2 questions, can you or anyone shed more light on this?

[Guest guest]

Dandavats Ekanath and other vaisnavas. Jaya prabhupada.

 

(1) Can you look in the SB comentaries to SB 4. 24.45-46. to see if the

Acaryas comment more on the "Vipralambha sakhya?" Mentioned here. Or Did

Prabhupada just "refer to it" in the course of his lecture, but it is not in

the commentaries in this particular verse. What else do they mention about

it?

 

Worship according to the päïcarätrika-vidhi is called vidhi-märga, and

worship according to the bhägavata-vidhi principles is called räga-märga.

The principles of räga-märga are especially meant for devotees who are

elevated to the Våndävana platform.

The inhabitants of Våndävana—the gopés, mother Yaçodä, Nanda Mahäräja, the

cowherd boys, the cows and everyone else—are actually on the räga-märga or

bhägavata-märga platform. They participate in five basic rasas—däsya,

sakhya, vätsalya, mädhurya and çänta. But although these five rasas are

found in the bhägavata-märga, the bhägavata-märga is especially meant for

vätsalya and mädhurya, or paternal and conjugal relationships. Yet there is

the vipralambha-sakhya, the higher fraternal worship of the Lord especially

enjoyed by the cowherd boys. Although there is friendship between Kåñëa and

the cowherd boys, this friendship is different from the aiçvarya friendship

between Kåñëa and Arjuna. When Arjuna saw the viçva-rüpa, the gigantic

universal form of the Lord, he was afraid for having treated Kåñëa as an

ordinary friend; therefore he begged Kåñëa’s pardon. However, the cowherd

boys who are friends of Kåñëa in Våndävana sometimes ride on the shoulders

of Kåñëa. They treat Kåñëa equally, just as they treat one another, and they

are never afraid of Him, nor do they ever beg His pardon. Thus the

räga-märga, or bhägavata-märga, friendship exists on a higher platform with

Kåñëa, namely the platform of vipralambha friendship. Paternal friendship,

paternal service and conjugal service are visible in the Våndävana

räga-märga relationships.============ REF. SB 4.24.45, SB 4.24.46, SB

4.24.45-46

 

 

(2) In Gaura-lila Srila Gadadhara das was previously a united form of

Candrakanti and Purnananda, the foremost of Balarama's gopis. Do you know of

any other place where Balarama's gopis names are mentioned?

 

In the Gaura-gaëoddeça-dépikä (verses 154–55) it is said:

rädhä-vibhüti-rüpä yä candrakäntiù purä vraje

sa çré-gauräìga-nikaöe däsa-vaàçyo gadädharaù

pürëänandä vraje yäséd baladeva-priyägraëé

säpi kärya-vaçäd eva präviçat taà gadädharam

Çréla Gadädhara däsa is considered to be a united form of Candrakänti, who

is the effulgence of Çrématé Rädhäräëé, and Pürëänandä, who is the foremost

of Lord Balaräma’s very dear girlfriends. Thus Çréla Gadädhara däsa Prabhu

was one of the associates of both Caitanya Mahäprabhu and Nityänanda Prabhu.

 

 

 

Çré Gadädhara däsa, the twenty-third branch, was understood to be the

topmost, for he induced all the Muslim Kazis to chant the holy name of Lord

Hari.

PURPORT

About eight or ten miles from Calcutta, on the banks of the Ganges, is a

village known as Eìòiyädaha-gräma. Çréla Gadädhara däsa was known as an

inhabitant of this village (eìòiyädaha-väsé gadädhara däsa). The

Bhakti-ratnäkara (Seventh Wave), informs us that after the disappearance of

Lord Caitanya Mahäprabhu, Gadädhara däsa went from Navadvépa to Katwa.

Thereafter he came to Eìòiyädaha and resided there. He is stated to be the

luster of the body of Çrématé Rädhäräëé, just as Çréla Gadädhara Paëòita

Gosvämé is an incarnation of Çrématé Rädhäräëé Herself. Caitanya Mahäprabhu

is sometimes explained to be rädhä-bhäva-dyuti-suvalita, or characterized by

the emotions and bodily luster of Çrématé Rädhäräëé. Gadädhara däsa is this

dyuti, or luster. In the Gaura-gaëoddeça-dépikä (154) he is described to be

an expansion of the potency of Çrématé Rädhäräëé. He counts among the

associates of both Çréla Gaurahari and Nityänanda Prabhu; as a devotee of

Çré Caitanya Mahäprabhu he was one of the associates of Lord Kåñëa in

conjugal love, and as a devotee of Lord Nityänanda he is considered to have

been one of the friends of Kåñëa in pure devotional service. Even though he

was an associate of Lord Nityänanda Prabhu, he was not among the cowherd

boys but was situated in the transcendental mellow of conjugal love. He

established a temple of Çré Gaurasundara in Katwa.

In 1434 Çakäbda (A.D. 1512), when Lord Nityänanda Prabhu was empowered by

Lord Caitanya to preach the saìkértana movement in Bengal, Çré Gadädhara

däsa was one of Lord Nityänanda’s chief assistants. He preached the

saìkértana movement by requesting everyone to chant the Hare Kåñëa

mahä-mantra. This simple preaching method of Çréla Gadädhara däsa can be

followed by anyone and everyone in any position of society. One must simply

be a sincere and serious servant of Nityänanda Prabhu and preach this cult

door to door.

When Çréla Gadädhara däsa Prabhu was preaching the cult of hari-kértana,

there was a magistrate who was very much against his saìkértana movement.

Following in the footsteps of Lord Caitanya Mahäprabhu, Çréla Gadädhara däsa

one night went to the house of the Kazi and requested him to chant the Hare

Kåñëa mahä-mantra. The Kazi replied, “All right, I shall chant Hare Kåñëa

tomorrow.” On hearing this, Çréla Gadädhara däsa Prabhu began to dance, and

he said, “Why tomorrow? You have already chanted the Hare Kåñëa mantra, so

simply continue.”

 

============ REF. Ädi 10.53