna Prema in the heart of the sadhak.
One cannot attain eternal Prema through Sadhan Chesta (physical efforts of devotion). It is Kripā Sādhya (attainable only through mercy). When the sadhak dedicates himself to the lotus feet of Gurudev, takes shelter at the lotus feet of Radharani and with intense yearning, he craves to attain Prema; he begs, cries and prays for Prema, then Karunāmayi (benevolent) Radharani accepts the sadhak (as one of Her own people) and imparts Prema in his heart. Gradually, Radharani makes the devotee free from the materialistic bodily identity and immerses him in the mercifully given identity of a Manjari. Radharani gives Manjari Swarupa to the devotee and pulls his consciousness into the mood of the Manjari. Gradually, the consciousness of the devotee who was a mere Jivatma (Ashuddha Satva) and attached to the body becomes immersed in the identity of a Manjari and at last, his consciousness becomes one with the Vishuddha Satva, which is the Manjari Swarupa mercifully given by Radharani.
There are three kinds of consciousness: Ashuddha Satva, Shuddha Satva and Vishuddha Satva. The Jivatma who is attached to bodily identity is called Ashuddha Satva. The pure Ātma is called Shuddha Satva. And, the transcendental forms present in eternal abodes (where the body and Ātma are not separate but completely made of Chit Shakti) are called Vishuddha Satva. Such transcendental forms are mercifully given by Radharani.
In the Upāsanā path of Madhura or Sringāra Rasa, there are five kinds of Sakhis (female friends) of Radharani: Sādhāran Sakhi, Priya Sakhi, Priya Narma Sakhi, Prāna Sakhi and Nitya Sakhi.
Yugal Kishore often quarrel with each other. One might wonder, ‘How can there be quarrels and disagreements in pastimes of Prema?’ The answer is that such topics are not understandable by ordinary intelligence. These are Prema Kalaha, meaning, squabbles that arise from love! These are a kind of pastime of pure Prema. These pastimes are beyond the ambit of the ordinary mind and intellect. To increase the glories of Prema Rasa and relish deeper flavours of Prema Rasa, such pastimes of Prema Kalaha are manifested through Yogamaya. Radharani becomes Māninī and then Krishna pacifies Her with various sweet dialogues and humble requests. Some Sakhis also help Krishna pacify Radharani. Finally, Yugal Kishore meet in ecstasy after destroying Māna. These pastimes continue to manifest since eternity in Goloka Dham through Yogamaya.
(Bhagavat Geeta 7.25)
Meaning: I am not manifest to everyone, being veiled by My divine Yogamaya energy. Hence, those without knowledge do not know that I am without birth and changeless.
Ordinary Jivatmas cannot understand His pastimes.
The moods of the five kinds of Sakhis are as follows:
1. Sadharan Sakhi is Krishna Snehadhika, meaning they are friends of Radharani but they side with Krishna during love squabbles.
2. Priya Sakhis love Krishna and Radharani equally, so they don't take part in love squabbles. They would either remain silent or leave the place saying, " Sakhi, let's go! These two (Radha Krishna) keep quarrelling like this with each other. We have nothing to do here."
3. Priya Narma Sakhis also love Radha Krishna equally but side with Radharani in love squabbles. The eight main Sakhis - Lalita, Vishakha, Chitra, Indulekha, Champaklata, Ranga Devi, Tungavidya and Sudevi - are Priya Narma Sakhis.
4. Prana Sakhis are the eight main Manjaris - Rupa Manjari, Rati Manjari, Vilas Manjari, Kasturi Manjari, Manjulali Manjari, Rasa Manjari, Guna Manjari and Lavanga Manjari. They serve Radha Krishna eternally in Goloka Dham. Radharani is everything to them and they desire to serve Radharani with all their senses, heart and soul.
5. Nitya Sakhis are the Manjaris who have engaged in devotional activities as a Jivatma and received the Manjari Swarup by Radharani's mercy. These Nitya Sakhis or Manjaris are also Sakhis or friends of Radharani (there is no special status of a maid-servant of Radharani), but they naturally have the mood of service to Radharani. They cannot think of themselves as equals of Radharani (unlike Sakhis), but rather call themselves Her maid-servants. They have devoted their senses, minds and speech to the service of Radharani. They don't have any desire for self-fulfilment at all; their only desire is to please Radharani in every possible way.
The Suhrid pakśā Sakhis (Priya Narma Sakhis) and Svapakśā Sakhis (Prāna and Nitya Sakhis) take the side of Radharani and help resolve the Prema Kalaha of Yugal Kishore. Prema Kalaha is like the dark rain clouds in the sky. Nobody likes such kind of weather. But when such clouds go away and sunlight bathes the earth again, everyone appreciates the warm sunlight at that moment. Although sunlight is appreciated at all times, the warm sunlight after a thunderstorm feels especially pleasing. Similarly, Prema Kalaha amplifies the amount of ecstasy when Yugal Kishore meet again at the end of it. Sakhis also relish the Achintya ecstasy of the meeting of Yugal Kishore after such Prema Kalaha.
These are only Lila Vinod (playful pastimes) of Yugal Kishore. Although they look like the activities of ordinary human beings, such pastimes are not touched by desire, anger, greed, illusion, jealousy, pride, ego, enmity and selfishness found in ordinary people. The activities of ordinary people are motivated by the desire to please themselves. But in the eternal pastimes of Yugal Kishore, it is not like that. Such pastimes are full of Ānanda Lilā Rasa. They are manifested by Yogamaya. Only She knows how a certain pastime will manifest. She serves Yugal Kishore by creating beautiful and highly relishable pastimes of Prema. At the end of each pastime, Yugal Kishore relish an amazing ecstatic meeting and an amazing climax of the height of Prema Rasa. The Priya Narma Sakhis and Manjaris also become enraptured in ecstasy on beholding such Lilā Vilāsa (pleasurable pastimes). They swim in an infinite and bottomless ocean of Ānanda that is beyond words, material senses and the three modes of nature. One can enter such Ānanda Lila only by the mercy of Radharani. Otherwise, one cannot even imagine how blissful such pastimes are!
What makes Manjari Bhava so special that it is never given before? Although it is part of Mādhurya Upāsanā, there is something special about Manjari Bhava. Manjaris are also Sakhis (friends) of Radharani like Priya and Priya Narma Sakhis, but they consider themselves as maid-servants of Radharani. They never want to be equal with Radharani like other Sakhis. Radharani is their Swāmini (mistress) and since Radharani loves Krishna, Krishna is also dear to them.
“Rādhārāni mor Vrindāvaneshwari,
tāra prānanāth boli bhaji Giridhāri.”
Meaning: My Radharani is the queen of Vrindavan. Giridhari, Krishna, is the Lord of Her life, Her dearest lover. That is why, I too worship Him.
Why does Manjari worship Krishna if her life belongs to Radharani? Since Krishna is dear to Radharani, He is also dear to Manjari (but not as a lover). Krishna is the life of Radharani; the life of Radharani’s life! Whoever or whatever is dear to Radharani is also dear to Manjari. If Radharani considers a stone as Her life, Manjaris will feel the same way for that stone too. Manjaris worship Krishna only for the pleasure of Radharani, not due to any personal love towards Krishna. They do not even desire or like the touch of Krishna. How is that possible? Krishna is the Supreme Personality of Godhead, Jagannath, Jagat pati (the Lord of the universe), the Lord of the three worlds, and the origin of all origins. Countless Munis, Rishis, Tapasvis, etc are engaged in endless austerities in order to realise a ray of Krishna’s Mādhurya. Isn’t such beloved Krishna’s touch desirable for Manjari?
No, they don’t desire it. Krishna is their Swamini’s beloved. When Krishna embraces Radharani, She becomes enthralled by His touch. The hairs of Her body stand on end and She becomes immersed in an unprecedented ocean of infinite Ānanda. This Ānanda gets transfused in the Manjaris a hundred times more than that of Radharani! Sri Janhava Thakurani has described the Manjari Bhāva in the book, Murali Vilas:
(Murali Vilas)
Meaning: Śrī Rūpa Mañjarī and Śrī Rati Mañjarī are absorbed in the ecstasy of devotional service day and night. They are all endowed with Bhāvollāsā rati, and they are happy only when the Divine Couple is happy; they don’t know anything else but that. They are completely equal to Śrīmatī; only their bodies are different. They are one soul and one life, and they are all parts of Rādhā.
The Manjaris are all one with Radharani in Tatva. In age, they are younger than Radharani. But their Ātma (soul) and Radharani’s soul (in the sense that their Swarupas) are one. Their lives are one with Radharani. ‘Radha tantra’ means that the Ānanda that engulfs Radharani, the same Ānanda also gets transfused into the Manjaris.
“Sambhoger kale duhu anonde ullas,
Radha-ange pulak bhava sakhite prakash.”
Meaning: At the time Yugal Kishore engage in conjugal love play, the manifestations of pure love like hairs standing on end and so on in Radharani’s body also manifest in the body of the Manjari.
These are highly confidential topics that cannot be discussed in front of everyone. But, just to give a brief overview of what is Manjari Bhāva Upāsanā, I am giving hints about the services of a Manjari. The sadhaks of Manjari Bhāva Upāsanā must know what is their most desirable achievement, the ultimate goal for which they engage in sadhana. They must know the purpose for which they relinquish all kinds of sense enjoyment and engage in bhajan by taking shelter of Radharani’s lotus feet.
The Ānanda relished by Radharani gets transfused into the Manjaris but a hundredfold greater than that relished by Her. “Joto sukha pāye Vrishabhānura nandini, tahara koti guna sukha āswāde sangini.” Yugal Kishor give a hundredfold more Ānanda to Manjari than what They relish themselves! Let me explain this with an example. Suppose there is a torch. When you direct the light of the torch on a wall from a distance, its beam expands and illuminates a large area. The source of light (the torch bulb) is small but the surface area it illuminates is much bigger. Similarly, the rays of Ānanda relished by Yugal Kishore expand and give a hundred fold more Ānanda to Manjari. Manjaris experience each and every Ānanda relished by Radharani. That is why the mood of Manjaris is called Bhāvollāsā Rati.
In Sringāra Rasa, there are three kinds of moods - Sādhārani, Sāmanjasyā and Samarthā Rati. Samarthā Rati is further divided into two categories - Sambhog-icchāmayi and Tadbhāva-icchāmayi Rati.
Sambhog-icchāmayi Rati is the mood of Sakhis who are Krishna Snehādhikā (those who have more Prema for Krishna than Radharani) or Sama Snehā (those who are equally disposed to Krishna and Radharani). It means that they desire to give pleasure to Krishna personally. Tadbhāva-icchāmayi Rati is the mood of Manjaris because they are Radha Snehādhikā (those who have more Prema for Radharani than Krishna). It means that they only desire the happiness of Radharani. The desire to fulfill Radharani’s desires is central to the Manjari Bhāva Upāsanā. They don’t have any desire to receive any personal happiness. Therefore, it is called Bhāvollāsā Rati [Bhāva + Ullāsa (delight) = Manjaris are delighted to see only the happiness of Radharani].
Manjaris are not interested in any tryst with Krishna at all. Even when Krishna offers to give them pleasure, they reject His proposals. But when Radharani meets with Krishna and Yugal Kishore engage in Prema Vilas, the Manjaris automatically receive a hundredfold more Ānanda than Radharani. Upon seeing Their Prema Vilas, Manjaris get immersed in an infinite ocean of bliss. This kind of bliss is not possible to receive through a personal tryst with Krishna. Sometimes, to see their mood of dedication towards Radharani, Krishna jokingly catches hold of Manjari and embraces her. At that time, Manjari becomes startled and immediately runs away from Krishna! She embraces Radharani out of fear and says, “Swamini, save me! Please tell Krishna not to joke with me like this! I don’t like this!” Her eyes and face becomes red with indignation. Instead of receiving Ānanda from the association of Krishna, they are frustrated by it!
But the same Ānanda becomes a hundred fold pleasurable to them when Krishna meets with Radharani. The signs of Prema Vilas on the body of Radharani automatically manifests on the bodies of Manjaris! Such is their oneness with Radharani! Such is their dedication to the happiness of Radharani!
In Nivrita Nikunja, there are small windows curtained by bouquets of flowers. Through the window, Manjari watches the Prema Vilas of Yugal Kishore and receives a hundred fold more Ānanda than Them. When Krishna even touches them, they become distressed instead of receiving any Ānanda. They sweat out of anger, run to Radharani and embrace Her. They pray to Radharani to stop Krishna from joking like this. Radharani laughs and tells Krishna not to irritate them.
Some people mistakenly think that sometimes Manjaris also meet with Krishna when Krishna desires so and receive pleasure. But such kind of mood is not part of the Manjari Bhāva Upāsanā given by Sri Chaitanya Mahaprabhu. It might be part of some other kind of Upāsanā but not Bhāvollāsā Rati. Manjaris always desire to see Yugal Kishore together and receive Ānanda upon Their meeting.
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