Lalita Devi

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Sri Lalita devi

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Sri Lalita devi

 

 

Of the eight sakhis, Lalita-devi is the foremost. She is a very dear friend
of Radha-Krsna and she is 27 years old, older than  Srimati Radharani.

(Radha-Krsna-ganoddesa-dipika)

Lalitadevi is well-known for her contradictory and hot tempered nature. Her
complexion is the color of gorocana (bright yellow pigment prepared from the
urine of a cow) and her garments are the color of peacock feathers.

Her mother is Saradi-devi and her father is Visoka. Her husband is Bhairava
who is a close friend of Govardhana-gopa (husband of Candravali).

Rupa manjari (Rupa Goswami) is the assistant and follower of Lalita-sakhi;
thus all who consider themselves as Rupanuga bhaktas (followers of Rupa
Goswami) are ultimately the servants of lalita-devi and thus through the
media of the parampara should always be longing to engage in the service of
her lotus feet. When that day comes that we are able to please her, she will
engage us in the intimate loving service of Sri Sri radha-Krsna according to
our heart's desire.

Lalita-sakhi incarnated as Svarupa Damodara in the pastimes of Lord Caitanya
Mahaprabhu and acted as his personal secretary. In fact, no one could
approach or present anything to Caitanya Mahaprabhu without his sanction.

"Sri Svarupa Damodara was the personification of ecstatic love, fully
cognizant of the highest transcendental mellows in relationship with Lord
Krsna. He directly represented Sri Caitanya Mahaprabhu as His second
expansion.

If someone wrote a book or composed verses and songs and wanted to recite
them before Sri Caitanya Mahaprabhu, Svarupa Damodara would first examine
them and then correctly present them. Only then would Sri Caitanya
Mahaprabhu agree to listen."

Lalita-sakhi and her assistants incarnate from time to time in the material
realm to propagate the topmost mood of serving Radha-Krsna, namely to become
a maid-servant of Srimati Radharani.

Sri Lalita devi's characteristics

Of the eight sakhis, Lalita-devi is the foremost. She is a very dear friend
of Radha-Krsna and she is 27 years older than Srimati Radharani.

(Radha-Krsna-ganoddesa-dipika)

Lalitadevi is well-known for her contradictory and hot tempered nature. Her
complexion is the color of gorocana (bright yellow pigment prepared from the
urine of a cow) and her garments are the color of peacock feathers.

Her mother is Saradi-devi and her father is Visoka. Her husband is Bhairava
who is a close friend of Govardhana-gopa (husband of Candravali).

Rupa manjari (Rupa Goswami) is the assistant and follower of Lalita-sakhi;
thus all who consider themselves as Rupanuga bhaktas (followers of Rupa
Goswami) are ultimately the servants of lalita-devi and thus through the
media of the parampara should always be longing to engage in the service of
her lotus feet. When that day comes that we are able to please her, she will
engage us in the intimate loving service of Sri Sri radha-Krsna according to
our heart's desire.

 

Lalita-sakhi incarnated as Svarupa Damodara in the pastimes of Lord Caitanya
Mahaprabhu and acted as his personal secretary. In fact, no one could
approach or present anything to Caitanya Mahaprabhu without his sanction.

"Sri Svarupa Damodara was the personification of ecstatic love, fully
cognizant of the highest transcendental mellows in relationship with Lord
Krsna. He directly represented Sri Caitanya Mahaprabhu as His second
expansion.

If someone wrote a book or composed verses and songs and wanted to recite
them before Sri Caitanya Mahaprabhu, Svarupa Damodara would first examine
them and then correctly present them. Only then would Sri Caitanya
Mahaprabhu agree to listen."

Lalita-sakhi and her assistants incarnate from time to time in the material
realm to propagate the topmost mood of serving Radha-Krsna, namely to become
a maid-servant of Srimati Radharani.

Srimati Lalita-devi's Appearance Day

Mother's Name: Saradi

Father's Name: Visoka

Husband's Name: Bhairava

Complexion: Like gorochana, a type of yellow pigment

Cloth: Sikhi-piccha, like peacock feathers

Grove: Her kunja to the North of Radha-kunda, named Lalitanandada, is
colored tadid i,e, like lightening, with many ruby-studded features.

Service: Her special seva is serving tambula, betel-nuts.

Age: In the Nikunja-lila, her eternal age is 14 years, 8 months, 27 days;
she is the eldest sakhi.

Birthday: Sravana Sukla Ekadasi, the 11th day of the waxing moon in the
month of Sravana.

Mood: Her bhava is khandita, or a jealous heroine who chastises her beloved.
This pure mood is never manifest in relation to herself, however but only
when there is a delay in the meeting of the Divine Couple.

Temperament: Vama-prakhara, contrary and hot-tempered to enhance the
pastimes of Radha & Krsna.

Favorite Instrument: Vina

Favorite Tune: Raga bhairava-kalingada

Maidservant: Her chief assistant is Sri Rupa-manjari.

Girlfriends: Her 8 closest sakhis are Ratna-prabha, Rati-kala, Subhadra,
Bhadra-rekhika, Sumukhi, Dhanishtha, Kala-hamsi, Kalapini.

Special Talents:
(1) The leader of all the sakhis of Srimati Radharani
(2) Very magnanimous like her father
(3) The instigator of most pastimes
(4) Always displays contrariness to Krsna's suggestions
(5) Frequently becomes angry and speaks outrageously insolent retorts to
increase the intensity of the loving affairs between Radha & Krsna.
(6) Brilliant in composing and and understanding riddles
(7) Unparalleled in fashioning things with flowers including awnings,
dancing arenas, umbrellas, couches, bowers
(8) Expert in performing magic tricks and juggling.

Identity in Gaura-lila:

148-150 Srila Svarupa Damodara Gosvami has also confirmed that the goddess
of fortune, who appeared in Vrndavana and was very dear to Lord Krsna, has
now appeared as Sri Gadadhara Pandita, who is filled with love for Lord
Caitanya Mahaprabhu. Lalita-gopi always follows Srimati Radharani, and
therefore she is known as Anuradha (Radha's follower). When Srimati
Radharani appeared as Gadadhara Pandita, Lalita followed her, entering the
body of Gadadhara Pandita. Therefore, Gadadhara Pandita is the incarnation
of both Srimati Radharani and Lalita-gopi. This is described in the
following statement of Caitanya-candrodaya-nataka.

151. "Gadadhara, the best of the brahmanas, is the incarnation of both
Srimati Radharani and Lalita-gopi. These two are the transcendental
potencies of the Lord, and since the Lord is in one sense not different from
His potencies, it may be said that He is present wherever His potencies go.
For this reason it may be said that Lord Hari is also present in the body of
Gadadhara Pandita. Gadadhara is therefore the incarnation of three persons:
Srimati Radharani, Lalita-gopi, and Lord Hari."

152. Some say that Dhruvananda Brahmacari is the incarnation of Lalita-gopi.
This opinion is also correct, for Lalita-gopi appeared as both Gadadhara
Pandita and Dhruvananda Brahmacari.

122-124 From all this we may conclude that Ramananda Raya is the incarnation
of Lalita-gopi, Arjuniya-gopi, and Pandava Arjuna.

(Gaura Gannodesa Dipika by Srila Kavi Karnapura)

Some say that Svarupa Damodar Goswami is an incarnation of Lalita-devi.

Prayer:

gorocana-ruci-manohara-kanti-deham
mayura-puccha-tulita-cchavi-caru-celam
radhe! tava priya-sakhim ca guru sakhinam
tambula-bhakti-lalitam lalitam namami

Whose enchanting complexion is just like yellow gorocana pigment
Whose lovely dress is the aura of peacock tail-feathers
O Radhe! Who is Your dear girlfriend and the guru of all the gopis
Who is so graceful in her devoted service of betel nuts

I humbly bow at the lotus feet of that Srimati Lalita Devi.

From Sri Radha Krsna Gannodesa Dipika by Srila Rupa Goswami

THE CLASSIC PRAYER TO LALITA-DEVI BY RAGHUNATHA DASA GOSWAMI
(in tune of the Sad-goswami-astaka)

sAndra-prema-rasaih plutA priyatayA prAgalbhyam AptA tayoh
prAna-prestha-vayasyayor anudinam lilAbhisAram kramaih
vaidagdhyena tathA sakhim prati sadA mAnasya shiksAm rasair
yeyam kArayatiha hanta lalitA grhnAtu sA mAm ganaih

Flooded with the nectar of intense love for her two friends (Sri Sri
Radha-Krsna), who are more dear to her than her own life, affectionately
arrogant in Their presence, and daily arranging for Their rendezvous,
Lalita-devi expertly teaches her friend Radha the art of jealous anger. I
pray Lalita-devi will one day accept me as one of her associates.

(translation by Kusakratha prabhu)

SRI LALITASTAKAM by Srila Rupa Goswami

1. I offer my obeisances to Lalita devi, who has many wonderful qualities.
She worships the perspiration of Sri Sri Radha-Mukunda's lotus feet and acts
boldly, out of intense feelings of friendship for Them.

2. I offer my obeisances to Lalita devi, who has many wonderful qualities.
Her face defeats the beauty of the ambrosial corona of the full moon, her
eyes are like those of an alarmed deer and she is expert in the art of
decorating Sri Radhika.

3. I offer my obeisances to Lalita devi, who has many wonderful qualities.
She wears a wonderful silk dress colored like a peacock with outstretched
feathers, as well as a nice blouse, and her complexion defeats the golden
splendor of gorocana.

4. I offer my obeisances to Lalita devi, who has many wonderful qualities.
She teaches Sri Radhika the art of a left-wing heroine saying: "Radhe!
Firmly reject this shrewd son of the king of Vraja, O immoral girl! Listen!
Don't be weak! I'm saying it for Your own good. Don't submit to Him!"

5. I offer my obeisances to Lalita devi, who has many wonderful qualities.
Her eyes become red with anger if she sees the son of the king of Vraja
cheating Sri Radhika even slightly, then she will promptly embarrass Him
with her clever words.

6. I offer my obeisances to Lalita devi, who has many wonderful qualities.
She is the abode of affection for the Queen of cowherders, Yasoda, she is
the teacher of the art of friendship for all the sakhis and her love for Sri
Radhika and Krsna is equal.

7. I offer my obeisances to Lalita devi, who has many wonderful qualities.
She requests every girl in Vraja to join the party of Vrsabhanu's daughter
and who fulfills all desires of that girl (or of Sri Radhika).

7a. I offer my obeisances to Lalita devi, who has many wonderful qualities.
All her desires were at once fulfilled when she saw the path of Sri Radha in
Vraja being blocked by a certain person.

8. I offer my obeisances to Lalita devi, who has many wonderful qualities.
She always enjoys the festival of Radha and Vrajendrasuta's meeting and she
is the chief of all Radha's dear girlfriends in Gokula.

9. Anyone who recites these prayers praising Lalita's wonderful qualities
with a pure vision will be lovingly counted amongst her own (friends or
maidservants) by Sri Radhika, the brilliant desire vine of the family of the
Lord of Kirtida (King Vrsabhanu).

End of Lalitastakam.

SRI LALITA KUNDA

We can offer our obeisances to Sri Lalita Kunda with the following mantra:

namo pataka-vighna-aghnau
lalita-mohanau subhau
snapaye-ham vimoksaya
kundau nira-manoharau (Skanda Purana)

I offer my obeisances to Sri Lalita Kunda which is most beautiful with
sparkling water, which grants liberation to the bather, which is most
auspicious manifestation of Lalita Devi's love for Sri Krishna and which
destroys all the obstacles on the path of pure devotional service.

Lalitadevi had along with Mohan (Krsna), called 68 tirthas (holy places) to
come & reside in her kunda and afford everyone the benefit of becoming free
from the six types of hatya (murder): bhrna-hatya (abortion), krimi-hatya
(killing of worms & insects), go-hatya (cow slaughter), brahma-hatya
(killing of brahmans), svana-hatya, atma-hatya (suicide).

Of course this pastime was in preparation for the appearance of Radha Kunda
which took place when Krsna killed Aristasura (a demon in the shape of a
bull). After Krsna killed Arista, He took a dip in Lalita Kunda to free
Himself of the sin of gohatya. The internal reason being that He wished to
get the association of Srimati Radharani and enjoy the pastime of creating
Their kundas (Radha Kunda & Shyama Kunda). And to attain Radharani's
association, He has to first please and get help of Lalitadevi, who is the
dearmost friend and guardian of Srimati Radharani. What to speak of an
ordinary living entity, even Lord Krsna has to approach Lalitadevi first and
by her blessings He could have His desire fulfilled.

When Krsna met Radharani that night, She told Him that due to His having
killed a bull, he would have to go and bathe in all the holy places first to
become purified. Krsna informed Her that He had bathed in Lalita's kunda
which purified one of the sins of six kinds of murder due to the presence of
the major tirthas. Radharani's sakhis challenged Him that they did not see,
feel or hear those tirthas enter Lalita's kunda so how could they possibly
accept. Then Krsna, in front of all of them called all the holy places in
person and had them introduce themselves before entering into His kunda, so
that later the gopi girls could not challenge Him. When Lalita saw all that
fun, she took some of the waters of Radha-kunda and Shyama-kunda and poured
them into her own kunda, after which the water of Shyama-kunda burst through
the embankment to mingle with the water of Lalita-kunda in divine union.

Unfortunately the canal which connects Lalita-kunda with Shyama-kunda &
Radha-kunda has recently been blocked off for some foolish material reason.

In the same way Radha-kunda and Shyama-kunda are non-different to Radha
Krsna, so Lalita's kunda is her liquid form. Lalita-kunda is all merciful
and by coming in contact with her water, bowing down to offer prayers and
remembering her, own will very quickly attain the mercy of Radha-kunda and be
able to get an eternal residence close to her.

Srimati Lalita-devi's Appearance Day Ki Jai!

See also:

http://vrindavan.de/vrindavana.htm
http://vrindavan-dham.com/

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From 'Krsna-kathamrta'

By HDG Srila Bhaktisiddhanta Saraswati Thakur

APPEARANCE OF THE DIVINE

The appearance of Godhead in this world implies the co-appearance of all His Divine paraphernalia. Godhead must not be conceived as in any way separable from His entourage. Godhead shorn of any of His paraphernalia is a delusion. In the same way the appearance of divine paraphernalia involves the appearance of the divinity. The two are distinct yet inseparable forms of the one Supreme.

Sri Caitanya is the Divine Personality Himself. His associates share His divine nature. Sri Krsna Caitanya is an extended subject. All the six divine forms have to be worshipped if is the intention to worship Sri Caitanya.

The guru is one of His constituents. It is necessary to receive initiation from him. It is also necessary to be instructed by Him. As teacher, the guru has two forms. He guides from within. He also appears as a guide and instructor existing outside his disciples. Initiation is received from one person only. Instructions may be had form many gurus. Sri Kaviraja Goswami himself was instructed by the famous six Goswamins.

GUIDE TO THE ABSOLUTE

The Guru is the embodiment of the manifestation of the divinity to the pure receptive spiritual essence of the disciple. The guru is the real and original recipient of the Truth. He communicates his knowledge to the disciple. The disciple is too small a particle to be able by himself to receive the whole truth. He is enabled tot receive Him through the power of the guru. The guru as it were, takes the disciple by the hand and guides his every step on the plane of the Absolute. It is perpetual tutelage on the part of the disciple. This fact may be expressed in another way. The cognitive faculty of the individual soul can have no ground to stand upon unless the Divinity Himself condescends to be the legs as well as the ground on which he is to stand to function at all. This function of the divinity is performed by the guru. As a matter of fact the Divinity actually reveals Him only to Himself. The individual soul is a separable constituent of the guru. It is only when he happens to be associated by his own free choice with the guru in a completely dependent manner that he can be on the plane of the guru's service of the Divinity. He may or may not choose to be associated. The guru may or may not chose to admit him to his association. When there is active willing assent to such association on the part of both then it is possible for the individual souls to attain to the service of the Divinity in the really conscious form.

ALONE FIT TO INSTRUCT

Every one who is cognizant of the true nature of Krsna is alone fit to instruct another in the knowledge of Krsna The Divine paraphernalia area the gurus of all individual souls. In this sense all the six divine categories are identical with the guru. It can be so by reason of the fact that on the plane of the Absolute there is no separative difference. On that perfectly wholesome plane there is distinction without difference. But there is also the distinctive function of the guru which must be considered as also simultaneously distinct from that of any of the other categories. One who neglects to seek the special favor of the guru and to enter into the relation of disciple ship with the spiritual guide will miss entry to the spiritual plane. Nityananda is the Primary Manifestive Constituent of the Divinity. Nityananda alone possesses the distinctive function of the guru. In Nityananda the function is embodied. Nityananda is the servant-God. He serves Sri Gaurasundar by the distinctive method of reverential servitude. He is identical with Sri Balarama of krsna-lila. Sri Balarma is not the chum of Krsna, but His respected elder brother. It is intimate relationship characterized by becoming reserved on one side and of respectful deference on the other. Individual souls are under the directions of Nityananda. They receive their service of Sri Gaurasundara i.e. of Krsna, at His hands. Nityananda is not a jiva. He is Divinity. He is the ultimate source of the jiva. The jiva is a potency of Nityananda. No jiva can be the medium of the service of the Absolute to another jiva. The Absolute alone may communicate. His service to the separable constituents of Himself. This is the real nature of the function of the guru.

NEVER TOUCHED BY MAYA

But all jivas are not liable to be eclipsed by the deluding potency. Those who are so liable are again distinct from the eternally free jivas. The eternally free jivas are inseparable associates of Nityananda. They are integrated part and parcels of Himself. They never fall into the clutches of maya. When Nityananda manifests His appearance on the mundane plane His inseparable constituents also appear in His company. They sometimes manifest their functions on this lower place in a visible form on the errands of Nityananda. They are Vaisnavas whose subordination to Nityananda is natural and ingrained in their nature. It is not necessary for such souls to undergo the process of enlightenment for being restored to the spiritual plane. Unless this fact is born in the mind the conditioned soul may be tempted to undervalue the constant guidance of the guru on the hypocritical plea of following in the footsteps of the eternally free pure devotees. Those, therefore, who suppose that deliverance from the bondage of this world should be practicable without the constant guidance of the spiritual preceptor, confound the conditioned state with the free.

The guidance of the guru is no curtailment of one's spiritual freedom. Those who are eternally free also follow his guidance by the spontaneous undeviating impulse of their perfectly pure nature. Guidance of the guru is the only divine guidance. Only atheists who are by their choice opposed to the service of Godhead, can be consistent opponents of the obligation to serve the guru in the same unconditional way as one should be prepared to serve Godhead Himself. There is no difference between the two functions. If the claim of the one is denied it necessarily involves the denial of the claim of the other. Nityananda and His companions form one of the five groups of the associates of Sri Krsna Caitanya, whose distinctive function is that of the guru.

SRIMATE RADHIKA

But Nityananda does not directly instruct in the confidential service of Krsna. Srimate Radhika is the guru of the inner circle of the servants of Krsna. Srimati, however, accepts the offer of service of only those souls who are specially favored by Nityananda and are deemed by Him to be fit for Her service. There is, therefore a most intimate relationship between the function of Nityananda and that of Srimati which is at once supplementary and inclusive of the former.

The guru admits to the service of Krsna. The next divine category is the bhakta or devotee. In this case also as in that of the guru, service of the divinity, which is the distinctive function of the bhakta, is not confined to him only. The servants have been divided into two classes viz., (1) servants other than consorts and (2) consorts. The guru has distinctive function as master. The servant has no distinctive function as master. This distinguishes the guru from the bhakta. The bhakta is also Godhead in the distinctive form of this servant to whom the guru manifests the divinity. The mercy of the bhakta enables the dissociable soul to receive the mercy of the guru. The guru and the bhakta are the inseparable divine counterparts of one another. The guru and the bhakta are thus two distinct entities forming the five categories. The avataras (descending divinities) are the third category. They have their distinctive functions in the maintenance and deliverance of jivas inclined to divine service. They have distinctive functions as master. The difference between the avataras and the divinity as master consists in this that the avataras are derivatives from the divinity possessing the plenary divine nature. The relation between the two is analogous to that between the original self-existing source-light and other shining lamps that have been lighted from the source. There is no substantive or magnitudinal difference between the two. But there is distinctiveness in function. The avataras have distinctive natures of their own. But the divinity is their common source possessing all their distinctive functions in a synthesis which distinguishes Him from the avataras without suffering any diminution of His divinity by the eternal parallel coexistence of the distinctive activities and personalities of the avataras as divinities.

Another divine category is the group of the divine manifestations. The manifestations are divine forms who are either identical with that of the divinity or of a distinctive nature. Krsna can appear simultaneously in the same form or in different forms to different persons and also simultaneously retain His own form. All these other forms are His own manifestations.

The fifth divine category is divine power. Divine power is the Predominated Moiety of the divinity who is Predominating, Whole. Sri Radhika is the predominated Counter-Whole of Sri Krsna. Sri Radhika has Her duplicates and constituents who are also of the nature of plenary powers of the divinity. She also directly serves Sri Krsna in an infinity of ways in Her countless distinctive plenary and secondary forms.

NECESSITY TO SERVE THROUGH AN ASSOCIATE OF MAHAPRABHU

The associates of Sri Krsna Caitanya are made up of the five divine categories. If any one of these categories be left out the Truth who is indivisibly one, refuses to present Himself to the arrogant aptitude of the pedant who does not fully submit to be enlightened by grace regarding the necessity of serving the divinity in and through the distinctions.

The pedant is disposed to be skeptical by reason of a lurking belief that it is the look-out of the divinity to make Himself known to Him. But the jiva is a dissociable particle of the divine essence with the onus of choosing for himself from among the alternatives of a serving, a neutral and disobedient career, his own relationship to the divinity. He cannot escape the privilege of exercising his responsibility except by conscious self-deception or by hypocrisy.

MARGINAL POTENCY

The dissociable individual soul is distinct from the divine categories. He is a particle of the marginal potency of the divinity. Sri Nityananda who is identical with Balarama is the ultimate source of the jiva. The conditioned souls is a particle of the marginal potency, who has been sent into this world by the wil of the Purusa, viz., Visnu reposing in the Causal Ocean, who is a plenary part of Nityananda exercising the divine function of crrator of all mundane existence including the conditioned state without Himself belonging to the mundane plane."

[Tamohara dasa]

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From 'Krsna-kathamrta'

By HDG Srila Bhaktisiddhanta Saraswati Thakur

APPEARANCE OF THE DIVINE

The appearance of Godhead in this world implies the co-appearance of all His Divine paraphernalia. Godhead must not be conceived as in any way separable from His entourage. Godhead shorn of any of His paraphernalia is a delusion. In the same way the appearance of divine paraphernalia involves the appearance of the divinity. The two are distinct yet inseparable forms of the one Supreme.

Sri Caitanya is the Divine Personality Himself. His associates share His divine nature. Sri Krsna Caitanya is an extended subject. All the six divine forms have to be worshipped if is the intention to worship Sri Caitanya.

The guru is one of His constituents. It is necessary to receive initiation from him. It is also necessary to be instructed by Him. As teacher, the guru has two forms. He guides from within. He also appears as a guide and instructor existing outside his disciples. Initiation is received from one person only. Instructions may be had form many gurus. Sri Kaviraja Goswami himself was instructed by the famous six Goswamins.

GUIDE TO THE ABSOLUTE

The Guru is the embodiment of the manifestation of the divinity to the pure receptive spiritual essence of the disciple. The guru is the real and original recipient of the Truth. He communicates his knowledge to the disciple. The disciple is too small a particle to be able by himself to receive the whole truth. He is enabled tot receive Him through the power of the guru. The guru as it were, takes the disciple by the hand and guides his every step on the plane of the Absolute. It is perpetual tutelage on the part of the disciple. This fact may be expressed in another way. The cognitive faculty of the individual soul can have no ground to stand upon unless the Divinity Himself condescends to be the legs as well as the ground on which he is to stand to function at all. This function of the divinity is performed by the guru. As a matter of fact the Divinity actually reveals Him only to Himself. The individual soul is a separable constituent of the guru. It is only when he happens to be associated by his own free choice with the guru in a completely dependent manner that he can be on the plane of the guru's service of the Divinity. He may or may not choose to be associated. The guru may or may not chose to admit him to his association. When there is active willing assent to such association on the part of both then it is possible for the individual souls to attain to the service of the Divinity in the really conscious form.

ALONE FIT TO INSTRUCT

Every one who is cognizant of the true nature of Krsna is alone fit to instruct another in the knowledge of Krsna The Divine paraphernalia area the gurus of all individual souls. In this sense all the six divine categories are identical with the guru. It can be so by reason of the fact that on the plane of the Absolute there is no separative difference. On that perfectly wholesome plane there is distinction without difference. But there is also the distinctive function of the guru which must be considered as also simultaneously distinct from that of any of the other categories. One who neglects to seek the special favor of the guru and to enter into the relation of disciple ship with the spiritual guide will miss entry to the spiritual plane. Nityananda is the Primary Manifestive Constituent of the Divinity. Nityananda alone possesses the distinctive function of the guru. In Nityananda the function is embodied. Nityananda is the servant-God. He serves Sri Gaurasundar by the distinctive method of reverential servitude. He is identical with Sri Balarama of krsna-lila. Sri Balarma is not the chum of Krsna, but His respected elder brother. It is intimate relationship characterized by becoming reserved on one side and of respectful deference on the other. Individual souls are under the directions of Nityananda. They receive their service of Sri Gaurasundara i.e. of Krsna, at His hands. Nityananda is not a jiva. He is Divinity. He is the ultimate source of the jiva. The jiva is a potency of Nityananda. No jiva can be the medium of the service of the Absolute to another jiva. The Absolute alone may communicate. His service to the separable constituents of Himself. This is the real nature of the function of the guru.

NEVER TOUCHED BY MAYA

But all jivas are not liable to be eclipsed by the deluding potency. Those who are so liable are again distinct from the eternally free jivas. The eternally free jivas are inseparable associates of Nityananda. They are integrated part and parcels of Himself. They never fall into the clutches of maya. When Nityananda manifests His appearance on the mundane plane His inseparable constituents also appear in His company. They sometimes manifest their functions on this lower place in a visible form on the errands of Nityananda. They are Vaisnavas whose subordination to Nityananda is natural and ingrained in their nature. It is not necessary for such souls to undergo the process of enlightenment for being restored to the spiritual plane. Unless this fact is born in the mind the conditioned soul may be tempted to undervalue the constant guidance of the guru on the hypocritical plea of following in the footsteps of the eternally free pure devotees. Those, therefore, who suppose that deliverance from the bondage of this world should be practicable without the constant guidance of the spiritual preceptor, confound the conditioned state with the free.

The guidance of the guru is no curtailment of one's spiritual freedom. Those who are eternally free also follow his guidance by the spontaneous undeviating impulse of their perfectly pure nature. Guidance of the guru is the only divine guidance. Only atheists who are by their choice opposed to the service of Godhead, can be consistent opponents of the obligation to serve the guru in the same unconditional way as one should be prepared to serve Godhead Himself. There is no difference between the two functions. If the claim of the one is denied it necessarily involves the denial of the claim of the other. Nityananda and His companions form one of the five groups of the associates of Sri Krsna Caitanya, whose distinctive function is that of the guru.

SRIMATE RADHIKA

But Nityananda does not directly instruct in the confidential service of Krsna. Srimate Radhika is the guru of the inner circle of the servants of Krsna. Srimati, however, accepts the offer of service of only those souls who are specially favored by Nityananda and are deemed by Him to be fit for Her service. There is, therefore a most intimate relationship between the function of Nityananda and that of Srimati which is at once supplementary and inclusive of the former.

The guru admits to the service of Krsna. The next divine category is the bhakta or devotee. In this case also as in that of the guru, service of the divinity, which is the distinctive function of the bhakta, is not confined to him only. The servants have been divided into two classes viz., (1) servants other than consorts and (2) consorts. The guru has distinctive function as master. The servant has no distinctive function as master. This distinguishes the guru from the bhakta. The bhakta is also Godhead in the distinctive form of this servant to whom the guru manifests the divinity. The mercy of the bhakta enables the dissociable soul to receive the mercy of the guru. The guru and the bhakta are the inseparable divine counterparts of one another. The guru and the bhakta are thus two distinct entities forming the five categories. The avataras (descending divinities) are the third category. They have their distinctive functions in the maintenance and deliverance of jivas inclined to divine service. They have distinctive functions as master. The difference between the avataras and the divinity as master consists in this that the avataras are derivatives from the divinity possessing the plenary divine nature. The relation between the two is analogous to that between the original self-existing source-light and other shining lamps that have been lighted from the source. There is no substantive or magnitudinal difference between the two. But there is distinctiveness in function. The avataras have distinctive natures of their own. But the divinity is their common source possessing all their distinctive functions in a synthesis which distinguishes Him from the avataras without suffering any diminution of His divinity by the eternal parallel coexistence of the distinctive activities and personalities of the avataras as divinities.

Another divine category is the group of the divine manifestations. The manifestations are divine forms who are either identical with that of the divinity or of a distinctive nature. Krsna can appear simultaneously in the same form or in different forms to different persons and also simultaneously retain His own form. All these other forms are His own manifestations.

The fifth divine category is divine power. Divine power is the Predominated Moiety of the divinity who is Predominating, Whole. Sri Radhika is the predominated Counter-Whole of Sri Krsna. Sri Radhika has Her duplicates and constituents who are also of the nature of plenary powers of the divinity. She also directly serves Sri Krsna in an infinity of ways in Her countless distinctive plenary and secondary forms.

NECESSITY TO SERVE THROUGH AN ASSOCIATE OF MAHAPRABHU

The associates of Sri Krsna Caitanya are made up of the five divine categories. If any one of these categories be left out the Truth who is indivisibly one, refuses to present Himself to the arrogant aptitude of the pedant who does not fully submit to be enlightened by grace regarding the necessity of serving the divinity in and through the distinctions.

The pedant is disposed to be skeptical by reason of a lurking belief that it is the look-out of the divinity to make Himself known to Him. But the jiva is a dissociable particle of the divine essence with the onus of choosing for himself from among the alternatives of a serving, a neutral and disobedient career, his own relationship to the divinity. He cannot escape the privilege of exercising his responsibility except by conscious self-deception or by hypocrisy.

MARGINAL POTENCY

The dissociable individual soul is distinct from the divine categories. He is a particle of the marginal potency of the divinity. Sri Nityananda who is identical with Balarama is the ultimate source of the jiva. The conditioned souls is a particle of the marginal potency, who has been sent into this world by the wil of the Purusa, viz., Visnu reposing in the Causal Ocean, who is a plenary part of Nityananda exercising the divine function of crrator of all mundane existence including the conditioned state without Himself belonging to the mundane plane."