Sonic Yogi

Dear devotees,

 

It has come to my realization that we (I) try to gain theoretical knowledge to feel that we have some position; some standing. It is almost as if we want to willingly put ourselves into illusion by gaining knowledge. How do we cope with it when we feel that we are not really 'smart'? That we are small. How does one cope with this?

Jnana is about cultivating expanded consciousness in impersonal brahman realization.

Cultivating knowledge of the Gaudiya shastra, Bhagavatam etc. has nothing to do with jnana.

It is a limb of devotional service.

It is vital in spiritual growth in devotional service.

Before we go to talk about the evils of jnana, we must first have a clear conception of what is jnana.

Jnana is cultivation of the impersonal brahman and the aspiration to attain a position like Lord Siva in mastery of the material energy.

Knowledge in Krsna consciousness has nothing to do with jnana.

Based on my long experience with Tulasi, I believe they'll do better here. If you like, maybe I can help.

Yeah right.

I don't trust you cowherd boys.

:eek2::outta:

Perhaps Srila Babaji Maharaja was a unique exception to many 'rules'.

In the same vein one could say that breaking the no bathing in Radha kunda rule can also be done without becoming an aparadhi to the guru.

As "Rupanugas" it seems a little out of character for a devotee to go through his whole life without taking some Radha Kunda water on his head or bathing in the kunda.

Rupa Goswami highly recommended it.

Why should a "Rupanuga" be so against it?

I have never seen any written or spoken record of Srila Prabhupada restricting the bathing in Radha Kunda even when he wrote a purport recommending that very thing in his translation of Upadesamritam.

Prabhupada was no carbon copy of Srila Saraswati Thakur.

I wouldn't be surprised even if Srila Prabhupada actually enjoyed the idea of hordes of his disciples descending on Radha Kunda en masse and stepping on the toes of the babajis there.

Perhaps Srila Babaji Maharaja was a unique exception to many 'rules'. He was bhajanandi, whereas his guru was training his disciples to be gosthyanandi, as was Srila Sridhar Maharaja. Maybe the different 'chastisments', by his guru and his esteemed godbrother were for the sake of their general followers, not Babaji Maharaja.

 

You took the words right out of my mouth.

Would you please stop stealing my thunder?

Govinda dasi has been my close friend for 40 years, and the fact is that, although she planted the first Tulasis in the West, I cared for them beginning from when they got their first leaves. Srila Prabhupada wrote me, when I finally got initiated, that he was very pleased with my service and that I would make rapid advancement in Krishna consciousness by Tulasi-devi's grace. Govinda dasi has often referred to those of us with long, deep ties to Tulasi's service (including my older daughter, Krishnamayi) as manjaris, but in a looser sense, the sense that we are Tulasi's personal attendants, not in any rasika sense. In fact, based on our 40 years of friendship, I believe Govinda herself tends toward another relationship with Krishna. She would never discuss such things or encourage any speculation of this sort. She will assert strongly that she's too engrossed in material desire to have any sense of what her specific relationship might be.

 

Sonic, I would strongly suggest that you get Tulasi seeds here. They will have developed over many generations to thrive in this climate much better than seeds from Hawaii, which are descended from almost 40 years of Tulasi's life in the Islands. Based on my long experience with Tulasi, I believe they'll do better here. If you like, maybe I can help.

Well, whether or not Govinda Dasi aspires for madhurya-rasa herself or not does not change the point I am trying to make that Srila Prabhupada did encourage the pursuit of manjari-bhava, even if Govinda Dasi was not particularly aspiring in that way.

That just enhances the point I am trying to make that in the Prabhupada era he did encourage disciples to think about pursuing manjari-bhava even in such an early stage in the early years of ISKCON.

Where she is at today is not really affecting the point I make by posting the letter to her from Srila Prabhupada.

It really just makes my point all the more strong.

Your suggestion about getting Tulasi seeds from here in Florida is a good one I am sure.

I don't know if I am quite ready to commit to it at this time, but if and when I get more serious and able to improve my sadhana I will try and do that.

Right now I am just a working man with little time for anything except my 16 rounds in the morning which I just took up again last year after many years away from nama-bhajan.

I am trying to crawl back to Krsna consciousness one step at a time.

For sure though, I am getting a lot of results from my chanting the 16 rounds and am becoming quite addicted to the pleasure and taste of chanting on beads.

I don't remember getting this much taste in my ISKCON years and I can't account for why I now seem to get some taste, but I am very grateful that Sri Harinama is so kind to me.

I am a believer.

There really is something to this chanting Hare Krsna.

That I can practically experience now.

It seems that in at least two cases, e.g., Krishnadas Bababji Maharaj and Srila Prabhupada, the disciple has a different specific bhava than their Guru. . . . "

It is a well known fact in the camp of Srila Sridhara Maharaja that Srila Bhaktisiddhanta Saraswati Thakur was not pleased with the babaji lifestyle of Krsnadas Babaji.

So, to use him as an example of a disciple of Srila Saraswati Thakur who did not follow the manjari bhava of his Gurudeva is not a very strong argument.

I don't have an exact formal quote from any web page of book quote, but in the camp of Sridhar Maharaja it is well known that Sridhar Maharaja told that Srila Siddhanta Saraswati Thakur said about Krsnadas Babaji:

I do not consider counting beads in the forest of Balihati (spelling) as Krsnanusilanam

He did not consider the babaji lifestyle of Krsnadas Babaji as favorable for the cultivation of Krsna consciousness. (Krsnanusilanam)

Srila Bhaktisaiddhanta neither approved, authorized or appreciiated the babaji lifestyle of his disciple Krsnadas babaji.

That is a well known story in the camp of Sridhar Maharaja.

So, to use Krsnadas Babaji in the same breath as Srila Prabhupada as both being in sakhya-rasa could be seen by some as actually offensive to Srila Prabhuapda.

If the Guru of Krsnadas Babaji was not pleased with his babaji lifestyle, then how are we supposed to believe that Krsnadas Babaji was actually on the transcendental platform in his so-called position in sakhya-rasa?

Bhaktisiddhanta Saraswati Thakur was not pleased with Krsnadas Babaji.

So, without the blessings of the spiritual master, then how are we to think that his position in sakhya-rasa was actually genuine and transcendental?

I am not convinced.

He was no doubt a very nice devotee, but he could not please his guru with his babaji lifestyle.

His perfection in sakhya-rasa is questionable.

His claim to sakhya-rasa along with his unapproved babaji lifestyle do not seem to be a very good combination for pleasing the acharya who's blessing are the secret to spiritual perfection and revelation of siddha-deha.

Friday, May 28, 1971 Calcutta

My Dear Govinda Dasi,

<!-- BEGIN TEMPLATE: bbcode_quote --> Quote:

<table border="0" cellpadding="6" cellspacing="0" width="100%"><tbody><tr><td style="border: 1px solid rgb(102, 102, 102); padding-left: 3ex; padding-right: 3ex;" bgcolor="#e0e0e0"> .............................May Tulasi be kind upon you and introduce you to Krishna, to be one of the assistant maid-servant gopis in Vrindaban.......................</td></tr></tbody></table>

One thing I noticed in this letter to Govinda Das is the concept that Tulasi Devi worship can grant madhurya-bhava.

Even if the guru acharya is in sakhya-rasa he was very particular to establish Tulasi worship in all his ISKCON temples, which according to this letter of blessings from Prabhupada to Govinda dasi has the potential to attract the blessings of Tulasi Devi and grant one entry into the madhurya-rasa lila.

From this letter of Srila Prabhupada we can see the value and the benefit as well as the potential attainment of Tulasi Devi worship.

I need to get me some Tulasi seeds.

I have been wanting to cultivate Tulasi worship for a long time but have not done that here at my home.

I did do the Tulasi worship in the temples for years.

So, maybe it had some benefit.

I would love to get some Tulasi seeds from Govinda dasi.

I wonder if she can be reached?

And yet, Srila Bhaktisiddhanta Sarasvati chose to "remain distanced respectfully from Radha Kunda, so as not to disturb the residents." Prabhupada also maintained this standard.

The mission of Mahaprabhu is a simultaneous one. As Sarasvati Thakura saw it, it has less to do with taking up "residence" at Radha Kunda than it does with saranagati and Brhat Mrdanga Seva.

But, Hrisikesa prabhu who worked closely with Srila Prabhupada on the Upadesamrita was not instructed by Srila Prabhupada to put anything about any restrictions on his disciples from going to Radha-kunda in that purport.

Prabhupada had that option in the writing of the book, but he made no effort to do so.

In fact, wasn't his senior disciple Svarupa Damodar Maharaja placed in samadhi there?

Obviously, this senior disciple of Srila Prabhupada was culturing madhurya-rasa which he imbibed from his Gurudeva Srila Prabhupada.

Mainly, the restrictions on Radha kunda are coming in the line of Srila Sridhar Maharaja.

I would like to know if all the other Gaudiya Math Godbrothers observed such strict distancing from Radha kunda.

Hriskesha prabhu recalls his session with Srila Prabhupada during the couple of weeks he spend with Srila Prabhupada working on the Upadeshamrta translation,

HD: Gurudev, what about rupanuga bhakti. What is the eternal relationship between us (disciples) and you?

ACBSP: (Prabhupada quotes the 2nd half of sloka 6 of Gurvastaka) Guru is serving under his master and you all can do likewise. In Nitya-lila every devotee thinks like that, that my master is the most dear to Radha-Krsna.

HD: So that means that my relationship with you is eternal, that it will continue in Nitya-lila?

ACBSP: Yes.

HD: As manjaris?

ACBSP: Down to shakya.

HD: But for 'Rupanugas' isn't it always manjari-bhava?

ACBSP: Yes. That is the highest; but in the spiritual world there is no such distinction. Every one is Krsna conscious, even the ------ (something like flowers or clouds, i.e., a santa-rasa example).

 

l

http://www.bvml.org/contemporary/HD_sposrb.html

When Hriskesha prabhu asked if the manjari-bhava was always the case in the Rupanuga sampradaya, Srila Prabhupada said "yes".

NOI verse 11 purport:

Srila Bhaktivinoda Thakura writes in this connection that Sri Radha-kunda is the most select place for those interested in advancing their devotional service in the wake of the lady friends (sakhis) and confidential serving maids (manjaris) of Srimati Radharani. Living entities who are eager to return home to the transcendental kingdom of God, Goloka Vrindavana, by means of attaining their spiritual bodies (siddha-deha) should live at Radha-kunda, take shelter of the confidential serving maids of Sri Radha and under their direction engage constantly in Her service. This is the most exalted method for those engaged in devotional service under the protection of Sri Caitanya Mahaprabhu.

April 25, 1970 Los Angeles

My Dear Daughter Kasturikadevi Dasi,

Kasturika is the name of one of the Gopis, associates of Krishna. And you are Kasturika Dasi or the maid servant of Kasturika by name.

In this letter from Srila Prabhupada we can see the vatsalya-rasa that Srila Prabhupada felt for his disciples.

He referred to Kasturika Devi as "my dear daughter".

In caring for so many disciples, even this vatsalya-rasa between the guru and the disciple can be a very profound mood of the acharya.

Initiations

—

Los Angeles, May 23, 1972

Prabhupāda: (Devotees chant prayers responsively) Chant. (devotees chant) Names? (japa)

Devotee: Serge?

Prabhupāda: You know the rules? What is that?

Devotee: No meat, fish or eggs, no illicit sex, no gambling.

Prabhupāda: Thank you. Your name is Śuklāmbara. Śuklāmbara was a great brahmacārī devotee of Lord Caitanya Mahāprabhu. You are servant of Śuklāmbara. Hare Kṛṣṇa.

(Another devotee is called; sounds like Carla) (japa) Kaumudī. Do you know the rules and regulations? Yes, tell. (devotee recites rules) So, your name is Kaumudī dāsī. Kaumudī is a nice flower liked by Kṛṣṇa. (japa)

Next. What is your name? You know the rules and regulations? What is that? (devotee recites rules) Hm. Hare Kṛṣṇa. So your name is Rūpa-mañjarī dasi. There are different gopīs. The assistant gopīs is mañjarīs. So Rūpa-mañjarī, you, this maidservant of Rūpa-mañjarī.

Come on. (another devotee is called) What are the rules? (devotee recites rules) Hm. Thank you. Brahmaṇya-tīrtha dāsa. (japa)

Devotee: Will? Will McLoughlin.

Prabhupāda: ... just do it nicely. You know the rules and regulation?

Will: ... meat, fish or eggs, no intoxication, no gambling, no illicit sex.

Prabhupāda: Hm. Thank you. Varuṇa dāsa. Varuṇadeva. Varuṇadeva is the demigod of sea? Yes. You have to control the Pacific Ocean. (laughter) Preaching. (laughter) All the Pacific islands, you have to preach. Is that all right? (laughter) Hare Kṛṣṇa. Kaumadakī(?)

(another devotee is called) (japa) So you know the rules and regulations? Yes. What are they?

Sheila: ...meat, fish or eggs, no intoxication...

Prabhupāda: What is that, next? Four you have not mentioned.

Sheila: I have not mentioned four? No intoxicants, no eating meat, fish or eggs, no gambling and no illicit sex.

Prabhupāda: That's all. So your name is Śrīla dāsī, maidservant of the goddess of fortune. Śrīla. Yes. S-r-i-l-a. (japa)

Devotee: Next, ah, Laurie? Laura?

Prabhupāda: (japa) Hm, you know the rules? Yes.

Laura: ...no meat, fish or eggs, no intoxicants, no illicit sex.

Prabhupāda: Thank you.

Devotee: Lakaṅga-mañjarī dasi ...

Prabhupāda: Lakaṅga? Lavaṅga.

Devotee: Lakaṅga ...

Prabhupāda: What is the spelling?

Devotee: L-a-k(?)-a-n-g-a. Lavaṅga. Lavaṅga-mañjarī.

Prabhupāda: Lavaṅga-mañjarī is already there. (japa) The Lavaṅga is already there. Lavaṅga mañjarī, Lavaṅga-latika. Hm? Anaṅga-mañjarī, all right? No. Anaṅga-mañjarī is there?

Devotee (2): Yes.

Prabhupāda: So all right, Lavaṅga-mañjarī. Lavaṅga-mañjarī. Assistant of Lavaṅga-latā. (japa)

Pradyumna: Robert Dorman?

Prabhupāda: (japa) You know the rules and regulations? (indistinct) And how many rounds you have to chant? Thank you. Vyāsatīrtha, one of the ācāryas in our sampradāya. Vyāsatīrtha. Remember; don't forget. (laughter)

Pradyumna: Katherine?

Prabhupāda: (japa) Very good. Kalā ... What is that? (indistinct) There is no such name. All right, give her name. Kalāvatī. So your name is Kalāvatī dāsī. You know the rules and regulations?

Kalāvatī: Yes, Śrīla Prabhupāda.

Prabhupāda: Hare Kṛṣṇa. Come on. Come on, that's all right. Don't take ...

Pradyumna: Dirk.

Prabhupāda: You know the rules and regulations? What are they? (indistinct) That's nice. So you are Dattātreya dāsa. Dattātreya dāsa, the incarnation of Kṛṣṇa, Dattātreya. Hare Kṛṣṇa. So ārati, begin. Bhaja bhakata-vatsala? (japa) (end)

 

TLC ch.30

No common man can understand the ecstasy of transcendental love between Rādhārāṇī and Kṛṣṇa, nor can he understand the transcendental flavor of the transcendental love between Kṛṣṇa and the gopīs. Yet if one tries to follow in the footsteps of the gopīs, he may become situated in the highest stage of transcendental love. Thus one who wants to be elevated to the transcendental stage of perfection should follow in the footsteps of the damsels of Vraja as an assistant maidservant of the gopīs.

On a previous topic one devotee suggested that the concept pf manjari bhava was never encouraged by Srila Prabhupada and was not advocated in ISKCON during the Prabhupada era.

This topic will expose the fallacy of such a claim and present evidence from the teachings of Srila Prabhupada to the contrary.

In the books and writings of Srila Prabhupada the term manjari is translated as "assistant maidservant of the gopis".

I will start off this topic with a quote from a letter from Srila Prabhupada to his disciple Govinda dasi...........

Friday, May 28, 1971 Calcutta

My Dear Govinda Dasi,

.............................May Tulasi be kind upon you and introduce you to Krishna, to be one of the assistant maid-servant gopis in Vrindaban.......................

 

So, in the evolution from sakhya-rasa to madhurya-rasa there is no loss of the sakhya-rasa.

It does not go away, but something more and better is added to it.

It's not like the sakhya-rasa devotee become dissatisfied and rejects his rasa for another one.

No, he advances in love of Krsna and the sakhya-rasa evolves into vatsalya-rasa and then later into madhurya-rasa keeping all the previous rasas intact.

NOD ch. 15

<!-- BEGIN TEMPLATE: bbcode_quote --> Quote:

<table border="0" cellpadding="6" cellspacing="0" width="100%"> <tbody><tr> <td style="border: 1px solid rgb(102, 102, 102); padding-left: 3ex; padding-right: 3ex;" bgcolor="#e0e0e0"> Great devotees up to the standard of Uddhava are very dear friends of the Lord, and they desire to follow in the footsteps of the gopīs. So the gopīs' love for Kṛṣṇa is certainly not material lusty desire. Otherwise, how could Uddhava aspire to follow in their footsteps?

</td> </tr> </tbody></table>

TLC ch.30

No common man can understand the ecstasy of transcendental love between Rādhārāṇī and Kṛṣṇa, nor can he understand the transcendental flavor of the transcendental love between Kṛṣṇa and the gopīs. Yet if one tries to follow in the footsteps of the gopīs, he may become situated in the highest stage of transcendental love. Thus one who wants to be elevated to the transcendental stage of perfection should follow in the footsteps of the damsels of Vraja as an assistant maidservant of the gopīs.

 

This assistant maidservant of the gopis is called manjari in shastric terms.

So, here Srila Prabhupada is recommending manjari-bhava.

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The highest perfectional stage of love of Krsna is madhurya-rasa.

Caitanya-caritāmṛta states that earth, water, fire, air and ether (the five gross elements) are developed from subtle forms to grosser forms. For example, sound is found in ether, but in air there is sound and touch. When fire is added, there is sound, touch and form as well. When water is added, there is sound, touch, form and taste, and when earth is added, there is sound, touch, form, taste and smell. Just as various characteristics develop in the progression from ether down to earth, so the five characteristics of devotion develop and are all found in the relationship of conjugal love. Thus the relationship with Kṛṣṇa in conjugal love is accepted as the highest perfectional stage of love of God.

TLC ch. 29

When the affection of the fraternal relationship increases, it develops into the paternal relationship that is found between father and son.

In other words, intimate relationships with Kṛṣṇa develop from an ordinary conception of the Supreme Personality of Godhead, to the conception of master and servant, and, when this becomes confidential, it develops into a friendly relationship, and when this relationship further develops, it becomes paternal, and when this develops to the highest point of love and affection, it is known as conjugal love with the Supreme Lord.

It says here that relationships with Krsna develop from one type to another until reaching the highest point in conjugal love.

Rāmānanda Rāya then explained the gradual process by which pure love for Kṛṣṇa is developed. He pointed out that the living entity is related to the Supreme Personality of Godhead in one of the relationships just suitable for him. Actually, relationships with the Supreme Lord begin with the master and servant relationship and further develop into friendship, paternal love and conjugal love. One who attains his particular relationship with the Supreme Personality of Godhead should be known to be in the best relationship for him, but when these transcendental relationships are studied, it can be seen that the neutral stage of realization (brahma-bhūta) is the first. When one accepts the Lord as master and himself as servant, the relationship develops, and it develops further when one becomes a friend of the Supreme Lord, and yet still further when one becomes a father. Thus the relationship advances from friendship to paternal love and finally to conjugal love, which is the supreme relationship with the Lord.

Self-realization in the relation as servitor is certainly transcendental, and when a sense of fraternity is added, the relationship develops. As affection increases, this relationship develops into paternity and conjugal love. Rāmānanda Rāya quoted a verse from Bhakti-rasāmṛta-sindhu (2.5.38) stating that spiritual affection for the Supreme Lord is transcendental in all cases, but the individual devotee has a specific aptitude for a particular relationship, and that relationship is more relishable for him than the others.

 

Here again we hear about "the gradual process" of development of rasa.

TLC ch.28

If love of Godhead is elevated to the personal platform, it is called prema-bhakti. In the beginning of prema-bhakti, a particular relationship between the Supreme Lord and the devotee is not established, but when prema-bhakti develops, a relationship with the Supreme Lord is manifested in different transcendental flavors. The first stage is that of servitude, wherein the Supreme Lord is accepted as the master and the devotee as the eternal servitor.

So, contrary to the "innate eternal rasa in the heart" theory, Prabhupada says here that in the beginning there is no rasa established.

Again, he refers to the rasas as "stages".

NOD ch. 15

Great devotees up to the standard of Uddhava are very dear friends of the Lord, and they desire to follow in the footsteps of the gopīs. So the gopīs' love for Kṛṣṇa is certainly not material lusty desire. Otherwise, how could Uddhava aspire to follow in their footsteps?

So, Uddhava aspired to follow in the foosteps of the gopis but somehow he was just not allowed to because he is eternally locked in his mixed rasa of servitude and friendship with Krsna?

Uddhava wanted to follow the gopi-bhava, but he is eternally prohibited from attaining that?

This is just disgraceful for a disciple of Srila Prabhupada and Srila Sridhara Maharaja. Where is there sastric support for this? I can only hope that you don't really believe it, but if this is the case, I don't know why you are wasting our time with these ideas.

 

Jiva Goswami says in his commentary to Brs. 1.2.306 the following:

 

"There are two types of identification: thinking oneself different

from those persons, but in a similar role such as a parent; and

thinking oneself to be Nanda or Subala. The second type is not

suitable: one should not think of oneself as Nanda or Subala. Just

as worshipping the Lord thinking that one is identical to Him is

not proper, similarly, worshipping His associates while thinking

that one is identical to them is not proper, since it will be later

explained that those forms are eternal like the Lord’s form. One

will commit offense to those associates through thinking of occupying

their identities."

True, the sadhaka should not think himself to be the original prototype of the parshada but simply aspiring to emulate that parshada.

Then, upon perfection the devotee can attain to such a position.

One should not artificially think one is the parshada during the sadhaka stage.

Upon perfection the siddha bhakta can then attain to an identical position in the unlimited realm of Goloka that is beyond mental and intellectual capacity.

Unlimited numbers of living beings have the position of Uddhava in that they are inconceivably one and different from the original Uddhava.

They aren't the original Uddhava, but through their bhakti they have come to attain oneness with Uddhava tattva.

"It may develop into conjugal love."

 

Since when is a person referred to as "it"?

it refers to the bhava of the devotee.

It, the bhava of the devotee, may develop in to conjugal love if there is a subjective experience that elevates him to a higher platform.

I just don't buy the theory that some souls are limited in the spiritual growth potential.

They can all grow to full maturity of saranagati if they get the subjective experience of association with more advanced devotees who enlighten them to higher and deeper kinds of love of Krsna.

There is certainly no shortage of good association in Goloka.

We have only been given a peep into spiritual reality.

The higher truths and realities of Krsna consciousness must be realized as in this world only basic and elementary information is given.

There is unlimitedly more knowledge and spiritual growth in the spiritual world than there is here in the material world.

Spiritual growth does not stop upon entering the spiritual world.

In fact, that is where spiritual growth has it's greatest potential.

We know very little.

Almost nothing.

Just a glimpse and a peep.

There is so much more to know that is not even available in this material world.

In this world we have just been given a drop from the ocean of truth.

Even less than a drop.

A few molecules of knowledge is all we get here.

Would you mind reconciling these before and after statements?<would you="" mind="" reconciling="" these="" two?=""> You seem to suggest an immaturity to one who is of any other rasa. Somehow, in the Gaudiya scriptures, wherever you find mention of the objective differences, you find the harmonious statement that, although one rasa may be seen as being better than another, whoever is experiencing rasa of whichever kind feels it is perfect for them, such as

kintu yanra yei rasa, sei sarvottama

tata-stha hana vicarile, ache tara-tama

It is true that whatever relationship a particular devotee has with the Lord is the best for him; still, when we study all the different methods from a neutral position, we can understand that there are higher and lower degrees of love.</would>

My response would be that of course it is best for him at that particular time in his spiritual growth.

I don't to the school of thought that one living entity has the potential to grow more excellent in his devotion than another.

I believe that all living beings have the same growth capacity and potential and as Sridhar Maharaja coined "the subjective evolution of consciousness" will run it's course as the subjective experience of the living being stimulates growth and evolution of rasa in the soul.

When subjected to particular situations and associations the consciousness of the soul evolves to higher and higher platforms.

I don't believe that such a process stops upon entering Goloka Dhama.

If anything, I would say that spiritual growth there is a lot more natural than here in the world of misconception.

I personally see these parshada descriptions as posts and positions.

I don't believe that ONE Rupa Manjari is appearing in millions of universes at the same time and yet remains in Goloka at the same time.

I believe that millions of souls have the position of Rupa Manjari in the millions of universes where the pastimes of Mahaprabhu are adventing.

I don't believe that one soul other than the Vishnu and Shakti tattva can manifest millions forms at the same time.

Uddhava is a post, a generic rasa with Krsna.

Many living beings attain to and pass beyond the position of an Uddhava.

After advancing beyond the Uddhava platform the living being will enter into vatsalya-rasa and then madhurya-rasa and get a position as a gopi at the summit of perfection.

But, there will always be a living being coming up and fit for the Uddhava post to play the role in the pastimes of Krsna.

OK, I know my ideas are a bit radical.

But, that is my thinking.

TLC ch.1

Here our Srila Prabhupada refers to these rasa as "stages".

There are different stages of life as baby to youth to adult etc.

We all know what a "stage" of growth is don't we?

The transcendental rasas, or relationships, can be divided into five. The initial stage is called śānta-rati, wherein one who is liberated from material contamination appreciates the greatness of the Supreme Personality of Godhead. One who attains this stage does not exactly engage in the transcendental loving service of the Lord, for this is a neutral stage. In the second stage, which is called dāsya-rati, a person appreciates his position as being everlastingly subordinate to the Supreme Lord, and he understands that he is eternally dependent on the causeless mercy of the Supreme Person. At that same time there is an awakening of natural affection, such as is felt by a son who grows up and begins to appreciate his father's benedictions. At this stage the living entity wants to serve the Supreme Lord instead of serving māyā, illusion. In the third stage, called sakhya-rati, transcendental love is developed, and one associates with the Supreme on an equal level of love and respect. As this stage is further developed, there is joking and such relaxed exchanges as laughing and so on. On this level there are fraternal exchanges with the Supreme Person, and one is free from all bondage. At this stage one practically forgets his inferior position as a living entity, but at the same time he has the greatest respect for the Supreme Person.

 

In the fourth stage, called vātsalya-rati, the fraternal affection evinced in the preceding stage develops into paternal affection. At this time the living entity tries to be the parent of God. Instead of worshiping the Lord, the living entity, as a parent of the Supreme, becomes an object of worship for the Supreme Person. At this stage the Lord depends on the mercy of His pure devotee and puts Himself under the control of the devotee to be raised. The devotee in this stage attains the position wherein he can embrace the Supreme Lord and even kiss His head. In the fifth stage, called madhura-rati, there is an actual transcendental exchange of conjugal love between the lover and the beloved. It is at this stage that Kṛṣṇa and the damsels of Vraja glanced at one another, for on this platform there is an exchange of loving glances, motions of the eyes, pleasant words, attractive smiles, etc.

When a living entity reaches a fully mature stage he will surrender to Krsna in madhurya-rasa the most excellent of all rasas and the highest platform of saranagati.

The ringer.

Yes, for us Prabhupada fanatics that is quite acceptable.

Others out there I am sure will question this statement as being valid.

It is after all a summary study of NOD and not a word for word translation.