Manjari identities

[Guest guest]

Madhavaji, you have several times mentioned that Srimati Jahnava-Thakurani is

actually Ananga-manjari in her siddha-deha, and you have quoted scriptures from

Srila Bhaktivinoda Thakura to this effect.

 

I would like to know what sources you use to make this pronouncement?

 

Because just today, I skimmed over the biography of Srinivas Acharya and thus

found some mention of Gopala Bhatta Goswami. This biography mentions that after

revealing to Srinivas Acharya his siddha-deha as Mani-manjari, the Goswami “told

him that in this eternal spiritual identity, upon which he should now constantly

meditate, he will always assist Guna-manjari (Gopal Bhatta himself, who is also

known as Ananga-manjari) in her service to Shri Shri Radha and Krishna.”

[steven Rosen, Lives of the Vaishnava Saints, 2002)

 

I wondered why Gopal Bhatta Goswami would be Guna-manjari in his eternal

identity, and yet also known as Ananga-majari. Therefore I consulted my copy of

Gaura-gannodesa-dipika and found the following verses:

 

66. Some say that Srimati Vasudha-devi is the incarnation of Srimati

Ananga-manjari, and others say that Srimati Jahnavi-devi is the incarnation of

Srimati Ananga-manjari. In truth, both opinions are correct. They are both

incarnations of Srimati Ananga-manjari.

 

184. Ananga-manjari appeared as Srila Gopala Bhatta Gosvami. Some say that

Gopala Bhatta Gosvami was actually the incarnation of Sri Guna-manjari.

 

So how do we resolve this dichotomy? How do we properly understand that Srimati

Vasudha-devi and Srimati Jahnava-devi AND Srila Gopala Bhatta Goswami were

incarnations of Ananga-manjari? And if this is correct, then why say that the

Goswami is actually Guna-manjari?

 

Also, you have quoted Bhaktivinoda Thakura to the effect of stating that

Vipina-vihari Goswami was none other than Vilasa-manjari. What evidence is

there to state that Vilasa-manjari was Vipin-vihari Goswami? In other words,

Srila Bhaktivinoda could simply have been addressing Vilas-manjari, but where

is it explicitly stated that Vipin-vihari Goswami was Vilas-manjari?

 

Also in another post where you were talking about Srila Baladeva Vidyabhusana, you said:

 

“Had he presented his own guru-pranali, it would have read as follows:

Nityananda Prabhu - Gauridasa Pandita - Hridaya Caitanya - Syamananda Pandit -

Rasika Murari - Nayanananda Gosvami - Radha Damodara Gosvami. Throughout his

writings, Baladeva recognized his allegiance to the pranali descending from

Rasika Murari (also known as Rasikananda) and Syamananda, also writing a tika

on Rasika's ‘Syamananda-satakam’.”

 

I wonder about Syamananda Pandit’s guru, Hridaya Caitanya. I was reading the

biography of Syamananda Pandit today itself, and there seemed to be a huge

controversy about whether it was Hridaya Caitanya or Jiva Goswami who was

really Syamananda’s guru. Indeed, it was one of the most major controversies

even at that time, where accounts relate that there was basically an argument

of sorts between Hridaya Caitanya and Jiva Goswami. I will have to read the

biography again to properly digest the knowledge, but for the time being could

you clarify the situation by giving your own perspective of the discipleship of

Syamananda Pandit? Thanks.

 

Sanjay"Radha-Krishna prana mora jugala-kisora, jivane marane gati aro nahi

mora.The divine couple, Sri Radha and Krsna, are my life and soul. In life

or death I have no other refuge but Them."-- Srila Narottama Dasa ThakuraDo you

?

Mail Plus - Powerful. Affordable. Sign up now