Sonic Yogi

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radha-krsnera lila ei ati gudhatara

We all know what manjaris are and what service they perform.

That is not what I am inquiring about.

I am asking where the term manjari appears in the writings of the Goswamis first.

It does not appear in the CC of Krsnadas Kaviraja Goswami.

So, did the Six Goswamis use the term or did it start showing up in the writings of Narottama das Thakur or where is the origin of the term.

Long explanations of what a manjari is and does is not my question.

I want to know where the TERM manjari starts showing up in the Gaudiya canon.

In Vaisnava literatures the Manjaries are most often referred to as gopis, as they ARE gopis, the cowherd girls.

 

We know that the manjaris are gopis.

That is not the question.

We are looking to find where is the origin of calling these young gopis as manjaris.

We know that Narottama das Thakur used the term in some of his songs.

But, since the term is not used in CC, Bhagavatam etc., I am just curious as to where the term manjari starts showing up in writings of the six-Goswamis or wherever it starts.

A Google search produces about 12,500 results for Pravati.

http://www.google.com/search?hl=en&q=Pravati&btnG=Google+Search&aq=f&oq=

So, Parvati is pronounced as Pravati by many Hindus.

Your Mom is just speaking how she was taught.

Sri Rupa Manjari Pada

 

by Srila Narottama Thakur -

 

 

Sri-rupa-manjari-pada, sei mora sampada,

sei mor bhajana-pujana

sei mora prana-dhana, sei mora abharana,

sei mor jivanera jivana

sei mora rasa-nidhi, sei mor vancha-siddhi,

sei mor vedera dharama

sei brata, sei tapa, sei mora mantra-japa,

sei mor dharama-karama

anukula habe viddhi, se-pade hoibe siddhi,

nirakhibo e dui nayane

se rupa-madhuri-rasi, prana-kuvalaya-sasi,

praphullita habe nisi-dine

tuya adarsana-ahi, garale jaralo dehi,

ciro-dina tapita jivana

ha ha rupa koro doya, deho more pada-chaya,

narottama loilo sarana

 

Commentary by Srila B.R. Sridhar Dev-Goswami:

 

Sri-rupa-manjari-pada, sei mora sampada, sei mor bhajana-pujana- my everything is Sri Rupa Goswami’s holy feet. We are to discuss so many classifications and positions of rasa: santa, dasya, sakhya, vatsalya, madhura. And in madhura-rasa Radharani’s camp is special. Then again there are so many gradations of sakhis. Then there is the class of the manjaris, the younger girls, and they have more freedom to approach: when Radha and Govinda are in union in a private environment, the manjaris can still approach. They have such freedom to visit Them. If any materials of service are necessary, the sakhis send the manjaris to that place. The sakhis do not approach there. In that way the manjaris enjoy the best confidence. The most secret service of both can be supplied through the manjaris. In the highest position they have free entrance, and their leader is Rupa Manjari. She is understood to be the leader of the whole group of younger girls, the manjaris, therefore in madhura-bhajan she is all-in-all. This has been taught to us by Narottama Thakur. For us - and the younger batch - she is our highest resort.

Sei mora sampada- my wealth is there in her feet. Sei mor bhajana-pujana - my worship and service is also in her. Sei mora prana-dhana, sei mora abharana- the very wealth and gist of my life is there; and the ornaments of my life, if any there may be, that is within her grace. Sei mor jivanera jivana - indeed, the very life of my life, if there is anything, that is also her. I am for her pleasure.

Sei mora rasa-nidhi - if there is anything, the source of any and all desirable ecstasy is only to be found there. The mine, source, and fountainhead of all rasa is there in her feet. Sei mora vancha-siddhi - and if I am to expect any other fulfilment in life, that is also there in her feet. Sei mor vedera dharama - if any duty is recommended by the Vedas for me, I would like that such duty be at her feet.

Sei brata, sei tapa - if at all there is any desired accumulation from any penance or observance of vows, that is also to be found there - sei mora mantra-japa - and the continuous repetition of a mantra in japa all ends there: all things have only one end in my case, and that is that they all meet in different phases in the feet of Rupa Manjari. If she is satisfied then the variegated nature of all sorts of my devotional practices are satisfied. Sei mor dharama-karama - and any of my conceptions of duty or activity of any phases or form all have one end and meet in one point: the holy feet of Rupa Manjari.

Anukula habe viddhi, se-pade hoibe siddhi - I only pray to the controller who is at the root of all these arrangements of affairs in this world, “Please connect me there. Oh Absolute Manager, may you grant my prayer that all my tendencies may go to attain her favour. Nirakhibo e dui nayane - and it will be so very intense and concrete as if I can see it with these eyes. It will not be vague, abstract, or imagination, but I want the most concrete realisation by the grace of the Absolute Manager.”

Se rupa-madhuri-rasi, prana-kuvalaya-sasi - what sort of high class beauty is there in her holy feet! I want to jump. Let my heart be a lotus. There are two classes of lotus: the white lotus came from the sun and the red from the moon. The kuvalaya is a mixture of the two. The lustre of her body will feed me day and night as the life of my life which is compared to a kuvalaya. The kuvalaya is fed and nourished by the lustre of the moon, and her holy feet are the moon, and my very vitality is likened to the lotus. May the lustre of her beauty maintain and nourish my heart of hearts. Praphullita habe nisi-dine - and the lotus of my heart will grow by that ray, and dance.

Tuya adarsana-ahi - this is my prayer, but what is my present condition? My present condition is in the negative side, my Mistress. My present position is such that without having a sight of you, Your Grace, my heart will burn into ashes. That is my present position. Garale jaralo dehi - this is just like the poison of a cobra which produces pain within my heart. I have been bitten by a snake, and what is that snake? It is that I am not getting any direct contact with you, Your Grace. The serpent’s poison has captured my heart and I am going to die. Ciro-dina tapita jivana - and this is not a sudden thing, but from the beginning I have been suffering this sort of pain of separation from such a beautiful and hopeful life of fulfilment.

Ha ha rupa koro doya, deho more pada-chaya, narottama loilo sarana - but I have now reached the extreme position and for the last time I am begging for your favour; otherwise I am going to be finished.

This was composed by Narottama Thakur in praise of Srila Rupa Goswami. In this way he has given us light of the higher quarter of bhajan life. This sampradaya is named as the Rupanuga-sampradaya, and our Guru-parampara and all these things are adjusted according to that. He wrote many songs and they are of very substantive firmament, very ecstatic, and of deep faith.

 

Here is an interesting fact.

The term "manjari" is not found in the entire Caitanya Caritamtrita except in reference to the buds of the Tulasi tree.

It never shows up as referring to the assistant maidservants of Radharani.

The term never shows up even once in a Vedabase search of Srimad Bhagavatam.

Here are the results.

tulasī-mañjarī — buds of the tulasī plant; CC Adi 3.108

tulasī-mañjarī — flowers of tulasī; CC Madhya 3.56

tulasī-mañjarī — the flowers of tulasī; CC Madhya 3.103

tulasī-mañjarī — flowers of tulasī; CC Madhya 15.9

tulasī-mañjarī — flowers of tulasī; CC Madhya 15.220

tulasī-mañjarī — flowers of the tulasī tree; CC Madhya 15.227

tulasī-mañjarī — the flowers of tulasī; CC Madhya 15.254

tulasī-mañjarī — flowers of the tulasī tree; CC Antya 6.296

komala mañjarī — very soft tulasī flowers; CC Antya 6.297

aṣṭa-mañjarī — eight tulasī flowers; CC Antya 6.297

tulasī-mañjarī — flowers of tulasī; CC Antya 12.126

However, the term "sakhi" shows up numerous times in the CC.

sakhi-vacaḥ — command of the friend; SB 1.9.35

sakhi — O my friend; SB 1.10.24

sakhi — O friend; SB 1.10.28

sakhī-sahasra-saṃyuktā — accompanied by thousands of friends; SB 9.18.5

sakhi — O friend; SB 10.21.10

sakhi — O friend; SB 10.30.11

sakhī-janaiḥ — together with her female companions; SB 10.60.1

sakhī — of her maidservant; SB 10.60.7

sakhī — the girlfriend; SB 10.62.12

sakhī-janaiḥ — and with my female companions; SB 10.83.15-16

sakhi — O friend; SB 10.90.15

priyā-sakhi — O dear friend; CC Adi 4.125

sakhī — confidantes; CC Adi 4.210

sakhi — O friend; CC Adi 4.224

sakhī-gaṇa-sańge — with Her personal friends; CC Adi 5.220

sakhi he — (My dear) friend; CC Madhya 2.20

prāṇa-sakhī — My dear friends; CC Madhya 2.23

sakhi — My dear friend; CC Madhya 2.24

sakhi he — O My dear friend; CC Madhya 2.30

sakhi — My dear friends; CC Madhya 3.114

prāṇa-priya-sakhi — my dear friend; CC Madhya 3.124

sakhi — O friend; CC Madhya 8.144

lalitā-ādi sakhī — the gopī associates of Śrīmatī Rādhārāṇī; CC Madhya 8.165

sakhī-praṇaya — Her love for Her associates; CC Madhya 8.170

sakhī — of a friend; CC Madhya 8.177

sakhī — gopīs; CC Madhya 8.177

sakhi — My dear friend; CC Madhya 8.194

sakhī-gaṇera — of the gopīs; CC Madhya 8.202

sakhī — the gopīs; CC Madhya 8.202

sakhī vinā — without the gopīs; CC Madhya 8.203

sakhī — the gopīs; CC Madhya 8.203

sakhī — the gopīs; CC Madhya 8.203

sakhī vinā — without the gopīs; CC Madhya 8.204-205

sakhī-bhāve — in the mood of the gopīs; CC Madhya 8.204-205

sakhī-gaṇa — the gopīs; CC Madhya 8.209

sakhī-bhāve — in mood of the gopīs; CC Madhya 8.229

sakhī-āge — in front of the friends of Śrīmatī Rādhārāṇī; CC Madhya 14.172

priya-sakhī-kāya — a dear companion; CC Madhya 14.226

priya-sakhī — constant companion; CC Madhya 14.227

sakhi he — My dear friend; CC Madhya 21.114

sakhi he — O dear friend; CC Madhya 21.126

sakhi — O dear friend; CC Madhya 23.65

sakhī-praṇayitā-vaśā — controlled by the love of her gopī friends; CC Madhya 23.87-91

sakhi — my dear friend; CC Antya 1.143

sakhi — O My dear friend; CC Antya 1.152

sakhi — O My dear friend; CC Antya 1.162

sakhi murali — O dear friend the flute; CC Antya 1.163

sakhi — O friend; CC Antya 1.166

sakhi — O my dear friend; CC Antya 1.168

tat-prema-śākhī — a tree of the love of Śrī Caitanya Mahāprabhu; CC Antya 6.264

sakhī-gaṇa-sańge — accompanied by gopīs; CC Antya 14.108

sakhī-gaṇa — the gopīs; CC Antya 14.109

sakhi — My dear friend; CC Antya 15.16

sakhī-gaṇa — all the gopīs; CC Antya 15.30

sakhī-prāya — like friends; CC Antya 15.38

sakhi — O my dear friend; CC Antya 15.44

priya-sakhī — very dear friends; CC Antya 15.46

sakhi — O My dear friend; CC Antya 15.63

sakhi — My dear friend; CC Antya 15.65

sakhi — My friend; CC Antya 15.78

sakhi — My dear friend; CC Antya 16.119

sakhi — My dear friend; CC Antya 17.40

sakhi — My dear friend; CC Antya 17.42

sakhī-gaṇa — friends; CC Antya 17.52

sakhi — friends; CC Antya 17.53

sakhī-gaṇa-sańge — with the gopīs; CC Antya 18.82

eka-sakhī — one gopī; CC Antya 18.82

sakhī-gaṇe — to other gopīs; CC Antya 18.82

sakhī-kare — in the hands of their gopī friends; CC Antya 18.83

sakhi he — O My dear friends; CC Antya 18.84

sakhī-gaṇera — of the gopīs; CC Antya 18.86

sakhī-caya — friends of the gopīs; CC Antya 18.91

sakhī-madhye — among the friends; CC Antya 18.93

sakhī-gaṇa — the gopīs; CC Antya 18.94

sakhī-gaṇa — all the gopīs; CC Antya 18.100

sakhī-gaṇa — all the gopīs; CC Antya 18.107

sakhī-gaṇa — all the gopīs; CC Antya 18.108

nija-sakhī-gaṇa — as a gopī friend; CC Antya 19.33

sakhi — O My dear friend; CC Antya 19.35

sakhi he — O My dear friend; CC Antya 19.37

sakhi — O My dear friend; CC Antya 19.38

sakhi — O My dear friend; CC Antya 19.43

sakhi — O My dear friends; CC Antya 19.91

sakhi he — O My dear friend; CC Antya 19.93

sakhī saba kahe — all the friends say; CC Antya 20.42

sakhī-gaṇa-āge — before the friends, the gopīs; CC Antya 20.45

sakhi he — My dear friend; CC Antya 20.49

priya-sakhī — constant companion; Bs 5.56

Isn't that interesting......

Does anyone know in what Gaudiya text term "manjari" starts showing up in the original verses as referring to the maidservants of Radharani?

why did indra not remember who Krishna was ,when he took the parijat tree...Krishna just delivered his (indra's) mothers ear rings after killing a demon who was incapable of being killed by indra...

 

 

ys

jaswant

King Indra's behavior toward Krsna was not very much appreciated by great sages like Sukadeva Gosvami. Out of His causeless mercy, Krsna had gone to the heavenly kingdom, Amaravati, to present King Indra with his mother's earrings, which had been lost to Bhaumasura, and Indra had been very glad to receive them. But when a flower plant from the heavenly kingdom was taken by Krsna, Indra offered to fight with Him. This was self-interest on the part of Indra. He offered his prayer, tipping down his head to the lotus feet of Krsna, but as soon as his purpose was served, he became a different creature. That is the way of the dealings of materialistic men. Materialistic men are always interested in their own profit. For this purpose they can offer any kind of respect to anyone, but when their personal interest is over, they are no longer friends. This selfish nature is not only found among the richer class of men on this planet, but is present even in personalities like Indra and other demigods. Too much wealth makes a man selfish. A selfish man is not prepared to take to Krsna consciousness and is condemned by great devotees like Sukadeva Gosvami. In other words, possession of too many worldly riches is a disqualification for advancement in Krsna consciousness.

Krsna Book ch. 59

He also explains that those whose devotion is based on fear (of suffering, death etc) must follow Srila Rupanuga Goswami

What i mean to ask is the teachings of "prevoious"Acharyas as presented in book form? is that also a type of siksha?

Most certainly, the written words of the previous acharyas are siksha in the most dependable and authentic form.

Better than second hand information coming from questionable sources is the actual authorized writings of the acharyas.

Actually, most any more experienced senior devotee who helps us learn the ways of a devotee should be seen as a siksha guru of sorts.

We need many siksha gurus to help us along.

When we join the temple we have senior devotees show us how to bathe properly, wear temple clothing, apply Tilak, honor prasada and perform routine services etc. etc.

In the life of an aspiring devotee there will be many siksha gurus, but Srila Prabhupada is very prominent because of his books being the foundation for Krsna consciousness for most of the devotees of the KC movement in the western world.

For an English speaking devotee in the western world, Srila Prabhupada will certainly be the principle siksha guru if that devotee depends heavily on the books of Srila Prabhupada for his spiritual knowledge.

There are other gurus and acharyas who have also produced works in English and they can also be accepted as siksha guru if one takes inspiration and guidance from those books of instruction.

Just make sure you don't get all entangled with a diksha guru who wants to exploit you for personal livelyhood and does not allow you to accept whatever siksha guru you choose to accept.

If the diksha guru wants wholesale and exclusive authority in your spiritual life, then most likely he is a career guru that exploits disciples as a mean of livelyhood.

You might want to avoid that.

1)can a person who really wants to be a devotee of Sri Sri Radha Krsna chant the mahamantra on tulasi beads even though he hasn;t received initiation?

2) Is the teachings of Acharyas considered siska guru in the sense they instruct one on how to perform proper devotional service?

Answer #1.

In ISKCON of Srila Prabhupada uninitiated devotees most certainly did chant on Tulasi beads.

Answer #2.

There are two kinds of instructing spiritual masters. One is the liberated person fully absorbed in meditation in devotional service, and the other is he who invokes the disciple's spiritual consciousness by means of relevant instructions. Thus the instructions in the science of devotion are differentiated in terms of the objective and subjective ways of understanding. The acarya in the true sense of the term, who is authorized to deliver Krsna, enriches the disciple with full spiritual knowledge and thus awakens him to the activities of devotional service.

The reason i proposed Swami Narasingha is because his articles helped me solidify my faith.I also proposed Swami BV Tripurari for that same reason.and I proposed Srila Narayana Maharaj because he is a rasika bhakta.

But what i failed to realize is there are more Gurus in the lineage of Saraswata such as Srila B.B. Bodhayan Maharaj, and i feel safe to say that his soft spoken heart felt words attract me.

 

Sonic yogi: thank you for telling me there is no rush, i always have the tendecy to get ahead of myself and become confused.I also first heard the mahamantra from Srila Prabhupada and i beleive my soul is constantly pulling me towards bhakti because of him. All glories to Srila Prabhupada!!

One thing I would advise is not to go "guru shopping".

Don't try to find a guru, try to find out who actually is your guru and who has been the most genuine link between you and Krsna.

It's not a matter of choosing a guru, but trying to find out which guru Krsna sent for you.

So, the siksha guru parampara of the Saraswata Gaudiyas puts more importance on the siksha guru.

The diksha guru is not of supreme importance if he is legitimate.

Most important is the siksha guru who can even take you farther than the diksha guru in understanding KC.

So, don't get too hung up on the diksha guru.

Try to find a nice diksha guru who will accommodate you in having a siksha guru who might just happen to be more advanced than him.

Don't sell your soul to a diksha guru who wants to own your soul and not allow you to accept a siksha guru that you find strong faith in.

If you can find your most dear siksha guru and diksha guru in the same person, then that is very nice as well.

But, nowadays, with so many diksha gurus taking disciples it is easy to end up with a siksha guru who you might happen to love more than the diksha guru if he touches your soul deeper.

So, no guru shopping.

Search your soul for the one who actually IS your guru and don't take diksha just because it is fashionable and end up with regrets.

Don't rush it.

Take your time.

If you have heard the maha-mantra from an initiated devotee then you already have empowerment to chant and make progress.

It is really a task to sort through all the politics that contaminate the atmosphere of Mahaprabhu's movement, so take your time, you don't have to be in any big hurry.

But, if you are really into Prabhupada and not as familiar with Sridhar Maharaja, then I think Narasimha Maharaja would be a good balanced choice.

In the camp of Govinda Maharaja there is a serious leaning towards Srila Sridhar Maharaja and a very Prabhupada oriented devotee might not find enough emphasis on Srila Prabhupada there.

There the emphasis is on Sridhar Maharaja.

In the camp of Narasimha Maharaja, you get the main focus on Srila Prabhupada with a nice blending of Srila Sridhar Maharaja.

It is a good option for a Prabhupada oriented devotee who is willing to accept some sweet nectar from the camp of Srila Sridhar Maharaja as well.

You have to sort out your inner leanings and then we can all help you find the camp that most suits your personal needs.

I would suggest you just ignore and avoid these Christian bigots.

You cannot open their eyes, inform them, educate them or help them understand.

They are the demons and you should just avoid them and not waste any time or energy arguing or debating with them.

Spend your time helping the innocent and sincere.

Don't waste your time on these demons in the guise of religionists.

They are meat-eating melecchas with no sympathy for innocent creatures.

Avoid them like a plague and spend your energy getting some KC books into the hands of open-minded people.

So, Srila Sridhar Maharaja was told somethings about the couple of prayer songs that Srila Prabhupada wrote on the Jaladuta or upon arriving in the USA, but he wasn't presented a balanced and complete picture of all the things that Srila Prabhupada wrote in his books such as:

Other pure devotees, who are more or less attached to Śrī Nityānanda Prabhu and Advaita Prabhu, are attracted by other transcendental relationships, such as parental affection, friendship and servitorship. When such devotees are attached to the activities of Lord Caitanya, they at once become confidential devotees in conjugal love with the Supreme Lord.

Had Sridhar Maharaja been shown some evidence from the writings of Srila Prabhupada in his books, rather than a snapshot of a couple of verses he wrote on the Jaladuta, then maybe Sridhar Maharaja would have shown even more reservation in supporting and endorsing the assumption that Srila Prabbhupada was on the sakhya-rasa level and not the more excellent and exalted madhurya-rasa platform of love of Krsna?

That is why I say that to make any kind of educated guess about the rasa of Srila Prabhupada one would have to study the whole body of his writings and not just examine a couple of verses he wrote on the Jaladuta coming to America.

So, Sridhar Maharaja was not very pre-occupied with sorting out the rasa of Srila Prabhupada.

He reacted to a one-sided presentation that did not demonstrate more completly the full range of Srila Prabhupada's writings.

So, I prefer to look a little deeper and try to examine the matter from a more balanced and objective approach.

As such, I will arrive at my own conclusions in that way.

Sonic Yogi mines the treasurehouse for gold, and delivers!

Other pure devotees, who are more or less attached to Śrī Nityānanda Prabhu and Advaita Prabhu, are attracted by other transcendental relationships, such as parental affection, friendship and servitorship. When such devotees are attached to the activities of Lord Caitanya, they at once become confidential devotees in conjugal love with the Supreme Lord.

I might be wrong, but I will go out on a limb and assume that Srila Prabhupada was and is attached the activities of Lord Caitanya?

If we do the math, as Srila Prabhupada instructs, then it becomes quite obvious that ultimately he is situated in madhurya-rasa, despite any sakhya-rasa sentments he expressed in his words on the Jaladuta as he was commencing a worldwide preaching mission in a predominanatly Christian world outside of India and far away from Vrindavan and Navadvip.

TLC ch. 17

There is a specific difference between the pure devotee and the confidential devotee. Different potencies of the Lord are engaged in serving the Supreme Lord in different transcendental relationships. They are situated in conjugal love, in parental affection, in friendship and in servitude. By impartially judging, one can find that the internal potencies of the Supreme Lord who are engaged in conjugal love with the Lord are the best of all devotees. Thus both internal devotees and confidential devotees are attracted by the conjugal love of the Supreme Absolute Truth. These are the most confidential devotees of Lord Caitanya. Other pure devotees, who are more or less attached to Śrī Nityānanda Prabhu and Advaita Prabhu, are attracted by other transcendental relationships, such as parental affection, friendship and servitorship. When such devotees are attached to the activities of Lord Caitanya, they at once become confidential devotees in conjugal love with the Supreme Lord.

TLC CH. 17

There is a specific difference between the pure devotee and the confidential devotee. Different potencies of the Lord are engaged in serving the Supreme Lord in different transcendental relationships. They are situated in conjugal love, in parental affection, in friendship and in servitude. By impartially judging, one can find that the internal potencies of the Supreme Lord who are engaged in conjugal love with the Lord are the best of all devotees. Thus both internal devotees and confidential devotees are attracted by the conjugal love of the Supreme Absolute Truth. These are the most confidential devotees of Lord Caitanya. Other pure devotees, who are more or less attached to Śrī Nityānanda Prabhu and Advaita Prabhu, are attracted by other transcendental relationships, such as parental affection, friendship and servitorship. When such devotees are attached to the activities of Lord Caitanya, they at once become confidential devotees in conjugal love with the Supreme Lord.

Since the moderators delete all my posts I'm not wasting my time anymore.

Good, keep your politics out of this topic.

There are thousands of topics devoted to ISKCON politics.

We don't need another one.

 

Prabhupada did not state his svarup to anyone in a written or recorded form and no disciple appears to have reached a degree of realization to have that information revealed.

 

Such a comment is very presumptuous.

So, you claim to know the attainment of every disciple of Srila Prabhupada on the planet.

How do you know that?

You can't know that.

You are just assuming the position of judging every disciple of Srila Prabhupada as if you are all-knowing to make a sweeping judgment like that.

Most often, we make such remarks about the Godbrothers out of neophyte jealousy to try and bring all them down to our own neophyte unrealized condition, when in fact some of them are probably much more advanced.

Because I am a neophyte, I must try and drag everyone else down to my level.

If Srila Prabhupada did reveal his spiritual identity to a disciple so you think that disciple would like get on the internet and broadcast it to the whole world?

Why Srila Prabhupada was rushing to make sure he publishes the Krishna Book before he leaves? Yet he did publish Krishna Book, which is basically his retelling of the 10th canto of Srimad Bhagavatam, rather than just publishing the translation itself, which he never did, unfortunately.

He himself has explained that the 10th canto of Srimad Bhagavatam describes the highest goal and destination for the gaudia-vaisnavas. Although it has to be properly understood. So he did in his preaching, he put a foundation on which devotees are able to properly understand the highest. He wanted to give the highest himself too (and that's why he wrote Krishna Book right off), but then he also saw that the important preparation work needed to be done.

Srila Narayana Maharaja refers to it as 'cutting the jungles'. I think Srila Prabhupada also used this analogy to describe what he saw his immediate goal in preaching was... and Yet we can see from the above quotes that he did glorify manjari-bhava in many personal letters and even in his public lectures and his books as well. He could not have refused doing this, because he is a superlative Gaudiya-Vaisnava. Although he was busy doing preaching and accomplishing particular tasks, he could not conceal his heart completely.

Then when he was departing, he asked Srila Narayana Maharaja to help him and continue his work. He said, he had planted the seeds, but he could not have properly watch and care for the sprouts simply because he did not have time for that. He was going...

Anyway, the path to perfection is always very narrow. If someone doesn't want to accept the truth, he does not have to.. For those who are ready, the truth manifests itself. I did not want to 'promote' any particular acariya (They don't need that), although I do believe it's always good for me to try to glorify pure Vaisnavas. The Parampara continues to exist. Achariyas are passing way, new ones manifest. What I think is important is the actual siddhanta, the pure teaching of the sampradaya. Achariyas ARE to preserve just that.

Srila Narayana Maharaja said that he had also seen that very a few of 'us' might be qualified for the highest. Yet, he felt that if he did not emphasize enough the actual goal of Gaudiya-vaisnavas, did not publish his translations of the works of the previous achariyas, everyone would very soon forget about Radha-dasya and manjari-bhava.

It only seems logical that Srila Prabhupada understood that he was coming to America, a non-Hindu nation of so-called conservative Christian values with no conception of conjugal love of Godhead, and that as Sridhar Maharaja said, possibly did not intend to give conjugal love of Godhead in "the first installment".

So, upon first arriving in America he might have been more in the mood of sakhya-rasa and somewhat protective of the conjugal love conception.

Then, later, when he saw so many western boys and girls being very open and receptive to the conjugal conception of love of Krsna he might have began to stress more the glories of conjugal love of Krsna.

On the Jaladuta, coming over from India, Srila Prabhupada might have been setting the mood for his introduction of Gaudiya Vaishnavism to the western world with a sakhya-rasa sentiment and keeping the madhurya-rasa in the background unless and until he found a receptive audience here in the western world.

Eventually, large numbers of western devotees showed much receptivity to the conjugal conception of love of Krsna and in the books of Srila Prabhupada the conjugal love of Krsna is ALWAYS glorified as the supreme and most excellant and exalted type of love of Godhead.

Srila Prabhupada relentlessly emphasized that conjugal love of Krishna is the topmost level of love of Godhead.

So, his eyes were open to that reality.

If so, how could he be satisfied with anything less?

NOD ch.37

Reverential devotion for the Lord gradually increases and transforms itself into ecstatic love, then affection and then attachment. In the Tenth Canto of Śrīmad-Bhāgavatam, Thirty-eighth Chapter, verse 6, Akrūra says, "Because I am going to see Lord Kṛṣṇa today, all symptoms of inauspiciousness have already been killed. My life is now successful, because I shall be able to offer my respects unto the lotus feet of the Supreme Personality of Godhead!"

 

Another devotee in ecstatic reverential affection once said, "When will that glorious day in my life come when it will be possible for me to go to the bank of the Yamunā and see Lord Śrī Kṛṣṇa playing there as a cowherd boy?"

Here is an example of transformation of rasa.

So, the concept of "changing rasa" is not the way to look at it.

One does not "change rasa" but rather his rasa evolves, advances and become deeper and sweeter progressing on through the stages of love until the pinnacle of love of Krsna is attained in the madhurya-rasa which contains within it all the previous rasas and stages of development.

A billionaire is also a millionaire.

Being a millionaire is contained within being a billionaire.

One does not cease to be a millionaire upon becoming a billionaire.

In the material world we say, "its a dirty job but somebody has to do it."

In the spiritual world they say, "its a blissful service but somebody has to do it." Compare and contrast. Talk amongst yourselves, I'm vaklemfed.

I think a better way to think about it is "it's a wonderful position and millions of souls are standing in line to get such a position".

However, as shastric examples of devotees who came in contact with the gopis and aspired to follow in their footsteps in the pastimes of Krsna, Uddhava is one of the few examples we see.

Uddhava seems to be the preeminent example of a devotee from another rasa coming in contact with the gopis and becoming so moved by their devotional excellance that he actually comes to aspire to attain to that standard of love of Krsna.

We don't have a pleuthora of examples of this happening in the shastra.

So, it might not be a standard and common situation.

It might be that for the most part most of the nitya-siddhas stay in a fixed rasa and do not evolve beyond a certain point.

Or, maybe it is a common thing and we have only been shown one example to demonstrate the possibilities without making too much out of it and possibly disturbing the mind of neophytes who aren't ready to accept the concept of evolution in rasa in a systematic development.

If in fact Uddhava did take birth as a clump of grass in a future incarnation and got the foot dust of the gopis, then that opens up the possibililty that in his future birth after having been that clump of grass that the soul of Uddhava took birth as a gopi in Gokula Vrindavan and moved up from his previous dasya/sakhya rasa to madhurya rasa and then entered into Goloka as a gopi.

One thing we can know for sure is that there are umilimited possibilities for the liberated souls and that as spiritual beings they have the potential to continue spiritual advancement until the zenith of bhakti-rasa has been attained in madhurya-rasa - the conjugal love of Godhead.

Madhya 19.132 purport:

According to Bhaktisiddhānta Sarasvatī Ṭhākura, distributing literature is like playing on a great mṛdańga. Consequently we always request members of the International Society for Krishna Consciousness to publish as many books as possible and distribute them widely throughout the world. By thus following in the footsteps of Śrīla Rūpa Gosvāmī, one can become a rūpānuga devotee.

So, book distribution can help one become a Rupanuga.

dandavats...