atra kārikā—
tac-cintanādi-samaye kuryāt tad-anusārataḥ |
cintanaṁ tu tayos tatra vasan guru-gaṇānvitaḥ ||
punaś cākṣuṣa-līle’smin siddha-dehena sādhakaḥ |
manasā mānasīṁ sevām aṣṭa-kālocitāṁ vrajet ||
sādhakaḥ siddha-dehena kuryāt kṛṣṇa-priyā-gṛhe |
guru-rūpa-priyā-pārśve lalitādi-sakhī-gaṇe ||
nivāsaṁ yāvaṭe nityaṁ śrī-rūpa-mañjarī-yutaḥ |
śrī-yāvaṭa-pure śrīmad-vṛṣabhānu-pure’pi ca ||
nandīśvara-pure rādhā-kṛṣṇa-kuṇḍa-taṭa-dvaye |
śrīmad-vṛndāvane ramye śrīmad-vṛndāvaneśayoḥ ||
prātar-ādy-aṣṭa-samaye sevanaṁ tu krameṇa ca |
nānopakaraṇair divyair bhakṣya-bhojyādibhiḥ sadā |
cāmara-vyajanādyaiś ca pāda-saṁvāhanādibhiḥ ||
siddhāṅga-bhāvanā-kramo yathā—
kiśorī gopa-vanitā sarvālaṅkāra-bhūṣitā |
pṛthu-tuṅga-kuca-dvandvā catuḥṣaṣṭi-guṇānvitā ||
nigūḍha-bhāvā govinde madanānanda-mohinī |
nānā-rasa-kalālāpa-śālinī divya-rūpiṇī ||
saṅgīta-rasa-sañjāta-bhāvollāsa-bharānvitā |
divā-niśaṁ mano-madhye dvayoḥ premā-bharākulā ||
sarva-lakṣana-sampūrṇā bhāva-hāvādi-bhūṣitā |
guru-prasāda-jananī guru-rūpā-priyānugā |
gāndharvikā-sva-yūtha-sthā lalitādi-gaṇānvitā ||
rūpa-mañjary-anugatā yāvaṭa-grāma-vāsinī |
cintanīyākṛtiḥ sā ca kāma-rūpānugāminī ||
cid-ānanda-rasamayī druta-hema-sama-prabhā |
sucīna-nīla-vasanā nānālaṅkāra-bhūṣitā ||
śrī-rādhā-kṛṣṇayoḥ pārśva-vartinī nava-yauvanā |
guru-dattasya nāmno’syā mātā vargādya-mañjarī |
pitā varga-tṛtīyākhyo vargāntāhvayakaḥ patiḥ ||
nivāso yāvaṭe tasyā dakṣiṇā mṛdvikā hi sā |
śrī-rādhā-vastra-bhūṣāḍhyā nānālaṅkāra-bhūṣitā ||
asyaiva siddha-dehasya sādhanāni yathā-kramam |
ekādaśa-prasiddhāni lakṣyante’timanoharam ||
nāma rūpaṁ vayo veśaḥ sambandho yūtha eva ca |
ājñā sevā parākāṣṭhā pālya-dāsī nivāsakaḥ ||
eteṣāṁ viśeṣa-lakṣaṇāny ucyante—
tatrādau nāma-lakṣaṇam—
śrī-rūpa-mañjarīty-ādi-nāmākhyānānurūpataḥ |
cintanīyaṁ yathā-yogyaṁ sva-nāma vraja-subhruvām ||
atha rūpam—
rūpaṁ yūtheśvarī-rūpaṁ bhāvanīyaṁ prayatnataḥ |
trailokya-mohanaṁ kāmoddīpanaṁ gopikā-pateḥ ||
atha vayaḥ—
vayo nānā-vidhaṁ tatra yat tu tridaśa-vatsaram |
mādhuryādbhuta-kaiśoraṁ vikhyātaṁ vraja-subhruvām ||
atha veśaḥ—
veśo nīla-paṭādyaiś ca vicitrālaṅkṛtais tathā |
svasya dehānurūpeṇa svabhāva-rasa-sundaraḥ ||
atha sambandhaḥ—
sevya-sevaka-sambandhaḥ svamanovṛtti-bhedataḥ |
prāṇātyaye’pi sambandhaṁ na kadā parivartayet ||
atha yūthaḥ—
yathā yūtheśvarī-yūthaḥ sadā tiṣṭhati tad-vaśe |
tathaiva sarvathā tiṣṭhed bhūtvā tad-vaśa-vartinī ||
atha ājñā—
yūtheśvaryāḥ śirasy ājñām ādāya hari-rādhayoḥ |
yathoditāṁ tac-chuśrūṣāṁ kuryād ānanda-saṁyutā ||
atha sevā—
cāmara-vyajanādīnāṁ saṁyoga-pratipālanam |
iti sevā parijñeyā yathā-mati vibhāgaśaḥ ||
atha parākāṣṭhā—
śrī-rādhā-kṛṣṇayor yadvad rūpa-mañjarikādayaḥ |
prāptā nitya-sakhītvaṁ ca tathā syām iti bhāvayet ||
atha pālya-dāsī—
pālya-dāsī ca sā proktā paripālyā priyaṁvadā |
sva-manovṛtti-rūpeṇa yā nitya-paricārikā ||
atha nivāsaḥ—
nivāso vraja-madhye tu rādhā-kṛṣṇa-sthale mataḥ |
vaṁśī-vaṭaś ca śrī-nandīśvaraś cāpy atikautukaḥ ||
atha mañjarī-gaṇa-niṣṭhā—
anaṅga-mañjarī proktā vilāsa-mañjarī tathā |
aśoka-mañjarī ceti rasa-mañjarikā tathā ||
rasāla-mañjarī nāmnā tathā kamala-mañjarī |
karuṇā-mañjarī khyātā vikhyātā guṇa-mañjarī ||
evaṁ sarvāś ca vikhyātāḥ sva-sva-nāmākṣaraiḥ parāḥ |
mañjaryo bahuśaḥ rūpa-guṇa-śīla-vayo’nvitāḥ ||
nāma-rūpādi tat sarvaṁ guru-dattaṁ ca bhāvayet |
tatra tatra sthitā nityaṁ bhajet śrī-rādhikā-harī ||
bhāvayan sādhako nityaṁ sthitvā kṛṣṇa-priyā-gṛhe |
tad-ājñā-pālako bhūtvā kāleṣv aṣṭasu sevate ||
sakhīnāṁ saṅginī-rūpām ātmānaṁ vāsanāmayīm |
ājñā-sevā-parākāṣṭhā-kṛpālaṅkāra-bhūṣitām |
tataś ca mañjarī-rūpān gurv-ādīn api saṁsmaret ||
(Śrī Śrī Gaura-Govindārcana-smaraṇa-paddhati of Gopāla Guru Gosvāmīpāda: 297–329; Śrī Śrī Gaura-Govindārcana-smaraṇa-paddhati of Dhyānacandra Gosvāmīpāda: 78–110)
“Now, the precept [in regard to performing service to Śrī Kṛṣṇa with a siddha-body is stated]: At the time of meditation and so forth on them [viz., Rādhā and Kṛṣṇa], one should, following them, dwell there [i.e., in their abode] in the company of one’s gurus and engage in meditation upon them. Furthermore, in this līlā to be envisioned, a sādhaka should with the mind perform mental [i.e., meditational] service with the siddha-body related to [each of] the eight time periods [of the day]. United with Śrī Rūpa Mañjarī [alt., with one’s guru in sakhī form (DCG variant)], a sādhaka should with the siddha-body always dwell in the home of Kṛṣṇa’s Dear One [viz., Śrī Rādhā] in Yāvaṭa by the side of one’s guru in the form of a dear one [i.e., in the form of a sakhī of Rādhā and Kṛṣṇa] in the company of the dear ones [alt., sakhīs (DCG variant)] Lalitā and so forth and perform worship of the beautiful Īśas of Vṛndāvana [viz., Rādhā and Kṛṣṇa] by means of foot-massages and so on with various excellent instruments, foods, beverages, and so on, such as cāmaras, fans, and so on, in Śrī Yāvaṭapura, as well as in Śrī Vṛṣabhānupura [i.e., Barsānā], Nandīśvarapura, on the two banks of Rādhā and Kṛṣṇa’s kuṇḍas [i.e., on the banks of Rādhā Kuṇḍa and Śyāma Kuṇḍa], and in charming Śrī Vṛndāvana at the eight times [of the day] beginning with early morning.
The method for meditation on the siddha-body is as follows:
That figure to be meditated upon is
An adolescent cowherd woman
Adorned with all ornaments,
Possessed of two ample, raised breasts,
Endowed with the sixty-four qualities,
Possessed of hidden bhāva for Govinda,
Enchanting by virtue of the bliss of Madana [viz., Kāmadeva, i.e., by virtue of the bliss of prema],
Adept in discussion of various arts and rasas,
Of divine [i.e., splendid] form,
Filled with an abundance of elation
From the feeling (bhāva) produced by the taste (rasa) of music,
Night and day overwhelmed
With an abundance of prema for the Pair
Within the heart,
Replete with all attributes,
Ornamented with [the three bodily alaṅkāra-anubhāvas, viz.,] bhāva, hāva, and so on [i.e., helā, meaning, (1) the first passion felt in the heart, expressed by flickering of the eyes (bhāva, see UN 11.6–8), (2) a slightly greater expression of passion in which the neck is tilted and there is a blossoming of the eyes, eyebrows, and other features (hāva, see UN 11.9–10), (3) an expression of passion that is evidently suggestive of amour (helā, see UN 11.11–12)],
Born of the guru’s grace,
A follower of the guru in the form of a dear one [of Śrī Rādhā and Kṛṣṇa, i.e., a follower of the guru’s sakhī form],
Situated in Gāndharikā’s [i.e., Rādhā’s] own group,
Attached to the party of Lalitā and so on,
A follower of Rūpa Mañjarī
[Alt., a follower of her own group leader (DCG variant)],
A resident of the village of Yāvaṭa,
A follower of kāma-rūpā [-rāgātmikā-bhakti],
Filled with rasa of [the nature of] consciousness and bliss,
Possessed of radiance like molten gold,
Dressed in a blue, fine silk garment,
Adorned with various ornaments,
Dwelling by the side of Śrī Rādhā and Kṛṣṇa,
And fresh in youth.
The first letter of the consonant class (varga) of [the first letter of] her [i.e., the siddha-body’s] guru-given name is the [letter that will start the name given for her] mother. The father will have a name of [i.e., that starts from the] the third [letter] in the consonant class (varga) [of her guru-given name]. The husband will have a name of [i.e., that starts from the] the last [letter] in the consonant class (varga) [of her guru-given name]. Her residence is in Yāvaṭa. She is indeed acquiescent and gentle, abounding in the cloth and adornments of Śrī Rādhā, and adorned with various ornaments. The eleven, well-known aspects of this siddha-body are defined as follows: a very charming (1) name (nāma), (2) figure (rūpa), (3) age (vayas), (4) dress (veśa), (5) relationship (sambandha), (6) group (yūtha), (7) order (ājñā), (8) service (sevā), (9) acme [i.e., ultimate aspired for attainment] (parākāṣṭhā), (10) [state of being a] handmaid to be nurtured (pālya-dāsī), and (11) dwelling place (nivāsa).
“The particular characteristics of these are stated [as follows]. Therein, at first, the characteristic of the name (nāma) [is stated]: (1) one’s own name is to be meditated upon as appropriate in accord with the accounts of the names ‘Śrī Rūpa Mañjarī’ and so on of they of fine brows in Vraja [i.e., of the Vraja-gopīs, meaning, one should meditate on the name of one’s siddha-body, which will be such-and-such mañjarī].
“Then, the figure (rūpa) [is described]: (2) the figure is to be meditated upon with great care [alt., perseverant effort] as the form of a group leader (yūtheśvarī) that is enchanting to the three worlds and an excitant of desire (kāma) [i.e., prema] for the Lord of the gopīs [viz., Kṛṣṇa].
“Then, the age (vayas) [is described]: (3) age can be of various sorts. Among them, the age of thirteen—the marvelous adolescence filled with sweetness (mādhurya)—of they of fine brows of Vraja [i.e., of the gopīs] is stated [to be the age to be meditated upon].
“Then, the dress (veśa) [is described]: (4) that which is beautiful by virtue of taste (rasa) [i.e., aesthetic quality] naturally in accord with one’s own body by means of a blue silken garment and so on along with variegated ornaments is the dress [to be meditated upon].
“Then, the relationship (sambandha) [is described]: (5) in accord with the variety [i.e., specific nature] of one’s own disposition of mind, there is a servant and object of service relationship [between the bearer of the siddha-body and Śrī Śrī Rādhā-Kṛṣṇa]. Never shall one change this relationship, even when in danger of death.
“Then, the group (yūtha) [is described]: (6) as the group of a group-leader always remains under her leadership, so exactly one should remain in all circumstances, being a follower of her leadership.
“Then, the order (ājñā) [is described]: (7) holding the order of the group-leader on the head, one should also engage in that attendance as aforesaid [alt., as appropriate (DCG variant)] of Hari and Rādhā, being filled with bliss.
“Then, the service (sevā) [is described]: (8) the service is to be recognized compartmentally according to one’s understanding as attending to provision of [alt., fulfilling all orders for (DCG variant)] a cāmara, fan, and so on.
“Then, the acme [i.e., ultimate aspired for attainment] (parākāṣṭhā) [is described]: (9) one should meditate, ‘As Rūpa Mañjarī and others have attained the state of being nitya-sakhīs [lit, ‘constant female friends’] of Śrī Rādhā and Kṛṣṇa, so too shall I [attain that].’
“Then, the [state of being a] handmaid to be nurtured (pālya-dāsī) [is described]: (10) she who is in every respect fit to be nurtured, pleasant speaking, and a constant attendant by way of her own disposition of mind is called a pālya-dāsī [lit., ‘handmaid to be nurtured’].
“Then, the dwelling place (nivāsa) [is described]: (11) the marvelous Vaṁśī-vaṭa, Śrī Nandīśvara, and so on, [i.e., all those places] considered among the sites of Rādhā and Kṛṣṇa in Vraja, are the dwelling place [alt., the marvelous sites of Rādhā and Kṛṣṇa in Vraja, such as Vaṁśī-vaṭa and Śrī Nandīśvara, are the dwelling place (DCG variant) to be meditated upon].
“Now, the fixity of the mañjarīs [is described]: addressed, known, and renowned by the names Anaṅga Mañjarī, as well as Vilāsa Mañjarī, Aśoka Mañjarī, Rasa Mañjarī, Rasāla Mañjarī, Kamala Mañjarī, Karuṇā Mañjarī, and Guṇa Mañjarī, and similarly all the others who are renowned by the syllables forming their own names—there are many [such] mañjarīs endowed with [charming] figures, qualities, characters, and ages. One should meditate on all of them—[their] names, figures, and so on, and that given by the guru [i.e., as well as one’s own mañjarī form, meaning, one’s own siddha-body, alt., the mañjarī who is endowed with [charming] dress, figure, qualities, character, and age—one should meditate on all of this given by the guru—the name, form, and so on [of this mañjarī form, that is, one’s guru-given siddha-body]]. Situated [in one’s own mañjarī form] among all of them [i.e., all the aforementioned and alluded to mañjarīs], one should always worship Śrī Rādhikā and Hari. Meditating [in this way], being situated in the abode of Kṛṣṇa’s Beloved [viz., Śrī Rādhikā], and being a fulfiller of her orders, a sādhaka serves during the eight time periods [of the day]. One should meditate on oneself in the imaginational [alt., meditational (DCG variant)] form of a companion of these sakhīs adorned with [their] orders, [their] service, [one’s] acme [i.e., ultimate aspired for attainment], [their] grace, and [their] ornaments, as well as the mañjarīs forms of one’s guru and so forth [i.e., along with one’s grand-guru and the other guru’s in one’s line of succession (paramparā).”
Read on →
