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Chandravali getting tough with Radharani

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Jagat

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Rediscovered this verse today.

 

<center>SoDazyAs tvam uDor vimuJca sahasA

nAmApi vAmAçaye

tasyA durvinayair muner api manaH

zAntAtmanaH kupyati |

dhig goSThendra-sute samasta-guNinAM

maulau vrajAbhyarcite

pAdAnte patite’pi naiva kurute

bhrU-kSepam apy atra yA ||</center>

 

"O Padma, don't even mention the name of that woman. To speak of her is to destroy your intelligence. She is so badly behaved that even the sages would break their vow of silence to speak of her faults.

 

Just look, Krishna, the son of Nanda Maharaj, is the fountainhead of all virtue. He is worshiped by all the residents of Vrindavan, human, animal or other. He has fallen down at her feet, begging her to forgive him, and she won't even glance at him!!"

(Ujjvala-nIlamaNi, 9.49)

 

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  • 2 weeks later...
  • 1 month later...

Last night we group-tasted something underground, downunder.

Due to excessive cold + wind, HarinAm was performed one level below Union Square in Subway Station.

Tonight yet another flavor, Timessquare Lindy's starting line.

"On your mark, get set, Go - vinda Hari, GopAla Hari..."

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today over here in this nice quiet forum i am going "under tree" to taste the refreshing shade of Krishna and his devotees mercy: muni sabde paksi bhringa, nirgrantha- murkha jana/ krishna krpaya sadhu krpaya dohar bhajana...by the mercy of Krishna and his devotees, even birds are able to perform krishna bhajana by following muni dharma with desire free bhava.(CCM24). next...this just in, "scientific taste tests" have proved, Krishna is the ultimate in good taste; the original taste tester: laghuttvam atra yat proktam tat tu prakrta-nayaka/ krishna rasa niryasa svardartham avatarini..."in regards to worldly nayakas the position of a paramour is considered degaded by those who understand rasa. but this does not apply to krishna, the source of all incarnations, who establishes himself as the transcendental paramour in order to taste the essence of rasa...Sri Ujjvala nila mani 1/21.

 

[This message has been edited by beemasane (edited 03-23-2002).]

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  • 6 months later...

Is it true that Candravali manifests herself as Rukmini in Dwarka and as Gadadhar Pandit in Caitanya lila? I love the abolute contradictions in statements such as "No-one is dearer to Caitanya Mahaprabhu than Gadadhar Pandit." (Sri Caitanya would go to hear explanations/expostitons on Srimad Bhagwatam by Gadadhara; please correct me if I'm wrong)and "Sri Caitanya is none other than the combined forms of Radha and Krishna. Contradictions, it would seems from a maybe not so developed impression of Vraja lila; that Candravali is Radharani's competitor, and there is (what some might imagine)eternal animosity between Candravali and Radha. Yet Krishna, with the mood and sentiments of Radha, is drawn to Gadadhara to better understand Themselves! WONDERful.

 

thanks, Jagat and others

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No, Gadadhara is not Candravali. It is presented by Krishnadas in the Caitanya Caritamrita that his bhava is similar to Candravali's, a submissive daksina-bhava, whereas generally the mood of Sri Radha is vama-madhya, mid-contrary. This is a special feature of the Gadadhara-avatara, the mood of Radha is slightly transformed. She can no longer hold on to a contrary mood when beholding Her beloved Sri Krishna experiencing Her own rapture of emotions in rapidly moving waves of joy and devastation. How could She?

 

Aside this, let us try to understand that envy and so forth in the nitya-lila is not manifest by the nayikas, such as Sri Radha and Candravali themselves, but is rather invoked in them by yogamaya to incite the bhava of the pastimes. From a theological point of view, all the sakhis, whether svapaksha, suhrit, tatastha or vipaksha (own group, well-wishers, neutral or opposed), are expansions of Sri Radha's various ecstasies, Candra Sakhi being a manifestation of Her daksina-bhava. "Without the sakhis, there is no rejoice of the ecstasy of rasa."

 

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Thankyou for enlightening me with few words. Some-one once taught me that "Gadadhara is the incarnation of Candravali in Vraja and Rukmini in Dwarka." He spoke of the defining mood/characteristic of all 3 incarnations of the same personality, and now you are explaining it in a much more expansive way. In other words, Candravali in Vraja doesn't incarnate (as in a paraellel universe)in Dwarka as Rukmini; they are separate yet distinct persons who resonate with the same bhava? And that Gadadhara is a separate personality who's bhava is similar to Candravali and Rukimini?

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No, Candravali expands into Rukmini, Radha expands into Satyabhama. This is true. The difference is with Gadadhara, he is not Candravali in person. Candravali is mentioned because of his daksina-bhava, as this is one of her prominent characteristics in contrast to Radha, and she is well known for that.

 

The Caitanya Caritamrita doesn't actually link Gadadhara with Candra at all. The verse reads as follows:

 

<font color="darkblue">gadAdhara-paNDitera zuddha gADha bhAva |

rukmiNI-devIra yaiche ‘dakSiNa-svabhAva’ || 3.7.144 |

 

"The deep, pure bhava of Gadadhara Pandit is akin to Rukmini-devi's daksina-svabhava."</font color>

 

This is stated simply on account of Candravali's being a famous example of daksina-bhava. Gadadhara has no actual connection with her aside this, in addition to a theological connection in terms of Radha's expansions.

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Vamya-bhava is manifest when Sri Krishna is His normal, playful self. When he is in a mood of submission to Sri Radha, there is no necessity for vamya-bhava, such as is the case with Caitanya-avatara, when Krishna Himself departs for a quest to better understand the bhava of Radha to delight Her in ever-new ways in the future. Hence the mood of Gadadhara without vamyata.

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