Hari Gopinath Das

In Gaudiya Vaishnavism, the concept of “Manjari Svaroopa” refers to the eternal spiritual identity of certain highly elevated devotees as intimate maidservants of Srimati Radharani in the transcendental realm of Vrindavan. Their highest aspiration is to serve Radha and Krishna, with a particular emphasis on assisting Srimati Radharani in Her loving pastimes with Krishna.

The Eight Primary Manjaris (Asta Manjaris) and their Gaura-lila (Lord Chaitanya’s pastimes) identities:

Sri Rupa Manjari (Srila Rupa Goswami):Complexion: Beautiful bright yellow (gorocana).Dress: The color of a peacock feather.Service: Offering golden colored betel-nuts.Residence: Rupollasa Kunja, situated to the north of Lalita Kunja.Significance: Rupa Goswami is considered the foremost of the Goswamis, and his manjari identity as Rupa Manjari signifies his profound understanding and articulation of raganuga-bhakti (spontaneous devotional service) and the mood of the manjaris.

Rati Manjari (Srila Raghunatha Dasa Goswami):Other Name: Tulasi Manjari or Bhanumati Manjari.Complexion: Like the flash of lightning.Dress: Bedecked with stars.Service: Massaging the feet of Radha and Krishna.Residence: Ratyamubuja Kunja, situated to the south of Indurekha Kunja.Significance: Raghunatha Dasa Goswami was known for his extreme renunciation and deep devotion, which is reflected in his intimate and humble service as Rati Manjari.

Lavanga Manjari (Srila Sanatana Goswami):Other Name: Rati Manjari (though distinct from Rati Manjari above, the name can sometimes overlap in some descriptions).Complexion: Resembles lightning.Dress: Bedecked with stars.Service: Offering garlands of cloves.Residence: Lavanga Kunja, situated to the east of Tungavidya Kunja.Significance: Sanatana Goswami, as the elder brother of Rupa Goswami, was known for his profound scholarship and establishing the theological framework of Gaudiya Vaishnavism. His manjari form emphasizes delicate and aromatic service.

Manjulali (Srila Lokanatha Goswami):Other Name: Lila Manjari.Complexion: Like molten gold.Dress: Bright red.Service: Dressing Radha and Krishna.Residence: Lilananda Kunja, situated to the north of Vishakha Kunja.Significance: Lokanatha Goswami was a very intimate associate of Chaitanya Mahaprabhu and known for his deep love for the deities.

Raasa Manjari (Srila Raghunatha Bhatta Goswami):Complexion: Like the campaka flower.Dress: Made of the feathers of swans.Service: Painting.Residence: Rasananda Kunja, situated to the east of Chitra-kunja.Significance: Raghunatha Bhatta Goswami was known for his beautiful recitation of Srimad Bhagavatam and his artistic sensibilities, which are reflected in his service of painting.

Kasturi Manjari (Srila Krishnadasa Kaviraja Goswami):Complexion: Like pure gold.Dress: Crystalline.Service: Offering sandalwood pulp.Residence: Kasturi-ananda Kunja, situated to the north of Sudevi Kunja.Significance: Krishnadasa Kaviraja Goswami is the author of Chaitanya Charitamrita, the authoritative biography of Chaitanya Mahaprabhu. His manjari form signifies his offering of fragrant devotion.

Guna Manjari (Srila Gopala Bhatta Goswami):Complexion: Like a flash of lightning.Dress: Like the color of the hibiscus flower.Service: Offering water to Radha-Krishna.Residence: Gunananda Kunja, situated to the north-east of Champakalata Kunja.Significance: Gopala Bhatta Goswami contributed significantly to the Vaishnava smriti literature. His manjari form highlights his meticulous and purifying service.

Vilasa Manjari (Srila Jiva Goswami):Complexion: Like the golden pine flower.Dress: Resembles bees.Service: Applying mascara on Radha and Krishna.Residence: Vilasannanda Kunja, situated to the west of Rangadevi Kunja.Significance: Jiva Goswami was a profound philosopher and scholar who further elaborated on the teachings of the Goswamis. His manjari form suggests his delicate and enhancing service.

Other Prominent Gaudiya Vaishnava Personalities and their Manjari Svaroopas:Beyond the Asta Manjaris, many other prominent Gaudiya Vaishnava Acharyas are also identified with specific manjari svaroopas, reflecting their unique contributions and devotional moods.

Sri Ananga Manjari (Sri Nityananda Prabhu / Sri Jahnava Maiya): Associated with being the younger sister of Srimati Radharani.

Campaka Manjari (Srila Narottam Dasa Thakur): Known for his devotional songs and emphasis on pure devotion.

Vinoda Manjari (Srila Vishwanath Chakravarti Thakur): A prolific commentator and philosopher, his manjari form suggests a joyful and playful service.

Rasika Manjari (Srila Jagannath Das Babaji Maharaj): A highly renounced and ecstatic devotee.

Kamala Manjari (Srila Bhaktivinoda Thakur): A pioneer in presenting Gaudiya Vaishnavism to the modern world, his manjari form implies a lotus-like purity and beauty in service.

Nayana Mani Manjari (Srila Bhaktisiddhanta Sarasvati Thakur): The spiritual master of Srila Prabhupada, his manjari form denotes the jewel of sight in service.

Prema Manjari (Srila Bhugarbha Goswami): Associated with the cultivation of pure love for Radha and Krishna.

The rich tradition of manjari-bhava within Gaudiya Vaishnavism, where devotees aspire to serve the Divine Couple, Radha and Krishna, in the intimate and selfless mood of a maidservant.

MANJARI SVAROOPA of Srila Prabhupada

The “Manjari Svaroopa” or “Manjari Bhava” refers to a confidential and exalted devotional mood within Gaudiya Vaishnavism, where a devotee aspires to serve Radha and Krishna as a maidservant (manjari) of Srimati Radharani. This mood is characterized by an intense and exclusive love for Srimati Radharani and a deep desire to assist in Her intimate services to Lord Krishna.

While Srila Prabhupada publicly presented the teachings of Krishna consciousness in a way that was accessible and appropriate for a global audience, focusing on the basics of devotional service (bhakti-yoga), chanting the Hare Krishna mantra, and understanding the philosophy of Bhagavad-gita and Srimad-Bhagavatam, there are indications from his close associates and specific Gaudiya Vaishnava traditions about his own internal spiritual identity (svaroopa) in the mood of a manjari.Here’s what is generally understood regarding Srila Prabhupada and manjari-svaroopa:

Confidential Nature:The concept of one’s eternal spiritual identity (svaroopa) and specifically the manjari-bhava is considered very confidential and not openly discussed with everyone, especially beginners in devotional life. It’s meant for advanced devotees who have developed a deep attachment to Radha and Krishna.

Following Sri Rupa Goswami: The Gaudiya Vaishnava tradition, especially the lineage that Srila Prabhupada belonged to (the Bhaktisiddhanta Sarasvati Thakur line), places great emphasis on following the Six Goswamis of Vrindavan, particularly Rupa Goswami. Rupa Goswami is considered the foremost of the manjaris (Sri Rupa Manjari) in the eternal pastimes of Radha and Krishna. Therefore, to be a true follower of the Gaudiya tradition often implies cultivating a mood of service in the line of the manjaris

“Sri Rupa-manjari-pada”:It is known that “Sri Rupa-manjari-pada” (The Lotus Feet of Sri Rupa Manjari) was a favorite song of Srila Prabhupada’s spiritual master, Srila Bhaktisiddhanta Sarasvati Thakura, and also of Srila Prabhupada himself. This song expresses the aspiration to serve under the guidance of Sri Rupa Manjari, indicating an alignment with the manjari-bhava. While Srila Prabhupada did not publicly sing this song after coming to the West, his close friends and associates confirmed that it was a deeply cherished bhajana for him.

Internal Realization:The realization of one’s manjari-svaroopa is an internal, spiritual experience that manifests as one progresses in devotional service. It’s not something one can simply “choose” or artificially adopt.

Emphasis on Service to Radharani:The manjari-bhava is characterized by an exclusive focus on serving Srimati Radharani, understanding that by pleasing Her, one can best please Krishna. Srila Prabhupada’s teachings consistently emphasized the importance of surrendering to Radharani and seeking Her mercy to approach Krishna.

Various Perspectives:While many within the Gaudiya Vaishnava tradition, especially those following Srila Prabhupada, believe his internal identity was in manjari-bhava, there have been some discussions and debates among devotees regarding the specific rasa (spiritual mellow) of Srila Prabhupada. Some have also indicated a sakhya-rasa (friendship) connection. However, the prevailing understanding among many of his followers, especially considering the emphasis of the Gaudiya tradition, points towards a confidential manjari identity.In essence, while Srila Prabhupada’s public mission was to introduce the fundamentals of Krishna consciousness to a global audience, his own spiritual depth and the tradition he represented strongly connect him to the exalted mood of manjari-bhava, characterized by intimate, selfless service to Srimati Radharani and Sri Krishna. This aspect of his spiritual identity is considered a profound and esoteric truth, revealed as one advances in their own devotional practice.