Sonic Yogi Posted March 12, 2009 Report Share Posted March 12, 2009 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 3.108tulasī-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 1.9.35sakhi — 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? Quote Link to comment Share on other sites More sharing options...
Sonic Yogi Posted March 13, 2009 Author Report Share Posted March 13, 2009 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. Quote Link to comment Share on other sites More sharing options...
visnujana Posted March 13, 2009 Report Share Posted March 13, 2009 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 TEXT sakhira svabhava eka akathya-kathana krsna-saha nija-lilaya nahi sakhira mana SYNONYMS 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. TRANSLATION "There is an inexplicable fact about the natural inclinations of the gopis. The gopis never want to enjoy themselves with Krsna personally. TEXT 208 TEXT krsna saha radhikara lila ye karaya nija-sukha haite tate koti sukha paya SYNONYMS 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 derive. TRANSLATION "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 TEXT radhara svarupa----krsna-prema-kalpalata sakhi-gana haya tara pallava-puspa-pata SYNONYMS 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. TRANSLATION "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 TEXT krsna-lilamrta yadi latake sincaya nija-sukha haite pallavadyera koti-sukha haya SYNONYMS 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. TRANSLATION "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. PURPORT 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." Quote Link to comment Share on other sites More sharing options...
visnujana Posted March 13, 2009 Report Share Posted March 13, 2009 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. Quote Link to comment Share on other sites More sharing options...
Sonic Yogi Posted March 13, 2009 Author Report Share Posted March 13, 2009 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. Quote Link to comment Share on other sites More sharing options...
visnujana Posted March 13, 2009 Report Share Posted March 13, 2009 TEXT 201 TEXT radha-krsnera lila ei ati gudhatara dasya-vatsalyadi-bhave na haya gocara SYNONYMS 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. TRANSLATION "The pastimes of Radha and Krsna are very confidential. They cannot be understood through the mellows of servitude, fraternity or paternal affection. TEXT 202 TEXT sabe eka sakhi-ganera ihan adhikara sakhi haite haya ei lilara vistara SYNONYMS 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. TRANSLATION "Actually, only the gopis have the right to appreciate these transcendental pastimes, and only from them can these pastimes be expanded. TEXT 203 TEXT sakhi vina ei lila pusta nahi haya sakhi lila vistariya, sakhi asvadaya SYNONYMS 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. TRANSLATION "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 TEXT 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 SYNONYMS 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. TRANSLATION "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. PURPORT 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: prema-lila-viharanam 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 narmasvasana-nepathyam hrdayodghata-patavam chidra-samvrtir etasyah paty-adeh parivancana siksa sangamanam kale sevanam vyajanadibhih tayor dvayor upalambhah sandesa-presanam tatha nayika-prana-samraksa 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 TEXT 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 SYNONYMS 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. TRANSLATION " '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?' PURPORT This is a quotation from the Govinda-lilamrta (10.17). Quote Link to comment Share on other sites More sharing options...
visnujana Posted March 13, 2009 Report Share Posted March 13, 2009 This was all about the Manjaries, not any gopi. But they were referred to as gopis. Quote Link to comment Share on other sites More sharing options...
Sonic Yogi Posted March 13, 2009 Author Report Share Posted March 13, 2009 TEXT 201TEXT 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. Quote Link to comment Share on other sites More sharing options...
visnujana Posted March 13, 2009 Report Share Posted March 13, 2009 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. Quote Link to comment Share on other sites More sharing options...
Vedesu Posted March 13, 2009 Report Share Posted March 13, 2009 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. Quote Link to comment Share on other sites More sharing options...
Narasingh Posted March 13, 2009 Report Share Posted March 13, 2009 It may have been a variant of tadiya seva, which is mentioned in C.C. Quote Link to comment Share on other sites More sharing options...
bhaktajan Posted March 13, 2009 Report Share Posted March 13, 2009 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. Quote Link to comment Share on other sites More sharing options...
Sonic Yogi Posted March 13, 2009 Author Report Share Posted March 13, 2009 The Sanskrit to English dictionary does not produce any results when "manjari" is queried. http://webapps.uni-koeln.de/tamil/ However, the Bengali to Englsih dictionary produces this.... http://dsal.uchicago.edu/dictionaries/biswas-bengali/ manjari... 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. 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