anadi

Discussion between Ramananda Raya and Sri Caitanya regarding the perfection of life. Ramananda Raya continued "Although Krsna was in the midst of hundreds of thousands of gopis during the rasa dance, He still kept Himself in one of His transcendental forms by the side of Srimati Radharani. "Lord Krsna is equal to everyone in His general dealings, but due to the conflicting ecstatic love of Srimati Radharani, there were opposing elements. " 'The progress of loving affairs between a young boy and a young girl is like the movement of a snake. On account of this, two types of anger arise between a young boy and girl--anger with cause and anger without cause.' "When Radharani left the rasa dance out of anger and resentment, Lord Sri Krsna became very anxious because He could not see Her. "Lord Krsna's desire in the rasa-lila circle <font color="red"> is perfectly complete</font color> , but <font color="blue"> Srimati Radharani is the binding link </font color> in that desire.

Not all the jivas are in madhurya rasa. In our guru parampara, we follow the teachings of Sri Caitanya Mahaprabhu, as they are expressed in the writings of the six Gosvamis from Vrindavana, and especially in the writings of Srila Rupa Gosvamis who understood the innermost desires of Sri Caitanya Mahaprabhu, and thus established His mission in this world. Following the writings like Ujvala Nilamani, one understands something about the madhurya rasa. But to follow Rupa Gosvami one should study under the bonafide self realized guru other writings of Srila Rupa Gosvami, where His own mood as Rupa Manjari are in detail explained. The ones that are in the disciplic succession of Sri Caitanya and follow the internal moods of Srila Rupa Gosvami as he described them in books like Stava Mala are called rupa anugas (the followers of Rupa). The ones that come in connection with a rupa anuga guru and by the time of diksa initiation are given the hint on their sambanda (relation to Radha Krsna) as being in madhurya, then they are manjaris, gopi servants of the gopi servants of Srimati Radhika, coming in the group of Nitya Sakhis. They have the rati (love) which is called tat tad bhava icchatmika having not the desire to meet Krsna independently, but are keen to relish Srimati Radhika s sweet moods when She meets with Krsna. There are five types of sakhis, known respectively as sakhi nitya sakhi prana sakhi priya sakhi priyanarma sakhi. The sakhis who have equal sneha for Sri Radha and Krsna are known as sama sneha, whereas those who display more sneha towards one or other of Them are called visama sneha. Sakhis -- as Vrinda and Dhanistha are visama sneha , having more afection for Krsna. Nitya sakhis -- as Kasturi Manjari and Mani Manjari are also visama sneha but they have more afection for Srimati Radhika. Prana sakhis -- are the chief sakhis in the group of nitya sakhis The most prominent prana sakhi is Sri Rupa Manjari. Amongst the raganuga sadhakas only those who specifically follow the internal mood of Sri Rupa Manjari are rupanugas. Rupanuga bhaktas, who attain the platform of a sadhaka, follow with the external body the process of bhajana as shown by Srila Rupa Gosvami, and simultaneously with their internally conceived spiritual body follow the moods of Sri Rupa Manjari as she eternally serves Sri Radha Krnsa in Vraja.

Our acaryas say that Sri Krsna Himself by His desire, takes innumerable forms inspired by His worshiping, worshipable beloved Radha, who accompanies Him, in another suitable form. How does Krsna takes another form? Not like an yogi who can multiply himself, and all his forms are identical, doing, thinking, feeling the same thing. Not like an actor in the material world, who plays a role in a drama. But how? His identification with that "role"is <font color="red"> so total and absolutely perfect , </font color> that He becomes another person , another personality, everything being different, not temporary, but in eternity, not like an actor in the material world, who plays a role in a drama. Only some opulence remain the same, and that opulence makes all this personalities, , which are not only many, but innumerable in eternity, to be recognized as Bhagavan.

All angas of bhakti should be done in sadhu sanga e ghora samsare padiya manava na paya duhkhera shesa <font color="red"> sadhu sanga </font color> kori hari bhaja yadi tabe anta haya klesha Having fallen into samsara jiva finds no end to his destress. If he takes to the worship of Hari <font color="red"> by the association of sadhus </font color> his trouble comes to an end.

The only one that is related to the material world is Visnu (and Siva). Because of this relation the worship of Visnu is not to be desired.

Krsna, Rama, Anirudha, Pradiumna, Narayana, are all saktiman tattva. So seen they are all one. But every of Them has His eternal form , name, way of dressing, His own fragrance . His own personality . One should not relate them in any way to the material world, or what happens in it. When They come in the material world, they are accompanied by Their own spiritual dhama and Their eternal associates. When one worships Laksmi Narayan, Sita Rama or Radha Krsna , this is not idolatry Why? Because They are spiritual personalities . Idolatry means to worship material, temporary forms as those of the demigods from the material superior planetary systems . We are all jivas, We are all tatashta sakti tattva So seen we are all one. But we are also different personalities. For some, that attain the stage of taking bhajan pranali from their gurudeva, this will become reality, and by the power of their bhajan and mercy of gurudeva, they will realize their eternal form, name, dress, and rasa, their own fragrance, their own personality . Krsna, Rama, Anirudha, Pradiumna, Narayana, are all saktiman tattva. So seen they are all one. But every of Them has His eternal form , name, way of dressing, His own fragrance . His own personality .

What has a begin, has an end. Aciyntia There is no begin and there is no end , this means eternal Even if we don't understand it, we have to accept it. If we name Narayan and Shiva forms of the same God, we still may fall under the critic of those that think in materialistic terms and may say that these are idols . And they might be prone to use no form at all.

In the spiritual world the body is made of sat cit ananda. Krsna can be Narayana. Krsna’s body is made of another ananda than the body of Narayan. Krsna can make a show of the body of Narayan, but the moment Radhika comes His body turns back to His original form . Krsna has all the ananda and rasa in Himself, that is why He complete. But Narayana cannot be Krsna, the body of Narayan doesn’t contain the ananda of the body of Krsna : lila-mädhuri, prema-mädhuri, venu- mädhuri and rüpa-mädhuri) Both are not Krsna , Both are? Bhagavan, the Supreme Personality of Godhead, saktiman tattva. Applying material logic we may think Narayan comes from Krsna, But there is no time when we could say that happened, how could we say that happened? They are eternally both <font color="red"> ( bheda ) </font color> existing in the spiritual world, as the one <font color="red"> ( abedha ) </font color> existing Supreme Personality of Godhead. What has a begin, has an end. Aciyntia There is no begin and there is no end , this means eternal Even if we don't understand it, we have to accept it.

Comment: We taste the sweetest nectar in knowing the dominance Srimati Radharani holds over Sri Krsna, keeping Him firmly under Her control in every respect. Just as loyal fans cheer their home team's victories but support them no matter what, so too do we take Her side and sympathize with Her, not Krsna, under all circumstances. While this may appear heartless towards Him, actually He finds it most relishable. Appreciating this and dove-tailing our hearts with those of Her girlfriends, wholly committed only to Her, the inner gates are quickly opened to us. It is this "mine of nectar" which attaches us spiritually, while simultaneously detaching us materially. Otherwise, our study of external objective truths, without taking this particular subjective position personally will never bear the fruit we truly desire in the form of fixed faith [nistha], let alone bring us that intense taste [ruci] which inspires the required Raganuga Bhakti that will lead us to fulfill our eternal spiritual goals. Sri Radha must therefore become our all-in-all, internally as well as externally [devotional service by the merciful grace of Sri Guru and Sri Gauranga]. This is very briefly the inner focus of those following Srila Rupa Goswami/manjari, immediately available to all whose hearts can recognize and respond. It does not in any way preclude the necessity of constantly chanting the Holy Names with the proper attitude, and certain other externals.

Comment: Without experiencing separation, we cannot enter into Raganuga Bhakti. Still we understand our concern is for Radha's separation from Her beloved Krsna, not our own. This is reflected in our efforts to reconnect Her parts-and-parcels to him within Lord Sri Caitanya's Sankirtan Movement. Service to Mahaprabhu, Krsna in Her mood, is supporting Srimati Radharani Herself by distributing Her compassion, in fact personally embodying it. The gopis are always eager to push each other towards Krsna, far more than trying to enjoy Him themselves. Yes, union remains our goal through separation , but always our focus is maintained on Sri Radhika, with our motivation Her well-being not our own. Thus devotees should care for one another , more so than for their own 'advancement'. This attitude is much more pleasing to Sri Guru than any amount of competitive endeavoring to personally achieve His Divine Grace. All glories to our beloved Radhika in whom the Supreme Personality forgets Himself , rushing to surrender everything at Her feet and begging for that Love which alone sustains Him, heart and soul.

Vrndavana is Radhamayi. It is made of Srimati Radhika, and everyone there is bhava-vibhor, lost in transcendental sentiments. The devotees here have just sung a bhajana in which they prayed, "I don't want to leave Vrndavana", and the main cause of that prayer is the variagated moods of Radhika and their depth of absorption. When Uddhava saw the moods of Radhika at Uddhava-kyeri, he became stunned like a wooden doll. Earlier he had been with Nanda Baba and he was very moved by his moods and amazed by his deep love. However, when he later saw the transcendental ecstasies of divyonmada and citra-jalpa in Radhika, he became stunned in helplessness. Srila Rupa Gosvami has written, "I am standing on the shore of the fathomless, bottomless, endless ocean of rasa in which there are various ripples and waves, and after seeing it I am explaining a portion of it in Ujjvala-nilamani." Spoken by Srila Bhaktivedanta Narayana Maharaja

Dear "Vaisnava dasa" prabhu thank you for your wonderful praman. A little bit to much to digest in on shot. "Without past impresions and sadhu sanga, taste in chanting the holy name will not come. So the gaudiya vaisnavas come in shraddha, and then later in nistha and rucci.. But to come there depend on what? Srukriti, and sadhu sanga. Lack of sadhu sanga. this is your position, lack of sukriti, this is your position. Lack of sadhu sanga - no taste in hari nama Lack of sukriti - no taste in hari nama Lack of samskaras (impressions in the heart) -no taste in hari nama. This is not our fault.(?) Our fault is what? durdaivam idrisham ihajani nanu ragah I am so unfortunate due to committing offences , that I have not attachment for Your holy name, which is so accessible and bestow all good fortune, says Sri Caitanya Mahaprabhu in Sri Shiksha ashtakam. Oh, avoid offences, and slowly, slowly improve your chanting. How? (Biger quantity of better quality). The secret is to go on and improve . Why am I tell you this to you? Because if you only listen high level hari katha and not chant, no realization will come, because only by chanting the holy names the realization will come. Nama bhajan is called cit anu shilanam. Spoken by Srila Bhaktivedanta Vana Maharaja The secret is to go on and improve.

SRIPAD BHAKTIVEDANTA ARANYA MAHARAJA continued Then Srila Gurudeva gave an example. Once Krsna came to meet with Srimati Radhika, but Krsna had made some offenses. Radhika had been doing mana (transcendental anger), but now She could no longer tolerate this separation from Krsna. She wanted to look at Him, speak with Him, and embrace Him. But at once, Lalita Sakhi was standing over Her in a very strict mood, and telling Radhika, "Don't look at Krsna. Don't speak with Him. He will take advantage of You." Because She wanted to give up Her mana but Lalita Sakhi was controlling Her, She began to cry. Tears were coming from Her eyes. At that time, Her dasis began to feel the same heart's moods as Radhika. As Radhika was crying, tears were also coming from their eyes. Srila Gurudeva said, This is "nayanam galad-asru-dharaya vadanam gadgada-ruddhaya gira". This verse is not only applicable after prolongued separation, but there and then, being with Radhika and being with Krsna also, upon chanting, remembering and realizing this pastime, tears will come from our eyes. Srila Gurudeva said, "This is "gaura-vani-pracarine." Swami Maharaja came to give the same message that Sri Caitanya Mahaprabhu implanted from His own heart into the heart of Srila Rupa Gosvamipada; the same message taught by Raghunatha dasa Gosvami and all of our Guru-vargas. Srila Prabhupada came in this world to give this.

I know that your Prabhupada is a philosopher and a rasika-bhakta as well. He realizes both vipralambha and sambhoga. Like his predecessor acaryas, he is a servant of Srimati Radhika. Will he say that Radha should always be far away from Krsna? Never. I know him. I have been with him since 1947, and I am still serving him. If he has written, on a rare occasion, that separation is higher than meeting, he has done this only for beginners. We must feel separation for Krsna, and we must lament that we have been separated from Him for a long time. It is essential for a sadhaka to feel that he is separated form Krsna, and thus he should lament in separation. On the other hand, for the mature devotee, Srila Swami Maharaja has written in his many books that separation is only accepted if it helps increase the enjoyment of meeting. Now kindly digest all these truths. spoken by Srila Bhaktivedanta Narayana Maharaja

Gosvämi: We are forbidden to reveal our own confidential realization to others. When you also have some confidential realization by Krsna’s mercy, you should always keep it hidden. I will explain this subject to you only as far as our previous äcäryas have revealed it, and by Krsna’s mercy, you will be able to see the rest yourself. Perception in Goloka is purely spiritual, and there is not the slightest tinge of material perception. To nourish rasa there, the cit-sakti has manifested varieties of bhäva in many places, and amongst them there is one spiritual conception known as abhimäna. For instance, Krsnaa has no beginning and no birth in Goloka, but to assist the lilä, vätsalya-rasa is personified there by the conception (abhimäna) in the spiritual existence of fatherhood and motherhood in the forms of Nanda and Yasodä. Again, wonderful varieties of srigära-rasa, such as sepa ration (vipralambha) and meeting (sambhoga), exist in this conception (abhimäna) form . Although the actual situation in parakiya-bhäva is suddha-svakiya, the self-conceptions (abhimäna) of paramour beloved (parakiyä) and paramour lover (upapati) are eternally present in it. Just see! All these abhimäna are completely convincing in Vraja, for they are exhibited in a gross outward form by the potency of yogamäyä. For example, in Vraja, Yasodä labors to give birth to Krsna in her maternity room, and the nitya-siddha-gopis have a parakiya-abhimäna that arises from their marriages to husbands such as Abhimanyu and Govardhana-gopa. In other words, the abhimäna of Goloka are all visible in Vraja in very tangible forms , which are managed by yogamäyä from the exceedingly subtle, original reality. There is not even the slightest trace of falsity in Vraja, and it resembles Goloka in all respects. Differences in vision arise only according to the degree of material obstruction of the observer. from Jaiva Dharma (Madhura rasa)

See the thread Meeting and Separation.

Vijaya: If Goloka is Krsna’s highest dhäma, then why have the wonderful glories of Vraja been extolled? Gosvämi: Places such as Vraja, Gokula and Vrindävana are within Sri Mathurä-mandala. Mathurä-mandala and Goloka are non different from each other (abheda-tattva). When this one phenomenon is situated in the highest region of the cit-jagat, it is known as Goloka, and when it is manifested within this material universe, it is known as Mathurä-mandala. Thus, it is celebrated simultaneously in these two svarüpas. Vijaya: How is that possible? I don’t understand. Gosvämi: Such phenomena are possible only by Krsna’s acintya sakti. All the activities within the jurisdiction of acintya-çakti are beyond comprehension and argument. That eternal abode of Goloka is called Mathurä-dhäma in the prakata-lilä within the world of gross elements (prapanca), and this very same place is called Goloka in aprakata-lilä. Krsna’s transcendental pastimes are eternal, and Goloka is eternally manifest in the nitya-jagat. Thosewho have become eligible to have darsana of the pure spiritual substance see Goloka. Not only that, but they can have darsana of Goloka in Gokula itself. However, the jiva whose intelligence is material cannot attain the darsana of Goloka. Even though Gokula is Goloka, jivas with mundane intelligence see Gokula as an ordinary place of this material world consisting of five gross elements

All are one but simultaneous different this is contradictory (for materialistic logic) Bäbäji: I shall presently describe to you the respective qualities of the ordinary living entities, the worshipable devatäs and devis, and of Sri Bhagavän. Through the gradation of their respective qualities, you can easily understand the truth regarding the supreme object of worship. ayaà netä su-ramyäìgaù sarva-sal-lakñaëänvitaù ruciras tejasä yukto baléyän vayasänvitaù vividhädbhuta-bhäñä-vit satya-väkyaù priyaà-vadaù vävadükaù su-päëòityo buddhimän pratibhänvitaù vidagdhaç caturo dakñaù kåta-jïaù su-dåòha-vrataù deça-käla-supätra-jïaù çästra-cakñuù çucir vaçé sthiro däntaù kñamä-çélo gambhéro dhåtimän samaù vadänyo dhärmikaù çüraù karuëo mänya-mäna-kåt dakñiëo vinayé hrémän çaraëägata-pälakaù sukhé bhakta-suhåt prema-vaçyaù sarva-çubhaì-karaù pratäpé kértimän rakta-lokaù sädhu-samäçrayaù näré-gaëa-manohäré sarvärädhyaù samåddhimän varéyän éçvaraç ceti guëäs tasyänukértitäù samudrä iva païcäçad durvigähä harer amé These fifty qualities are present in Bhagavän Sri Hari to an unlimited degree like the unfathomable ocean. They are present to a minute degree in the jvas , whereas they are fully represented in Purusottama Bhagavän. Another five of Krsna’s qualities are present in Brahmä, Siva , but not in ordinary jivas:. 51) He is always situated in His svarüpa; 52) He is omniscient; 53) He is ever-fresh and new; 54) He is the concentrated form of existence, knowledge and bliss; and 55) He is served by all mystic opulences. These fifty-five qualities are partially present in the devatäs. Laksmipati Näräyana has an additional five qualities : 56) He possesses inconceivable potencies; 57) innumerable universes are situated within His body; 58) He is the original cause or seed of all avatäras; 59) He awards gati (a higher destination) to those whom He kills; and 60) He can attract even those who are ätmäräma (satisfied within the self). Besides these sixty qualities, Sri Krsna Himself has four extra qualities, namely: 61) He is like a vast ocean teeming with waves of the most astonishing and wonderful lilas; 62) He is adorned with incomparable mädhurya-prema, and thus is auspiciousness personified for His beloved bhaktas, who also have unparalleled prema for Him; 63) He attracts the three worlds with the marvelous vibration of His murali (flute); and 64) the resplendent rüpa (beauty) of His transcendental form is unparalleled, charming and astonishing to all moving and non-moving entities in the three worlds. Sri Krsna’s sixty-four qualities and symptoms have been described, including lila-mädhuri, prema-mädhuri, venu- mädhuré and rüpa-mädhuri. These are four extraordinary qualities that He alone possesses. These last four qualities are present only in Sré(Vraja) Krsna’s svarüpa, and not in any of His other pastimes forms. Apart from these four qualities, the remaining sixty qualities are brilliantly situated in their complete and fully conscious state in Sré Näräyana, who is the embodiment of Transcendence. From THE THIRTEENTH CHAPTER OF JAIVA-DHARMA, ENTITLED “PRAMÄËA & THE COMMENCEMENT OF PRAMEYA”

In his purport to CC Adi-lila 5.232 SB Swami Prabhupada says "According to them, the system of nadiya-nagari, which they recently invented in their fertile brains, is the worship of Gaura, Lord Caitanya, but they do not like to worship Radha and Krsna." "They put forward the argument that since Lord Caitanya Himself appeared as Radha and Krsna combined, there is no necessity of worshiping Radha and Krsna."

Discussion between Ramananda Raya and Sri Caitanya regarding the perfection of life. Ramananda Raya continued: TEXT 100 "When the gopis began to talk among themselves, they said, 'Dear friends, the gopi who has been taken away by Krsna to a secluded place must have worshiped the Lord more than anyone else.' " TEXT 101 prabhu kahe----age kaha, sunite pai sukhe apurvamrta-nadi vahe tomara mukhe Lord Sri Caitanya Mahaprabhu said, "Please speak on. I am very happy to hear you because a river of unprecedented nectar is flowing from your mouth. TEXT 102 curi kari' radhake nila gopi-ganera dare anyapeksa haile premera gadhata na sphure "During the rasa dance Sri Krsna did not exchange loving affairs with Srimati Radharani due to the presence of the other gopis. Because of the dependence of the others, the intensity of love between Radha and Krsna was not manifest. Therefore He stole Her away. TEXT 103 radha lagi' gopire yadi saksat kare tyaga tabe jani,----radhaya krsnera gadha-anuraga "If Lord Krsna rejected the company of the other gopis for Srimati Radharani, we can understand that Lord Sri Krsna has intense affection for Her."

TEXT 84 yathottaram asau svada- visesollasa-mayy api ratir vasanaya svadvi bhasate kapi kasyacit " 'Increasing love is experienced in various tastes, one above another. But that love which has the highest taste in the gradual succession of desires manifests itself in the form of conjugal love.' TEXT 85 purva-purva-rasera guna----pare pare haya dui-tina ganane panca paryanta badaya "There is a gradual order of improvement in transcendental mellows from the initial ones to the later ones. In each subsequent mellow the qualities of the previous mellows are manifest, counting from two, then three, and up to the point of five complete qualities. TEXT 86 gunadhikye svadadhikya bade prati-rase santa-dasya-sakhya-vatsalyera guna madhurete vaise TRANSLATION "As the qualities increase, so the taste also increases in each and every mellow. Therefore the qualities found in santa-rasa, dasya-rasa, sakhya-rasa and vatsalya-rasa are all manifest in conjugal love [madhurya-rasa]. TEXT 88 paripurna-krsna-prapti ei 'prema' haite ei premara vasa krsna----kahe bhagavate "Complete attainment of the lotus feet of Lord Krsna is made possible by love of Godhead, specifically madhurya-rasa, or conjugal love. Lord Krsna is indeed captivated by this standard of love. This is stated in Srimad-Bhagavatam. TEXT 89 mayi bhaktir hi bhutanam amrtatvaya kalpate distya yad asin mat-sneho bhavatinam mad-apanah "Lord Krsna told the gopis, 'The means of attaining My favor is loving service unto Me, and fortunately you are all thus engaged. Those living beings who render service unto Me are eligible to be transferred to the spiritual world and attain eternal life with knowledge and bliss.' TEXT 90 krsnera pratijna drdha sarva-kale ache ye yaiche bhaje, krsna tare bhaje taiche "Lord Krsna has made a firm promise for all time. If one renders service unto Him, Krsna correspondingly gives him an equal amount of success in devotional service to the Lord. TEXT 91 ye yatha mam prapadyante tams tathaiva bhajamy aham mama vartmanuvartante manusyah partha sarvasah "According to Lord Krsna in the Bhagavad-gita [4.11],'As all surrender unto Me, I reward them accordingly. Everyone follows My path in all respects, O son of Prtha.' TEXT 92 ei 'preme'ra anurupa na pare bhajite ataeva 'rni' haya----kahe bhagavate "In Srimad-Bhagavatam [10.32.22] it is said that Lord Krsna cannot proportionately reciprocate devotional service in the madhurya-rasa; therefore He always remains a debtor to such devotees. TEXT 94 yadyapi krsna-saundarya----madhuryera dhurya vraja-devira sange tanra badaye madhurya "Although Krsna's unparalleled beauty is the topmost sweetness of love of Godhead, His sweetness increases unlimitedly when He is in the company of the gopis. Consequently Krsna's exchange of love with the gopis is the topmost perfection of love of Godhead. TEXT 98 inhara madhye radhara prema----'sadhya-siromani' yanhara mahima sarva-sastrete vakhani "Among the loving affairs of the gopis," Ramananda Raya continued, "Srimati Radharani's love for Sri Krsna is topmost. Indeed, the glories of Srimati Radharani are highly esteemed in all revealed scriptures. Krsna comes in the material world with His associates and His Holy place to show us the wonder of His pastimes, and give us an imput to them. Krsna comes as Sri Caitanya to show the way to attain that pastimes, and thus giving us the mercy and the way to attain it.

Krsna is akila rasa amrita murti, the embodiment of all rasas, the vishaya tattva, the only object of prema (transcendental love) Srimati Radhika is the embodiment of the highest madhurya parakya rasa between the lover and beloved, which also contains all other rasas in it. She is the full container of prema (love of Krsna) Srimati Radhika can love Krsna in pure motherly way (vatsalya) in the form of a parent like Mother Yasoda, (Srimati Radhika is one with mother Yasoda and simultaneous different). For a better understanding we can use the word expansion for Mother Yasoda but really is not like this. Srimati Radhika can love Krsna in pure friendly way (sakya) in the form of the sakhas like Subala.(who is like an expansion of Srimati Radhika) We, the jivas (the spiritual souls) being in the category of the marginal potency of Krsna, we have only one type of rasa with Krsna. This rasa is not in a direct way related to Krsna but through the loving service to the beloveds of Krsna. And by their arrangements one comes in direct association with Krsna. TEXT 82 krsna-praptira upaya bahu-vidha haya krsna-prapti-taratamya bahuta achaya "There are various means and processes by which one may attain the favor of Lord Krsna. All those transcendental processes will be studied from the viewpoint of comparative importance. TEXT 83 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.

Srila Vallabhacarya's bhajana, Sri Madhurastakam, tells us that everything is sweet (madhura) about Krsna, the original lord of sweetness. His Yamuna is madhura, His nikunjas (groves wherein Radha and Krsna perform their confidential amorous pastimes) are madhura, and His flute playing and sidelong glances are also very sweet. Who is actually speaking about the sweetness of Krsna here? Is it Kamsa Maharaja, Aghasura, Bakasura, or Putana? Radhika herself is telling this; She alone is qualified to speak in this way. The history behind Her words is that a sakhi once told Her, "Krsna has left Vrndavana. He now has 16,108 queens, and millions of others also want to marry Him. Why do you have so much love and affection for that crooked Krsna? He has no love for you and no love for Vrndavana. Give Him up and try to forget Him forever." Srimati Radhika replied, "O sakhi, what you are saying is true, but I cannot forget Him. Everything about Him is so sweet" Demons like Kamsa, Jarasandha, Duryodhana, Putana, Bakasura, Aghasura, Kesi, Canura, and Mustika were seeing that very same Krsna, but they thought of Him as a very cruel, powerful, and dangerous enemy. They did not see or experience His sweetness. Do you know why I am speaking in this way? These demons are against Krsna. Therefore instead of experiencing His sweetness, they simply experience their own enmity. Spoken by Srila Bhaktivedanta Narayan Prabhupada

In the spiritual world the highest realm is called goloka. In that realm lives Krsna in two “chambers” where he enjoys pastimes in two different forms : 1. Vraja Krsna enjoying the sweetest madhurya mood (and lesser versions of it) as the Only object of love of His Radha, (and others). 2. Sri Caitanya Krsna enjoying His own sweetness from the position of Radha, and magnanimously distributing that love of Radha for Himself to others, and that is why this lila is called audarya (magnanimous). This two lilas are same because they glorify the love of Radha for Krsna. In the material world there are higher realms. Their difference is according to karma. In the spiritual world are also higher realms. Their difference is according to rasa. Some explanation of rasa given by devotees from namahata.com Krishna is an ocean of rasa”. The word rasa means “taste,” or “mellow.” Although Krishna is one without a second, He expands Himself into many forms to increase His personal pastimes filled with mellows of transcendental bliss. The very name Krishna implies His love-attracting designation. Krishna means ‘all-attractive’. Sri Krishna attracts, loves, and produces ecstacy in all. These manifold expansions of the Supreme Lord are manifested as personal expansions and separated expansions. The personal (or plenary) expansions are manifestations of His same Personality. They are explained in the Srimad Bhagavatam to be innumerable as the waves in the ocean - like Baladeva, Rama, Nrsimha, as well many other incarnations.But “krsnas tu bhagavan svayam”: “All of the above-mentioned incarnations are either plenary portions or portions of the plenary portions of the Lord, but Lord Sri Krishna is the original Personality of Godhead.” (Srimad Bhagavatam) The separated expansions engage in transcendental ecstatic loving reciprocations with Krishna. Srila Prabhupada gives the example of the hands, legs, and teeth working together to serve in satisfying the stomach, because the stomach is the principal factor that nourishes the body’s organization. If the fingers of the hand think that they should take the food themselves instead of giving it to the stomach, then they will be frustrated. Similarly the separated expansions always serve the Lord in transcendental ecstatic loving reciprocations. Every living entity has a particular relationship with the Lord eternally. That is called svarupa. There are five different rasas or mellows of relationship with Krishna. Santa, Dasya, Sakhya, Vatsalya, and Madhurya. The land, the trees, the plants, they serve Krishna passively (Santa Rasa). The cows and servants, they offer active service, in the mood of master and servant (Dasya Rasa). The friends, they are offer Krishna service as friend (Sakhya Rasa). The gopis, the motherly gopis, just like Yasoda and ladies, offer their service loving Krishna as their son (Vatsalya Rasa), and the younger girls, they’re loving Krishna as husband, as lover (Madhurya Rasa). Arjuna inquires in the Gita (12.1): “Arjuna inquired: Which are considered to be more perfect, those who are always properly engaged in Your devotional service or those who worship the impersonal Brahman, the unmanifested?”. Krishna replies (12.2): “The Supreme Personality of Godhead said: Those who fix their minds on My personal form and are always engaged in worshiping Me with great and transcendental faith are considered by Me to be most perfect.” Bhakti-rasamritha-sindhu (1.2.234) states: “Lord Sri Krishna’s name, fame, pastimes, etc., cannot be understood by material senses. Only to one who is engaged in pure devotional service under proper guidance is He revealed.” Lord Brahma in his prayers Sri Brahma Samhita (5.3 worships: “I worship Govinda, the primeval Lord, who is Syamasundara, Krishna Himself with inconceivable innumerable attributes, whom the pure devotees see in their heart of hearts with the eye of devotion tinged with the salve of love.” _________________ These 5 types of rasa make perfect sense also. When observing the vaiety of love and affection that exists in material relationships here it is clear that these expressions of the soul here in the material world and their longings are intrinsic attributes rather than conditioned and installed values, Although these mellows are obscured and camaflaged by our entanglement in material conditioning still through examination of human nature it is possible to see within the shadows of our loving relationships intrinsic sources of love which always find their root in one of these 5 types of rasa. If you think Nitai das' opinion counts for anything, he thinks "sacred rapture" is probably the closest you can get to conveying the meaning of 'rasa' in English. Taste is correct, but weak in conveying the actual specificity of the term rasa. "Aesthetic experience" is dry. "Mellow" is pretty meaningless, which may be its precise usefulness. First of all, it is an adjective, not a noun. It has a vaguely postive and mellow feel to it, which predisposes people favorably, but speaking strictly lexically, it has no relation. "Relationship" is also incorrect, because "rasa" is the subjective response to a collection of emotional stimulae acting on one's predisposition to a relationship, in other words, a sentiment. All these definitions are all very well but please be keeping in minds the ORDINARY, EVERDAY meanin of RASA or RAS (as is said by millions of hindi speakers as well as others every day). This everday word is meaning JUICE. So if I am wanting the carrot juice at the stall I will ask for the GAJAR RASA. See This ordinary, everyday, common meanings of RASA can be hightening your appreciations of the metaphorical meanings of same in the spiritual discurses. Ordinary meanings is JUICE. So you can be understanding that the apple juice is the concentrated falvourful essence of the apple for immediate enjoyments. Same same in metaphorical RASA between Lord and devotees. When Lord is enjoying one devotee as intimate friend Lord is tasting as Sakhya Ras, with the Gopi as Madhurya Ras and with mother as Vatsalya Ras. Different flavour juice according to fruit. On the lower level of the spiritual worlds are only the lower level of rasa, like santa (neutrality) and dasya (servitorship).

In the spiritual world the highest realm is called goloka. In that realm lives Krsna in two “chambers” where he enjoys pastimes in two different forms : 1. Vraja Krsna enjoying the sweetest madhurya mood (and lesser versions of it) as the Only object of love of His Radha, (and others). 2. Sri Caitanya Krsna enjoying His own sweetness from the position of Radha, and magnanimously <font color="red"> distributing that love of Radha for Himself </font color> to others, and that is why this lila is called audarya (magnanimous). This two lilas are same because they glorify the love of Radha for Krsna. Lesser degrees of that love can be found in “lower” realms of the spiritual world. That is why objectively in the spiritual world there is difference given by the sweetness of love between the devotes and different forms of Krsna, which have Their own independence and moods, and this is inconceivable. The devotee is linked to a certain type of worshipable Lord into a particular mood, and this is the devotee's dharma (true nature). This love will be revealed through the mercy of the sat guru, and by the power of one's sadhana in the stage of rati (the first rays of love) That love is subjectively the best. For a better understanding read please Sri Brihad Bhagavatamrita by Srila Sanatan Gosvami. Where are described the different types of devotees. To understand the differences in the love of the residents of vraja, you can also follow in this forum the thread Perfection of life, where Sri Ramananda Raya by the will of Sri Caitanya reveals the glories of the love of Radha for Krsna, as the highest perfection.