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Post by srikrishnadas on Apr 30, 2020 10:19:45 GMT -5
Hare Krishna,
We know there are 5 types of Sakhi in Srimati Radhika's (Swapaksha) group.
Sakhi -- Krishna Snehadhika
Nitya Sakhi -- Manjari (Radha Snehadhika)
Pran Sakhi -- Manjari (Radha Snehadhika)
Priya Sakhi -- Sama Sneha
Param Presht Sakhi -- Sama Sneha
My question is from above which Sakhi is not the Kaya-vyuha expansion of Sri Radhika?
Please clear my doubt.
Please if possible give me reference.
Thank you in advance.
Hare Krishna
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Post by Uttamasloka on Apr 30, 2020 11:49:52 GMT -5
< My question is from above which Sakhi is not the Kaya-vyuha expansion of Sri Radhika?>
Why would any of them not be an expansion of Radha? Have you read that somewhere? I don't recall reading that some of them are not kaya-vyuha.
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Post by srikrishnadas on Apr 30, 2020 23:37:11 GMT -5
First I read in one of Sri Narayan Maharaj's book on Sri Raay Ramanand discussion.
below is extract
Her non-different expansions (käya-vyüha-svarüpa), in the
form of the eight principal gopés, are Her eight different bhävas; and Her
four moods of service eternally manifest as the four types of sakhés, namely,
priya-sakhé, präëa-sakhé, narma-sakhé, and parama-preñöha-sakhé.
then this got me curious and remembered reading in Srila Bhaktivinod Thakur's Gitamala song
pañca-sakhī madhye cāra nitya-siddha rādhikāra
se sakale sādhana nā koilo
sakhī boli' ukta jei sādhana-prabhābe tei
braja-rāja pure bāsa pāilo
here he says out of 5 , 4 are Nitya Siddha.
so i was speculating that one of 5 is not Kaya-Vyuha. but then I thought why would that be the case...
so finally to clear my confusion I asked here.
Hare Krishna.
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Post by Uttamasloka on May 1, 2020 13:03:32 GMT -5
OK, thanks for that clarification. I believe the point being made is that all of the gopis in Vraja lila, except the sadhana-siddhas, are expansions of Radha, but the asta-sakhis are Her direct kaya-vyuha, ie: personal expansions of Her bhavas as Srila Narayana Maharaja stated.
Regarding that verse from Bhaktivinoda Thakura, I've seen it before but I've not seen any corroboration in the books of the previous acaryas. Visvanatha Cakravarti Thakura explains that one may attain the position of a nitya-sakhi (manjari) by following the prana-sakhis (principle manjaris), or one can follow an asta-sakhi and attain the position of a priya-sakhi.
Here is a reference from Ujjvala-nilamani:
It has previously been explained in Bhakti-rasāmṛta-sindhu that attaining the position of a gopī cannot take place without rāgānugā-bhakti. And without following after the nitya-siddha gopīs, rāgānugā cannot be perfected. Rāgānugā means to follow after those gopīs who have rāga. Those three types who follow the nitya-siddhas attain perfection like the nitya-siddha gopīs but they exist eternally in a slightly lesser position than the nitya-siddha gopīs that they follow.
Having loyalty to the group leaders and their sakhīs, according to their own desires, the three types who follow the parama-preṣṭha-sakhīs with equal affection for Rādhā and Kṛṣṇa become priya-sakhīs with a similar type of affection.
The three types who follow the prāṇa-sakhīs (principal mañjarīs) with more affection for Rādhā become situated eternally as nitya-sakhīs (mañjarīs) with more affection for Rādhā. UN, 8.137, Commentary
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