Rupanugas are not gopas, what is the difference?

[Guest guest]

What is the difference between a gopa and a gopi? and if rupanugas who basically worship krishna are not gopas according to ananda, what are they?

 

Please shed more light on this issue plz.

 

 

Thanks!

 

 

Enlightened.

 

[Guest guest]

a gopa is a resident of vraja , the highest realm

known as Goloka, the gopas are boys and gopis are girls,

Radha is the most beautiful gopis, and Krishna

is the leader of the cowherd boys.

 

they live their lives engaged in pastimes of love,

these pastimes are described in many vedic scriptures, the plays of Rupa goswami give the best

description of the nature of those pastimes,

which are famously glorified in the Tenth Canto

of the Bhagavat Purana, or Srimad Bhagavatam.

 

These pastimes are the most famous story in Indian culture, And are generally known as Krishna lila.

[anadi]

Sri Bindu-vikashini-vritti

From Sri Bhakti rasamrita sindhu bindu ( a drop from the ocean of bhakti rasa)

 

In Bhakti-rasamrita-sindhu (3.3.1), sakhya-rasa is described as

follows:

sthayibhavo vibhavadyaih sakhyam atmocitair iha

nitash citte satam pushtim rasah preyan udiryyate

 

When sakhya-rati sthayibhava is nourished within the heart

of devotees by combination with the appropriate vibhavas, anu-

bhavas, sattvika-bhavas, and vyabhicari-bhavas, it is called preyo-

bhakti-rasaor sakhya-bhakti-rasa.

 

Vibhva

 

1. Viashaylambana (the object of love)

As described in regard to priata-bhakti-rasa, Sir Krsna is

the vishayalambana, sometimes in a two-handed form and some-

times in a four-handed form. The qualities He displays as the

vishayalambana of preyo-bhakti-rasa are described as follows:

He is beautifully dressed ( suvesha),

He possesses all divine characteristics in the features and markings of His body ( sarva-sat lakshanvita),

He is extremely powerful ( balishtha),

He is adept in many different languages ( vividhadbhuta-bhashanvita),

His speech is very pleasing to the ears and filled with sweetness and

rasa ( vavaduka),

He is learned in all branches of knowledge and expert in adopting appropriate behaviour ( supandita),

He is sagacious and His intelligence is very subtle ( buddhimana),

He is quick-witted and thus able to invent newer and newer meanings on the spur of the moment ( vipula-pratibhanvita),

He is expert, being able to quickly accomplish very difficult tasks

( daksha),

He is merciful and thus unable to tolerate the distress of

others ( karuna),

He is the best of heroes ( virra shekhara),

He is expert in the sixty four arts and in amorous sportive pastimes

( vidagdha-rasika),

He forgives the offences of others ( kshamashila),

He is the object of everyone s affection ( raktaloka),

He is possessed of great opulence ( samriddhiman),

He always enjoys happiness and is never touched by even a trace of distress ( sukhli),

and He is superior to all ( variyan).

 

[Enlightened]

thank you.

[anadi]

Dear Prabhu,

Thank you for apreciating Bhakti rasamrita sindhu bindu by Srila Bhaktivinod Thakur.

 

Ashrayalambana the containers of prema

having as staiy bhava the mood of friendship

 

The sakhas (friends) of Sri Krsna,

who have a <font color="blue"> strong sense of mamata </font color> (possessiveness) toward Him,

who are <font color="blue"> possessed of deep faith</font color> ,

who are <font color="blue"> firmly fixed</font color> <font color="red"> on Sri Krsna , </font color>

who <font color="blue"> benefit others by their behavior</font color> , and

who are deeply absorbed in serving Krsna in <font color="red"> the mood of a friend </font color>

are the ashrayaalambana.

 

They have been further described in Bhakti-rasaamrita-sindhu(3.3.8) as follows:

 

Rupa vesha gunadyais tu samah samyag ayantritah

Vishrambha sambhritatmano vayasyas tasya kirttitah

 

Those who are identical to Sri Krsna in terms of

form, qualities and dress,

who are completely devoid of the constraints that are found in the servants,

and who are possessed of deep faith in Krsna imbued with intimacy

are known as vayasyas (friends).

 

The vayasyas of Krsna are of two types:

(1) pura-sambandhi, those residing in the city and

(2) vraja-sambandhi those residing in Vraja.

The sakhas residing in the city include Arjuna, Bhimasena, Draupadln, Sridama brahmana (Sudama-vipra), and others.

Of these, Arjuna is considered to be the best.

 

The vraja-vayasyas are described as follows in Bhakti-rasamrita-sindhu (3.3.16):

 

Krsnadarshanato Dinah sada saha viharinah

Tad ekajivitah prokta vayasya vrajavasinah

Atah sarva vayasyeshu pradhanatvam bhajanty ami

 

Those who become <font color="blue"> perturbed when Krsna leaves their sight </font color> for <font color="red"> even a moment</font color> ,

who <font color="red"> always </font color> play with Krsna, and

who hold Krsna as dear as life are the Vrajavasi vayasyas.

For these reasons they are foremost among all the friends of Krsna

The vayasyas of Sri Krsna in Gokula are of four types: (1)

suhrid, (2) sakha, (3) priya-sakha, and (4) priyanarma-sakha

 

all glories to sri sri guru and gauranga

Jaya Radhe

[anadi]

<font color="blue"> Suhrida (one heart)</font color>

Those whose sakhya has a scent of

våtsalya, who are slightly older than Krsna,

who bear a staff and other weapons and

who always protect Sri Krsna from the demons are called suhrit sakhås.

These include Subhadra, Maalibhadra, Bhadravarddhana,

Gobha†a, Yaksha, Indrabha†a, Bhadrånga, Virabhadra,

Mahåguna, Vijaya, and Balabhadra. Of these, Mandalibhadra

and Balabhadra are the best.

<font color="blue"> Sakhå</font color>

Those who are slightly younger than Sri Krsna,

whose sakhya has ascent of dåsya and

who are exclusively attached to the happiness of rendering service to Krsna

are called sakhås.

These include Visåla, Vrishabha, Ojasvi, Devaprastha, Varüthapa,

Maranda, Kusumåpida, Manibandha, and Karandhama. Of

these, Devaprastha is the best.

<font color="blue"> Priya-sakhå</font color>

Those who are the same age as Krsna and

who take exclusive shelter of the attitude of sakhya are called priya-sakhås.

These include Sridåma, Sudåma, Dåma, Vasudåma, Kinkini, Stokakrsna, Amshu, Bhadrasena, Vilåsî, Pundarîka, Vi†anka, and Kalavinka.

They always give pleasure to Krsna by various types of games and by wrestling, stick fighting and other types of amusement.

Of these, Sridåma is the best.

In his commentary to Bhakti-rasåmrita-sindhu (3.3.36-38),

Srîla Jîva Gosvåmî has said that although the friends known as

Dåma, Sudåma, Vasudåma, and Kinkini are known as priyasakhås,

they may also be counted as priyanarma-sakhås because they personify Krsna s heart and pervade His entire being. In order to establish this he quotes the following verse from the Gautamîya-tantra (15.38):

dåma vasudåma sudåma kinkini ( püjayed) gandha-puspakaih

antaÿkarana rüpåste krsnasya parikirttitåh

åtmåbhedena te püjyå yathå krsnas tathaiva te

The purport of this statement is that because Dåma, Vasudåma,

Sudåma, and Kinkini personify Krsna s heart, they are

described to be as worshipful as Sri Krsna Himself. Therefore in

the ceremony known as åvarana-püjå, a particular method of

worship described in Hari-bhakti-vilåsa(7.360-376) and referred

to in the above verse from the Gautamia-tantra, these four personalities

are offered the first worship with scented flowers and sandalwood.

 

<font color="blue"> Priyanarma-sakhås</font color>

The priyanarma-sakhås are superior in every way to the three

other types of sakhås. They are engaged in extremely confidential

services and are possessed of a very special bhåva <font color="blue"> ( sakhi bhåva)</font color> . <font color="red"> (What kind?)</font color>

In other words they perform confidential services for the

preyasis or lovers of Sri Krsna,( HOW?) <font color="red"> they assist Krsna </font color> in meeting with

the preyasis and they desire to give pleasure to them. These

include Subala, Arjuna, Gandharva, Vasanta, Ujjvala and Madhumangala.

Of these, Subala and Ujjvala are the best.

 

The above four types of sakhås are of three types:

(1) nityapriyå or nitya-siddha,

(2) suracara—those who were previously devatås and who attained to the position of Krsna s friends through the performance of sådhana, and

(3) sådhana-siddha.

Although the suracaras also attained perfection through sådhana,

they are classified separately in order to distinguish them

from the general sådhana-siddhas.

 

Priyanarma-sakhås have <font color="blue"> sakhy bhava</font color> , but <font color="blue"> not manjari Bhava (bhava ullasa)</font color> as thier stayibhava.

They may have the sakhi bhava

but not the nitya sakhi (manjari) bhava

where the prominent leader is Rupa Manjari,

because in lila <font color="blue"> they take the side of Krsna </font color>

not the side of Srimati Radhika.

 

There are five types of sakhis, known respectively as

sakhi

<font color="blue"> nitya sakhi </font color>

prana sakhi

priya sakhi

priyanarma sakhi.

The sakhis who have equal sneha for Sri Radha and Krsna are known as sama sneha,

whereas those who display more sneha towards one or other of Them are called visama sneha.

Sakhis -- as Vrinda and Dhanistha

are visama sneha , having more afection for Krsna, taking His side.

<font color="blue"> Nitya sakhis</font color> -- as Kasturi Manjari and Mani Manjari

are also visama sneha but they <font color="red"> have more afection for Srimati Radhika, taking her side</font color> .

<font color="blue"> Prana sakhis</font color> -- are the chief sakhis in the group of nitya sakhis

The <font color="red"> most prominent prana sakhi is Sri Rupa Manjari.</font color>

 

So Rupa anugas are not following the mood of the gopas not even (prianarma) but the mood of the nitya sakhis (manjaris) whose prominent leader is Rupa manjari.

 

 

[anadi]

Uddîpana (stimuli for sakhya rasa)

Krsna s age and beauty,

His horn,

flutes ( venu and vamsi),

conch, and other musical instruments made out leaves,

His joking behavior and heroism,

His beloved associates, and

His imitation of the behavior of kings, devatås, and incarnations of the

Lord are the uddipanas of preyo-bhakti-rasa.

 

Vayasa

Of the various uddîpanas mentioned above, Krsna s age or

vayasa will now be described. Krsna ’s age is of three types:

kaumåra (childhood), (generally is up to the age of five)

pauganda (boyhood), (generally a is up to the age of ten)

and kaisora (early youth) , )generally is up to the age of fifteen years)

Yauvana is the mature youth.

This is the ordinary rule, but it is well known that Sri krsna enacted His pastimes in Vraja up to the age of ten years and eight months.

Therefore in regard to Sri Krsna,

maturity takes place even at a very young age.

For Him

kaumåra is up to three years and four months,

pauganda is up to six years and eight months, and

kaisora is up to ten years and eight months.

Thereafter, Krsna always remains in the condition of kaisora.

In Vraja Krsna enters the final stage of early youth ( sesa-kaisora) at the age of ten, and from then on Healways remains in that condition.

Krsna s kaisora begins in the month of Vaisåkha (April-May, the second month of the Indian calendar) of His seventh year.

Therefore, His pastimes with the gopis are celebrated even in the stage of pauganda.

The conditions of kaumåra, pauganda, and kaisora in the gopis follow the

exact same pattern. Krsna s various ages have been discussed here

with reference to the topic of uddipana-vibhåva.

 

[anadi]

Anubhåva

Sådhårana-anubhåva

The sådhårana or common anubhåvas of sakhya-rasa are

wrestling,

playing with a ball,

gambling,

riding on each others’shoulders,

pleasing Krsna by stick-fighting,

laying down or sitting with Krsna

on a bed, sitting place or swing,

joking in a most striking and charming manner,

water sports, and upon meeting with krsna,

dancing, singing and the other symptoms previously

described.

These are known as sådhårana-anubhåvas because

they are common to all four kinds of friends.

 

[anadi]

<font color="blue"> Asådhårana-anubhåvas of the Suhrit-sakhås</font color>

To give instructions as to what is to be done and what is not

to be done, to engage Krsna in beneficial activities, and to take

the lead in almost all activities are the anubhåvas that are unique

to the suhrit-sakhås.

 

<font color="blue"> Asådhårana-anubhåvas of the Sakhås</font color>

To place tåmbula in Krsna’s mouth,

to draw tilakamarks, to

anoint Krsna with sandalwood, and

to draw pictures on His face

are the anubhåvas that are unique to the sakhås.

 

<font color="blue"> Asådhårana-anubhåvas of the Priya-sakhås</font color>

To defeat Krsna in battle,

to pull Krsna by taking hold of His clothes,

to steal flowers from Krsna’s hands,

<font color="red"> to have oneself dressed and decorated by Krsna, </font color> and

to engage in hand to hand battle with Krsna

are the anubhåvas that are unique to the priya sakhås.

 

<font color="blue"> Asådhårana-anubhåvas of the Priyanarma-sakhås</font color>

The priyanarma-sakhås deliver messages to the Vraja kiçoris.

They approve of their love for Krsna.

When the Vraja kisoris quarrel with Krsna

they take Krsna’s side, and

when they are absent they are expert in supporting the side of the

yütheshvari (the leaders of the groups of gopis)

which take the side of Krsna

of whom they have taken shelter.

They also whisper secret messages in Krsna’s ear.

These are the anubhåvas that are unique to the

priyanarma-sakhås.

 

[Guest guest]

so, what are gopis now, tell us about gopis and their relationship with the lord. Iam very eager to learn about them.

 

thank you.

 

 

-Enlightened.

[anadi]

Dear Prabhu,

the truth is that I don't realy know much, but my gurudeva knows, he really knows.

Gurudeva says, the knowledge through the head, is not real knowledge.

 

Madhura Rasa (parakya naykas) from Jaiva Dharma

 

If Krsna is the supreme substance and

sakti (energy) and saktiman (the posessor of energy) are non different,

even if sakti becomes separated from saktiman,

how can sakti be called parodha (marrided to a gopa other than Krsna ) and

Krsna be called upapati (paramour)?

 

(Gosvami:)

Baba Vijaya, Krsna is fully independent in all activities, and His unimpeded desires are not dependent on the desires of others.

His eternal desire is that His aisvarya (majesty and opulence) should be concealed and

His madhurya (sweetness) should be manifested.

Accordingly, He assigns to His sakti an existence separate from Himself,

(but connected through bhakti rasa).

Consequently His para sakti, (whose embodiment is Srimati Radhika), assumes the form of millions of attractive young gopis, all endeavorig to render Him various services.

Still Krsna is not fully satisfied by His sakti's service while it is influenced by knowledge of His aisvarya.

Therefore by the influence of His yogamaya sakti,

He provides those beautiful gopis with the abhiman (self conception) that

they belong to separate households.

That is to say, through the influence of that sakti (yoga maya), they consider themselves the wives of others, and simultaneously,

Krsna assumes the relationship as their upapati (paramour).

 

Out of lobha (greed) for parakiya rasa, Krsna transcends His atmarama dharma (self satisfied nature) and performs varieties of wonderful lilas, such as rasa lila, with those young gopis who implicitly believe that they are married to others.

 

all glories to sri guru and gaura