Jump to content
Sign in to follow this  
Sonic Yogi

Manjari not found in Sri Chaitanya Caritamrita

Rate this topic

Recommended Posts

Here is an interesting fact.

The term "manjari" is not found in the entire Caitanya Caritamtrita except in reference to the buds of the Tulasi tree.

It never shows up as referring to the assistant maidservants of Radharani.


The term never shows up even once in a Vedabase search of Srimad Bhagavatam.


Here are the results.



tulasī-mañjarī — buds of the tulasī plant; CC Adi 3.108

tulasī-mañjarī — flowers of tulasī; CC Madhya 3.56

tulasī-mañjarī — the flowers of tulasī; CC Madhya 3.103

tulasī-mañjarī — flowers of tulasī; CC Madhya 15.9

tulasī-mañjarī — flowers of tulasī; CC Madhya 15.220

tulasī-mañjarī — flowers of the tulasī tree; CC Madhya 15.227

tulasī-mañjarī — the flowers of tulasī; CC Madhya 15.254

tulasī-mañjarī — flowers of the tulasī tree; CC Antya 6.296

komala mañjarī — very soft tulasī flowers; CC Antya 6.297

aṣṭa-mañjarī — eight tulasī flowers; CC Antya 6.297

tulasī-mañjarī — flowers of tulasī; CC Antya 12.126





However, the term "sakhi" shows up numerous times in the CC.



sakhi-vacaḥ — command of the friend; SB 1.9.35

sakhi — O my friend; SB 1.10.24

sakhi — O friend; SB 1.10.28

sakhī-sahasra-saṃyuktā — accompanied by thousands of friends; SB 9.18.5

sakhi — O friend; SB 10.21.10

sakhi — O friend; SB 10.30.11

sakhī-janaiḥ — together with her female companions; SB 10.60.1

sakhī — of her maidservant; SB 10.60.7

sakhī — the girlfriend; SB 10.62.12

sakhī-janaiḥ — and with my female companions; SB 10.83.15-16

sakhi — O friend; SB 10.90.15

priyā-sakhi — O dear friend; CC Adi 4.125

sakhī — confidantes; CC Adi 4.210

sakhi — O friend; CC Adi 4.224

sakhī-gaṇa-sańge — with Her personal friends; CC Adi 5.220

sakhi he — (My dear) friend; CC Madhya 2.20

prāṇa-sakhī — My dear friends; CC Madhya 2.23

sakhi — My dear friend; CC Madhya 2.24

sakhi he — O My dear friend; CC Madhya 2.30

sakhi — My dear friends; CC Madhya 3.114

prāṇa-priya-sakhi — my dear friend; CC Madhya 3.124

sakhi — O friend; CC Madhya 8.144

lalitā-ādi sakhī — the gopī associates of Śrīmatī Rādhārāṇī; CC Madhya 8.165

sakhī-praṇaya — Her love for Her associates; CC Madhya 8.170

sakhī — of a friend; CC Madhya 8.177

sakhī — gopīs; CC Madhya 8.177

sakhi — My dear friend; CC Madhya 8.194

sakhī-gaṇera — of the gopīs; CC Madhya 8.202

sakhī — the gopīs; CC Madhya 8.202

sakhī vinā — without the gopīs; CC Madhya 8.203

sakhī — the gopīs; CC Madhya 8.203

sakhī — the gopīs; CC Madhya 8.203

sakhī vinā — without the gopīs; CC Madhya 8.204-205

sakhī-bhāve — in the mood of the gopīs; CC Madhya 8.204-205

sakhī-gaṇa — the gopīs; CC Madhya 8.209

sakhī-bhāve — in mood of the gopīs; CC Madhya 8.229

sakhī-āge — in front of the friends of Śrīmatī Rādhārāṇī; CC Madhya 14.172

priya-sakhī-kāya — a dear companion; CC Madhya 14.226

priya-sakhī — constant companion; CC Madhya 14.227

sakhi he — My dear friend; CC Madhya 21.114

sakhi he — O dear friend; CC Madhya 21.126

sakhi — O dear friend; CC Madhya 23.65

sakhī-praṇayitā-vaśā — controlled by the love of her gopī friends; CC Madhya 23.87-91

sakhi — my dear friend; CC Antya 1.143

sakhi — O My dear friend; CC Antya 1.152

sakhi — O My dear friend; CC Antya 1.162

sakhi murali — O dear friend the flute; CC Antya 1.163

sakhi — O friend; CC Antya 1.166

sakhi — O my dear friend; CC Antya 1.168

tat-prema-śākhī — a tree of the love of Śrī Caitanya Mahāprabhu; CC Antya 6.264

sakhī-gaṇa-sańge — accompanied by gopīs; CC Antya 14.108

sakhī-gaṇa — the gopīs; CC Antya 14.109

sakhi — My dear friend; CC Antya 15.16

sakhī-gaṇa — all the gopīs; CC Antya 15.30

sakhī-prāya — like friends; CC Antya 15.38

sakhi — O my dear friend; CC Antya 15.44

priya-sakhī — very dear friends; CC Antya 15.46

sakhi — O My dear friend; CC Antya 15.63

sakhi — My dear friend; CC Antya 15.65

sakhi — My friend; CC Antya 15.78

sakhi — My dear friend; CC Antya 16.119

sakhi — My dear friend; CC Antya 17.40

sakhi — My dear friend; CC Antya 17.42

sakhī-gaṇa — friends; CC Antya 17.52

sakhi — friends; CC Antya 17.53

sakhī-gaṇa-sańge — with the gopīs; CC Antya 18.82

eka-sakhī — one gopī; CC Antya 18.82

sakhī-gaṇe — to other gopīs; CC Antya 18.82

sakhī-kare — in the hands of their gopī friends; CC Antya 18.83

sakhi he — O My dear friends; CC Antya 18.84

sakhī-gaṇera — of the gopīs; CC Antya 18.86

sakhī-caya — friends of the gopīs; CC Antya 18.91

sakhī-madhye — among the friends; CC Antya 18.93

sakhī-gaṇa — the gopīs; CC Antya 18.94

sakhī-gaṇa — all the gopīs; CC Antya 18.100

sakhī-gaṇa — all the gopīs; CC Antya 18.107

sakhī-gaṇa — all the gopīs; CC Antya 18.108

nija-sakhī-gaṇa — as a gopī friend; CC Antya 19.33

sakhi — O My dear friend; CC Antya 19.35

sakhi he — O My dear friend; CC Antya 19.37

sakhi — O My dear friend; CC Antya 19.38

sakhi — O My dear friend; CC Antya 19.43

sakhi — O My dear friends; CC Antya 19.91

sakhi he — O My dear friend; CC Antya 19.93

sakhī saba kahe — all the friends say; CC Antya 20.42

sakhī-gaṇa-āge — before the friends, the gopīs; CC Antya 20.45

sakhi he — My dear friend; CC Antya 20.49

priya-sakhī — constant companion; Bs 5.56




Isn't that interesting......




Does anyone know in what Gaudiya text term "manjari" starts showing up in the original verses as referring to the maidservants of Radharani?

Share this post

Link to post
Share on other sites


Sri Rupa Manjari Pada


by Srila Narottama Thakur -



Sri-rupa-manjari-pada, sei mora sampada,

sei mor bhajana-pujana

sei mora prana-dhana, sei mora abharana,

sei mor jivanera jivana

sei mora rasa-nidhi, sei mor vancha-siddhi,

sei mor vedera dharama

sei brata, sei tapa, sei mora mantra-japa,

sei mor dharama-karama

anukula habe viddhi, se-pade hoibe siddhi,

nirakhibo e dui nayane

se rupa-madhuri-rasi, prana-kuvalaya-sasi,

praphullita habe nisi-dine

tuya adarsana-ahi, garale jaralo dehi,

ciro-dina tapita jivana

ha ha rupa koro doya, deho more pada-chaya,

narottama loilo sarana


Commentary by Srila B.R. Sridhar Dev-Goswami:


Sri-rupa-manjari-pada, sei mora sampada, sei mor bhajana-pujana- my everything is Sri Rupa Goswami’s holy feet. We are to discuss so many classifications and positions of rasa: santa, dasya, sakhya, vatsalya, madhura. And in madhura-rasa Radharani’s camp is special. Then again there are so many gradations of sakhis. Then there is the class of the manjaris, the younger girls, and they have more freedom to approach: when Radha and Govinda are in union in a private environment, the manjaris can still approach. They have such freedom to visit Them. If any materials of service are necessary, the sakhis send the manjaris to that place. The sakhis do not approach there. In that way the manjaris enjoy the best confidence. The most secret service of both can be supplied through the manjaris. In the highest position they have free entrance, and their leader is Rupa Manjari. She is understood to be the leader of the whole group of younger girls, the manjaris, therefore in madhura-bhajan she is all-in-all. This has been taught to us by Narottama Thakur. For us - and the younger batch - she is our highest resort.

Sei mora sampada- my wealth is there in her feet. Sei mor bhajana-pujana - my worship and service is also in her. Sei mora prana-dhana, sei mora abharana- the very wealth and gist of my life is there; and the ornaments of my life, if any there may be, that is within her grace. Sei mor jivanera jivana - indeed, the very life of my life, if there is anything, that is also her. I am for her pleasure.

Sei mora rasa-nidhi - if there is anything, the source of any and all desirable ecstasy is only to be found there. The mine, source, and fountainhead of all rasa is there in her feet. Sei mora vancha-siddhi - and if I am to expect any other fulfilment in life, that is also there in her feet. Sei mor vedera dharama - if any duty is recommended by the Vedas for me, I would like that such duty be at her feet.

Sei brata, sei tapa - if at all there is any desired accumulation from any penance or observance of vows, that is also to be found there - sei mora mantra-japa - and the continuous repetition of a mantra in japa all ends there: all things have only one end in my case, and that is that they all meet in different phases in the feet of Rupa Manjari. If she is satisfied then the variegated nature of all sorts of my devotional practices are satisfied. Sei mor dharama-karama - and any of my conceptions of duty or activity of any phases or form all have one end and meet in one point: the holy feet of Rupa Manjari.

Anukula habe viddhi, se-pade hoibe siddhi - I only pray to the controller who is at the root of all these arrangements of affairs in this world, “Please connect me there. Oh Absolute Manager, may you grant my prayer that all my tendencies may go to attain her favour. Nirakhibo e dui nayane - and it will be so very intense and concrete as if I can see it with these eyes. It will not be vague, abstract, or imagination, but I want the most concrete realisation by the grace of the Absolute Manager.”

Se rupa-madhuri-rasi, prana-kuvalaya-sasi - what sort of high class beauty is there in her holy feet! I want to jump. Let my heart be a lotus. There are two classes of lotus: the white lotus came from the sun and the red from the moon. The kuvalaya is a mixture of the two. The lustre of her body will feed me day and night as the life of my life which is compared to a kuvalaya. The kuvalaya is fed and nourished by the lustre of the moon, and her holy feet are the moon, and my very vitality is likened to the lotus. May the lustre of her beauty maintain and nourish my heart of hearts. Praphullita habe nisi-dine - and the lotus of my heart will grow by that ray, and dance.

Tuya adarsana-ahi - this is my prayer, but what is my present condition? My present condition is in the negative side, my Mistress. My present position is such that without having a sight of you, Your Grace, my heart will burn into ashes. That is my present position. Garale jaralo dehi - this is just like the poison of a cobra which produces pain within my heart. I have been bitten by a snake, and what is that snake? It is that I am not getting any direct contact with you, Your Grace. The serpent’s poison has captured my heart and I am going to die. Ciro-dina tapita jivana - and this is not a sudden thing, but from the beginning I have been suffering this sort of pain of separation from such a beautiful and hopeful life of fulfilment.

Ha ha rupa koro doya, deho more pada-chaya, narottama loilo sarana - but I have now reached the extreme position and for the last time I am begging for your favour; otherwise I am going to be finished.

This was composed by Narottama Thakur in praise of Srila Rupa Goswami. In this way he has given us light of the higher quarter of bhajan life. This sampradaya is named as the Rupanuga-sampradaya, and our Guru-parampara and all these things are adjusted according to that. He wrote many songs and they are of very substantive firmament, very ecstatic, and of deep faith.


Share this post

Link to post
Share on other sites

In Vaisnava literatures the Manjaries are most often referred to as gopis, as they ARE gopis, the cowherd girls.

Srila Bhaktivedanta Narayana Maharaja explains that manjaries are the the buds, the most beautiful parts of a creeper or a tree. In somewhat concealed manner the special fortune and glory of those 'buds' were described by Raya Ramananda to Sri Caitanya Mahaprabhu (Madhya, 8.207-210) .. note: those verses were spoken right after Sri Caitanya had already clovered the mouth of Raya Ramananda indicating that those were very special, intimate topics, not for anyone..


TEXT 207


sakhira svabhava eka akathya-kathana

krsna-saha nija-lilaya nahi sakhira mana


sakhira--of the gopis; svabhava--natural inclination; eka--one; akathya--

inexplicable; kathana--narration; krsna-saha--with Krsna; nija-lilaya--in His

personal pastimes; nahi--not; sakhira--of the gopis; mana--the mind.


"There is an inexplicable fact about the natural inclinations of the gopis.

The gopis never want to enjoy themselves with Krsna personally.

TEXT 208


krsna saha radhikara lila ye karaya

nija-sukha haite tate koti sukha paya


krsna saha--with Krsna; radhikara--of Srimati Radharani; lila--the pastimes;

ye--which; karaya--they bring about; nija-sukha--personal happiness; haite--

than; tate--in that; koti--ten million times; sukha--the happiness; paya--they



"The happiness of the gopis increases ten million times when they serve to

engage Sri Sri Radha and Krsna in Their transcendental pastimes.

TEXT 209


radhara svarupa----krsna-prema-kalpalata

sakhi-gana haya tara pallava-puspa-pata


radhara svarupa--the spiritual nature of Srimati Radharani; krsna-prema--of

love of Krsna; kalpa-lata--a creeper; sakhi-gana--the gopis; haya--are; tara--of

that creeper; pallava--the twigs; puspa--flowers; pata--and leaves.


"By nature, Srimati Radharani is just like a creeper of love of Godhead, and

the gopis are the twigs, flowers and leaves of that creeper.

TEXT 210


krsna-lilamrta yadi latake sincaya

nija-sukha haite pallavadyera koti-sukha haya


krsna-lilamrta--the nectar of Krsna's pastimes; yadi--if; latake--the

creeper; sincaya--sprinkles; nija-sukha haite--than personal happiness; pallavaadyera--

of the twigs, flowers and leaves; koti--ten million times; sukha--the

happiness; haya--there is.


"When the nectar of Krsna's pastimes is sprinkled on that creeper, the

happiness derived by the twigs, flowers and leaves is ten million times greater

than that derived by the creeper itself.


In his Amrta-pravaha-bhasya, Srila Bhaktivinoda Thakura states, "Srimati

Radharani is the creeper of love of Godhead, and the gopis are exactly like

twigs, flowers and leaves. When water is sprinkled on the creeper, the twigs,

flowers and leaves indirectly receive all the benefits of the creeper itself.

But water sprinkled directly on the twigs, leaves and flowers is not as

effective as water sprinkled on the creeper's root. The gopis are not as pleased

when they directly mix with Krsna as when they serve to unite Srimati Radharani

with Krsna. Their transcendental pleasure lies in uniting Them."

Share this post

Link to post
Share on other sites

Srila Narayana Maharaja further explains those verses from Sri Caitanya Caritamrita.. He says that only Manjaris can observe all of the most intimate pastimes of Sri Sri Radha Krishna. Not only that; they can also experience exactly whatever emotions and feelings Their Lordship are experiencing, both Sri Radha and Krishna. They have to be able to understand precisely what They think and feel because this is a part of their seva. Only then they can arrange all that is necessary for Their pastimes. Srila Narayana Maharaja explains that whenever a breeze is blowing onto a tree the buds and leaves are also trembling. - The movements of the entire body of the tree is transmitted to them... That's why those special gopis, the maidservants of Srimati Radhika are compared to manjaries, the buds and flowers. The beautiful pastimes of Sri Sri Radha-Krishna is the tree and the gopi friends of Sri Radha are its leaves and flowers.

Share this post

Link to post
Share on other sites


In Vaisnava literatures the Manjaries are most often referred to as gopis, as they ARE gopis, the cowherd girls.



We know that the manjaris are gopis.

That is not the question.


We are looking to find where is the origin of calling these young gopis as manjaris.


We know that Narottama das Thakur used the term in some of his songs.


But, since the term is not used in CC, Bhagavatam etc., I am just curious as to where the term manjari starts showing up in writings of the six-Goswamis or wherever it starts.

Share this post

Link to post
Share on other sites

TEXT 201


radha-krsnera lila ei ati gudhatara

dasya-vatsalyadi-bhave na haya gocara


radha-krsnera lila--the pastimes of Radha and Krsna; ei--this is; ati--very

much; gudhatara--more confidential; dasya--of servitude; vatsalya-adi--and of paternal love, etc.; bhave--in the moods; na haya--is not; gocara--appreciated.


"The pastimes of Radha and Krsna are very confidential. They cannot be

understood through the mellows of servitude, fraternity or paternal affection.

TEXT 202


sabe eka sakhi-ganera ihan adhikara

sakhi haite haya ei lilara vistara


sabe--only; eka--one; sakhi-ganera--of the gopis; ihan--in this; adhikara--

qualification; sakhi--the gopis; haite--from; haya--is; ei lilara--of these

pastimes; vistara--the expansion.


"Actually, only the gopis have the right to appreciate these transcendental

pastimes, and only from them can these pastimes be expanded.

TEXT 203


sakhi vina ei lila pusta nahi haya

sakhi lila vistariya, sakhi asvadaya


sakhi vina--without the gopis; ei lila--these pastimes; pusta--nourished;

nahi haya--are never; sakhi--the gopis; lila--the pastimes; vistariya--

expanding; sakhi--the gopis; asvadaya--taste this mellow.


"Without the gopis, these pastimes between Radha and Krsna cannot be

nourished. Only by their cooperation are such pastimes broadcast. It is their

business to taste the mellows.

TEXTS 204-205


sakhi vina ei lilaya anyera nahi gati

sakhi-bhave ye tanre kare anugati

radha-krsna-kunjaseva-sadhya sei paya

sei sadhya paite ara nahika upaya


sakhi vina--without the gopis; ei lilaya--in these pastimes; anyera--of

others; nahi--there is not; gati--entrance; sakhi-bhave--in the mood of the

gopis; ye--anyone who; tanre--Lord Krsna; kare--does; anugati--following; radhakrsna--

of Radha and Krsna; kunja-seva--of service in the kunjas, or gardens, of

Vrndavana; sadhya--the goal; sei paya--he gets; sei--that; sadhya--achievement;

paite--to receive; ara--other; nahika--there is not; upaya--means.


"Without the help of the gopis, one cannot enter into these pastimes. Only he who worships the Lord in the ecstasy of the gopis, following in their footsteps, can engage in the service of Sri Sri Radha-Krsna in the bushes of Vrndavana. Only then can one understand the conjugal love between Radha and Krsna. There is no other procedure for understanding.


The means for returning home, for going back to Godhead, is devotional

service, but everyone has a different taste in the Lord's service. One may be

inclined to serve the Lord in servitude (dasya-rasa), fraternity (sakhya-rasa),

or paternal love (vatsalya-rasa), but none of these can enable one to enter into

the service of the Lord in conjugal love. To attain such service, one has to

follow in the footsteps of the gopis in the ecstasy of sakhi-bhava. Then only

can one understand the transcendental mellow of conjugal love.

In the Ujjvala-nilamani, Srila Rupa Gosvami advises:


samyag vistarika sakhi

visrambha-ratna-peti ca

One who expands the conjugal love of Krsna and His enjoyment among the gopis

is called a sakhi. Such a person is a confidential gopi in the conjugal affairs.

Such assistants are like jewels in the form of Krsna's confidantes. The actual

business of the sakhis is described thus in Ujjvala-nilamani:

mithah prema-gunotkirtis

tayor asakti-karita

abhisaro dvayor eva

sakhyah krsne samarpanam



chidra-samvrtir etasyah

paty-adeh parivancana

siksa sangamanam kale

sevanam vyajanadibhih

tayor dvayor upalambhah

sandesa-presanam tatha


prayatnadyah sakhi-kriyah

In the conjugal pastimes of Krsna, Krsna is the hero (nayaka), and Radhika is

the heroine (nayika). The first business of the gopis is to chant the glories of

both the hero and the heroine. Their second business is to gradually create a

situation in which the hero may be attracted to the heroine and vice versa.

Their third business is to induce both of Them to approach each another. Their

fourth business is to surrender unto Krsna, the fifth is to create a jovial

atmosphere, the sixth to give Them assurance to enjoy Their pastimes, the

seventh to dress and decorate both hero and heroine, the eighth to show

expertise in expressing Their desires, the ninth to conceal the faults of the

heroine, the tenth to cheat their respective husbands and relatives, the

eleventh to educate, the twelfth to enable both hero and heroine to meet at the

proper time, the thirteenth to fan both hero and heroine, the fourteenth to

sometimes reproach the hero and heroine, the fifteenth to set conversations in

motion, and the sixteenth to protect the heroine by various means.

Some material sahajiyas who cannot actually understand the pastimes of Radha

and Krsna manufacture their own life-styles without referring to authority. Such

sahajiyas are called sakhi-bheki, and sometimes they are called gaura-nagari.

They believe that the material body, which is fit to be eaten by jackals and

dogs, is enjoyable for Krsna. Consequently they artificially decorate the

material body to attract Krsna, thinking themselves sakhis. But Krsna is never

attracted by the artificial grooming of the material body. As far as Srimati

Radharani and Her gopis are concerned, their bodies, homes, dresses, ornaments,

endeavors and activities are all spiritual. All of these are meant to satisfy

the spiritual senses of Krsna. Indeed, they are so pleasing and endearing to

Krsna that He is subjugated by the influence of Srimati Radharani and Her

friends. They have nothing to do with anything mundane within the fourteen

planetary systems of the universe. Although Krsna is attractive to everyone, He

is nonetheless attracted by the gopis and Srimati Radharani.

One should not be misled by mental concoctions, supposing his material body

to be perfect and deeming oneself a sakhi. This is something like

ahangrahopasana, that is, a Mayavadi's worship of his own body as the Supreme.

Srila Jiva Gosvami has cautioned mundaners to abstain from such conceptions. He

also warns that thinking oneself one of the associates of the Supreme without

following in the footsteps of the gopis is as offensive as thinking oneself the

Supreme. Such thinking is an aparadha. One has to practice living in Vrndavana

by hearing about the talks of the gopis with Krsna. However, one should not

consider himself a gopi, for this is offensive.

TEXT 206


vibhur api sukha-rupah sva-prakaso 'pi bhavah

ksanam api na hi radha-krsnayor ya rte svah

pravahati rasa-pustim cid-vibhutir ivesah

srayati na padam asam kah sakhinam rasa-jnah


vibhuh--all-powerful; api--although; sukha-rupah--happiness personified; svaprakasah--

self-effulgent; api--although; bhavah--the completely spiritual

activities; ksanam api--even for a moment; na--never; hi--certainly; radhakrsnayoh--

of Sri Radha and Krsna; yah--whom; rte--without; svah--His own

entourage (the gopis); pravahati--leads to; rasa-pustim--completion of the

highest humor; cit-vibhutih--spiritual potencies; iva--like; isah--the Supreme

Personality of Godhead; srayati--takes shelter of; na--not; padam--the position;

asam--of them; kah--who; sakhinam--of the personal associates; rasa-jnah--one

who is conversant with the science of mellows.


" 'The pastimes of Sri Radha and Krsna 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. The Supreme Personality of Godhead is never complete without His spiritual potencies; therefore unless one takes shelter of the gopis, one cannot enter into the company of Radha and Krsna. Who can be interested in Their spiritual pastimes without taking their shelter?'


This is a quotation from the Govinda-lilamrta (10.17).

Share this post

Link to post
Share on other sites


TEXT 201


radha-krsnera lila ei ati gudhatara




We all know what manjaris are and what service they perform.


That is not what I am inquiring about.


I am asking where the term manjari appears in the writings of the Goswamis first.


It does not appear in the CC of Krsnadas Kaviraja Goswami.

So, did the Six Goswamis use the term or did it start showing up in the writings of Narottama das Thakur or where is the origin of the term.


Long explanations of what a manjari is and does is not my question.


I want to know where the TERM manjari starts showing up in the Gaudiya canon.

Share this post

Link to post
Share on other sites


We all know what manjaris are and what service they perform.

I wasn't 'teaching' anyone here. :) It wasn't a direct answer to your question either (sorry, I don't have it). I just thought it would be nice to read again about what some or many of us aspire for. I also wanted to mention that although CC might not have used the word 'manjari', the manjari-seva is definitely glorified there in a very special way.

Sorry, if I did it wrong though.

Share this post

Link to post
Share on other sites


I want to know where the TERM manjari starts showing up in the Gaudiya canon.

Interesting question. I hadn't really thought about it before. As you most likely know, Srimati Radharani isn't mentioned by name in the Srimad Bhagavatam, despite the fact that the pastimes of Sri Sri Radha Krsna are the very essence of the 10th Canto. What I'm observing in some of the above posts is that the Acaryas in our line such as Srila Narottama das Thakur, Srila Sridhar Maharaja, and Srila Narayana Maharaja, and no doubt many others, being rasika, are able to extract the deeper meanings of Rupanuga Vaishnava sastra. Which in turn is proof that books alone will only take us so far. Guru is essential in unlocking the treasure chest. For that matter, without a pure Vaishnava Guru as our guide, most students will tend to drift towards an impersonal conclusion upon reading Sri Bhagavad Gita.


Still, that doesn't answer your question. I don't have the answer, although I would suspect that the term "manjari" would appear somewhere in the writings of the Six Goswamis. Sadly, I'm no scholar and have not read most of their works, thus anything I say would simply be conjecture.

Share this post

Link to post
Share on other sites

I'm Think I am a scholar and yet I know anything I say would simply be conjecture.


"Man-ja-ri" may be a nomenclature for the position of such a servant [it may be a title of a type of actor/worker/servant] . . . what is the etomology of the word itself?


This may be a case of a 'reference'; similarly, the term "Hare-Krishna Devotee" is not found in the Gaudiya canon.

Share this post

Link to post
Share on other sites

The Sanskrit to English dictionary does not produce any results when "manjari" is queried.




However, the Bengali to Englsih dictionary produces this....







A search found 7 entries with manjari in the entry word or full text. The results are displayed using Unicode characters for diacritics and South Asian scripts. অণু (p. 0009) [ aṇu ] a very small, minute (<d>অণু পরিমাণ</d>); a little, a bit ☐ n. the subtlest or smallest part of anything; just a little amount or portion; a molecule. <d>̃বীক্ষণ</d> n. a micro scope. <d>̃ভা</d> n. a lightning. <d>̃মঞ্জরি</d> n. (bot.) spikelet. <d>̃মাত্র</d> a. just a little; in finitesimal; least (<d>অণুমাত্র সন্দেহ</d>).


পত্র (p. 0606) [ patra ] n a leaf (as of a book or a tree); a page (<d>পত্রাঙ্ক</d>); a foil or plate (<d>তাম্রপত্র</d>); a letter, a missive (<d>পত্রপ্রাপ্তি</d>); a piece of paper printed or written (<d>আদেশপত্র</d>); a document or deed (<d>বায়নাপত্র</d>); a written marriage-contract (usu. <d>পাঁতিপত্র</d>); (of a bird) a wing; a correlative of <d>কাগজ, দলিল</d> etc. (<d>চিঠিপত্র, কাগজপত্র, পুঁথিপত্র</d>); a collection, and similar things, etcetera (<d>বিছানাপত্র, মালপত্র, খরচপত্র</d>). <d>পত্র করা</d> v. to make a marriage-contract in writing. <d>পত্র দেওয়া</d> v. to send one a letter, to write a letter to. <d>̃ক</d> n. a leaf; (bot.) a pinna. <d>̃কন্টক</d> n. (bot.) a leaf-spine. <d>̃ক্ষত</d> n. (bot.) a leaf-scar. <d>̃দারক</d> n. a saw. <d>̃পত্রিকা</d> n. pl. journals and news papers. <d>̃পাঠ</d> n. act of reading a letter. ☐ adv. as soon as a letter is read; forth with, at once, immediately. <d>̃পুট</d> n. a cup made of tree-leaves. <d>̃বন্ধু</d> n. a penfriend. <d>̃বাহ, ̃বাহক</d> n. a carrier or bearer of a letter; a messenger; a post man. <d>̃বাহী</d> a. mail-carrying, mail. <d>̃বিনিময়</d> n. act of writing letters to one another; exchange of letters; corre spondence. <d>পত্রবিনিময় করা</d> v. to write

letters to one another; to correspond (with). <d>বিন্যাস</d> n. (bot.) phyllotaxy. <d>̃মঞ্জরি</d> n. (bot.) a leafstalk, a petiole. <d>̃মুকুল</d> n. (bot.) a leafbud. <d>̃মূল</d> n. (bot.) a leaf-base. <d>̃মোচন</d> n. (bot.) leaf-fall, defoliation. <d>̃যোগে</d> adv. by letter. <d>̃রচনা</d> n. act of writing or composing a letter; (bot.) foliation; (bot.) foliage. <d>̃রন্ধ্র</d> n. stoma. <d>̃লেখা</d> n. act of writing a letter; decorative paintings on one's person with sandal-paste or similar articles. <d>̃হরিত্</d> n. (bot.) chlorophyl.


পুষ্প (p. 0654) [ puṣpa ] n flower; blossom; menstrual flux; an eye-disease. <d>̃ক, ̃করথ</d> n. the name of Kuvera's (<d>কুবের</d>) chariot capable of flying through the air at a great speed. <d>̃করণ্ডক</d> n. a flower-basket. <d>̃কীট</d> a. a

flower-worm. <d>̃কেতন, ̃কেতু</d> n. one whose banner is made of flowers; Madan (<d>মদন</d>) the god of love. <d>̃গুচ্ছ</d> n. a bunch of flowers. <d>পুষ্প চয়ন করা</d> v. to pluck or cull flowers. <d>̃দণ্ড</d> n. (bot.) a peduncle. <d>̃ধনু</d> n. a bow made of flow ers; one holding such a bow; Madan (<d>মদন</d>) the god of love. <d>̃দল</d> n. a petal. <d>̃ধন্বা</d> n. one holding a bow of flowers; Madan (<d>মদন</d>) the god of love. <d>̃নির্যাস</d> n. essence of flower. <d>̃পত্র</d> n. a petal; flow ers and leaves; (bot.) floral leaves. <d>̃পত্রবিন্যাস</d> n. (bot.) prefloration. <d>̃পল্লব</d> n. a twig with flowers; flowers and leaves. <d>̃পাত্র</d> n. a saucer for holding flowers (esp. one used in a religious ser vice). <d>̃পুট</d> n. (bot.) a calyx. <d>̃প্রতীক</d> n. a floral diagram. <d>̃বতী</d> a. in menstruation, menstruating, menstruous. <d>̃বাটিকা, ̃বাটী</d> n. a flower garden (esp. one with a sum mer-house); a garden-house. <d>̃বাণ</d> n. an arrow made of flowers; one using such arrows; Madan (<d>মদন</d>) the god of love. <d>̃বিন্যাস</d> n. (bot.) inflorescence. <d>̃বৃন্ত</d> n. a flower-stalk. <d>̃বৃন্তিকা</d> n. (bot.) a pedicel. <d>̃বৃষ্টি</d> n. a shower of flowers. <d>̃ভূষণ</d> n. an ornament made of flowers, a floral orna ment. <d>̃মঞ্জরী</d> n. a flower-bud; a flower stalk. <d>̃মালা, ̃মাল্য</d> n. a garland of flow ers, a flower-wreath. <d>̃মুকুট</d> n. a chaplet of flowers. <d>̃মুকুল</d> n. a flower-bud. <d>̃রজঃ</d> n. pollen. <d>̃রস</d> n. flower-juice, honey. <d>̃রাগ</d> n. topaz. <d>̃রেণু</d> n. pollen. <d>̃শর</d> same as <d>পুষ্পবাণ । ̃শয্যা</d> n. a bed of flow ers. <d>̃সংকেত</d> n. (bot.) a floral formula. <d>̃সার</d> n. essence of flower. <d>̃সৌরভ</d> n. aroma or fragrance of a flower. <d>̃স্তবক</d> n. a cluster or bunch of flowers, a bou quet; a wreath. <d>̃হীন, ̃শূন্য</d> a. divested of flowers; flowerless. <d>পুষ্পাগম</d> n. flores cence or its season. <d>পুষ্পাগম-কাল</d> n. the time of florescence; the season of flow ers, the spring. <d>পুষ্পাজীব</d> a. dealing in flowers and flower-wreaths; making flower-wreaths professionally. ☐ n. a florist; a professional maker of flower wreaths. <d>পুষ্পাঞ্জলি</d> n. an offering of a handful of flowers to a deity. <d>পুষ্পাঞ্জলি দেওয়া</d> v. to offer a handful of flowers in devotion or worship. <d>পুষ্পাধার</d> n. a flower-vase; a flower-pot. <d>পুষ্পাভরণ, পুষ্পালংকার</d> same as <d>পুষ্পভূষণ । পুষ্পাসব</d> same as <d>পুষ্পমধু । পুষ্পিকা</d> n. (bot.) a floret; the tartar of teeth; the concluding cou plet or stanza of poem containing the author's name. <d>পুষ্পিত</d> a. in flower, blos somed. <d>পুষ্পিতা</d> a. fem. in flower, blos somed; in menstruation. <d>পুষ্পেষু</d> n. (the Hindu) god of love, (cp.) Cupid (<d>মদন</d>) <d>পুষ্পোদ্গম</d> same as <d>পুষ্পাগম । পুষ্পোদ্যান</d> n. a flower-garden.

মঞ্জরা (p. 0830) [ mañjarā ] v (poet.) to blossom or sprout (<d>'অশোক রোমাঞ্চিত মঞ্জরিয়া'</d>).

মঞ্জরি (p. 0830) [ mañjari ] n a young shoot or twig with new leaves (<d>আম্রমঞ্জরি</d>); a shoot; a sprout; a spike (<d>পুষ্পমঞ্জরি</d>); an ear (<d>শস্যমঞ্জরি</d>); a flower-spike (<d>বকুলমঞ্জরি</d>). <d>̃দন্ড</d> n. (bot.) a rachis. <d>̃পত্র</d> n. (bot.) a bract.

মঞ্জরিত (p. 0830) [ mañjarita ] a blossomed, budded, flowered; sprouted. <d>মঞ্জরিত হওয়া</d> v. to blossom, to bud, to flower; to sprout.

শস্য (p. 0939) [ śasya ] n corn, grain; (loos.) cereals; crop; harvest; kernel (of fruits), pulp; (bot.) albumen. <d>̃ক্ষেত্র</d> n. a corn-field. <d>শস্য পেষণ করা</d> v. to grind corn; to husk. <d>শস্যপেষণ-যন্ত্র</d> n. a corn-mill; a husking machine. <d>̃ভাণ্ডার</d> n. a granary. <d>̃ভোজী</d> a. feeding on corn, graminivorous; (of cornpests) destroying crop by eating it up. <d>̃মঞ্জরি</d> n. a corn-stalk. <d>̃ল</d> a. abounding in corn; (of fruits) full of kernel, pulpy; (bot.) albuminous. <d>̃শালী</d> a. abounding in corn. fem. <d>̃শালিনী । ̃শ্যামল</d> a. green with plentiful corn. fem. <d>̃শ্যামলা । শস্য সংগ্রহ করা</d> v. to har vest; to procure corn esp. cereals. <d>শস্যসংগ্রহের কাল</d> harvest time, harvest. <d>শস্যাগার</d> n. a granary; a grange. <d>শস্যাধার</d> n. a corn-bin.


Share this post

Link to post
Share on other sites

Join the conversation

You are posting as a guest. If you have an account, sign in now to post with your account.
Note: Your post will require moderator approval before it will be visible.

Reply to this topic...

×   Pasted as rich text.   Paste as plain text instead

  Only 75 emoji are allowed.

×   Your link has been automatically embedded.   Display as a link instead

×   Your previous content has been restored.   Clear editor

×   You cannot paste images directly. Upload or insert images from URL.

Sign in to follow this  

  • Create New...