My Gurudeva by Navadvipa Das Jun 3, 2019 12:24:09 GMT -6
Post by Nitaidas on Jun 3, 2019 12:24:09 GMT -6
As part of my efforts to find the book 'Gopi-Nama-Ratna-Mala' I just heard back from one source and received the information that the following titles by "Siddha Manohar Babaji" are available:
Radharaman Rasa Sagar
Gaura Govinda Nama Kirtan Ratnamala
Based on Ed's reply above, it looks like there has been more than one Siddha Manohar Babaji. So I'm not sure who authored these or if it is the Siddha Manohar Baba the forthcoming book will be about, but if so, I can get scans of these books for you (Nitai Das-ji). Please advise.
Jai Sri Radhe!!
Yes, there are lots of Manohardases, but only one Siddha Manohardas Babaji. I don't know anything about Radharaman Rasa Sagar (it could be about Radharamancarandev das Baba, founder of the Nitai Gaur Radhe Shyam sub-community of CV). Anuragavalli is by a 17th century Manohardas who was not a baba. He was a disciple of a disciple of Srinivasacarya and the work is about the life of Srinivasacarya. Somewhere I think I have a printed copy of this book.
Vaidagdha Vilas is by Siddha Baba and I have a copy of it. I have translated the first chapter for an appendix of the life of Siddha Baba by Navadvipa Das.
I don't know anything about the Gaura Govinda Nama Kirtan Ratnamala. It could be by Siddha Baba, but as far as I know there were only three books by Siddha Baba: the Gopinama-ratnamala, the Vaidagdha-vilasa, and the Dharma-candrodaya Nataka. I have the latter two and am translating them.
Thanks for your efforts to try and find the missing text. The way Siddha Baba describes it in his intro. to the Vaidagdha-vilasa is interesting:
By the communal singing of the names (nāma-saṅkīrtana) of the
bhaktas as well as of Śrī Bhagavān and his companions, the
forms, qualities, and divine play of Bhagavān gradually appear in the
heart of a practitioner. When that happens, aspects of suffering in
the form of sins, aspects of offenses which inhibit divine love, and
aspects of a subtle dullness in the form of bonds of ignorance are
gradually uprooted, in that order. Then pure delight in Bhagavān,
which is the fifth goal of human life, the substantial elixir of
divine love (prema-rasa), arises. For this reason in this age
of Kali the holy name in particular is the primary form of
practice. That practice is divided into two types: rule-initiated
(vaidhi-bhakti) and passion-initiated (rāgānuga-bhakti).
In the more praiseworthy of those practices, that
is, in passion-initiated, feelings like those of the Vraja girls are
to be held in the heart of the practitioner. In that case, singing
(kīrtana) the names of the Vraja girls is the main way of
bestowing divine love.
Through a tiny particle of the compassion of the girls of Vraja a book
called Garland of the Names of the Gopīs (Śrī
Gopīnāma-ratna-mālā) was previously published. In that book, Rādhā
and Kṛṣṇa are represented in the center of a flower. Beginning from
the northern direction and moving around to the right in a clockwise
manner through the eight directions on the filaments are located the
eight primary flower-bud girls (mañjarī), headed by Śrī Rūpa,
and on the eight petals beyond them are the eight primary girlfriends
(sakhī) of Rādhā, headed by Lalitā. On the major sub-petals are
the eight flower-bud girls, headed by Anaṅga-mañjarī, and after that,
on the lower sub-petals are the lower flower-bud girls, headed by
Saṃpurṇā. One sings the names of all of them. In their proper places
in the great seat of union (yoga-pīṭha) are the overseer of this
divine play (Yogamāyā), the goddess of the forest (Vanadevī), the
messengers, and the servants. The names of all of the cowherd girls
along with information about their skin color and clothes is
given. Finally, the book is complete with the name of Śrī Rādhā.
In the heart of a practitioner who sings all those names occurs a
gradual appearance of the forms, qualities, and so forth of Śrī
Bhagavān and finally the actual divine play appears as well, like a
goddess. Then, if there remain in the heart of the practitioner any
impurities as he repeats the divine play in his ears, mouth, and mind,
the inconceivable and wonderful power of the play will cleanse that
away and establish itself in his heart in the form of the rapt
experience of divine love. Take as an example the way fruit ripens in
time. In fruit like lemons and mangoes, which possess the flaw of
unripeness, bitterness, and tartness, the bitterness and tartness are
destroyed by an infusion of sweet juice and the fruit become sweet.
When tartness and such no longer remain in a particular fruit, they
become extremely sweet. The influence of the power of the real (vastu) is just like that.
Sounds great, doesn't it.