rasaraja sri gauranga

8/13/2019 Rasaraja Sri Gauranga

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RASA-RAJA-SRI SRI GAURANGA

A Study of Sri Gaurangas intimate, hidden side (like Sri Krsna as the !n"oyer of madhura rasa,#olle#ted from a host of Gaudiya maha"ana authors

$aratatt%a Sima

Sraddhan"ali(A Re%erential &ffering

Many mahatmashave left substantial contributions in the Vaisnava world; but one in particular standsout in my mind a humble bhaktawho never made a disciple, and who hid from recognition. Still,amongst scholars and bhaktas he is a favourite, regarded author; for the 65 various Gosvami andMahajanasastras that he translated and published serve as an indispensable aid for many.

So Sri aridasa dasa !aba of "avadvipa#s aribola $utira doesn#t need an introduction. owever,through his own volumous research also, one finds perhaps the most in%depth study on &audiyaVaisnavism.

'hose reading aridasa dasa#s boo(s easily gain a trust for his credibility. )or his vast scholarship,unbiased opinion and broad outloo( reveal a deep admiration for every &audiya Maha*ana and truefollower of &auranga Mahaprabhu. 'hus his vast array of Vaisnava literature is worthy of admiration.

'his volume has been graced by his insight on +asara*a Sri &auranga

Sri 'aridasa dasa ahara"a-"ippearance -/ 0isappearance -/51

)ore*ord

jaya rupa sanatana bhatta raghnathasri jiva gopala bhatta dasa raghunatha

ei chaya gosai kari carana vandanajaha haite vighnanasa abistha purana

!efore our topic begins, let us invo(e auspiciousness by ta(ing shelter of the followers of Sri +upa andSri Sanatana &osvami; those who tread the raganugabhaktipath which culminates in the madhura sevaof Sri Sri +adha &ovinda.

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>hen viewing the entirety of &audiya Vaisnavism, we find that the Si2 Gosvamis# teachings form ama*or pillar of Sri 3aitanya#sprema dharma. nd when sampling the Vraja rasa, who wouldn#t agree= the manjari seva which can be had by following in Sri +upa and Sri +aghunatha#s footsteps isunmatched. nd hence, Sri 3aitanya dispatched them to Vrndavana for teaching such mellows. !ut tolearn the confidential secrets of &aura lila, one will greatly profit to hear about Sri &auranga#s amaDing


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kona punyavati jubati iharabujhaye rasa vilasatahara carane hrdaya dhariyakahaye govinda dasa

9Fhsakhi7 :#ll tell you a secret+when loo(ing from the corner of my eye, : saw the Son of saci, Sri&aurangasundara. !ut when no%one was watching e shot me with the arrow of is reddish tintedglance7 nd nowadays not oneNadiya nagarican remain at home for seeing asundari ramani, esmilingly spea(s all sorts of rasamaya entreaties. >hile thin(ing over the matter, : am trying li(eanything to hold onto my patience still my heart races after im7 So who is the pious, young girl whocan fathom is rasa vilasa-= &ovinda dasa sais, my heart grasps her lotus feet.9

?G@2o#ana dasa 3hakuras In%itation

cala go sajani, piriti nagare, basati karige moramarama na jane, dharama vakhane, caurasi bhrammibe tarasadaa duyare, kapata haniye, khirki daraja khola

cala go sajani, niscinta haiye, adhare dekhige alaalara bhitare, gorare dekhibi, nayana rakhibi tathase desera katha, e dese kabile, marame paibi byatha

se dese e dese, mesamisi ache, e katha na kaba kakese dese e dese, anek antara, janaye sakala loke

piriti nagare, manusa ratana, viraje sahaja gharedharma karama, kulera acara, sekhane jaite nare

ei dasa locana, kahaye vacana, dasadik tara ala-@ rasa vilasa+ con*ugal, loving pastimes 4hamali

9Fh come sakhi7 et#s go reside in piriti nagara-. !ut we#ll have to be careful, for even staunchreligionists can#t fathom this realm. et them go on wandering through eight million, four hundredthousand births. !ut sakhi, come7 >e#ll latch the front door, and fearlessly enter through a secretpassage to see the light7 ho7 >ithin the effulgence we#ll see &ora ans satiate our eyes7 !ut don#ttell aboutpiriti nagara, lest you#ll become sad ?as the people will scorn you.@>e#ll *ust have to (eep the news of our going a secret.isten :npiriti nagarathere is a *ewel%li(e ?golden@purusa, and it is easy to enter his bedroom. !ut first onemust discard dharma, karmaand wordly chastity to go for they cannot stand beside im. 'husocana sais, &ora#s effulgence fills every direction.9

'his poem by ocana dasa, and the previous two selections from Srila Visvanatha and &ovinda dasa,certainly reveal a mysterious topic that will surely puDDle most Vaisnavas. lthough these three &audiyamahajanasare males in &aura lila,they are tal(ing *ust li(e young, attractive girls of "adiya. So whatdoes ocana mean by Epiriti nagara# ?the abode of love@= nd doesn#t the means to go there soundmysterious too= !ecause such lilas are Epra!!anna#?hidden within an inner%realm amongst Sriman&aurasundara#s other pastimes@, only a few fortune to (now about them and fathom their sweetness. Soas this volume is devoted to understanding and glorifying Sri &auranga#s most intimate rasarajaaspect,we hope that our readers protect this lofty, controversial topic as one conceals a rare and priceless gem.

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the madhukaraC

-@piriti nagara+the abode of loveC@ madhukara+a honey collector ?bee@

A $relude to theLila

:n the invocations firstsloka, Visvanatha 3a(ravarti adresses Sriman Mahaprabhu as Nagarendra, theord amongst nagaras?flirtatious romantics@, but Srila dvaita carya calls im "Nagara siromani#,the 3rown%*ewel amongst such personalities. !efore probing deeper into the significance of thesestatements, however, let us spea( something to help broaden our appreciation for the absolute authoritywhich Sri dvaita wields. lthough e is (nown for is heart%rending cries which bring about &auraAvatara, 3aitanya 3aritamrta,Antya-/ goes on+

9dvaita carya is an e2periencedpujari>ho (nows all of thesastrasimports. 'hus to worship, eperforms austerity, calls the 0evata, and upon completing thepuja, sends im away.9

Sri 3aitanya spo(e this riddle to disclose that is entire lila is directed by dvaita. Aet should thisappear astonishing= )or dvaita#s sakti, Sita #hakurani, is $ogamaya, by >hose omnipotencyeverything happens in &aura lila. 'hus with is inside (nowledge about the ord#s internal affairs, ereveals the following confidential siddhantas in is prayers entitled 9Sri Sri &auranga pratyangavarnana(hya stavara*a9+

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ardhacandrollasbhala kasturitilakanvitambhangura bhrulatakeli-jita-kamasorasanam

9&aurasundara#s forehead is li(e a brilliant half%moon adorned with beautiful mus( tilakayet belowlur(s is flirting eyebrow%bows which defeat the might of%ama deva&sflower arrows.9

5erse /7kotikandarpa-labanya-keli-lila-manoharamsaksatlilatanum kelitanum srngara vigraham

9Sri &aurasundara#sprema keliis absolutely manohara- li(e that of millions of 3upidsfor e is thebode ofprema keliand asrngara rasa vigraha.9

rema keliandsrngararasa renowned traits of Sri $rsna in is kisora lilawith thegopa sundaris. !uthere dvaita#s depicting &aurasundara in this way is remar(able. Still, e goes on+

5erse 16nijabhava rasasvada vibasaikadasenriyam

vidagdha nagari bhava-kala keli manoramam

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9lthough Mahaprabhu#s eleven senses are completely overwhelmed by is own bhava, rupaand rasa is divine keli vilasawith the clever and rasa%s(illedNadiya nagaris is simply enchanting79

-@ manohara+mind stealing'hus dvaita reveals with whom &auranga srngara rasa affairs ta(e placebut who are the nagaris='he ne2t slo(a begins telling+

5erse 17gadadhara premabhava kalakranta manorathamsriman narahari premarasavihabalamanasam

9&auranga (eenly desires to taste the sweetness of &adadharas prema bhava and rasa keli s(ill.Moreover, Sriman "arahari#sprema rasaenslaves im.9

Fwing to their internal nari bhava and rupa, &adadhara and "arahari are chiefs amongst the Nadiyanagaris, for previously they shared similar bhavaswith $rsna, as +adha and Madhumati sakhi. !ut onemight wonder+ Ehow e2tensive are such moods amongst &aura#s other associates=# 'he ne2t verse

reveals+

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sarvabhagavatahuta kantabhava prakasakamprema pradanalalita dvibhujam bhaktavatsalam

9'hakta-vatsala Sri &aurahari han(ers to ta(e up his splendid kanta bhava with every bhagavataassociate. sing is graceful, two arms e embraces them to award [email protected]

%anta bhavameans the ord#s mood as a lover, or amorous hero. 'hrough this mellow we find theinner purport of &aurangas bhakta-vatsala feature, is affectionate submission to the love of is

devotees. 'hus Sri dvaita says+

5erse 91nataraja siroratnam sri nagara siromanim

asesa rasika sphujjanmauli bhusana bhusanam

9Sri &auranga is the 3rown%*ewel amongst all dancers, the 3rown%*ewel amongst all nagaras?includingSri $rsna@ and thus the Frnament of ornaments amongst all rasikapersons.9

More then a mahajana, and more than the ord#s eternal associate, Srila dvaita carya is saksatisvara, the ord imself. 'hus is merciful siddhantas can benefit all. owever, in is 9$rsna!ha*anamrta9, Srila "arahari Sara(ara elaborates to reveal more about Sri &auranga#s magnificence +

pasya pasya, niguratiniguram nirupyatesakalendriyaih sabdhana mahantah parammmangalamrahasyam srnvahtu sri Krsnacaitanyadevahprakataparamananda-vigrahohapi sarvavatarasarbhutohapi sarvavatarasakti prakasasamarthohapi

sarvavatarabyaktaye dasadasisangavanapiradhasangaprakasam na krtavan asya

sarvavatarprakasatvam sarvaireva niscitamaste

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tathapi rahasyamekam juktameva sruyatamsri Krsnah sakalvilasa vinoda-rupa kaisoradiguna sampannohapi strinam vanacarinammohanam cakara;kimetat? sri Krsnacaitanyastukaupinadhari dinavesah sannyasasramalankrto

hatyantadurdantam balavantammahavrsabhaduradurudam dhyatmavadinam

vishayandham kujoginam jadamjasara madyapampapam candalam javanam murkam kulastriyancapremasindhou patayamasa; anandena vaikunthoparistapaya masa kevalam premadharayaivasarvesamasayam sodhittavan asurabhancacurnitavan kimanyadva bahu bavtavyam ?

purusan eva prakrtibhavam ninayasri Krsnacaitanya bhavakala mohitah

srigadadhara pandita bhava darsansamuditagopiganabhava vedantinohapi vimayinhapiprakrtibhavairnanrtuh

Sri Krsna :ha"anamrta 18-//

9oo(, loo( now : shall disclose the most secret of all secrets7 So listen carefully to this confidentialtattva for it can deliver supreme auspiciousness to even the self%controlled mahajanas+

Sri $rsna 3aitanya 0eva is imself aparamananda murati, the 4ssence of allAvataras, and completelycapable of displaying every divine potency of any form of 'hagavan along with the servants ormaidservants of such 'hagavat svarupas. Aet e didn#t disclose about is affairs with +adha?&adadhara@. 'his is confirmed by the learned who (now about the bhavas and the tattvas concerningallAvataras. !ut nevertheless, please listen to a logically proven mystery+

Sri $rsna dispays is vilasa?lovema(ing@, vinoda rupa?enticing bodily features@ and all of is youthfulhen Sri $rsna 3aitanya became decorated with the ornaments of bhava, and when the moods of theVraja-gopis bhavasoverwhelmed im, upon seeing the bhavasof Srila &adadhara andita then econverted every Vedantist and gross materialists to dance in the mood of a woman79

Sri $rsna !ha*anamrta C%--

>hen comparing Srila dvaita#sstavaswith these passages from "arahari, a remar(able conclusion canbe drawn+

Fwing to isparama karuna, Sriman Mahaprabhu wishes to reciprocate with is higly e2alted Ekantabhava& with not only is intimate devotees !ut with every type of grossly fallen jivain this age of%ali7

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:ndeed, as "arahari#s list concludes by mentioning Ekula strian!a#, meaning theNadiya nagaris, he issaying that all of the forementioned sinners or non%devotees were promoted to &olo(a "avadvipa withEnagari prema& to dance besides Sri &auranga in the form of a woman.

Sri Nagara siromani-

nagara is a playboy, or an unchaste man who loves to indulge in sensuous pleasure amongst manyfemale companions. nd, in our world, such characterless men are hardly praiseworthy. +ather, theybecome notorious and condemned in society.So now a good hy would Svayam 'hagavan, the very emblem of dharma imself, stoop to perform suchbehaviour=9

'he answer we can imbibe from the !hagavatam, -I%GG%G6, where the main reason for is advent isstated+

anugrahaya bhaktanam manusam dehamasrita

bhajate tadrsih krida jah srutva tatparobhavet

9:n order to give mercy to the devotees, Sri !hagavan assumes a human form to enact loving pastimeswith them. 'hus, those hearing about is activities may also become attracted to the ord.9

&iving mercy, or love, to is bhaktasis !hagavan#s sole activity and foremost source of pleasure.ence, introspective devotees can begin to appreciate why Svayam !hagavan becomes a nagara. )orhow many bhaktaswould receive is greatest gift madhura prema bhakti ( if e were to displaythe role of an ideal, chaste husband= 'rue, for those who want to admire the ord as such, e certanlyprovides them the upportunity in +ama vatara. )or ord +amacandra never cast is amorous glancesupon anyone accept Sita. Aet what about the forest sages who saw +ama#s immaculate beauty= fter

coveting the chance to serve im as a consort, they had to wait until is advent as Sri $rsna. nd onlythen could they fulfill their cherished ambition by becominggopis. ence, $rsna is more merciful then+ama. !ut our Sri &auranga is far more magnanimous than even Sri $rsna, because as Sri "araharistates, in his previous 9$rsna bha*anamrta 9 passages, he awards is most intimate prema rasato all.nnd therefore, Srila dvaita carya Js declaring Sriman Mahaprabhu as the greatest nagara is *ustlybefitting.

-@ Sri "agara siromani+ &auranga, the greatest nagara?flirtatious romantic@

;hat 4oes 3his :ook 4is#ussha=ter &ne, $ages

Since Sri $rsna and Sri &auranga are non%different, wouldn#t &auranga posses all of Sri $rsna#s


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'his chapter deals with &aurasundara#s intimatesambhoga affairs.42amples from 90hamali9 tell about the nagaris&svapna sambhoga, con*ugal e2changes during dreams.9**vala nilamani9 reveals how such dreams are vivid as wa(ing e2periences. Vasudeva &hosa and"arahari 3a(ravarti tell of theirsvapna sambhogae2periences.radhurabhavasambhogais discussed,followed by &auranga#s nari vesa milanawith the nagaris. &auranga#sprema vilasa vivarta bhavashows how e can even assume the kantarole as is bhaktas reciprocate in kanta bhava. &adadharaand &auranga#sprema vilasa vivarta lila illustrates. &ora nama madhuriis e2plained.

>ha=ter Si?, $ages

comparison of +upanuga devotion and "adiya nagari bhava. +upanuga Vaisnavism essentially meansRadha dasya seva. owever, +adha is &adadhara in &aura lila. ence +upa &osvami follows&adadharaocana#spadavaliaffirms and Svarupa 0amodara gives more evidence. !ecause the Si2&osvamis are &auranga#s Jsan!arita sakti# it is only natural that they follow &auranga#s Emula sakti#andita &adadhara. Sanatana &osvami states that &adadhara#s wealth lies in nagari prema. Sri +upatells about the special Eprema ratna# that &auranga is distributing. "ayananda Misra confirms that this isnagari prema. ow did the &osvamis secretely reveal &auranga#s intimate affairs= +upa &osvami

supports &auranga#s rasaraja feature. Sri 3aitanya instructed the rasaraja doctrine to Vamsivadana. Sri3aitanya is non%different from +asara*a Sri $rsna. commentary of +upa#sEanarpito !arim#slokaalongwith ocana#spadavali. Some asta kala lila tattva. 'he essays (ey note.

>ha=ter Se%en, $ages

More supporing versions from &audiya carya s such as Kagannatha dasa !aba*i, !ha(tivinoda'ha(ura, and Siddha 3aitanya dasa !aba*i. Fne amusing encounter between 3aitanya dasa !aba and!hagavan dasa !aba.

>ha=ter !ight, $ages

Sri "ityananda rabhu as a nagaraand as a nagari. closer loo( into Srila Vrndavana dasa 'ha(ura#sintimatesiddhantasfound in 93aitanya !hagavata.9Visnupriya#s kaAdita bhava.

Introdu#tion

tabe hasi tare prahbu dekhaila svaruparasa-raja, mahabhava dui ekarupa

3aitanya caritamrta, Madhya

9'hen 3aitanya Mahaprabhu smiled and showed +amananda +aya issvarupa 'he form of +asara*aand Mahabhava combined79

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'hus our &auranga is revealed e is $rsna, the rasarajaamongst the Vra*a%gopis, plus MahabhavaSvarupini +adha, combined in one form.

Volumes Fne and 'wo-have already dealt with &auranga#s +adha bhava aspect at lengthso now astudy of is rasaraja trait begins.

lthough many biographers have written about 3aitanya Mahaprahu#s lila, the wor(s of Vrndavanadasa, $rsna dasa and ocana dasa are the foremost. :n 93aitanya !hagavata9, Vrndavana dasa 'ha(uramostly depicts &auranga in is J'hagavata# feature ?as being the supreme ord@ in 93aitanya3aritamrta9, $rsna dasa $avira*a#s &auranga is the E+adha bhava# Nila!ala vihari of Svarupa0amodara, +aya +amananda, +upa and Sanatanayet in 93aitanya Mangala9, ocana dasa 'ha(ura#sE&ora# is &adadhara and "arahari#s hrdaya vallabhaC, rasaraja.

'hus each author depicts a different mood of Sri 3aitanya which are relishable and parama upasya?supremely worshipable@. Aet in Sri ocanana#s Rasaraja &ora we find a special madhurya. 'hefollowing storyGshows an e2ample why+

ocana dasa was Sri "arahari Sar(ara#s disciple, and under his direction he wrote 93aitanya Mangala9

in the secluded place (nown as $o grama. pon finishing the tas(, he returned to the feet of his guru atSri(handa. !ut as "arahari read locana#s manuscript, e said+9Vrndavana dasa 'ha(ura has alreadywritten a biography aboutSri 3aitanya called 93aitanya Mangala9. So if you want to distribute your boo(, you should go on andta(e his permission first.9 'hus ocana went to see Vrndavana dasa and presented his writing afterinforming him about his Gurudeva&sorder. !ut as Vrndavana dasa read ocana#s manuscript, he cameto the following lines and fainted in the ecstasy ofprema+

abinna caitanya se hakura avadhutasri nityananda vanda rohinika suta

9: offer mypranamasto 'ha(ura "ityananda nvadhuta, >ho is non%different from Sri 3aitanya, and>ho was previously (nown as the son of +ohini.9 pon regaining consciousness, Vrndavana dasa said+9ocana, by Sri "arahari#s grace you have e2actly understood the position of ord "ityananda forindeed, is body is non%different from Sri 3aitanya#s. )rom today onward your boo( shall be celebratedas93aitanya Mangala9, and mine will be called 93aitanya !hagavata.9

-@ Volumes Fne and 'wo+9>hy did 3aitanya Mahaprabhu come, and what did e come to give=9C@ hrdaya vallabha+heart#s belovedG@ Story+ ta(en from 9Sri(handerpra!ina Vaisnava9 ?'he ncient Vaisnavas of Sri(handa@ by Sri &auragunananda 'ha(ura ?published in -/-I@

t the time of this incident, Vrndavana dasa#s boo( had already gained vast acclaim amongst theVrndavana Vaisnava community under the name of 93aitanya Mangala9. nd hence, $rsna dasa$avira*a refers to it as such in his 3aitanya 3aritamrta. !it owing to ocana#s describing &aura%"ityananda as being non different, "ityananda prana, Sri Vrndavana dasa, couldn#t hold unto hispatience for showing gratitude. 'hus he wrote a personal declaration for the Vrndavana Vaisnavaswhich stated+

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9My boo( describes Sri &auranga#s'hagavatafeature, whereas Sri ocana dasa#s describes about ismadhurya. So henceforeward my boo( should be called 93aitanya !hagavata9, and his should be (nownas 93aitanya Mangala.9

nd thus it came to be. ere is a sample of 3aitanya Mangala#s madhurya.

angera chataya jena dinapara pradipa hena

tahe lila rasera vilasakoti kusuma dhanu jiniya vinoda tanutahe kare premera vikasakamini mohana vesa herite bhulila desamadana vedana heri payaki diba upama tara karuna vigraha sara

hena rupa mora gora raya

9&auranga effulgent limbs daDDle li(e the sun and herein we find is rasavilasa?con*ugal [email protected] bodily splendor defeats millions of 3upids weilding their flower bows and herein e displays isprema. is dress is kamini mohana?alluring to every pretty, young girl of "adiya@ for they forget

everything else when viewing im7 'hus cupid pierces their hearts and binds them to is lotus feet. Sowho can compare with &ora +aya= is beautiful form is the essence of all karuna.9

Sri Narahari Sarakaras 2onging

ocana dasa 'ha(ura#s birth signifies the fulfillment of Sri "arahari#s ambition to broadcast &aura and&adadhara#s madhura lilas. "arahari#s followingpada relates+

gaura lila darasane vancha bara haya manebhasaya likhiya kichu rakhimui ati adhama likhite na jani krama

kemana koriya taha likhigaura gadadhara lila adraba karaye sililaa

kara sadhya koraye varnanasarada likhena jadi nirantara nirabadi

kahe sadasiva pancananae granta likhibe je ekhana janme nai sejanmite vilamba ache bahubhasate racana bale bhujibe loka sakalekabe vancha puraibe pahukichu kichu pada likhi jadi iha keha dekhe

prakasa karaye prabhu lilanarahari pabe sukha ghucibe manera dukha

granthagane darabibe sila

9:n seeing &auranga#s lila, a great han(ering awa(ens to note down some of these events. !ut haya7 :am very fallen, and : don#t (now the means to write them so how will this great tas( becomeaccomplished=&aura and &adadhara#s lila can melt the stones yet who can narrate them= :f &oddess Sarasvati asthe five%faced Sada siva unceasingly dictates still these lilaswould remain unsatiated7 aya7 'he fitperson to write hasn#t ta(en birth and still a long time awaits7 Fh when will &aura and &adadhara#spastimes become narrated for the people= Fh when will 3aitanya Mahaprabhu fulfill my desire=

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Meanwhile, : shall write a few padas-to broadcast is lila; 'hus my melancholy will van


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Gaurangas Asso#iates 'a%e )emale Identities

lthough the Vra*agopishave assumed male forms in following $rsna#s transformation to &ora stillthey cannot forget their previous madhuratie. +ather, with &ora, these loving pastimes continue tounfold with newer and newer relish. 'hus their internal nagari bhavais their overriding service mood tohim. 3oncerning "arahari Sara(ara and this tattva, Sri &aura gunananda 'ha(ura of Sri(handa e2plainsas follows+

9Sri "arahari Sara(ara 'ha(ura serves and gives pleasure to his prana Gauranga in basically threeways+-@ in hisparsada svarupa as "arahari, C@ in his previous nitya-siddha svarupa as MadhumatiSa(hi, and G@ in his nagari svarupa* :n this connection the last bhava, ?the nagari bhava or kantabhava@ is his internal mood the other two moods are occassional. Sriman Mahaprabhuprakata svarupa?visible form@ is the visaya?affectionat ob*ect@ of "arahari#s kanta bhava. ence this kanta bhava formshis stayi bhava ?permanent mellow@ and the other rasas of dasya, sakhya and vatsalya bhava arecontained within it.9

Sri(handa#s pracina Vaisnavas

Gadadhara $anditas Nagari S%aru=a

:n &aura ganodesa dipi(a, Srila $avi(arnapura confirms this siddhanta in conte2t with &adadharaandita as follows+

sri radha prema-rupa ja pura vrndavanesvarisa sri gadadharo gauravallabhah panditakhyah

pura vrndavane laksmih syamasundara ballabhasadya gaura prema laksmih sri gadadhara pandita

9She >ho was previously Vrndavanesvari +adha is now Sri &auranga ballabha,

-@%amera kora+ reservoir of divine kamaC@Rupera nagara+ andsome flirtatious romanticG@ itta !ora+mind thiefH@Manohara+Simply enchanting5@Nava kisora natabara+dressed li(e an attractive, youthful dancer&adadhara andita. nd She >ho was Vra*a a(smi +adha, Sri syamasundara vallabha, now appearsas Sri &auranga#s prema a(smi &adadhara.9

'hus &adadhara andita &osvami ?although being directly Vrndavanesvari +adha@ has a female"avadvipasvarupareferred to as &auranga#sprema vallabha, orprema a(smi.

Sri Si%ananda Senas >ontri0ution

"ow one might as(, 9ow does Srila $avi(arnapura (now about Sri &adadhara#s nagari svarupa, andwhy would he write about such mellows=9'he answer is that he imbibed this intimate service mood from his father, sivananda Sena and hiswriting about such bhavas simply represents the overall trend of many of &auranga#s eternal associates.)or e2ample, sivananda, who was previously 3ampa(alata Sa(hi in Vra*a ?one of +adha#s asta sakhis@,

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now worships Vrndavana#syugala kisorain the form of &adadhara and &auranga. is following padae2plains about this+jaya jaya pandita gosaijara krpabale se caitanya guna gaihena se gauracandre jahara piriti

gadadhara prananatha jahe lage khyatigauragata prana prema ke bujhite pare

khetra vasa Krsna seva jara lagi charegadaira gauranga gaurangera gadadharasri rama janaki jena eka kalebarajena eka prana radha vrndavana candratena gaura gadadhara prema tarangakahe sivananda pahu jara anurage

syama tanu gauranga haiya prema mage

9ll glories, all glories to &adadhara andit by >hose mercy we can sing Sri 3aitanya#s glories. islove is such that &auranga is celebrated as E&adadhara#sprananatha# ?the ord of &adadhara@. ho7 s&adadhara#s life is &auranga, isprema is unfathomable for e renounced his ksetra sannyasa-and

&opinatha#ssevasmply for &aura. 'hus &auranga belongs to im, and e belongs to &aura as+ama and Sita are one body. nd *ust as +adha and Vrndavana candra are one life so do the wavesof prema capsise from &aura and &adadhara#s lila* 'hus sivananda says+E$rsna eagerly discards hissyamabody and becomes &auranga simply to beg for +adharani#sprema79

:n the+olipastime, sivananda Sena elaborates about &aura and &adadhara#s madhuratie as follows+

holi khelata gaura kisorarasabati nari gadadhara korasveda bindu mukhe pulaka sarirabhava bhore galatahi nayane nira

vraja rasa gaota narahari sangemukunda murari vasu nacata range

khene khene murchai pandita koraheraite sabacara bhave bhela bhora

-@ ksetra sannyasa+&adadhara#s vow to never leave Sri $setra ?Kagannatha uri@nikunja mandire pahu kayala vitharabhume pori kahe kaho murali hamarakaha govardhana yamunaka kulakaha malati juthi campaka phula

sivananda kahe pabu suni rasa vanijaha pahu gadadhara taha rasa khani

9&aura kisoraplays+oliin the arms of the rasavati nari-, &adadhara. ho7 0rops of pespiiration cover'heir faces, 'hey horripulate and tears flow from 'heir eyes due to intense bhava7 s &auranga singsabut Vrndavana#s mellows with "arahari Murari, Mu(unda and Vasudava &hosa dance in ecstacy7!ut &auranga repeatedly faints falling in &adadhara#s lap7 nd seeing them the priya bhaktasswoon7'hen comming to rest in a nikunja mandire, &auranga faints again after e2claiming+ Ewhere is Mymurali, the Aamuna and &ovardhana= nd where are Vrndavana#s malati, juthi and !ampakaflowers=#'hus sivananda says, Elisten to my rasa vani C with &aura and &adadhara we find a *ewel mine of divinemellows7#9

-5

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ere sivananda#s addressing gd as a Erasavati nari#?young rasikadamsel@ is significant, for if he had notseen such form, and revealed about it, who would have (nown=

Gadadharas )ollo*ers are a#tually female

$rsna dasa $avira*a confirms about &adadhara#s rasavati nari svarupaby revealing that &adadhara#sfollowers have femala identities as well+

pa"ditera gana saba bhagavata dhanyaprana vallabha sabhara sri Krsna caitanya

>> Adi /1

9ll of &adadhara#s followers are maha bhagavatasand very fortunate for theirprana vallabha isSri $rsna 3aitanya.9

Most of us will pass over thissiddhantawithout recognising its deep purport. !ut here the point tograsp is that only a woman adresses her beloved as Eprana vallabhaG#

nd hence, we learn that Srila &adadhara#s followers have a hidden female svarupa within their maleforms. So &aura is their prana vallabha *ust as $rsna isgopi jana vallabha, the beloved of thegopis. >hen pondering this topic, we see that &aura and $rsna#s pastimes unfold in a parallel pattern +for a Sri +adhi(a is the source of all $rsna#s kantasthe "adiya nagaris e2pand from &adadhara. ndthis (ey 3aitanya 3aritamrta verse presents the evidence. Aet, Sri Sanatana &osvami comes o the sameconclusion in his 9Sri +adha &adadhara asta(am9, verse C+

navarasacalacittam nagaripremavittvampramadarasikabhupam naumi radhasvarupam

9: offer my prostated obeisances unto Srila +adha%&adadhara >hose heart is always restless to relish

the ever%new e2pressions of madhura rasa. e is the ord of all rasikaen*oyers whose wealt lies innagari prema*9

-@ rasavati nari+a young, rasikadamselC@ rasa vani+ rasa-filled messageG@prana vallabha+ dearly beloved ?masculine@Srila &adadhara#s disciple, Sri Aadunatha dasa, also states+

panditasya ganah sarve srngarartha kalevarah

9ll of &adadhara andita#s followers have female forms meant for e2changing srngara rasa ?con*[email protected]

&adadhara andita &osvamira sa(ha%nirnayamrta

:n his E%or!a&?diary@, Sri Svarupa 0amodara says+

avanisurabarah sri panditakhyo jatindrahsa halu bhavati radha sri gauravatare

narahari sarkarasyapi damodarasyaprabhu nija dayitanam tacca saram matam me

-6

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9'here is no doubt, Sri &aura &osvami, the greatest of the brahminas, (nown by the title of Epandita&,is +adha in &auranga#s pastimes. 'his is the conclusion of Sri "arahari Sara(ara, Mahaprabhu#s otherpriya bhaktas, and myself.9Sri +upa &osvami says+

vrndavanesvari radha premabhakti pradayinikalou srigauradayitah srigadadharapanditah

#rila $adha-%adadharadasakam, sloka &

9Vrndavanesvari +adha, the !estower ofprema bhakti, now appears in%ali yugaas Sri &auranga#sconfidante, Srila &adadhara andita.9

>ha=ter &ne

Krsna and Gauranga are Non-different

ll of theMahajanascertainly affirm+

vrajendra nandana jei sacaryai suta haila sei

9Vra*endra nandana Sri $rsna is saci nandana Sri &auranga.9

!ut when investigating closer, we find that &auranga#s


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sri Krsna caitanya gosai vrajendra kumararasamaya murti Krsna saksat srngarasei rasa asvadite kaila avataraanusange kaila saba rasera pracara

9Sri $rsna 3aitanya &osai is that selfsameRasamaya 'hagavan, Vra*endra "andana,

-@paratattva sima+ataeve caitanya gosai para tattva simatare khirodasayi kahi ki tara mahima

3.3. di%C9'herefore 3aitanya &osai is thearatattva simaand since even $sirodasayi Visnu praises is glorieswhat more can be said.9>ha=ter &ne>ho issrngara rasa?con*ugal love@ personified. nd e has specifically come torelishsrngara rasa. Aet, in so doing, e promotes all of the other rasas too.9

'hus &auranga and $rsna are both srngara rasamaya ?'he 4mbodiment of erotic pleasure@. ndmoreover, &auranga#s advent is specifically lin(ed with is tasting srngara rasa, as $rsna did wih thegopis* 'o substantiate, $rsna dasa ne2t ith is soft, blue lotus hued body e is inaugurating nanga#s utsava- amongst the

shapely Vra*asundarisas they embrace all of is limbs79

'hen Srila $avira*a &osvami returns to &auranga to e> Adi @

9Sri $rsna 3aitanya is an bode of rasa for is rasa asvadana ?relishing mellows@ e2tendse2tensively and unlimitedly.9

'his covered language hints ar every form of rasa imaginable. $rsna dasa $avira*a is very clever. fter

e


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e saba siddhanta sei paibe ananda>> Adi @

9ll of thesesiddhantasare very confidential and should not be discussed openly. Aet if : don#t tellabout them, no%one will understand. 'herefor : am writing these intimate topics in such a way that therasikasCcan understand, and the unintelligent won#t. 'hose holding 3aitanya and "ityananda in theirhearts will be happy to hear thesesiddhantas*9

lthough he hints about it throughout 3aitanya 3aritamrta, $rsna dasa $avira*a wasn#t deputed toreveal Sri &auranga#s rasaraja traitthis tas( he has saved for

-@ nanga#s utsava+rati keliC@ rasikas+ 3hose bent on understanding and relishing the ord#s intimate, loving e2changes with isdevotees.

>ha=ter &ne

ocana dasa and others. >hen re


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9s my &auranga dances, isprema rasaseeps from is brilliant, golden effulgence li(e nectar%honey ooDing from a golden desire tree. nha7 >hat a form7 is hips are coc(ed croo(ed, while a sweet,spreading smile adornes is face. 'hus seeing is mohana rupa ?enticing form@ my famillyattachment is going going gone7 >hat amaDing dancing poses and bodily effulgence7 'he youngkisorigirls of "adiya are simply stunned7 'heir minds are churning their family ties sin(ing and3upid#s arrows sail7 ocana says, since even 3upid is spellbound who can remain sober=9

Sri Ka%ikarna=uras >ontri0ution

Sri &aura kisora#s madhurapastimes at Srivasa ngana thus unfold in Srila $avi(arnapura#s 93aitanyacarita Maha(avya9, 3hapter 6+

9ho7 &aurasundara begins is madhuradancing7 >earing golden rings on is fingers and *eweledarmlets and bracelets on is lovely arms, is beauty forms an>ha=ter &neindescribable picture. 4ven 3upid is enchanted. is palms loo( li(e blooming red lotus, is bodilyeffulgence streams out in waves and is broad chest appears li(e the golden pea( of Mount Sumeru.&aurasundara#s lips are very sweet to behold, is sil(en dhotihangs in elegant folds, and a chain of

ringing bells dangle over is nitamba-. ho e is the 3rown%*ewel of all dancers. 'hus vilasa rasika&auracandra stimulates the moods of madhura rasa, as if e wereAnanga?3upid@ himself. nha7 'hesound of mrdangas, karatalas, *ingling an(le bells and enchanting singing mi2es along with the highpitched ulu ulu vibrations emanating from the lotus lips of young brahmina women. nd now as theyecstatically watch Mahaprabhu#s dancing, their bodies erupt with goose bumps. 'hus ta(ing up an(lebells in their hands, they ring them and sing madhurasongs with their alluring, kokila%li(e voices.9

Srila $avi(arnapura goes on+

aslosaih katica tathaisa kanscidanyanacumbaistadanca carbbitaistathanyan

iteyavam paramkrpanidhih sutrptancakre sadvilasitalilaya mahatya

'hapter (, verse )*

9:n showing is magnficence, the Kewel of mercy, Sri &aurasundara, embraced some bhaktas, (issedothers and then transferred is chewedpaninto their mouths. 'hus e performed lila viharato is fullsatisfactionC79

Sri Gaurangas vastra harana lila

:n his 9kor!a9, art C, 3hapter -I, Sri Murari &upta further relates about such affairs+

3ranslation+ 9'hen those brahmina Vaisnavas went to bathe in the Suradhuni &anga,and after finishing their+ari puja, they returned to &auranga#s house at dus(. &aurahari danced, sangand performed viharawith them. nd as e embraced them with is lotus%arms, e began ecstaticallyrolling on the ground with them too7 ho7 Fverta(en by waves of ecstacy, &aurahari danced li(a a lion,and while holding Srivasa#s hands, e swiftly led him away. !ut bac( at the kirtana, aridasa and theother bhaktasbecame surprised and stunned when no longer seeing the ord7 So they began seaching,yet they could not find im. nderstanding their melancholy, the Supreme rabhu again returned intheir midsts. 'hus the bhaktas eagerly surrounded Sriman Mahaprabhu yet seeing im *ust li(eVanamali Sri $rsna, they began to offer prayers ingopi bhavaas follows+

CI

CI


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EFh hey !hagavan Mahesvara ?siva@7 lease bestow Aour mercy so that e ?&aura@ may become ourVallabha?lover@.#'hus understanding their minds, Sri $rsna 3aitanya began vastra harana?stealing their clothes@, andsimilar related lilas. ater, during mid%evening on another occassion, the bhaktasRasa data?!estowerof loving mellows@,RasikaSriman Mahaprabhu ?using is wo lotus hands@ stole their clothes renderingthem na(ed7 nd after performing kridaGwith them, the ord returned their garments. 'hen these

-@ nitamba+buttoc(sC@ )ull satisfaction+Such e2changes are only possible with the nagari svarupas of these bhaktas.G@ Such krida ?love ma(ing@is only possible with the unseen nagarisvarupas of theses bhaktas.>ha=ter &nebhaktasredressed en en*oyed viharawith Mahaprabhu inparamananda7 +eturning tois+ari nama sankirtana, Sri &auracandra fully purified their hearts with the rays of is maha ujjvalagolden effulgence79

Srila $avi(arnapura also mentions this lila in his 93aitanya carita Maha $avya9.

Gaurasundaras$asa Lila

$rsna performed Vastra harana lila to assure the gopis thus they learn that $rsna accepted theirprayers e will become their rana vallabha?hearts beloved@. 'henRasa lila follows. Similarly,&auranga performed vastra harana lila to offer is bhaktasthe same assurance. So it isn#t surprisingthat "arahari 3a(ravarti describes &auranga#s Maha Rasa sankirtana pastimes in his 9&aura carita3intamani9.

yamuna puline rasa vilasadi je rupa korila syamasei rupa gora suradhuni tire rocila rasera dhamalaja kula bhaya saba teyagiya nadiya nagari jatamanorathe cari cale juthe juthe eraya kantaka sata

praphulita haiya dhainu kahara pane na palati dekhilohara pinjara haite jemana palaya navina pakhi

jaiya turite nayana bhariya dehinu gaura rayajubati mandali majhe saje bhala ki diba upama taya

nana jati jantra baje caridige sukhera nahika paragaoye madhura sura narigana barise amiya dharao mukha kamala madhu pane mati mo punah nacinu sukhenarahari natha ta dekhi hasiya amare korila buke

9Kust as syamasundara en*oysRasa vilasaand other pastimes near the Aamuna#s ban(s, Sri &ora#sRasadhamarests beside the Suradhuni &anga. ast night, many groups of "adiya nagarisrenounced theirshyness, chastity and fear as their &aura anuraga carried them over hundreds of obstacles. 'hey

were *oyful as they secretly flew li(e young birds released from a cage. nd seeing &auranga +aya, theireyes became satiated with is darsana ananda. ho7 >ho can describe is beauy amidst these beautifulwomen= 'hen the nagaris surrounded &auranga and played many instruments with boundless pleasure.Meanwhile, the devisof heaven sweetly sang as nectar sprin(led from the s(y. So while repeatedlydrin(ing the ino2icating madhufrom &auranga#s lotus%face ?by (issing im@ : danced in *ubilation. 'hen"arahari#s ord, Sri &auranga, smiled and embraced me to is chest.9

$ur=ort+

C-

C-


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'his madhura scene unfolds in Srivasa 'ha(ura#s flower gardens beside the picturesha=ter &neNarahari >akra%artis+adhurabhava

"arahari ?&hana syama@ 3a(ravarti is the grand%disciple of Visvanatha 3a(ravarti. $nowing wel theost%3aitanya period of &audiya Vaisnava history, he has s(illfully documented this era in 9!ha(ti+atna(ara9. 'hus, as an e2perienced &aura bhakta initiated in Sri "arottama dasa 'ha(ura#sparampara, hissiddhantascertainly match those of his previous masters. :n his asta kala gaura lilaboo( entitled 9&aura carita 3intamani9, ?amongst nearly -5I other nagaripadas@ he has revealed hisheart#s firm resolution as follows+

nadiya nagariganera carane mati rohu mora jivane maraneemana kakhana na dekhi na suni priya lagi saba tiyagiya amani

gaura preme tanu gathita sabara ke bujhibe iha sakati kaharaei asa naraharira hiyaya ei sabara guna gaiye sadaya

9:n life or in death my mind rests at the lotus%feet of the "adiya nagaris. : have never seen suchrenounciation for they


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9Fh re ?Sa(hi@7 &aura#s lovely comple2ion shines li(e a golden mirror, and is face defeats thesplendour of the moon. !ut what a fool is the 3reator for e only gave me two eyes which blin(7 Fhari7 >hy was : ever born in the first place= &ora#s strongly%shaped limbs defy the elegance of a goldenmirror. So why couldn#t : become overwhelmed by seeing im= is arms e2tend to is (nees, a forestgarland graces is nec( and malatiflowers decorate is hair. 'hus seeing &aura#s splended muratihundreds of kulavati ramanis-become drenched by 3upid#s splashing waves. 'ears incessantly streamfrom &ora#s eyes, and what sort of mantradoes e

-@ kulavati ramanis+chaste housewives

>ha=ter &nerepeatedly utter= nha7 rovidence has deprived me for owing to my absorbtion inmaya: couldn#t understand the melows of is !arana seva. !ut aho7 spriya &adadhara stands on&auranga#s left side "adiya beomes transformed into Vra*a7 )allen "arottama says + Fh van!hakalpa taru &ora, Fh "atha ?ord@, please accept me.9

Sri Go%inda dasas >ontri0ution

sri nanda nandana gopijana vallabhasri radhika nayaka nagara syama

so saci nandana nadiya purandarasura munigana mano mohana dhama

jaya nija kanta kanti kalevarajaya nija preyasi bhava vinoda

vraja tarunigana locana mangalanadiya badhugana nayana amoda-

9Fur sacinandana is "andanandana, &opi*ana vallabha, +adha#s nayakaandNagarasyamasundara. e

is full with all opulences in "adiyathus e is the attractve pleasure abode for all the munis and devatas.So all glories to is kantas?sweethearts@, to is effulgence, and to is beautiful form7 nd all glories tothe mind enchanting bhavasof is consorts for e is uspiciousness personified. )or the Vra*atarunis#eyes, and leasure personified for the "adiya nagaris.9

'his madhura padais instructive not only because it li(ens +adhi(a#s belovedNagarasyama with Srisacinandana but it also e


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forehead@ &ovinda#s high fever suddenly bro(e and he was cured. 'hen &ovinda#s life changed, andon the spur of the moment he composed his famous poem+

bhaja hunre mana sri nanda nandanaabhaya caranaravindare

-@ +amacandra $avira*a-+Sri "arottama dasa#s most intimate friend

>ha=ter &ne to praise the value of Vaisnava sat sanga. ater after becomming Srinivasa#s disiple, &ovinda dasa#spoetic s(ill fully blossomedand then Srinivasa would often come to listen to his poetic discriptions of&aura and &ovinda#s sweet lila* Srinivasa was indeed pleased with his disciple, and blessed him with thetitle, Ekaviraja#.

!ut when &ovinda dasa#s poetry reached the Vrndavana Vaisnava community, his acclaim increased, forKiva &osvami re%confirmed Srinivasa#s blessings by sending a letter to !engal declaring &ovinda dasa asthe Ekaviraja# for his amaDing poetic prowess.

'hese historical events lend support to the "adiya nagari doctrine because many of &ovinda dasa#spadasabout &auranga capture im in this spirit. 'hus we may conclude that Srinivasa carya and Kiva&osvami also support these mellows. :f otherwise, why would they honour such poetry so highly= ereis a sample+

dekha dekha nagara gaura sudhakarajagat ahaladankari

nadiya purabara ramani mandalamantana gunamani dharisahajei rasamaya sahacara uruganamajhe virajita nagara raja

madana parabhava badana hasa dekhivinasai ranginigana bhaya laja

bhakata vrnda citta kairava phullitanisidisi udita hiyaka vilasa

rasiya ramanicita rohini lasakaanuksana purala na rahe hraseaiche vilasa prakasa vinodini vilasaiulasai bhavini bhavapada pankaja para govinda dasa citabhramari ki paoaba madhuri labha

Fh Sakhi79oo(, loo( at thatNagara7 e#s the &olden full moon >ho elates the entire universe. nd

while surrounded by the sundari ramanisof "adiya, e#s a Kewel of


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"arahari 3a(ravarti offers a logical e2planatioin for Sri &auranga#s nagaraliaffairs in the followingpada+

nadiya nagare nagarali jata nahika tahara lekha

anyera kathate je hauka se hauka iha ta amara dekha

-@ bhaktas+ sing a long Ea# over the last syllable &ovinda dasa refers to the bhaktasof feminine gender>ha=ter &nejadi bala ei avatare iha sambhava ki rupe hoyachaye tahara karana prasidha sakala lokete kayajara je svabhava thake taha keha kabhu na charite paresvabhavanarupa kore krda karu nisdha kichu na kore

jadi mane kora e rupa ihara svabhava kotha na dekhitahate tomara nivediye suna ihate jagat saksi

ei sacisuta jasoda nandana taha ki na jana tumivrndavane jata nigura vilasa taha ki janaba amiei sei, sei ei, saba priya parikara sangete laiya

viharaye sada nadiya nagare nija gunagane magana haiyanava nava kulabati kula kula kalanka laji tilanjali diyanarahari saksi sara kaila sabe sukhamaya gora parana priya

%aura carita 'intamani

s two devisfrom heaven pea( through the clouds, they discuss &auranga#s similarity with $rsna+9'here is no end to &auranga#s "adiya nagara antics-, and : don#t care a fig about what

others say for :#ve seen them with my own eyes. Aet if someone


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gopa kula chari ela naide puridvijakula avatarabara bhaya mone pache keha sunelukayeche kala rupakaca sona mekhe nija anga deke

hoyeche rai svarupa

-@nagara antics+flirtatious activitiesC@ kulavati ramanis8 chaste and beautiful newly married girls>ha=ter &neiha jadi suni vraja gopiganeeseche dvijera puri

nagarali pana tabe jabe janabhenge dibe bhari bhuri

se raja kumari navina kisorijahara koreche dharaduti pathaiya jabe bedhe laiya

dohai na manibe karagokula nagare kalanka sagaremajayeche kula badhu

dese ke na jane cora kanu bolevidese hoyeche sadhu

9Sakhi7 'he young married girls who view &aura nataraja?*ust once@ surely become chaste for theycannot remove their eyes from im. Aet :#ve heard all about is love escapades with +adha in theuranas. nha7 e#d die if e missed seeing er for only a split second7 !ut why would e come here=9

'he othersundari ramani answers+

9surping a debt for thegopis unconditional love, $rsna crossed the Aamuna and fled the isgopacommunity7 'hus comming to "adiya, e advented amongst the brahmanas. Aet still fearing li(eanything, e smeared is blac( form with gold to ta(e on +adha#s svarupa. !ut if the Vra*agopis catchwind of is hiding amongst the brahmanas they will certainly spill all of the evidence revealing imas &o(ula#sNagara. 'henNavina kisori raja kumari Radha will send ersakhisto collect er duesand they won#t listen to any e2cuses7 +ather, they#ll bind and ta(e im away, saying+Eho7 Aou#ve leftour &o(ula village an ocean of scandal for who doesn#t (now that Aou#re a gopi-!ora ?thief ofothers# wives@7 So do Aou have the gall to hide in a foreign country calling Aourself asadhu#=9

'his is rasa.

ere we discover why "adiya nagari bhavais the logical outcome of thegopis&plight after $rsna leftthem to become &ora. s e wanted to hide imself for the chance to relish their sweet mellows would they let im get away with it alone=ence, a new sensational rasa is born as they re*oin im in "adiya. !ut this time the Vra*asundaris aree


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forest with Sridama and Sudama, : watch by the (itchen door and My heart follows as : gaDe uponAour sweet face. !ut dreading being discovered by my relatives, : pretend that the stove from the(itchen stove ma(es Me cry. Fh My *ewel%li(e Ramana?over@7 las7 :f providence had not createdMe a woman surely : could have always roamed with Aou from place to place.9

!efore going on to the ne2t chapter to relish the nagaris&purva ragafor &ora, it will be appropriate tosay a few words about the type of adhikarareha=ter &nemay awa(en in asadhaka bhakta&sheart only after the mature ripening of his Vra*agopi bhava. :n other words, when one becomes adept in manjari sadhanaand receives the fortune tomeet an e2periencedMahatma absorbed in nagari bhava only then can such an advanced form ofraganuga bhakti begin. )or one#s pra!!anna ?hidden@ "adiya nagari form is an e2tended feature ofone#s manjari svarupa ideal for serving in rasika Nagara and rasika Nagari&s ?+adha $rsna#s@continuing pastimes in "avadvipa.

'o perform Sri Sri &aura &ovinda#s manasi seva, one is advised to first meditate on Sri &aurasundara#s

+adha bhava lilas. )ollowing &aura#s mood into Vra*a, one then meditates on servong in each Vra*apastime as +adharani#s dasi. !ut when thesadakais adept in suchseva, he may re%enter "avadvipa tofocus on Sri &auranga#s rasarajafeature. :n essence Vra*a lila and &aura lila are one. 'he "avadvipapastimes representRasaraja Sri $rsna#s Eparisistha lila#, further adventures meant for relishingprema&sever%new e2pressions.

>ha=ter 3*o

3he Nadiya Nagaris $ur%a Raga

'a(ing up where we left off, this chapter will continue disclosing how srngara rasamaya&auranga hasall of $rsna#s captivating features. Aet moreover, &auranga#s alluring side%long glances, power ofsub*ugation and bhuvana mohana rupa?universally enchanting form@ even outmatch $rsna#s. stri(inge2ample is found in the story of ESvapna vilasamrta#, where Srimati +adharani has an amaDing dream.s the scene opens, Srimati is lying asleep while tenderly embracing er prana&ovinda after 'heyen*oyed nikunja vilasa. !ut then a startling dream frightens +adha+ She sees a beautiful, &oldenpurusawho is madly crying 9$rsna7, $rsna79 Kust as She does when weeping for im. ho7 Srimati#s mindraces after &ora eventhough She is tightly embraacing syamasundara7 'hus overwhelmed, Srimati#sslumber brea(s 9aya, haya79 She e2claims. 9>hat did : see=9 'hen restlessly pushing on $rsna#sside, She as(s im. nd after relating er dream, $rsna smiles, and replies+

9Fhrana priye7 Aou have seenRasaraja&auranga but don#t thin( otherwise, Aour prema hasmolded Me as such.9

'he moral of the story is that &ora#s incredible alluring power can (idnap even Maha bhava svarupini+adha and right from $rsna#s lap7 So when this happens, what will be the plight for the young taruniramanisof "adiya= s &auranga#s beauty can brea( +adharani#s chastity for $rsna, will their chastityfor their so%called husbands remain= :ndeed, it is only after attaining &auranga that a woman#s chastitycan fully blossem. nd why is that= Fnce seeing im, could she thin( of anyone else= :n 90hamali9,ocana dasa offers testimony by describing hispurva raga-for &auranga in nagari bhava+

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sacira gora kamera kora dekhlam ghatera kulecacara cule beriya bhale nava malatira malekaca sosa lage ghrna rupere tulana ditehena citacora manohara naiko avaniteki ara balcho go sai tomaya bujhaba ki

snane jete sakhira sathe gaura dekhechise rupa dekhi duti akhi phiraite nari

punah tare dekhbar tore kata sadha koriki ara balbo go sai tumi ta acha bhalaamara maramer katha maramei rakhilajagite ghumate sada gaura jage manelocana bale je dekheche sei se uha jane

9Fhsakhi7 Mother saci#s &ora is a%amera kora ?bode of kama@ and : *st saw im by the &anga#sghata7 is lovely curling hair tossed so elegantly over is forehead and is !ura?top(not of hair@was bound with malatigarlands. h7 "ow even molte gold ir(s me for it#s incomparable with iseffulgent limbs. So is there such a eart%stealer, or Mind%thief, anywhere else in the whole creation= !utwhat are you saying,sakhi= nd how can : e2plain it to you= when : went with thesakhisto bathe

: saw &ora7 'hen : couldn#t retract my eyes from im and now : onlyhan(er to see is e2ha=ter 3*oduring wa(ing, or sleeping, &ora always fills my mind. ocana says, only those who see im will (nowwhat :#m tal(ing about.9

nd having seen, Vrndavana dasa 'ha(ura confirms ocana#s addressing &auranga as the bode ofdivine kama+

visvambara murti jena madana samana

divya gandha malya divya vasa paridhana Sri 3aitanya !hagavata

9Visvambhara#s bidy is *ust li(e Madana#s ?3upid#s@ decorated with divine garlands, pleasing parfumeand fine dress.9

!ut this is an under%estimation for ocana, who says+

manamatha gauranga rupa heri prana kade

manamatha koti koti jiniya gauranga tanusarva ange labanya apara

0hamali

9nha7 Seeing &auranga#s madhuraform my heart cries for is every limb defeats the amour of millionsof 3upids79

ence ocana goes on describing his deep attraction+

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rupa lagi akhi jhure gune mana bhoraprati anga lagi kade prati anga morahiyara parasa lagi hiya mora kadeparana putali mora hiya nahi badheami kena suradhuni gelam

kena gaura rupe nayane dilamami kena cahilam gaura pane

amaya hanle duti nayana baneamara nayana bole o rupa dekhe asiamara mona bole haige tara dasikore nayana pathe anagonaamara pajara kete kallo khanagaura rupa sagarera pichala ghate

amara mana giya taya par lo chuteeke gaura rupa taya piriti makha

tate isata hasi nayanabakagorara jat rupa tata vesao se bhav te pajara sesa

gora rupa lagi akhi jhoregora gune mana bhora koretila adha pasarite nari

sadai hiyara majhe dhoriei buke ciriya rakhi paraneri sange

mone hole bahira kore dekhi mukha candegaura rupa hei sabara antara ullasa

ananda hrdaya kahe e locana dasa

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discovered flowing with every beat of his simple, sweet and life full poetry. Fn the other hand, however,sometimes ocana#s star( fascinations for preaching &auranga#s parakiya rasagets the better of him.'hen, due to the e2cessive churning of his &aura anuraga, he even becomes oblivious, or fearless, topublic scandal. Fr, as Sri aridasa dasa !aba puts it+

9:n order to show &auranga#ssrngara rasaraja svarupa, and to relish such bhavas, ocana hasplaced the garland of &auranga#s kalankas?disgraceful scandal@upon his own chest.9

Gaura Kalankini/

nd here is an e2ample+

baluk baluk sakala loke gaure kalankini

dhik jara kula rakhe kulera kamininadiya nagare gauracanda cale jaya

canchala nayana kori dui dike cayanagaridera netra jena bhramarara patigaura mukha padma madhu piye mati mati

padma madhu pane tadera dekhiya ullasagaura guna gaya e locana dasafrom 0hamali

9Fh let them say it, *ust let everyone call me, E&aura kalankini?scandaliDed by &aura@7 nd damn thoseyooung damsels who cling to their so%called family prestige. >hen &auranga wal(s through "adiya, isflirtatious glances roam both sides of the path. 'hus the nagaris# eyes soar li(e thirsty bees to sip thehoney from is lotus face. Seeing them happily relishing, ocana dasa *oyfully sings about &auranga#sha=ter 3*oof his madhuratie with &ora. 'hus he aassures another "avadvipa vasini as follows+

dhara ara nahi sai dhara ara naibuka sthira kori sabe raha eka thaije je baluk ta baluk taha na sunibe

kalanka pathara majhe satara eribabaluk sakal loke gaura kalankini

dik dik dik sai kulera kaminigaura paribada e ta sabai paibelocana bole kare bhaya kora ara tabe from 0hamali

;hy )earhen the songs composed by Vasudeva &hosa are heard even the stones melt.9

:n conte2t with this essay, it is noteworthy that a large percentage of Vasudeva &hosa#spada&sdescribe

"adiya nagari bhava*Aet by sampling them we can learn that he ?along with his brothers@ not onlysupport this mode of worshipping &auranga they are counted amongst the nagarisof whom theirsongs describe. ence their songs form a living account, or first%hand testimony to Sri &auranga#srasikanature. ere is a sample+madana mohana mani gauranga badana khanirupa heri ki na haila more

sonara varana tanu ei chila kala kanunahile ki mana curi kore?

rasera parana jara kule ki koribe tara

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nadiya nagara hena janaki chara daruna mati majila jubati satighare ghare premera kadananayana kamala nava aruna parabhavadhara bahe mukha buka bahiya

aha mari mari sai marama tomara kaijiva na go gora na dekhiya

hiyaya premera sara tanu kaila jara jaraprobodha na mane more pranisuradhuni tire jaiya bhasaiba kula kridabhajiba se gora gunamanipurabe suninu jata sei saba abhimataeve bhela kalatanu gora

vasudeva ghosera Visnuani rasika nagara janinahila ki gopira mana cora

Ru=a Anuraga

9 : consider &auranga#s face to be li(eMadana mohana&sand when viewing is body : am unableto describe my captivation7 Fh, this &olden youth must have been that !lac( youth $rsna for howelse could e have stolen my mind= !ut what about the "adiya damsels who have a rasikaheart, willtheir so%called family tie be able to stop them= ow will they resist im= nd what can we say about theintense agony of "adiya#s chaste young girls for their love%lorn crying can be heard from every home.ence their soft, lotus%eyes, conithout properly (nowing never classify &ora as ordinary for my mind has fathomed the sweetnes ofisprema my body is burning in a fever and my heart cannot be pacified without im7 Kust let mego to the &anga and drown all of my family obligationsthen : shall full worship &oraguna mani. nha73oncerning everything that : Jve heard about dar(%comple2ioned $rsna the same applies to

&ora. 'hus Vasudeva &hosa says, : (now that e is aRasika nagara for how else

>ha=ter 3*o

could e have stolen thegopis&minds=9

)rom the selectedpadasthat we have selected so far, we can see that theMahajanaswho write themloo( upon themseves as young, married girls in &aura lila. 'hus there is an unseen mystery ta(ing placehere that can baffle even the learned scholars. Fne might as(, therefore

9:s this type of rasathat &ovinda dasa, "arahari Sara(ara, ocana dasa, Vasudeva &hosa andothers describe really ta(ing place, or is it *ust a (ind of fascination, or bhava, that they relish withintheir minds=9

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basana bhusana nahi bhayasuradhuni tire jaite dekiba gaurana pathekota dine habe subha dinacanda mukhera vani suni juraba tapita pranegovinda ghosa deha khina

9'he "adiya nagaris cry continuously, and they have lost all care for their dres and ornaments. Fn theway to the Suradhuni they simply contemplate+EFh when will we see &auranga coming along this path= Fh, how many days will we have to wait for is auspicious darsana= nd when will we again hearsweet words emanating from is moon%face= )or only this will sooth our depressed hearts. 'hus&ovinda &hosa#s body has become thin.9

Vasudeva &hosa#s ne2tpadafurther reveals about his internal mood+

niravadi mora mone gora rupa lagiache

bala sakhi ki kori upayana dekhile gora rupa vidariya jaya bukaparane bahire haite caya

kaha sakhi ki buddhi koribagrhapati gurujana bhaya nahi mora managora lagi parana tyajiba

saba sukha teyaginu kule jalanjali dinugora vinu ara nahi bhaya

ujhore jhoraye akhi suno go marama sakhivasu ghosa ki koribe taya

9Fhsakhi7 lease advise me what to do= My mind is always fi2ed on &ora. nd without seeing isform my heart is brea(ing so my soul wants to leave my body7 Fh sakhi7 >hat can : do= 'he fear ofmy husband and family superiors has gone so : am thin(ing to commit suicide for &ora7 :#ve

disgarded all other happiness andthrown aside my family dharma for : (now nothing else but im. 'hus, with tear filled eyes, Vasu&hosa emplores+Fhprana sakhi7 >hat shall : do=9

ere, with the mention of a husband, and suggesting the presence of a mother%in%law, sister%in%law etc.,Vasu &hosa fully merges with his "adiya nagari svarupa. nd this is not a daydream, or the play of hisimagination, but the testimony of an inner%world that many other &aura associates ta(e part in. )or thereare literally thousands of padas written by countless &audiya Mahajanaswhich verify Vasudeva#se2periences.

"adiya nagari bhavais not simply e2cluded to those who were previously gopisin Vra*a. nd we findthe e2ample with Murari &upta who was previously anumana.

Sri urari Gu=tas $ada%ali

ere is a sample of Murari#s akhepa anuraga ?intense feelings of remorse@ in the pangs of &auraviraha+

sakhi he gora kena nisturai mohejagate koriya daya diya sei padachaya

vancala e abhagire kahe

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gaura preme sapi prana jiu kore anacanastira haiya rohita nari ghareage jadi janitam piriti na koritamjaciya na ditu prana pareami bhuji jara tore se jadi na caya phire

emana pitite kiva sukhacataka salila cahe bajara khepile tahe

jaya phati jaya kina bukamurari gupta kaya piriti sahaja nayavisese gaurana premera jvalakula mana saba chara carana asraya korotabe se paibe sacira bala

9 Fhsakhi, why is &ora torturing me= lthough mercifully offering the whole world the shelter of islotus feet, e neglected an unfortunate girl li(e me. : gave my life for &auranga#s love but now my soulis burningthus : cannot remain peaceful at home7 :f : would have (nown ?what would have happened@: wouldn#t have surrendered my heart. )or as : suffer from for im e#s indifferent. So what is thehappiness in such love= :t#s *ust li(e the !atakabird who tries to relieve its thirst from the cloud yet

becomming struc( by lightning its chest blows to pieces79 'hus Murari &upta says, 9ove isn#tsimple, especially when suffering the pain of &auranga#s prema. )irst a young girl must give up herfamily and her pride, and then after ta(ing shelter at is feet, she can attain the Son of sacaryai.9

ere is another e2ample where Murari &upta totally merges in nagari bhava+

dande dande tile tile gora rupa na herile

marama moriya jena thakisadha haya nirantara hemakanti kalevarahiyara majhare sada rakhibareka na dekhi taya pajaradhasiya jaya

dhairaja dhorite nahi parianuragera duri diya antare ki kore hiya

na jani tara katai dhara dharisuradhuni tire giya kula diba bhasaiya

anala jvaliya diba lajegauranga sanmukhe kori gauranga kalanka malagalaya porite sadha lagemurari gupta bale bhale dage dage dilegupta gauranga anurage

9)rom hour to hour, and from second to second, my heart is dying for want of &ora#s rupa darsana. Myambition is to always hold &auranga#s hemakanti kalevara ?golden body@ within my mind. !ut alas7

>ithout seeing im my heart brea(s, and my patience is fleeing. ho7 'he rope of anuraga is pullingmy mind for : failed to estimate the power of is sub*ugation. So :#ll *ust go to the Suradhuni &angaand drown my family attachment and burn my shyness in a bonfire. 'hen : shall satiate my eyesseeing &auranga standing before me why should : perform my housewor( needlessly= s : am achaste young girl, a yearn to wear the garland of &auranga#s scandals around my nec(. 'hus Murari&upta saysE&auranga has placed a fine scar on me for my secret anuraga7#9

Murari &upta lived in the same neighborhood as 3aitanya Mahaprabhu, and was the ord#s seniorclassmate in &angadasa andita#s sans(rit toll ?school@. 'hus witnessing &auranga#s pastimes from the

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beginning, he (ept a kor!a ?diary@ to record all of 3aitanya Mahaprabhu#s "avadvipa activities. 'hisEkor!a# later became a great source wherefrom Vrndavana dasa, ocana dasa and $rsnadasa $avira*agathered their information to write 3aitanya !hagavata, 3aitanya Mangala and 3aitanya 3aritamrta.ence, as the forerunner of 3aitanya deva&s other biographers, his pen certainly commands a lot ofweight concerning authority. 'herefore, as he writes songs about nagari bhavaalso, this reveals thatsuch sentiments with the ord have e2cisted from the very beginning.

!efore investigating further about how deeply involved &auranga#s nagaralipastimes are, let us go onto the ne2t chapter to confront the reasons why many Vaisnavas misunderstand, or oppose these typesof mellows.

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rasaraja sri gauranga

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