Three Aspects

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Three Aspects

 

There is a comparison between the three aspects of Caitanya Mahaprabhu and

the three aspects of Srimati Radharani. There is an original Radhika. The

complete and original form of Srimati Radhika is called Vrsabhanu-nandini

Radhika. She never leaves Vrindavana, and she only feels short-term

separation from Krishna-as when He goes cowherding for a few hours each day.

Vrsabhanu-nandini Radhika is always experiencing Her nitya-lila or

astakaliya-lila pastimes with Krishna, which take place twenty-four hours a

day-from one early morning to the next. She is actually never separated from

Krishna. There is only an abhiman, or self-conception, that they are

sometimes separated.

 

Vrsabhanu-nandini has two manifestations. One is viyogini Radhika: Radhika

feeling separation from Krishna at Uddhava Kyari when Krishna was in Mathura

and Dwaraka. Her other manifestation is in Kuruksetra, and that is Samyogini

Radhika. It is Samyogini Radha who meets with Krishna in Kuruksetra. Just as

Dvarkadish-Krishna and Mathuresh-Krishna are always within Purnatam

Brajendranandana Sri Krishna, so these other two manifestations of

Vrsabhanu-nandini Radhika are included within Her original form.

 

Radhika's full, original form also feels separation, but only at certain

times. For example, She may wake up one morning and think, " Oh, what a

terrible dream I had. Krishna went to Dwaraka and He married so many

queens.” Also now and then some conception comes, "Oh, Krishna had left. No,

Krishna is here after all.” That sentiment or conception takes a

sthula-murti, tangible form, in prakat-lila.

 

The three aspects of Srimati Radhika: Vrsabhanunandini, Viyogini, and

Samyogini are defined in the Sanat Kumar Samhita. Just as She has three

aspects, Sri Sacinandana Gaura-hari has three aspects. Sri Krishna Caitanya

Radha Krishna nahi anya. Mahaprabhu is no one but Radha and Krishna

combined.

 

When Srimati Radhika is speaking to the bumblebee at Uddhava Kyari, She is

Viyogini Radhika.

 

madhupa kitava-bandho ma sprsanghrim sapatnyah

kuca-vilulita-mala-kunkuma-smasrubhir nah vahatu madhu-patis tan-manininam

prasadam yadu-sadasi vidambyam yasya dutas tvam idrk (SB.10.47.12)

 

"O black bee, don't touch me. I know you are a representative of Krishna

from Mathura and you are trying to make some compromise. But I will never

compromise with that Krishna. I know that the red of your whiskers has come

from the kumkum that came from the breasts of His beloveds. It was smeared

on Krishna's garland when He embraced them, and then came on your

mustaches.”

 

This mood of transcendental madness is of Viyogini Radhika, and this is

compared to Caitanya Mahaprabhu at Puri. Sri Caitanya Caritamrta explains

that the mood of Srimati Radhika which was seen by Uddhava was the constant

mood of Caitanya Mahaprabhu at Gambhira.

 

`Vrindavana parityaja na padam ekam gacchati'. Krishna never leaves

Vrindavana. Nandanandana is always in Vrindavana.Vrsabhanu-nandini also

never leaves Vrindavana, and similarly, Sacinandana never leaves Navadvipa.

 

In Godavari, Caitanya Mahaprabhu manifested his Rasaraja-mahabhava svarupa.

There in Godavari He discussed all tattvas: rasa-tattva, prema-tattva, and

Radha-tattva. But who saw this? Only Ramananda Raya. This manifestation of

Rasaraja-mahabhava was not an ordinary activity. No one else could have

shown Himself as Radha and Krishna. Therefore it is an opulence, aisvarya,

and it is not the highest lila.

 

Srimati Radhika's partial moods and forms are included within her original

form, and this is also true with Sri Caitanya Mahaprabhu. In Mahaprabhu's

lila, Puri is like Dwaraka. When He is in Gambhira He is experiencing

Radharani's separation from Krishna at Dwaraka, in the mood of Viyogini

Radhika. When Mahaprabhu is in Godavari, He is like Samyogini Radhika. This

aspect of Srimati Radhika meets Krishna at Kuruksetra in order to bring Him

back to Vrindavana. These two aspects of Mahaprabhu are included in

Navadvipa.

 

In Jagannatha Puri no one accepted the names Sacinandana, etc. Everyone

there had a reverential mood towards Mahaprabhu. Sarvabhauma Bhattacarya

realized, "Here is the Supreme Personality of Godhead. I've never seen such

a person.” Sri Caitanya Caritamrta, Mad. 6, 9-13, states that while

examining the body of Sri Caitanya Mahaprabhu, Sarvabhauma saw that His

abdomen was not moving and that He was not breathing. Seeing this condition,

he became very anxious. He then took a fine cotton swab and put it before

Mahaprabhu's nostrils. When he saw the cotton move very slightly, he became

hopeful. Sitting beside Mahaprabhu, he thought: "This is a transcendental

ecstatic transformation brought about by love of Krishna.” Upon seeing the

sign of suddipta-sattvika bhava, the Bhattacarya could immediately

understand the transcendental ecstatic transformation in Mahaprabhu's body.

Such a sign could take place only in the bodies of Krishna's eternally

liberated associates like the gopis, and especially in Srimati Radhika. The

Bhattacarya considered, "The uncommon ecstatic symptoms of adhiruddha-bhava

are appearing in the body of Mahaprabhu. This is very wonderful! How are

they possible in the body of a human being?”

 

 

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