anadi

Discussion between Ramananda Raya and Sri Caitanya Ramananda Raya continued: anayaradhito nunam bhagavan harir isvarah yan no vihaya govindah prito yam anayad rahah "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.' " PURPORT by SBV Svami Prabhupada The name Radha is derived from this verse (Bhag. 10.30.28), from the words anayaradhitah, meaning "by Her the Lord is worshiped." Sometimes the critics of Srimad-Bhagavatam find it difficult to find Radharani's holy name, but the secret is disclosed here in the word aradhitah, from which the name Radha has come. Of course, the name of Radharani is directly mentioned in other Puranas. This gopi's worship of Krsna is topmost, and therefore Her name is Radha, or the topmost worshiper.

Pranama mantras von Srila Bhaktisiddhanta Sarasvati Prabhupada namah om visnupadaya krsna-presthaya bhutale, srimate bhaktisiddhanta-sarasvatiti-namine sri-varsabhanavi-devi-dayitaya krpabdhaye krsna-sambandha-vijnana-dayine prabhave namah madhurya ujvala prema-dya sri madhurya ujvala prema-dya da sri gaura karuna shakti vigrahaya namo-stu-te namaste gaura vani Sri murtaye dina tarine rupa anuga 'viruda apa siddhanta vanta harine In this way Srila Prabhupada(Bhaktisiddhanta Sarasvati) was like an ocean of madhuryojjvala-prema. He wanted to distribute it, and he distributed it. If he did not, then from where have we collected these truths? All glories to Srila Bhaktisiddhanta Sarasvati Prabhupada. All glories to all his associates. All glories to Srila Bhaktivedanta Swami Maharaja. All glories to all of you, devotees. Spoken by Srila Bhaktivedanta Narayana Prabhupada

madhuryojjvala premadya sri rupanuga bahaktida sri gaura karuna sakti vigrahaya namostute Sri rupanuga bhaktida. Srila Prabhupada descended to this world, and all our disciplic acaryas also came, only for preaching this rupanuga Vaisnavism. But they had no time to fully preach as they wanted. From the beginning, therefore, I was very alert to avoid cutting jungles – because our guru varga had already cut them down. I considered that I must do something affirmative. I therefore accepted this and preached it from the beginning. Now, however, coming to the Western countries, I began to think, "To whom shall I tell these most deep truths of bhakti?" Now I also have to cut down some jungles. When I am in Vrndavana or Navadvipa, however, I mainly speak about the high class of sweet pastimes of Caitanya Mahaprabhu and Radha and Krsna. spoken by Srila Bhaktivedanta Narayana Maharaja

Ramaananda Raya continued: " 'Just as Srimati Radharani is most dear to Sri Krsna, Her bathing place known [Radha-kunda] is also dear to Him. Among all the gopis, Srimati Radharani is supermost and very dear to Lord Krsna.' PURPORT by SBV Svami Prabhupada This verse is from the Padma Purana and is included in the Laghu-bhagavatamrta (2.1.45), by Srila Rupa Gosvami. It also appears in Adi-lila, Chapter Four, verse 215, and again in Madhya-lila, Chapter Eighteen, verse

Not in terms of energy. We are vaisnavas: personalists. So we can define Bhagavan like this: <font color="red"> Bhagavan </font color> is the husband of <font color="blue"> Laksmi</font color> . Svetasvatara Upanisad (4.1) Although <font color="red"> He</font color> has one color, He assumes several colors (bhävas) <font color="blue"> by dint of His personal sakti .</font color> Many colors – that is, various types of potency – exist within Him. 1. Sankarsan, Narayana, Visnu, Siva are all <font color="red"> the same Krsna </font color> in <font color="blue"> less and less degrees</font color> . 2. In all these personalities is something missing (in regard of potency, which truely is the sweetness of love ) 3. All these personalities are Bhagavan 4. Bhagavan is a generic common term for different personalities with different activities and feelings, but all are the husbands of the same Laksmidevi, who Herself takes different forms in order to serve Her Husband. 5. Bhagavan is no person (there is no rasa defined in that term) is a name preferred by advanced impersonalists. 6. The most attractive pair in terms of objectivity is (Maha Laksmi)Radha Krsna (purna Saktiman) . 7. The most attractive love is that of beloved and lover (no marital status). 8. When we say Krsna expands, "xpanding" can be used (following our material logic) only for the material world. There was no time when Naranyan or Krsna not existed in the spiritual world. If Narayan and Krsna would be the same, why would Laksmi devi want to go to the party of Sri Krsna ? And if they would be the same, how is that Laksmi devi was not allowed to come to that <font color="red"> party of rasa dance</font color> ? And if Laksmi devi and Srimati Radhika would be the same why would laksmi devi want to take part in rasa dance where She already is ? not identical.

Madya lila Chapter 14 Performance of the Vrndavana Pastimes " radha-sange krsna-lila--ei haila jnane ei rase magna prabhu ha-ila apane Sri Caitanya Mahaprabhu was <font color="red"> always thinking </font color> of the <font color="blue"> pastimes of Radha and Krsna</font color> , and He <font color="blue"> remained</font color> personally merged in this consciousness . bhakta-gana-sange prabhu udyane asiya vrndavana-vihara kare bhakta-gana lana TRANSLATION Accompanied by His devotees, Sri Caitanya Mahaprabhu then went into the garden and enjoyed the pastimes of Vrndavana. PURPORT by SBV Svami Prabhupada Srila Bhaktisiddhanta Sarasvati Thakura has pointed out that this vrndavana-vihara--the pastimes of Vrndavana-- does not refer to Krsna's mixing with the gopis or the transcendental mellow of parakiya-rasa. Sri Caitanya Mahaprabhu's vrndavana-lila in the garden of Jagannatha Puri did not involve association with women or with other people's wives in the fashion transcendentally demonstrated by Sri Krsna. In His vrndavana-lila, Sri Caitanya Mahaprabhu conceived of Himself as the assistant of Srimati Radharani . When Srimati Radharani enjoyed the company of Krsna, Her maidservants were very pleased. One should not compare Sri Caitanya Mahaprabhu's vrndavana-vihara in the garden of Jagannatha with the activities of the gauranga-nagaris ." Caitanya lila is audarya lila, not madhura lila.

From Jaiva Dharma Vijaya-kumara : Previously you said that there are four kinds of heroes: dhirodatta, dhira-lalita, dhira-prasanta and dhirodhatta. Which kind of hero is Krsna? Gosvami : In madhura rasa Krsna assumes two roles: that of husband and that of paramour. Vijaya-kumara : O master, Krsna is our eternal husband. How can He be a paramour? Gosvami : This is very confidential. In the realm of spiritual activities, madhura rasa is a secretly hidden jewel. Among the many jewels of madhura rasa, the jewel where <font color="blue"> Krsna assumes the role of paramour </font color> (parakiya) is the best, the Kaustubha jewel. Vijaya-kumara : The devotees who have taken shelter of madhura rasa worship Krsna as their husband. What is this secret, that Krsna can be a paramour? The rasas cannot be manifested in relation to an impersonal qualityless Supreme . They are manifest only in relation to the Supreme Person. In santa rasa the Lord's supreme power and opulence are prominent. The dasya rasa, where the Lord's position as the supreme master is prominent, is above santa rasa. The sakhya rasa , where the idea that one is the Lord's equal is prominent, is above dasya rasa. The vatsalya rasa where the idea that one is the Lord's superior is prominent , is above sakhya rasa. The madhura rasa is above the vatsalya-rasa. It is above all the other rasas. In madhura rasa, parakiya is above svakiya. These two are based on 'atma' (myself) and 'para' (another person). The <font color="red"> one means that one is Krsna's</font color> , and the other means that one belongs to another. These two opposites are both manifested in relation to the Supreme Person. In one part of Krsna's pastimes, svakiya love is manifested, and in another part of His pastimes parakiya love is manifested. When the hero and heroine <font color="blue"> passionately meet </font color> , that is the wonderful parakiya rasa. Parakiya rasa is much great then svakiya rasa. The svakiya rasa is dry in comparison, and the parakiya rasa is blossoming with happiness. When <font color="red"> Krsna is the hero </font color> , parakiya rasa is not at all abominable. If an individual soul is the hero , then one can consider whether his actions follow the path of religion or oppose it.

What are Krsna's thoughts when He is in Mathura and Dvaraka and feeling separation from Radhika? He prays to Her, "O Aradhya! O most worshipful Radha! My mind always remains with You. I'm always anxious for the dust of Your lotus feet. Somehow, in some form, I stay in Vrndavana. O Srimati Radhika, In search for You only am I roaming in those forests and playing on My flute. O Radhike, I go to the Yamuna, not to take bath, but only to meet with You. Otherwise there is no need to go there. I sit on the bank of Yamuna only to meet with You and serve You." "I stopped grazing cows, and I stopped all other activities. Seeing Your beauty I became uncontrollably eager; My eyes moved here and there and My mind was restless. I used to wait underneath a kadamba tree, thinking, 'When will She come by this way?' I am meditating upon Your qualities, and upon Your beauty which is like the auspicious svati-naksatra constellation. The skylark (cakora) won't drink any other water besides the water coming from the clouds at the time of the svati constellation. Similarly, <font color="red"> I am like a cakora bird</font color> , and Your beauty is like rain falling during the svati constellation . I am eagerly waiting to have Your darsana. Your beauty and qualities steal My heart. I don't want it to steal My heart, but I forget everything else in My separation from You." Hearing this, Radhika replies, "O Prananatha, lord of my life's breadth , I am Your eternal servant and You are My life and soul , the only love in My life . I surrender Myself unto Your lotus feet. You may love Me or neglect Me in Your life or by Your mind. You can leave Me and thus bring Me suffering. Whatever You desire, Your happiness is My happiness and Your life is My life. I don't want anything other than Your happiness in My life. As You realize My happiness and sorrows, so I can realize Yours. You feel happiness by seeing Me, but by seeing You I become millions of times more happy. There <font color="red"> is no comparison to My happiness in these worlds</font color> . I am happy only by seeing Your happiness. I am always blissful because I have no concept of the happiness of others; I only desire Your happiness. I want to see Your happiness from morning to night, and night to morning. "By seeing Me You become happy, and therefore I decorate Myself in many ways with srngara (ornaments) and alankara (decorations). I do this for You only; I do this because by seeing Me with all these ornaments and decorations You feel great happiness. I dedicate Myself unto Your lotus feet only to increase Your satisfaction and fulfill Your desires. I become so happy when You say to Me, 'You are My beloved, My bihari, My mistress, My life and soul.' No one can understand the happiness that I feel; and there is no comparison to it in this world. Not even Krsna can understand the high moods of Srimati RAdhika, so He takes Her place to taste that moods of Her in relation to Himself. And so He becoms Gaura. Understanding means a total experiencing. Understanding Srimati Radika is only the wealth of Braja Krsna, not of any jiva. We can glorify and serve Her, but understanding Her remains only Krsna's wealth.

Both lila <font color="red"> madhurya lila </font color> (of Sri Braja Krsna) and <font color="blue"> audarya lila </font color> (of Sri Krsna Caitanya) are topmost. CC Madhya 14. 8-13 The King (Prataparuda) began to recite verses about the rasa-lila from Srimad Bhagavatam . He recited the chapter beginning with the words "jayati te 'dhikam." Purport by Sbv Svami Prabupada: These verses from Srimad-Bhagavatam, Canto Ten, Chapter Thirty-one , constitute what is known as the <font color="red"> Gopi-gita .</font color> When Sri Caitanya Mahaprabhu heard these verses, He was pleased beyond limits , and He said again and again,"Go on reciting, go on reciting." As soon as the King recited the verse beginning with the words "tava kathamrtam," the Lord immediately arose in ecstatic love and embraced him. Upon hearing the verses recited by the King, Sri Caitanya Mahaprabhu said, " You have given Me invaluable gems , but I have nothing to give you in return. Therefore I am simply embracing you." After saying this, Sri Caitanya Mahaprabhu began to recite the same verses again and again . Both the King and Sri Caitanya Mahaprabhu were trembling, and tears were flowing from their eyes. "My Lord, the nectar of Your words and the descriptions of Your activities are the life and soul of those who are always aggrieved in this material world. These narrations are transmitted by exalted personalities, and they eradicate all sinful reactions. Whoever hears these narrations attains all good fortune . These narrations are broadcast all over the world and are filled with spiritual power. Those who spread the message of Godhead are certainly <font color="red"> the most munificent welfare workers </font color> ."

Uninterrupted speculations and mundane logic which are like poison of that poisonous snake that touched the milk of bhakti In reply to: -- the gopis are enjoying madhurya rasa with the gopas "In this rasa" , here he is refering to the gopas. "the vraja-gopis are the asraya in this rasa." So what does that have to do with the gopas? Krishna is a gopa, he is described as the visaya, the object of love, the gopis are containers of love,asraya, that love is directed at the gopas , which Krishna is one . -- 220. One day, as He was enjoying pastimes by the Yamuna's shore, Krsna, the son of Nanda, heard that Kaliya had again come to his lake. 221. At once going there alone and climbing a kadamba tree, He dove into the lake, making the waters very turbulent. 222. Playing in the water by wonderfully swimming back and forth, and making many loud sounds, Krsna approached the demon, who at once wrapped his coils about the Lord. Playful Krsna then showed something. 223. Not seeing Krsna, who had left their company, the gopa friends became as if they had died. Tormented by the desire to find Him, they saw His footprints, and followed them to the lake. 224. When they saw Krsna could not move, His friends fainted. When they could not see Him at all because He was covered by the waters, they no longer wished to live. 225. Standing by the shore, the cows, bulls, calves, and other domestic animals from the village, as well as the wild animals from the forest, all cried, fixing their eyes on Krsna's face and screaming in agony. 226. Crying pitifully, the birds flew over the lake and dived into the waters. The trees and other plants became dry and withered. May great calamities happened. 227. Sent by the Lord, an old man ran to Vraja village. Crying, and terribly calling out "Alas! Alas!", he described what had happened. 228. Seeing many fearful calamities, the people of Vraja left their homes and hurried to find Krsna. 229. The old man's broken words were like a thunderbolt falling on them. 230-1. In His home Balarama called out "It's a lie! A lie!" consoling the people of Vraja, who had become like running corpses. He carefully convinced Mother Rohini to stay at home, and then He also ran with the others. . Srila Sanatana Gosvami explains that Balarama knew how powerful His younger brother was. Balarama gave Mother Rohini the task of cooking Krsna's meal, and in this way He kept her at home. 232. He quickly came to the lake. Seeing His younger brother in that state, He could not remain peaceful, but He cried in the agony of love.

Uninterrupted speculations and mundane logic which are like poison of that poisonous snake that touched the milk of bhakti In reply to: -- the gopis are enjoying madhurya rasa with the gopas "In this rasa" , here he is refering to the gopas. "the vraja-gopis are the asraya in this rasa." So what does that have to do with the gopas? Krishna is a gopa, he is described as the visaya, the object of love, the gopis are containers of love,asraya, that love is directed at the gopas , which Krishna is one . -- 211. In Goloka there are millions and millions of young, adolescent, and old gopas. Each one thinks: " I, and no one else, am most dear to Krsna". 212. In the course of their daily activities they constantly associate with Krsna. They are all very pure. Each one is like that. . Srila Sanatana Gosvami explains that the words "each one is like that" mean that each one, in truth, is most dear to Krsna. 213. None of them is ever satisfied. The many varieties of the thirst of their love for Krsna, which is the mother of humbleness, always increase. 214. Krsna's great kindness, love, and attachment are seen to be always placed in each of the millions and millions of gopis. 215. For these reasons and for hundreds of other reasons people like myself can understand that no one in any place is more dear to Krsna than they. 216. When Krsna's special love for a certain gopi is seen, then it is understood that she is the most dear to Him . 217. Although each gopi is most dear to the Lord, and although they all experience the many blisses of enjoying pastimes with Him, the gopis do not think the Lord loves them. 218. Each gopi thinks: "When will I be fortunate to be the least of Krsna's maidservants? ' 219. O Lord, even the great souls cannot understand the great wonder of their deep love.

Uninterrupted speculations and mundane logic which are like poison of that poisonous snake that touched the milk of bhakti Vijaya-kumara: What are the features of Krsna when He is the visaya in madhura rasa? Gosvami: Ah! That is a very pleasing question. Krsna's complexion is the colour of a new rain cloud. He is charming. All His features are sweet and charming. He is the strongest. His youthfulness is always new and fresh. He speaks eloquently and sweetly. He is intelligence, glorious, sober, profound the best ,famous, charming to all women, always new and fresh, the enjoyer of incomparable transcendental pastimes, handsome, the most dear and expert at playing the flute . The supreme male Krsna has many transcendental qualities like these. The glory of all the Kamadevas is at once eclipsed by a mere glimpse of the glory of Krsna's feet. <font color="blue"> Lord Krsna's sidelong glance enchants the hearts of all . </font color> Krsna is the great treasure of transcendental pastimes. <font color="red"> He is the good fortune attained by the gopis</font color> . Vijaya-kumara: Krsna has a great host of wonderful spiritual qualities. Krsna is <font color="red"> the only hero </font color> of the wonderful and spiritual madhura rasa . Now I can fully understand all this . Previously I studied many scriptures. Even though I would sometimes meditate on Lord Krsna, I did not have firm faith in Him. But now, by your mercy a little bit of devotion, devotion that is the root <font color="blue"> of attraction to Krsna </font color> , has risen in my heart. Now that my heart has become purified by devotion, I have attained the direct perception of Lord Krsna. I turned away from Krsna. But still Krsna never left my heart. Ah, how merciful He is! Now I can understand these words (Bhakti-rasamrta-sindhu 2.5.131-132): " Non devotees cannot understand the transcendental mellows experienced between the devotee and the Lord. In all respects, this is very difficult, but one who has dedicated everything to the lotus feet of Krsna can taste the transcendental mellows.*

CC Madya lila 13.151 "Sri Krsna continued: 'All the inhabitants of Vrndavana-dhama--My mother, father, cowherd boy friends and everything else--are like My life and soul. And among all the inhabitants of Vrndavana, the <font color="blue"> gopis are My very life and soul</font color> . Among the gopis, You, <font color="red"> Srimati Radharani</font color> , are the chief. Therefore <font color="red"> You are the very life of My life </font color> . PURPORT by Srila BV Svami Prabhupada Srimati Radharani is the center of all Vrndavana's activities. In Vrndavana, <font color="blue"> Krsna is the instrument of Srimati Radharani </font color> ; therefore all the inhabitants of Vrndavana still chant "Jaya Radhe." From Krsna's own statement given herein, it appears that Radharani is the Queen of Vrndavana and that <font color="blue"> Krsna is simply Her decoration</font color> . Krsna is known as Madana-mohana, the enchanter of Cupid, but Srimati Radharani is the enchanter of Krsna. Consequently Srimati Radharani is called Madana-mohana-mohini, the enchanter of the enchanter of Cupid.

Dear jiva "shiva" The pryanarma sakha Subhala once was sent by Krsna to Yavat because Radha could not come out of the house being under the controlling of Jotila (the mother in law of Radha) and as Subala came there, he was asked by Jotila, Hey Subal what are you looking for? Oh, I am looking for one of my calves. And as Jotila was doing her work, he entered the house and saw Srimati Radhika. Subala said that Krsna is waiting for Her, and as Subal is looking very much like Srimati Radhika, they changed the clothes. Srimati Radhika took a small calf in Her arms, and as she was to live the house, Kutila asked Her, Hey Subala have you found your calf?! And Srimati Radhika answered in Subala s same voice Yes, yes, and she left. And she went to Krsna. As she came there, Krsna didn t recognize Her. STOP We are not qualified to read these wonderful pastimes , of the highest reality (not illusion) who can taste their sweetness, and who has the greed to serve our Svamini in Her amorous pastimes with the enchanter of all the worlds . REFUTATION (of shiva) <font color="red"> i disgree, you are qualified to read</font color> , but you are definitely not qualified to comment on them. After I quoted the definition of madhura rasa given by S Rupa Gosvami the same "shiva" person contradicted me again saying that I should grow up (to give that quote) <font color="red"> meaning that I am not qualified to read about rasa.</font color> (as far as there was no comment of mine concerning the definition of rasa) Oh, just because he wants to contradict , thereby contradicting himself. i disgree, you are qualified to read , but you are definitely not qualified to comment on them The mater of fact he acts like an inhibitor, like a break , I am sorry, this is my personal opinion, he acts destructively. Oh, in this connection the name he chose suits him.

Dear Theist Prabhu, dandavat pranama, Your question was like How do they, or can they, turn this activity into a form of karma-yoga? Which activity? 1. Running a slaughter house? 2. Selling the slaughter house and giving the money in charity? 1. Running a slaughter house is vikarma (forbiden action) Vikarma-yoga doesn t exist. Vikarma doesn t purify the heart, is very hard to belive that one runs a slaughter house and gives some money for the service of the Lord, without material desires (akama). Only by sukritis from previous lives, one may have the good fortune to meet a certain type of devotee and take a certain type of association, for a certain time. Then maybe he can live that sort of abominable occupation. 2. Selling the slaughter house and giving the money in spiritual charity is one exceptional activity is not the way karma yoga goes (karma yoga purifies gradually the heart) But! If he uses that money for the service of Krsna, he will be eternally benefited, and by this sukriti he will come near to the association with sadhu (the holy person). all gloris to sri guru and gaura all glories to Srimati Radharani

Without to accept the differences one is like an immpersonlist , not like a bhakta. One wants to establish that Bhagavan and His energy are one (and non different), because one think that really Krsna is not in madhurya rasa with the gopis . In one's opinion that would mean that Krsna has rasa with Himself . In his opinion it must be that the gopis and gopas are in madhurya rasa . If that person go further in his speculation he should admit that gopis and gopas are both the energy of Bhagavan, and both according his statements gopis and gopas are one with Bhagavan (and non different). Than in his opinion the statement the gopis and gopas are in madhurya rasa came to Bhagavan has rasa with Himself . The moment one accepts the differences between - Bhagavan and Sakti - Different forms of Bhagavan - Different forms of Sakti Than one can come to the palace of rasa. Without foundation of tattva, no palace of rasa. Basics of Sakti tattva 2 (Jiva Dharma) The words 'parasya saktih' (in Svetasvatara Upanisad 6.8) indicate that of all the Lord's potencies one is the most important. The Vedas never say that the Supreme has a feature without potencies. When He has qualities, He is the Supreme Personality of Godhead. When He has no qualities, He is the impersonal Brahman. It is the Lord's most important potency that manifests His feature as impersonal Brahman . In this way it is seen that the impersonal Brahman does indeed have a potency. That most important potency has been described in the Vedas in many places, where it is called by many names, such as 'para sakti' , 'svarupa-sakti', and 'cit-sakti'. The impersonalists imagine that the impersonal Brahman has no potencies. The truth is that the impersonal Brahman is beyond the understanding of the impersonalists . (Svetasvatara Upanisad 4.1): "Although he has no qualities, by His potencies the Supreme created the great variety of the material world." That the personal feature of the Lord has potencies is explained in these words of the Vedas (Svetasvatara Upanisad 3.1): "Employing His potencies, the Supreme Person created the material world." In this way you can see that the Supreme is never bereft of His potencies. The self-manifest Supreme Lord is always accompanied by them . If one wants to establish that Bhagavan and His energy are one and non different , he doesn't belong to the gaudya vaisnavas. Because of our so called modern science we are educated to think that energy is something impersonal. But in the spiritual world the different energies are differnt persons ( one and different from para sakti )

by Srila Rupa Gosvami and commentaries from Srila Visvanatha Cakravarti Thakura Sri bindhu vikasini vriti In Bhakti-rasamrita-sindhu (3.5.1), madhura-bhakti-rasa is described as follows: atmocitair vibhava adyaih pustim nita satam hridi madhura akhyo bhaved bhakti raso sau madhura ratih When madhura-rati nourished in the hearts of pure devo- tees (whose hearts have been touched by kanta-rati in relation- ship to Sri Krsna) by combination with its corresponding ele- ments of vibhava and so on, it is called madhura-bhakti-rasa. Vibhava Visaya alambana (the object of love) Sri Krsna who is an ocean of the qualities of rupa-madhurya (uniquely sweet form), venu-madhurya (uniquely sweet flute), lila-madhurya (uniquely sweet pastimes), and prema-madhurya(uniquely sweet prema of His devotees) is the visaya alambana of madhura-rasa. Asraya alambana (the container of love) The preyasi-vrinda or gopa-ramanis are the visraya alambana of this rasa. Of all the preyasis, Srimati Radhika is the best. Uddipana (stimuli) The sound of Krsna's flute ( murali), the season of spring ( vasanta), the call of the cuckoo, seeing a peacock's neck are the main uddipanas of this rasa. Anubhva (actions revealing the emotions within the heart) Sidelong glances and mild smiling and laughter are the anu- bhavas of madhura-rasa.

Nitya lila Pravista om Visnupada Srila Bhakti Pramoda Puri Maharaja writes in his book Art of Sadhana in the Chapter Expertise in Bhajana, 'Our most worshipable spiritual master, Srila Bhaktisiddhanta Sarasvati Prabhupada, commented on the verses "First become a laksha pati (a millionaire). I eat only at the house of laksa pati." spoken by our Lord Sri Caitanya Mahaprabhu where He added, "Do you know what I mean by a laksa pati? I mean someone who chants a hundred thousand names of the Lord every single day. I only take meals at the house of such a person and I never eat anywhere else." (Srila Bhaktisiddhanta Sarasvati Prabhupada, commented on the above verses) Lord Gaurasundara says that the Supreme Lord (in His deity form) is truly served in a home where someone chants 100 000 Names every single day. The Lord accepts the food offerings made to Him by such a devotee. However, the Lord does not bless a disciple by accepting his offerings <font color="red"> if he does not chant a lakh of Names a day</font color> . Every single devotee must daily chant a lakh of Names; if he does not, then he will soon become attached to various sense objects and become incapable of serving the Lord. For this reason, everyone who has taken up residence at the Chaitanya Math makes it a rule to chant a lakh of Holy Names every day. If not, the deity of Gaurasundara will not accept the offerings made to Him.' (Gaudiya bhasya 3.9.121)

The chapter 3 of Bhagavat gita is dealing about karma yoga. Yoga through the principle of action. In his translation of the Bhagavat-gita, in the preface of this chapter, my gurudeva says, "When the jiva has heard Sri Krsna's instructions, he understands that karma yoga consists of endeavours performed without selfish desires (nishkama bhava), for the service of Sri Bhagavan. If the heart is full of desires for sense enjoyment, accepting the garb of a sannyasi is not actual sannyasa but hypocrisy, and can never bring auspiciousness . The jiva should perform his karma (activity) as service to Bhagavan, because performing karma for sense enjoyment does not produce any auspicious result. Performing of karma such as Vedic yajnas can award mundane sense pleasure, but such pleasure is temporary and mixed with distress. However karma yoga purifies the heart . It is therefore auspicious to give up all types of akarma, vikarma and sakama karma (karma Performed with diseres for material results), and adopt only <font color="blue"> niskama karma yoga </font color> offered to Bhagavan ." yat karosi yad asnasi yaj juhosi dadasi yat yat tapasyasi kaunteya tat kurusva mad-arpanam " 'My dear son of Kunti, whatever you do, whatever you eat, whatever you offer in sacrifice, whatever you give in charity, and whatever austerities you perform, all the results of such activities should be offered to Me, Krsna, the Supreme Personality of Godhead.' " But hearing the glories of the nama guna rupa lila of Sri Bhagavan from the lips of of <font color="blue"> bhavuka, rasika bhaktas</font color> , is most auspicious, because it directly waters the bhakti lata bija (the seed of devotional creeper) and gives one seva vasana (the desire to serve) our Lord of Lords.

Sri Caitanya Mahaprabhu ordered Ramananda Raya to recite a verse from the revealed scriptures concerning the ultimate goal of life. Ramananda replied that if one executes the prescribed duties of his social position, he awakens his original Krsna consciousness. The Supreme Personality of Godhead, Lord Visnu, is worshiped by the proper execution of prescribed duties in the system of varna and asrama. There is no other way to satisfy the Supreme Personality of Godhead. One must be situated in the institution of the four varnas and asramas." The Lord replied, "This is external. You had better tell Me of some other means." Ramananda replied, "To offer the results of one's activities to Krsna is the essence of all perfection." <font color="blue"> yat karosi yad asnasi yaj juhosi dadasi yat yat tapasyasi kaunteya tat kurusva mad-arpanam</font color> " 'My dear son of Kunti, whatever you do, whatever you eat, whatever you offer in sacrifice, whatever you give in charity, and whatever austerities you perform, <font color="red"> all the results of such activities should be offered to Me, Krsna,</font color> the Supreme Personality of Godhead.' " Sri Caitanya Mahaprabhu said. "This is also external," "Please proceed and speak further on this matter." Ramananda Raya replied, "To give up one's occupational duties in the varnasrama is the essence of perfection." Ramananda Raya continued, " 'Occupational duties are described in the religious scriptures. If one analyzes them, he can fully understand their qualities and faults and then give them up completely to render service unto the Supreme Personality of Godhead. Such a person is considered a first-class man.' "As stated in scripture [bg. 18.66], 'After giving up all kinds of religious and occupational duties, if you come to Me, the Supreme Personality of Godhead, and take shelter, I will give you protection from all of life's sinful reactions. Do not worry.' " After hearing Ramananda Raya speak in this way, Lord Sri Caitanya Mahaprabhu again rejected his statement and said, "Go ahead and say something more." <font color="red"> Better as karma yoga is jnana mishra bhakti</font color> but to a given point one should reject it too Ramananda Raya then replied, "Devotional service mixed with empiric knowledge is the essence of perfection." Ramananda Raya continued, <font color="blue"> brahma-bhutah prasannatma na socati na kanksati samah sarvesu bhutesu mad-bhaktim labhate param</font color> "According to the Bhagavad-gita, 'One who is thus transcendentally situated at once realizes the Supreme Brahman and becomes fully joyful. He never laments or desires to have anything. He is equally disposed toward every living entity. In that state he attains pure devotional service unto Me.' " After hearing this, <font color="blue"> the Lord, as usual, rejected it</font color> , considering it to be <font color="blue"> external devotional service</font color> .

Radha krsna prana mora yugala kisora jivane marane gati aro nahi mora The divine youthful couple (yugala) are my life and soul. In life or death I have no other goal but Them Kalindira kule keli kadambera vana ratana vedira upara vosabo du jana In keli kadamba forests on the banks of Yamuna there is a golden platform studded with jewels. I will seat Yugala Kisora on that throne. Syama gauri ange dibo cuwa cadanera gandha camara dhulabo kabe heriba mukha candra I will decorate black Krsna and golden Radhika with sandal paste scented with cuwa. I will fan them with camara and behold Their moonlike faces. Gathiya malatira mala dibo dohara gale adhare tuliya diba karpura tambule I will place garlands of malati flowers around their necks and then offer tambul (betel) flavoured with camphor in Their lotus mouths. Lalita visaka adi jata sakhi vrinda ajnaya koribo seva caranaravinda Receiving the order of Lalita , Visaka and the other sakhis, I will serve Their lotus feet. Sri krsna caitanya prabhura dasera anudasa seva abhilasa kore narotama dasa Narotama dasa, servant of the servant of Sri Krsna Caitanya Mahaprabhu, prays for the seva of the divine couple.

One wants to establish that Bhagavan and His energy are one (and non different), because one think that really <font color="blue"> Krsna is not in madhurya rasa with the gopis</font color> . In one’s opinion that would mean that <font color="red"> Krsna has rasa with Himself</font color> . In his opinion it must be that <font color="blue"> the gopis and gopas are in madhurya rasa</font color> . If that person go further in his speculation he should admit that gopis and gopas are both the energy of Bhagavan, and both according his statements gopis and gopas are one with Bhagavan (and non different). Than in his opinion the statement the gopis and gopas are in madhurya rasa came to <font color="red"> Bhagavan has rasa with Himself</font color> . The moment one accepts the differences between - Bhagavan and Sakti - Different forms of Bhagavan - Different forms of Sakti Than one can come to the palace of rasa. Without foundation, no palace. If one wants to establish that Bhagavan and His energy are one (and non different), he doesn’t belong to the gaudya vaisnavas, what to say of being in the line of rupa Gosvami.

He has His own independent nature and desires. (as His saktis too are endowed with the shatantra, independence potency, <font color="red"> but linked by prema to bhagavan</font color> ) "In the evening Krsna and Balarama, along with the boys and cows, returned to Vrndavana playing their flutes. As They approached the village, all the gopis became very joyous. Throughout the day the gopis used to think of Krsna while He was in the forest, and in His absence they were considering one moment to be like twelve years."* Srimad-Bhagavatam 10.19.16. "The gopis' <font color="red"> mind and intelligence became absorbed in thoughts of Krsna</font color> . They all imitated the activities of Krsna and His speeches. Due to their heart and soul being completely given to Krsna, they began to chant His glories, completely forgetting their family interests."* Srimad-Bhagavatam 10.30.43. "What austerities must the gopis have performed! <font color="blue"> With their eyes they always drink the nectar of Lord Krsna's form, which is the essence of loveliness and is not to be equalled or surpassed</font color> . That loveliness is the only abode of beauty, fame, and opulence. It is self-perfect, ever-fresh, and extremely rare."* Srimad-Bhagavatam 10.44.15 He has His own independent nature and desires. (as His saktis too are endowed with the shatantra independence potency, <font color="red"> but linked by prema </font color> to sri bhagavan)

We start again with the basic knowledge of sakti tattva and will go to the higher understanding as given in Jaiva Dharma of Srila Bhaktivinoda Thakura. Babaji: parakhyäyäh sakter aprthag api sa sve mahimani sthito jiväkhyäm sväm acid-abhihitäm tämà tri-padikäm sva-tantrecchah saktim sakala-visaye prerana-paro vikärädyaih sünyam parama-purusño ‘yam vijayate Dasa-müla (3) Athough Sri Bhagavän is non-different from His inconceivable transcendental potency (parä-sakti), <font color="red"> He has His own independent nature and desires.</font color> (as His saktis too, has her independent nature but is <font color="red"> linked by prema </font color> (love) to Sri Bhagavan) His parä-sakti consists of three aspects – cit-sakti (spiritual potency), jiva-sakti (marginal potency), and mäyä-sakti (external potency) – and He always <font color="blue"> inspires them to engage in their respective functions</font color> . That para-tattva (Supreme Absolute Truth), even while performing all these activities, still remains immutable and is eternally situated in the fully transcendental svarüpa of His own glory. Vrajanatha: The brähmanas declare that the brahma form of the para-tattva has no sakti, and they say that His sakti is only manifest in His Isvara form. I would like to hear the conclusions of the Vedas about this. Bäbäji: The sakti of para-tattva manifests in all of His forms. The Vedas say: na tasya käryam karanam ca vidyate na tat-samas cäbhyadhikas ca drisyate paräsya saktir vividhaiva srüyate sväbhäviki jïäna-bala-kriyä ca Svetäsvatara Upanisad (6.7–8) None of the activities of that para-brahma Paramätmä is mundane, because none of His senses – such as His hands and legs – is material. Thus through the medium of His transcendental body, He performs His pastimes without any material senses, and He is present everywhere at the same time. Therefore, no one is even equal to Him, what to speak of being greater than Him. The one divine potency of Paramesvara has been described in sruti in many ways, Among which the description of His jnäna-sakti (knowledge), His bala sakti(power), and His kriyä-sakti (potency for activity) are most important. These are also called cit-sakti or samvit-sakti; sat-sakti or sandhini-sakti; and änanda-sakti or hlädini-sakti respectively.

Srila Prabhupada (Bhaktisiddhanta Sarasvati Thakura) also did this. In Radha kunda, in his last days, he said that if anyone is only cutting the arguments of mayavadis and so on, and not accepting the mood of the gopis as taught by Rupa Gosvami, <font color="red"> not worshiping Radha-Krsna Conjugal</font color> , not following the line of Rupa Gosvami, then even their chanting will not be sufficient to help them. After some time they will become weak and give up all their devotional practices. They will become nirvisesavadis and mayavadis, as so many are now becoming. Spoken by Srila Bhaktivedanta Narayana Maharaja