Is it possible to become a PRIYA-SAKHI?

Sri Sri Guru Gaurangau jayatah!

 

Based on the evidence of a passage written by Srila Visvanatha Cakravarti Thakura, it is sometimes proposed that practicing devotees may one day attain the perfection of becoming a priya-sakhi. Let us examine if this is a legitimate possibility according to the authority of our previous acaryas.

 

It is well known that the friends of Sri Radha are of three types:

1) sama-snehā – Those who possess equal amounts of affection for both

Sri Krsna and Sri Radha.

2) sakhI-snehādhikā – Those who possess slightly more affection for

Sri Radha than for Sri Krsna.

3) harau snehādhikā – Those who possess slightly more affection for

 Sri Krsna than for Sri Radha.

 

Furthermore, the first two categories have two subdivisions. Those who possess equal amounts of affection for both Sri Krsna and Sri Radha are called parama-prestha-sakhis and their followers, whose love is somewhat less, are called priya sakhIs. Those who possess slightly more affection for Sri Radha than for Sri Krsna are called prāṇa-sakhīs and their followers, whose love is somewhat less, are called nitya-sakhIs.

 

In his Sri Ananda Candrika commentary on Sri Ujjvala-nilamani 8.137, Srila Visvanatha Cakravarti Thakura’s analyzes why the first two groups have two subcategories:

 

satyam iha gopī-padavī-prāptī rāgānugāṁ bhaktiṁ vinā na bhavatīti pūrva-pratipāditāt siddhāntād ānugyaṁ ca vinā rāgānugāyā asiddhe rāgānugam anenaiva rāgavatīnāṁ tāsām apy anugatir vyākhyāteti anugamyā nitya-siddhā gopya ivānugas trayo’pi labdha-siddhayo’nādita evānugamyābhyaḥ kiñcin nyūnatayā vartanta eva | tatra sva-vāsanānusāreṇa yūtheśvarīṇāṁ tat-sakhīnāṁ cānugye prāpte yāḥ sama-sneha-parama-preṣṭha-sakhīr anugas trayas tāḥ priya-sakhyaḥ | yāś cāsama-snehasu madhye śrī-rādhā-snehādhika-prāṇa-sakhīr anugas trayas tā nitya-sakhyo’nādita eva sthitāḥ | (Sri Ananda Candrika 8.137)

 

“It is true that one cannot attain the position of a gopi without rāgānuga-bhakti. This conclusion has been explained previously in Sri Bhakti-rasāmrta-sindhu. Without following the eternally perfect nitya-siddha-gopis, who are possessed of rāga, rāgānuga-bakti cannot be perfected. Three types of practitioners who follow the nitya-siddha-gopis attain perfection like them but remain eternally in a slightly lesser position. The three types, who, in accordance with their impressions, follow the immediate sakhīs of their group leaders, become priya-sakhis following the parama-prestha-sakhis with equal affection for the Divine Couple. The three types who follow the prāna-sakhis with more affection for Rādhā become situated eternally as nitya-sakhis.” (Sri Ananda Candrika 8.137)

 

On the basis of this passage one might easily conclude that as practicing devotees we can choose between aspiring to become nitya-sakhis, like Mani-manjari, or to become priya-sakhis, like Kurangāksi. Some devotees have expressed a preference for the latter. And why not? After all, Srila Visvanatha Cakravarti Thakura has described them as having more prema for Sri Rādhā and Sri Krsna than the prāna-sakhis, what to speak of the nitya-sakhis.

 

sakhyaḥ, nitya-sakhyaḥ, prāṇa-sakhyaḥ, priya-sakhyaḥ, priya-narma-sakhyaś ceti tā vastutaḥ śrī-rādhā-kṛṣṇayor dvayor eva yathottara-premādhikyavatyo bhavantīti tathā tathā nāmatayākhyāyante | (Sri Ananda Candrika 8.137)

 

“Sakhis, nitya-sakhis, prāna-sakhis, priya-sakhis, and priya-narma-sakhis actually all have successively greater prema for both Rādhā and Krsna. This is the significance of those names.” (Sri Ananda Candrika 8.137)

 

However, all the acaryas in our sampradaya have advised those who are attracted to madhura-rasa to follow the mood of manjaris such as Sri Rupa Manjari and become a nitya-sakhi. Why have they not advised those who are attracted to madhura-rasa to follow the mood of the parama-prestha-sakhis such as Lalita and become priya-sakhis? Nitya-sakhis, or manjaris such as Sri Rupa Manjari, are dāsis, maidservants of Sri Rādhā. Their social status in Vraja and within the dynamics of Sri Rādhā’s group is somewhat less than that of the priya-sakhis. The priya-sakhis are exclusively friends, not dāsis, maidservants. So why not aspire for the superior position if it is available? After all, such is the aspiration of vaisnavas in other sampradayas in Vraja, such as the Nimbarka and Vallabha Sampradayas.

So why should the followers of Sri Caitanya Mahaprabhu, the combined form of Sri Sri Rādhā-Krsna, be the only ones bereft of this opportunity?

 

Srila Raghunatha dasa Gosvami has warned those who would attempt to venture unguided into the world of madhura-rasa:

 

asambhasya tad bhāva gambhīrā cittan

kutaḥ syāma sindho rasasyavagahaḥ

 

“Without conversing with the great vaisnavas whose hearts are profoundly immersed in the service of Sri Rādhā, where is the possibility of plunging into the ocean of madhura-rasa?” (Sva-sankalpa-prakasa Stotram 1)

 

One such great vaisnava is Parampujyapada Srila Bhakti Raksaka Sridhara Gosvami Maharaja. He has clearly explained that the gift of Sri Caitanya Mahaprabhu is Radha-dasyam, the position of Sri Radha’s maidservant, and that the souls of this world cannot attain a higher position, such as that of the priya-sakhis.

 

“Who is Rupa? Rupa Manjari. Generally, the hierarchy in the spiritual world is eternal. New recruits can occupy a particular rank of manjari, assistant, in madhurya rasa. And the leader of the manjaris is Sri Rupa Manjari. What is the special feature in the manjari camp which is not found among the sakhis, girlfriends of Krsna? First, there is Radharani, then the camp of her right-hand personal attendant, Lalita. Then, under Lalita, there is Sri Rupa Manjari. What is the unique position of the followers of Sri Rupa? The new recruits can attain to that status. Now, the priviledge of this manjari class we are to conceive most respectfully and attentively.

 

“When Radha and Govinda are in secrecy, in a private place, the sakhis, who are well-versed in the art of that kind of play, because they are a little grown-up, do not like to approach there to disturb their confidential mixing. If the more grown-up sakhis, enter there, both Radha and Govinda will feel shy. So, their presence may create some disturbance. But the younger girls can enter there, and then Radha and Govinda have no hesitation in free mixing. So, in that highest stage of the mixing of Radha Govinda, the free play of Radha-Govinda, these manjaris, the younger girls, can have admission. But the grown-up sakhis cannot have admission there. New recruits may come up to the manjari class. And the manjaris have that sort of special advantage under the leadership of Sri Rupa Manjari. So, they get the best advantage there, the most sacred type of pure service, which is not open even to the sakhis, is open to the manjaris. That is found in Radharani's camp. So, the position of the rupanugas, the followers of Sri Rupa, is the most profitable position. That has been given out by Sri Caitanya Mahaprabhu. That has been shown by Him, and that is fixed as the highest limit of our fortune in Krsna's concern. This is unexpectable, undesignable and beyond hope, but our prospect lies there in that subtle camp of Sri Rupa Manjari, Rupa Goswami.

 

“So, the camp, the sampradaya of Sri Caitanya Mahaprabhu is known as the rupanuga sampradaya. There our fate and our fortune is located. Now we have to conduct ourself in such a way that naturally we can connect with that highest, purest spiritual conception, from here. We must not allow ourselves to be satisfied with anything less than this highest ideal. That should be the highest goal of our life. And we must adjust our approach from our present position.” (Srila Bhakti Raksaka Sridhara Maharaja – Sri Guru and His Grace)

 

Another stalwart disciple of our Prabhupada Srila Bhaktisiddhanta Sarasvati Thakura, Parampujypada Srila Bhakti Hrdaya Bon Maharaja, has stern words for those who dare to aspire for the position of a priya-sakhi:

 

“Thus, Nayika-Bhava, the mood of a heroine of Sri Krishna, is absolutely independent; Sakhi-Bhava, the mood of a friend of the heroine, is subservient to Nayika-Bhava, and the longing of an individual soul in Raganuga Bhakti can be only in the wake of and in complete subordination to the Sakhi-Bhava, and it is called Manjari-Bhava, which is the highest possible end for an individual soul. Those who dabble in such foolish thoughts of considering themselves to be able to become like Radha or a Sakhi bring utter ruin to themselves and to those who associate with them. That is a perverse way of thinking of a perverse mind. One should protect oneself against such utterly wrong people.” (Srila Bhakti Hrdaya Bon Maharaja, Sri Bhaktirasamrta-sindhu commentary 1.2.299 )

 

Undoubtedly, both of these revered personalities were instructed in the subtleties of madhura-rasa directly by Prabhupada Srila Bhaktisiddhanta Sarasvati Thakura.

Still, for some, the sagacious advice of our recent acaryas is superseded by the words of Srila Visvanatha Cakravarti Thakura.

 

“(Those who) follow the immediate sakhīs of their group leaders, become priya-sakhīs following the parama-preṣṭha-sakhīs with equal affection for the Divine Couple.” (Sri Ananda Candrika 8.137)

 

Surely this means that there is a very real possibility of becoming a priya-sakhī for those who aspire for such a devotional mood. The key to solving this apparent contradiction between the words of Srila Visvanatha Cakravarti Thakura and our recent acaryas lies in understanding that statements of scripture are of different kinds. Some statements are injunctive, some optative, others, descriptive; and it is quite important to understand which type of statement we are dealing with in each circumstance. Injunctive statements communicate a command. Satyam vada! Speak the truth! Optative statements imply a potential, a suggestion of what ought be done but which is perhaps not entirely within one’s power due to dependence on other factors. An example of a descriptive statement would be:

 

sakrd api parigitam sraddhaya helaya va

bhrgu-vara nara-matram tarayet krsna-nama

 

“O best of the Bhrgus, the Holy Name of Sri Krsna delivers anyone who chants even once, with faith or even carelessly.” (Skanda Purana cited Hari-bhakti-vilasa 11.234)

 

This is a famous descriptive statement describing the inherent inconceivable power of the Holy Name. However, if one were to interpret it as an injunctive statement, one might proclaim that Srila Vyasadeva has stated, “Careless chanting is also bona fide!” Obviously, that was not his intention.

 

Similarly, the statement of Srila Visvanatha Cakravarti Thakura that those who follow the immediate sakhīs of their group leaders, become priya-sakhis is not an injunctive statement or optative statement. It was never intended to inform us of the possibility of becoming a priya-sakhi, as interpreted by some. It is a descriptive statement, a statement describing that those who follow the parama-prestha-sakhis become priya-sakhis. Those who follow the parama-prestha-sakhis were described earlier in Sri Ujjvala-nilamani (3.53) and the description does not apply to any of us.

 

atha devyaḥ—deveṣv aṁśena jātasya kṛṣṇasya divi tuṣṭaye | nitya-priyāṇām aṁśās tu yā jātā deva-yonayaḥ ||52|| atra devāvataraṇe janitvā gopa-kanyakāḥ |tā aṁśinīnām evāsāṁ priya-sakhyo'bhavan vraje ||53||

 

“The demigoddesses: When Krsna appears in the form of a personal expansion (amsa) in the heavenly planets among the devatas, expansions of his eternal consorts also take birth among the devatās to satisfy him. When Krsna appears on earth, those expansions appear in Vraja as young cowherd girls and become priya-sakhis of the original consorts.” Sri Ujjvala-nilamani (3.53)

 

Here Srila Rupa Gosvami clearly explains that those who become priya-sakhis are not ordinary jivas like us. They were already expansions of the eternal associates to begin with. They perform the pastime of following raganuga-bhakti while in their devatā forms, and then, in accordance with the mood of their practice, they attain the position of priya-sakhis in Sri Krsna’s pastimes. It is these personalities to whom Srila Visvanatha Cakravarti Thakura refers in his descriptive statement:

 

“(Those who) follow the immediate sakhīs of their group leaders, become priya-sakhis following the parama-preṣṭha-sakhīs with equal affection for the Divine Couple.” (Sri Ananda Candrika 8.137)

 

Therefore, Srila Visvanatha Cakravarti Thakura has not presented an optative statement endorsing the possibility of our becoming priya-sakhis. Rather he has simply presented a descriptive statement in the course of accounting for the subdivisions of sama-snehā.

 

Now we will present evidence from Srila Jiva Gosvami and Srila Bhaktivinoda Thakura in support of this conclusion:

 

śrī-jīva-gosvāmi-kṛtā anarpita-carīṁ cirād iti ślokasya vyākhyā: śrī-śrī-rādhā-dāsya-mātra-labhyānanya-labhya-vraja-sumadhura-prema-prakāśanāya

 

“According to the verse, ‘anarpita carim cirat’ (Sri Vidagdha Madhava Natakam 1.2) Sri Caitanya Mahaprabhu has appeared in this world to reveal that the supremely sweet love known as unnatojjvala-rasa of Vraja cannot be attained by any method other than accepting the position of Sri Radha-dasya.”

(Srila Jiva Gosvami – Anarpita-carim-cirat Tika)

 

Here Srila Jiva Gosvami denies the possibility of attaining Vraja-prema by accepting the mood of the priya-sakhis, since, being Sri Radha’s peers, the priya-sakhis are not her servants by social status. The words “rādhā-dāsya-mātra” emphasize that only by accepting radha-dasya can one attain the unnatojjvala-rasa described in this famous verse revealed by Srila Rupa Gosvami.

 

Srila Bhaktivinoda Thakura, in his Sri Gita-mala (Chapter 4 Song 18) has also stressed that among five types of sakhīs, it is only the group of nitya-sakhis who are truly accepting newcomers. The attainment of priya-sakhi-bhava is an exceptional case since those who attain it are already expansions of the nitya-siddha gopis to begin with. They were never conditioned souls of the jiva-tattva category and their performance of sadhana is simply part of their pastime. This chapter of Sri Gita-mala is entitled “Sri Sri Rupanuga Bhajana Darpana” because it reveals the process of Rupanuga-bhajana, which Srila Bhaktivinoda Thakura repeatedly illustrates as devotional service following in the mood of Sri Rupa Manjari.

 

panca-sakhi madhye cara, nitya-siddha radhikara

se sakale sadhana na koilo

sakhi boli' ukta jei, sadhana-prabhave tei,

braja-raja pure basa pailo

 

“Amongst the five divisions of Radharani's sakhis, four of these groups are nitya-siddha, or eternally situated in their roles. They did not perform sadhana to achieve their position. Among those referred to as friends of Radhika are also those who have attained residence in the village of the King of Vraja by the influence of their practice.”

 

From this song it is abundantly clear that only one subdivision among the sakhis of Srimati Radhika is accepting new recruits from among the insignificant mortals on earth. The notion of a second subdivision accepting newcomers has been rejected by Srila Bhaktivinoda Thakura. One may ignore the words of Srila Bhaktivinoda Thakura at one’s peril.

 

“Srila Rupa Gosvami has so kindly given us his valuable opinion and taught the essential techniques for properly worshiping the Supreme Personality of Godhead. Whoever tries to worship Krsna without being aware of these methods will simply waste his entire life in useless labour.”(Srila Bhaktivinoda Thakura Sri Gita-mala 4.2)

 

In conclusion, we have demonstrated herein, with evidence from Srila Rupa Gosvami, Srila Jiva Gosvami, Srila Visvanatha Cakravarti Thakura, Srila Bhaktivinoda Thakura, Bhakti Raksaka Sridhara Gosvami Maharaja, and Srila Bhakti Hrdaya Bon Gosvami Maharaja that unnatojjvala-madhura-rasa is attained only by those sadhakas who take shelter of Sri Radha-dasya.

Furthermore, to aspire for the position of a priya-sakhi, is to aspire for a social status within Srimati Radhika’s circle of friends surpassing that of Sri Rupa Manjari herself, and of every one of the very acaryas by whose mercy we have been drawn to the sacred path of devotion. Such a demeanour hardly exemplifies Sri Caitanya Mahaprabhu’s most essential teaching - trnad api sunicena. Indeed it factually represents a departure from the Gaudiya Sampradaya itself.

 

Sri hari guru vaisnava krpa-lesa-prarthi

 

Prem Prayojan dasa