anadi

"Over the course of time, varieties of books were written, inspired by the ideals enunciated in that body of literature. They were widely circulated and thus gained broad popularity. In these books, not only do we find gradations of thought , distinguishing characteristics and contrasting views, but also we observe mutual exclusivity, polarization of doctrine, and speculative philosophy . As a result, there have been upheavals and calamities in the religious domain, and these continue to the present day. Under such precarious circumstances, the original Supreme Lord, SvayaM BhagavAn, who is the Absolute Truth, appeared approximately 500 years ago in the foremost of the seven holy places, SridhAma-MAyApura within Navadvipa dhama, to deliver the conditioned living beings. At that time the Lord specifically empowered some of His beloved associates to compile voluminous books, which contain the true purport and essence of all SAstras. Through the medium of this literature, the Lord desired to invest bhakti, which is the root of divya-jnana (transcendental knowledge), within the hearts of all people. Sri RUpa and SanAtana GosvAmis were among the most elevated and confidential associates of Sri Caitanya MahAprabhu, and Srila Jiva GosvAmi was so dear to Sri RUpa and SanAtana that he was practically their identical manifestation. Extracting the essence of all the SAstras , SrIla Jiva GosvAmi composed the Sat-sandarbhas and other books in Sanskrit. Through this effort, SvayaM BhagavAn manifested His confidential desire to enact His lilA of delivering the jivas. Some people, who are incapable of ascertaining the true meaning of the SAstras , are compelled to interpret them according to their relative understanding." From introduction to jaiva dharma

Krsna bhakti janma mula haya sadhu sanga Krsna prema janme tenho punah mukhya anga CC Madhya 22.83 Sadhu sanga ist the root cause of krsna-bhakti waters the creeper of bhakti bring the fruit of krsna-prema remains the most essential anga of bhakti when krsna prema was awakened.

27.11.2002 von Balaka Letter from Vipramukhya Svami , My dear friends and disciples in ISKCON, Please accept my humble obeisances. All glories to Srila Prabhupada. I'm sure some of you who saw me this summer, might have wondered why I had grown my hair out a little bit. One person even asked me about it the other day in England and I told him it was because of erving "chaturmasya" -the four months of the rainy season in India when sannyasis in the renounced order of life typically perform austerity, which sometimes includes not shaving. Unfortunately, it is not actually the case with me. And so it is with a heavy heart that I write this letter that I never thought would be written. After giving so many years of my life to the Hare Krishna Movement (more than 29), twenty of which have been as a sannyasi, I have reached an emotional and spiritual crossroads. I have tried as sincerely as I could to give my mind, body and soul to the eternal service of my spiritual master, Srila Prabhupada, and also trying my best to help others in need. Yet, while working sincerely to help others, I regret that I neglected my own emotional and spiritual needs. Although I never stopped chanting my rounds, over the last few years my rounds became "sloppy," and although I worshipped Salagram and Govardhan Silas, gave many lectures, and traveled the globe, I could not shake the loneliness and emptiness of my silent world. I felt unable to discuss my problems with anyone for fear of repercussions and the blight that someone in my position might encounter for having such problems. Regretfully, I also confess that seeking some kind of recourse and companionship, I was not always able to strictly follow the regulative principles, though I was not able to discuss this with anyone except one kind devotee who has been a true friend. It might come as a surprise to some of you that someone like me, who was blessed to have so many truly good and descent friends in the Hare Krishna Movement, could feel so alone and isolated within himself, but that is exactly what I have felt over the years. I joined ISKCON at the age of 20 after a brief and short failed marriage from the age of 18. Two years later, at the age of 22, I was put up for consideration to take sannyasa, which I eventually did accept at the age of 28. I was approved for accepting disciples at the age of 32 and accepted my first disciples at the age of 33. Now, many years later, at the age of 49, I have reached a dead end in my ability to continue. There are truly good friends and disciples out there that have loved me and dedicated their lives to assisting ISKCON under my guidance, and for them I have no proper words to say. It is not that I want to neglect you or abandon you. It is only that I am simply unable to continue living the external show of being the advanced devotee that I am not. I don't think that would be beneficial either to you or to me. There are advanced devotees in ISKCON, and it is my duty to request those who have accepted guidance and shelter under me to take shelter of other senior devotees within ISKCON, and if in doubt to consult your local GBC representative. I bear no ill toward the GBC or ISKCON, and have not ever knowingly preached in such a way that would be considered inappropriate for a representative of ISKCON. As my behavior and activities are no longer appropriate for someone in the renounced order of life or spiritual leader, I will no longer be able to maintain those posts of honor. As for me, I still believe in Srila Prabhupada and Krishna. I still believe in the GBC system that Srila Prabhupada set up for ISKCON. However, I will be living a life of seclusion from ISKCON now and will sort out my personal emotional and spiritual needs independently. I sadly release my disciples and aspiring disciples. I hope that you do not curse me out of anger and despair. However, it would be cruel and unfair if I were to falsely mislead you into believing that I am in some way qualified or capable to act as your true spiritual master. I am not. The email addresses that most people know for reaching me will be discontinued shortly after sending this letter. I wish to be left alone for awhile. One or two persons regularly send me donations. Vrindavan-lila and the Garrisons in New York regularly send me money. I am no longer qualified to receive these contributions. In Vancouver, Canada, I have a lot of stuff in a corner room in which I lived for many years at the temple. These things include the bed, the dresser of drawers, the couch, the electric heater and the microwave oven. I give these to Madhumati devi dasi with the exception of the bed, which should remain as part of the room. In that room there are some white cabinets to the right as you enter the door from outside. Jaya Govinda Prabhu has the key to those cabinets. I have already removed the valuables from those cabinets that I wish to keep and have taken them away. The rest may be discarded or kept by whoever desires them. The air conditioner belongs to Janardana dasa but I think he will not come and remove it from the room. At Bhaktivedanta Manor in England I have some cabinets in the sannyasa guestroom in the brahmacari ashram. Likewise, I have already gone through these cabinets and removed what I wish to keep. However, in the right hand cupboard there is a chest of drawers (where the blue network wire emerges from). Next to that you will find two microphone stands. These belong to the theatre department. I am leaving them the pop-screens attached to those stands, although I have taken the studio microphones which I purchased with my mother's money. Inside my small room between room 4 and 5 in the brahmacari ashram, I have also removed the things I wish to keep. I suggest the microwave oven remain as part of that small room. Of particular interest, however, is that I left a stereo CD player in that room. I wish that this CD player be given to Dvaraka Puri and the theatre department. The rest of the items in the room may be dispersed or discarded, as I have already removed whatever I wish to keep. ISKCON Long Island, in Freeport, NY, owes me $10,000 plus interest for a loan I gave them to help pay off the mortgage, as documented in the promissory note that we drew up at the time of the loan. Although I am no longer continuing with my roles in ISKCON, I would expect that this money be paid back as planned, as this was money I received from my mother. I wish you all well, and I pray that although fallen, I may one day be forgiven for my offenses. Although I have about 40 initiated disciples, there are a few very close friends and disciples who I see or speak with regularly and who will always be close to my heart, and who may be affected even more than others. I wish to mention these people by name. Manik, Prema Lila, Madhumati, Bhakta Chris and Rasa Parayani, Vraja Vilasini, Citralekha and Mirabhai - will all be deeply affected by my departure. Others such as Panca Pandava, Ekacakranath, Amrta Keli, Devahotra, Taruna Krishna and his wife Gokula Taruni, Mayapur Lila, and Vrindavan Lila have all been close disciples in Canada, the USA, Australia and Great Britain. My apologies to all of you for my shortcomings. Yours sincerely, Vipramukhya dasa

Dear Audarya-lila Prabhu dandavat pranama the sentence should be completeDiksha is a two way affair - a relationship between guru and disciple and the sentence could be complete:one could say that Diksha continues on forever, and in Goloka one is also under the guidance (anugatya) of his sad rasika guru he had in this world but whose eternal form is radha sanmukha san saktim sakhi sanga nivasinim tam aham satatam vande guru rupam param sakhim And it might be that one takes guidance not from only one sakhi of Srimati Radhika. One should not forget the tremendous importance of the bhajana zikSa guru. Until one meets the real sad guru, one can wander wherever he is taken by the waves of the ocean of unfulfilled material desires. If one preaches against accepting a guru, one preaches against bhakti. I think this is a heavy offense, and the reactions are quite severe.

dandavat pranama you said: Yes some effect is there by the gurus of yore. SBV Svami Prabhupada says preaching is not effective, not that it might have "some effect". He could have said so. What is the effect of hearing hari kathAmRta from Sri Guru, and how this effect takes place? What is the effect of hearing hari kathAmRta from not pure devotee, why? Why Sravanam (hearing) so emphasized? Why not himself read hari katha amRta ? What about if the effect Srila Bhaktivedanta Svami means, is an internal one, not external. What is the menaing?

dandavat pranama prabhu Could you please tell me what is the meaning of " he should not become a preacher because it will not be effective " We have seen in past some not pure VaiSnavas (gurus) who managed to make many disciples and later those gurus left "the movement". It seems that those not pure VaiSnavas had been effective. What meant Srila Bhaktivedanta Svami Prabhupada by saying that really the preaching of not pure VaiSnavas is not effective What is the effect of hearing from a not VaiSnava? Is that the books should bring one to the spritual master? Why?

dandavat pranama prabhu, can you tell where is this quotation from? You seem to have access to a lot of wonderful things.

I think you are right. I stop here my posting to this forum. dandavat pranam

They have already commited these offenses. And nobody can stop them. I presented only basics of tattva and rasa from Caitanya Catritamrita, Jaiva Dharma, Bhakti Rasamrita Sindhu Bhindu and some lectures of Gurudeva. As I talked to Sripad Aranya Maharaja this year in Germany he told me I can post here, and there is no need to defeat somebody's evil comments. Just post pure vaisnavism. As you said most of them, but not all are "brain washed".

I challanged that person to be sincere and directly have contact with Radhanath das Prabhu. Instead of it he twisted my words and said "a "challege"debate to prove my spiritual master is more advanced than yours " and by this twisting of words showing the same character as shiva. may guru, gaura and Sri Sri Radha Vinodha Bihari pour their mercy on us PS I don't preach to them, I preach to myself. I am not at all attached to any outer results.

This kind of answer disqualifies one. Maybe what you wrote was only politics, and really cheating the audience. If you are a sincere devotee I challenge you To give me your phone number, or your email address so that you get in contact with Radhanatha dasa Prabhu. In one month gurudeva comes to Holland, and maybe I meet Radhanath das Prabhu again, but I hope that next week I cant sent you his email or phone number. If you don't want to do it, it means that you are a dubious person. So I won't address you anymore personally.

Dear Stonehearted Prabhu, dandavat pranam Of course not directly in Seva Kunja, as now is circled by walls. The whole area there is Seva Kunja. Even Vrinda vana is not a vana of Vrinda anymore, but only walls, houses, temples, stores, what is to do? Who can see the prakat Brindavan of Radha-Damodara (The one that is bound by the rope like love of Radha)? all Glories to Sri Guru and Gauranga

From Jaiva Dharma Prameya Shakti Tattva The vikära that is present in Sré Hari in the form of His desire and pastimes is nothing but the highest manifestation of prema . Such wonderful manifestations of transcendental variegatedness are present in advaya-jïäna Bhagavän. As Sré Krsna is the complete saktimän-tattva, Srimati Rädhikä is His complete sakti. She can be called the complete svarüpa-çakti. So that They can enact and relish Their lilä , Srimati Rädhikä and Krsna are eternally separate , but They are also eternally inseparable (together), just as musk and its scent are mutually inseparable, and fire and its heat cannot be separate from each other. All the eternal characteristics of svarüpa-çakti are completely present in the cit-çakti, present to a minute degree in the jiva-sakti, and present in a distorted way in the mäyä-sakti. There are three functions of svarüpa-çakti: hlädiné, sandhiné and samvit. Krsna remains perpetually immersed in the pranaya-vikära of the hlädini-sakti. Because of the confidential bhävas evoked by samvit-sakti , He is ever-situated as rasika-shekhara in relishing newer and newer rasa. That supremely independent pastime prince, Sri Krsna, is ever drowned within the ocean of vraja-rasa in His transcendental bliss-filled abodes, headed by Vrindävana, which are manifest through sandhini-sakti . All glories to Him!

I know Radhanath das Prabhu personally, last year in Vraja mandala Parikrama and this year in Germany I had his personal association, maybe he could remember me. Some of his comments on the subject you put on Offering pranam to the lotus feet of Hari, Guru and > Vaisnavas, I wish to submit for their pleasure, this > brief summary of my experience with Srila Gour > Govinda Maharaja, and his transcendental > relationship with Srila Bhaktivedanta Narayana > Maharaja. > > I had the good fortune to stay with Srila Gour > Govinda Maharaja almost continuously from mid 1994 > up until his departure in early 1996. Several > times, the topic of Srila Bhaktivedanta Narayana > Maharaja was raised. > > In June and July 1995, I was with a group of his > disciples and well wishers who were collecting funds > in Singapore and Malaysia for the completion of the > Bhubaneswar project. While in Kuala Lampur, I had > the good fortune to meet two disciples of Srila > Prabhupada, who were at that time inspired by the > teachings of Srila Bhaktivedanta Narayana Maharaja > and were serving him there. I was impressed by > their devotion and faith in him. > > After some weeks, Srila Gour Govinda Maharaja > arrived in Singapore, en route to America for his > preaching tour. At that time he was staying in a > hotel, so we all got the chance to get his darshans > during his stay. > > At the end of his class, I asked: "Srila Gurudeva, > many people are leaving Iskcon and going to Srila > Narayana Maharaja, what is your opinion of that?" > He immediately took on a very grave tone, and > pointing his finger at me, he loudly exclaimed: > "What is the meaning of Iskcon, and who is a member > of Iskcon? Iskcon means the Internacional Society > for Krishna Consciousness, and that devotee who is > 100% Krishna conscious, he is a true and actual > member of this society. You are thinking Iskcon and > non-Iskcon, but this has no place in vaisnavism. If > you get the chance for his association, you should > definitely run there."

Dear gHari Prabhu, dandavat pranama, I have to say that it is a wonder for me that I could find a person of your caliber, that not only read and studied the books of Srila Bhaktivedanta Svami Prabhupada, but also understood them. For years from the institution Srila BV Svami Prabhupada created, emerged so many strange and sastra opposing ideas, but as you said this last one about rasa, is the pinnacle of all, and this is due to svarupa brahma (anartha). Some don't even accept the books of previous acaryas on account that Srila BV Svami wrote everyting. Maybe the root cause for this evil is the lacking of the realized soul, the sad guru, the lack of sadhu sanga. The disillusioned ones leave the institution for maya or sadhu sanga. all glories to sri guru and gaura

Srila Bhaktivedanta Aranya Maharaja continued: We can see that it is very significant that after receiving sannyasa from Srila Bhakti Prajnana Kesava Maharaja, Bhaktivedanta Swami Maharaja went to do bhajana. Where? In Seva Kunja. This <font color="red"> Seva Kunja is the heart of Vrndavana </font color> and <font color="blue"> the heart of the rupanuga Gaudiya Vaisnavas .</font color> There he was doing his bhajana right next to the samadhi and bhajana kutira of Srila Rupa Gosvamipada. At those times, my Gurupada-padma would go there and associate with him, and they would have hari katha together. At that time Srila Swami Maharaja told my Gurudeva, "I will go to the West and preach there. I don't know if there will be anything to eat there."Prabhupada did not know what it was like in the West. When he arrived there, he used to write letters to Gurudeva and tell him, "Oh, this place is very strange. Everyone has cars and they have to drive a hundred miles to go to work on a highway with five lanes."In this way, he was amazed by the atmosphere. Srila Swami Maharaja left with nothing, no money, no man-power, nothing. And he came on a boat, undergoing great difficulties to reach the West. Why? To carry out the order of Srila Bhaktisiddhanta Sarasvati Thakura and Srila Bhakti Prajnana Kesava Gosvami Maharaja. When he arrived in America, for one year he was trying to preach, but nothing was happening. He had no followers. He had even typed the Bhagavad Gita and commentary by hand and his manuscript and typewriter were stolen. He had nothing. Then one day he came to Tompkins Square Park in New York only with kartalas, no mrdanga player, no harmonium player, nothing. Standing beneath the tree in Tompkins Square Park, he began to chant, Sri Krsna Caitanya Prabhu Nityananda Sri Advaita Gadadhara Srivasdi Gaura Bhakta Vrnda. Hare Krsna Hare Krsna Krsna Krsna Hare Hare / Hare Rama Hare Rama Rama Rama Hare Hare. And like a miracle, thousands of worms began to crawl out from the stool. He told this later when he came back to India for the first time. Upon his arrival in India, there was no one to meet him no one. There was only one person my Gurudeva, Srila Bhaktivedanta Narayana Maharaja was there at the airport to meet him. He came to Gaudiya Vedanta Samiti and he was telling some godbrothers and especially all the disciples of Srila Bhakti Prajnana Kesava Maharaja, You cannot believe it. I began to chant the Hare Krsna maha-mantra, and you know, worms never leave stool. If they fall out by accident, they will quickly crawl back. But I began to chant the maha-mantra, and so many people, addicted to drugs, addicted to sex, all types of intoxication and meat-eating, began to emerge. These worms, first one, then two, then five, then twenty, and now hundreds and hundreds of worms are crawling out of the stool and putting on tilaka and kanthi mala. As Swami Maharaja was telling this, he began to cry out of compassion for all the jivas of the world. At that time, all the members of the Gaudiya Vedanta Samiti were struck with wonder and they began to cry , remembering: sri-krsna-caitanya-daya karaha vicara vicara karile citte pabe camatkara (CC Adi 8.15) If one will deliberate on the mercy of Sri Caitanya Mahaprabhu, then his heart will be struck with wonder. One must be amazed.

Ramanada Raya continued: "When Krsna went out to search for Srimati Radharani, He wandered here and there. But not finding Her, He became afflicted by the arrow of Cupid and began to lament. "Since Krsna's (transcendental) lusty desires were not satisfied even in the midst of hundreds of thousands of gopis and He was thus searching after Srimati Radharani, we can easily imagine how transcendentally qualified She is." After hearing this, Lord Caitanya Mahaprabhu said to Ramananda Raya, "That for which I have come to your residence has now become an object of truth in My knowledge. "Now I have come to understand the sublime goal of life and the process of achieving it. Nevertheless, I think that there is something more ahead, and My mind is desiring to have it.

We means the jivas? No. We means those jivas that have a particular kind of love (now in a seed form in the soul) technically called bhavollasa-rati. When this love manifests and one attains vastu siddhi (his spiritual body) one comes on the highest level of Goloka, which is Radha Kunda (and Giriraja Govardhana), as an assistant satured with love , whose ananda (bliss) continually increase, an assitant of the assistants of the loving afairs of Radha and Krsna, taking the side of Radha. A commentary from Madhavanada Prabu and a canadian friend: Rupa Gosvami defines manjari-bhava, also known as bhavollasa-rati, as follows in his Bhakti-Rasamrita-Sindhu: saJcArI syAt samAno vA kRSNa-ratyAH suhRd-ratiH | adhikA puSyamANA ced bhAvollAsA ratiH ||2.5.128|| If the love experienced for Sri Krishna and Srimati Radharani is equal, the affection for Radha is called suhrid-rati. This is a wave (sancari-bhava, transitory feeling) in the sthayi-bhava (foundational feeling) of some sakhis. If one's love for Radha exceeds the love for Krishna and is ever-nourished, it is called bhavollasa-rati. The mood of the manjaris is classified into this unique category of mood in the analysis of bhakti-rasa. Another name for this is Radha-snehadhika (or sakhi-snehadhika), those whose affection for Radha is prominent. This we know as manjari-bhava, the cherished treasure of Sriman Mahaprabhu in the Gaudiya sampradaya. One unique characteristic of the manjaris is that they have no desire for sambhoga (union) with Krishna. They only desire to serve Sri Radha in Her amorous sports with Her beloved. This is echoed throughout the writings of the Gosvamis, perhaps most splendidly in the writings of Sri Raghunatha Das Gosvamipad. Hence, although in general Sri Krishna is the object of love, in this special case love for Radha predominates over and above the love for Krishna. As the manjaris are one category of sakhis (to be precise, two of the five categories), they are classified in the realm of madhurya-rasa. Certainly they are the dasis, maidservants, of Radha, but nevertheless they are of madhurya-rasa as they share the mood of their svamini (mistress) Sri Radha. They live in bhava-tadatmya, in a unity of feelings, with Her. Intimacy of friendship necessitates close sharing of emotional moods. The gopis' service is in the perfection of their love. Love entails oneness with the beloved. Radha-dasi manjaris are one with Radhika in Her love for Krsna, but their enjoyment lies solely in seeing their Divine Mistress pleased by Her romantic endeavors with Him, not in attempting to establish their own romances. They are always engaged in making various complex arrangements for the most intimate meetings between the Divine Couple and Krsna is ever eager to maintain their favor, as the sole means to gain the association of His Beloved that he so ardently craves. The greatest pleasure of Radha-dasi manjaris is to somehow achieve Their union and the thought of meeting Krsna to enjoy Him themselves never enters their minds. They suffer separation with Radha and support Her sympathetically in all circumstances, nor can they contemplate any happiness outside of Her's.

From Jaiva Dharma Chapter 32 “ <font color="blue"> Out of lobha (greed) for parakiya-rasa </font color> , Krsna transcends His ätmäräma-dharma (self-satisfied nature) and performs varieties of wonderful lilas, such as räsa-lilä, with those young gopis, who implicitly believe that they are married to others. Vamsi is His priya sakhi (dear friend) in accomplishing this activity. In order thatKrsna taste these special features the eternal parakiya-bhäva is establishedin Goloka. For this reason, all the pastime-forests of Goloka and the sites of Krsna’s loving play, such as Vrndävana, remain eternally present. All the lilä-sthänas (places of pastimes) in Vraja – such as the arena of the räsa, Yamunä and Giri-Govardhana – are in Goloka, and in this way, the moods of being married (dämpatya-bhäva), and of being faithful to one’s husband (svakéyatva-bhäva) are present there. suddha-svakiyatva, the pure conjugal mood reigns splendidly in Vaikuntha. The qualities of svakiya and parakiya are thus considered to be inconceivably different and non-different. “Just see, this subject is so astounding. In Goloka, parakiya-bhäva is present only as abhimäna (a conception). In Vraja, it appears to be like an affair with another’s wife, but there is actually no adultery because the young gopis are Krsna’s own sakti. Krsna is united with them eternally <font color="red"> through their quality of perfect faithfulness </font color> to one’s husband (svakiyatva) and the quality of being married (dämpatya). The gopas such as Abhimanyu are special avatäras of their respective conceptions in Goloka. They become husbands to nourish Krsna’s lilä and to make Him the leader of viläsa (pastimes) on the stage of Vraja in the mood of an upapati. In Goloka, which is far beyond the material world, rasa is nourished only by this conception. Within the material universe in Gokula, all the conceptions manifest their individual existences and assume bodies by yogamäyä’s influence in order to create the experience of being married, and then to transgress the codes of marital conduct. All this is accomplished by the actions of yogamäyä.”

Dear Gopaldas prabhu, all glories to you and your gurudeva. You let flow the sweet nectar of this supreme katha. all glories of the most merciful guru and gauranga, all glories to their servants

Jaiva Dharma Chapter 32 Gurudeva replied, “Bäbä Vijaya, Krsnaa is fully independent in all activities, and His unimpeded desires are not dependent on the desires of others. His eternal desire is that His aisvarya should be concealed and His mädhurya should be manifested. Accordingly, He assigns to His sakti an existence separate from Himself . Consequently, His parä-sakti assumes the form of millions of attractive young gopis, all endeavoring to render Him various services. Still Krsnaa is not fully satisfied by His sakti’s service while it is influenced by knowledge of His opulence. Therefore by the wonderful influence of His yogamäyä-sakti, He provides those beautiful gopis with the abhimäna (self-conception) that they belong to separate households. That is to say, through the influence of that sakti (yogamäyä), they consider themselves the wives of others, and simultaneously, Krsna also assumes the relationship as their upapati (paramour).

Krsna doesn't even have a heart without Srimati Radharani! He, too, must take care to avoid apaRADHA ... Commentary from a canadian friend.

Why? Because He could taste the bliss of Srimati Radharani , He could taste the bhava that Radha has for Krsna. From this we can understand that in Vraja-dhama Srimati Radhika feel much more pleasure than Krsna . This statements are in detail confirmed in the preface to Caitanya Caritamrita Adi lila Chapter 4 The Confidential Reasons for Lord Caitanya's Appearance In this chapter of the epic Caitanya-caritamrta, Krsnadasa Kaviraja Gosvami has stressed that Lord Caitanya appeared for three principal purposes of His own. The first purpose was to relish the position of Srimati Radharani, who is the prime reciprocator of transcendental love of Sri Krsna. Lord Krsna is the reservoir of transcendental loving transactions with Srimati Radharani. The subject of those loving transactions is the Lord Himself, and Radharani is the object. Thus the subject (semantic), the Lord, wanted to relish the loving mellow in the position of the object (semantic), Radharani. The second reason for His appearance was to understand the transcendental mellow of Himself. Lord Krsna is all sweetness. Radharani's attraction for Krsna is sublime, and to experience that attraction and understand the transcendental sweetness of Himself, He accepted the mentality of Radharani . <font color="red"> The third reason that Lord Caitanya appeared was to enjoy the bliss tasted by Radharani .</font color> The Lord thought that undoubtedly Radharani enjoyed His company and He enjoyed the company of Radharani, but the exchange of transcendental mellow between the spiritual couple <font color="red"> was more pleasing to Srimati Radharani </font color> than to Sri Krsna. Radharani felt more transcendental pleasure in the company of Krsna than He could understand without taking Her position , but <font color="blue"> for Sri Krsna </font color> to enjoy in the <font color="green"> position of Srimati Radharani</font color> was impossible because that position was completely foreign to Him . Krsna is the transcendental male, and Radharani is the transcendental female. Therefore , to know the transcendental pleasure of loving Krsna, Lord Krsna Himself appeared as Lord Caitanya, <font color="blue"> accepting the emotions </font color> and bodily luster <font color="blue"> of Srimati Radharani</font color> . Lord Caitanya appeared to fulfill these confidential desires and also to preach the special significance of chanting Hare Krsna, Hare Krsna, Krsna Krsna, Hare Hare. Hare Rama, Hare Rama, Rama Rama, Hare Hare, and to answer the call of Advaita Prabhu. These were secondary reasons.

From Jaiva Dharma Chapter 33 Today Vijaya-kumara and Vrajanatha bathed in Indrayumna-sarovara, honored prasadam, and returned home. After eating, Vrajanatha went to see the samadhi of Haridasa Thakura. Vijaya-kumara went to the temple of Sri Radha-kanta and offered obeisances to his spiritual master. At an appropriate time Vijaya-kumara asked about Sri Radhika. Vijaya-kumara said, "O master, Sri Radha is the be-all-and-end--all of my life. How can I describe it? When I hear the name 'Radhika'my heart melts. Even though Sri Krsna is the only goal of my life, still I like to taste only the descriptions of His pastimes with Sri Radha. I do not like to hear descriptions of Sri Krsna if Sri Radha is not included in them . O master, I would like to say that I no longer wish to call myself Vijaya-kumara Bhattacarya. I wish to be known as a maidservant protected by Sri Radha. I do not wish to speak the wonderful descriptions of Vraja to materialists. When persons unqualified to understand the transcendental rasas (arasika) discuss the glories of Sri Radha, I yearn to flee from that place. Gosvami: You are fortunate. As long as you did not have full faith in the gopis you were not <font color="red"> qualified to understand</font color> the <font color="blue"> pastimes of Radha and Krsna</font color> . Descriptions of those pastimes are far beyond what ordinary human beings can understand.

Discussion between Ramananda Raya and Sri Caitanya regarding the perfection of life. Ramananda Raya continued tanha vinu rasa-lila nahi bhaya citte mandali chadiya gela radha anvesite "The rasa dance does not shine in the heart of Krsna <font color="blue"> without Srimati Radharani </font color> . Therefore, He also gave up the circle of the rasa dance and went out to search for Her."