anadi

<table class="MsoNormalTable" style="width: 100%;" border="0" cellpadding="0" cellspacing="0" width="100%"> <tbody><tr style=""> <td style="border: 1pt solid rgb(102, 102, 102); padding: 4.5pt 18pt; background: rgb(224, 224, 224) none repeat scroll 0% 50%; -moz-background-clip: -moz-initial; -moz-background-origin: -moz-initial; -moz-background-inline-policy: -moz-initial;"> Originally Posted by GuesterlyWinds ….ataeva kahi kichu karina nigudha bujhibe rasika bhakta, na bujhibe mudha…. "All these conclusions are unfit to disclose in public. But if they are not disclosed, no one will understand them. Therefore I shall mention them, revealing only their essence, so that loving devotees (rasika bhaktas) will understand them but fools will not. Anyone who has captured Lord Caitanya Mahaprabhu and Lord Nityananda Prabhu in his heart will become blissful by hearing all these transcendental conclusions. All these conclusions are like the newly grown twigs of a mango tree; they are always pleasing to the devotees, who in this way resemble cuckoo birds."(Sri Caitanya-caritamrta, Adi-lila, Chapter 4, Texts 231-234)5 <o:p></o:p> </td> </tr> </tbody></table> <o:p> </o:p> <!-- END TEMPLATE: bbcode_quote --> Reply of bija post #429:<o:p></o:p> <o:p></o:p> <o:p> </o:p> Dear bija, dandavat pranam,<o:p></o:p> <o:p> </o:p> We were talking about the qualification to hear the pastimes of Radha Krishna, not about the qualification to feel bliss upon hearing these high topics.<o:p></o:p> <o:p> </o:p> According Sb 10.33. 39 there is one only qualification to hear and discuss about them: faith.<o:p></o:p> <o:p> </o:p> vikrIDitaM vraja-vadhUbhir idaM ca viSNoH | zraddhAnvito yaH zRNuyAd atha varNayed vA || bhaktiM parAM bhagavati parilabhya kAmaM | hRd-rogam Azv apahinoty acireNa dhIraH || (bhag. 10.33.39) “One who faithfully hears or describes the loving sports of Sri Krishna and the young maidens of Vraja will quickly drive away the heart-disease of lust, become sober, and attain supramundane devotion of the Lord.”<o:p></o:p>

<table class="MsoNormalTable" style="width: 100%;" border="0" cellpadding="0" cellspacing="0" width="100%"> <tbody><tr style=""> <td style="border: 1pt solid rgb(102, 102, 102); padding: 4.5pt 18pt; background: rgb(224, 224, 224) none repeat scroll 0% 50%; -moz-background-clip: -moz-initial; -moz-background-origin: -moz-initial; -moz-background-inline-policy: -moz-initial;"> PS. The more I think about this the madder I get <o:p></o:p> </td> </tr> </tbody></table> <o:p> </o:p> Dear Catur-bahu dasa, dandavat pranam Being outside of bhakti and hampering discussion on bhakti is the normal madness.<o:p></o:p> Making efforts in Implementing varnashram dharma is madness and weakens one’s endeavors in bhakti, and it is not only not-essential for bhakti, but is very detrimental.<o:p></o:p> <o:p> </o:p> you said: <o:p></o:p><o:p></o:p> a) It not me that say, one should not implement Varnashram-dharma but Mahaprabhu and his empowered associates. you can read Their arguments here: http://spirituality.forumup.de/viewtopic.php?t=107&mforum=spirituality<o:p></o:p> b) Not varnashram-dharama brings you to the door of bhakt but sharangati:<o:p></o:p> One should renounce dharma (one's prescribed duties) and surrender to the Lord, as Sri Krishna says: sarva-dharmān parityajya / mām ekaḿ śaraṇaḿ vraja ahaḿ tvāḿ sarva-pāpebhyo / mokṣayiṣyāmi mā śucaḥ (Bhagavad-gita 18.66) Renounce any kind of duties pertaining this world - sarva-dharmān parityajya, Take Me alone as your shelter - mām ekaḿ śaraṇaḿ vraja Don’t worry - mā śucaḥ I will deliver you - ahaḿ tvāḿ mokṣayiṣyāmi from all sinful reactions (to your deeds) - sarva-pāpebhyo What is the meaning of surrendering? In the Vaishnava-tantra (quoted in Bhakti-sandarbha (Anuccheda 236) by Raghunath das Gosvami it is stated: anukulyasya sańkalpa pratikulyasya varjanam rakśiṣyatiti viśvaso goptṛtve varaṇaṁ tatha atma-nikśepa-karpaṇye sad-vidha śaraṇagati There are six symptoms of self-surrender: (1) anukulyasya sańkalpa – The vow (sankalpa) to accept those things that are favourable- Anukulyasya (for the spiritual life, for developing of divine love prema). (2) Pratikulyasya-varjana – (the vow) to reject those things that are unfavourable (for the spiritual life, for developing of divine love prema). (3) rakśiṣyatiti viśvaso – to have firm faith –vishvas that the Lord is the only protector, that there is no protector other than the Lord, and that one cannot obtain real protection by any other activity, or anyone else . (4) goptṛtve varaṇaṁ – to have firm faith that the Lord is the real maintainer. (5) atma-nikśepa– offering the self to the Lord, expressed in this attitude: “I am incapable of doing anything independently. Unless the Lord desires, no one can do anything.” Devotees who have no other resort (atmaniksepa) have this kind of faith. (6) karpaṇye – to be humble, expressed as follows: “I am very fallen and insignificant.” Out of compassion for the fallen souls, Sri Krisna Caitanya came to this world with His personal associates and divine abode Sri-kṛṣṇa-caitanya prabhu jīve doyā kori’ swa-pārṣada swīya dhāma saha avatari’ To freely distribute ecstatic love of God, which is very difficult to obtain, He taught saranagati, the six limbs of surrender to the al Attractive One. This saranagati is the very life of the true devotee atyanta durlabha prema koribāre dāna śikhaya śarańāgati bhakatera prāńa Humility, dedication of the self, acceptance of the Lord as one's only maintainer and protector dainya, ātma-nivedana, goptṛtve varańa ‘avaśya rakṣībe kṛṣṇa’—viśvāsa, pālana Accepting things favorable for devotional service, an rejecting the unfavorable. bhaki-anukūla-mātra käryera svīkara bhakti-pratikūla-bhāva varjanāṅgikāra The prayers of anyone who submits unconditionally to six-fold surrender, are heard by the youthful son of Nanda Maharaja, the all attractive form of the Lord - Sri Krishna. This level is not bhakti, but is a necessary path that leads to the door of bhakti. That is why Caitanya Mahaprabhu said to Ramananda Raya: "Go ahead and say something more."<o:p></o:p> <o:p> </o:p> c) The spiritual eroticism of Radha-Krishna is the highest truth, which cures you of mundane erotics. First you should learn the siddhanta of the spiritual eroticism and than you can read about preliminary spiritual erotic dealings of Radha-Krishna , in which you serve, not enjoy… the matter of fact the service is very enjoyable.<o:p></o:p>

Dear brajeshwara, dandavat pranam, The Absolut Truth is love, and if one wants to attain the Absolut Truth as presented by Mahaprabhu, one needs to understand what is this love One should learn by heart this siddhanta of the spiritual love, so that one may understand the love dealings in the spiritual world. Only the lowest of mankind, the unfaithful is against knowledge of love. As long as you have faith in the message of Mahaprabhu, you can learn, ... you must learn this knowledge. Love is everything. One should not ignore at any time love... and in this world we live in ... there is no love. So learn about love and understand that here there is no love, because the people of this world put their affection in something else than the real Object of Love - the sweet Lord of Sweetness, and the Embodiment of All Love - Sweet Radha.

Yes it is true that some don’t understand the spiritual eroticism, but sad it is that some pretended followers of Gauranga don’t even want to understand the siddhanta of spiritual erotic love.<o:p></o:p> <o:p> </o:p> The word erotic is very important in the context of Radha-Krishna lila, and the proposed notion of conjugal is improper.<o:p></o:p> Why?<o:p></o:p> <o:p> </o:p> Conjugal means married, means being under the conception that as a wife one belongs to <st1:place>Krishna</st1:place>, and in the case of <st1:place>Krishna</st1:place> lila it refers to svakyia bhava, the love that the Queens of Dwarka-Krishna have for Him.<o:p></o:p> <o:p> </o:p> In rasa lila the gopis have a parakyia bhava- the abhiman (conception) of belonging to another than Vraja-Krishna, and in the manifested lila the gopis got actually married, although in the unmanifested lila this is only a mood (a conception), which intensifies the love in separation.<o:p></o:p> <o:p> </o:p> In this connection one should make a difference.<o:p></o:p> <o:p> </o:p> The love of the gopis in Vridavan is different from the love of the queens in Dwaraka Caitanya Caritamrita (3.1.36-45) describes the travels of Rupa Gosvami through <st1:place>Bengal</st1:place> to Nilacala as follows: On his way to Gauda-desa, Rupa Gosvami had been thinking of how to write the action of the drama. Thus he had made some notes and begun to write. In this way the two brothers Rupa and Anupama reached <st1:place>Bengal</st1:place>, but when they arrived there Anupama died. Rupa Gosvami then departed to see Sri Caitanya Mahaprabhu, for he was very eager to see Him. There was some delay because of the death of Anupama, and therefore when Rupa Gosvami went to <st1:place>Bengal</st1:place> to see the devotees there, he could not get in touch with them because they had already left. In the <st1:place><st1>province</st1> of <st1>Orissa</st1></st1:place> there is a place known as Satyabhama-pura. Srila Rupa Gosvami rested for a night in that village on his way to Jagannatha Puri. While resting in Satyabhama- pura, he dreamed that a celestially beautiful woman came before him and very mercifully gave him the following order. “Write a separate drama about me,” she said. “By my mercy it will be extraordinarily beautiful.” After having that dream, Srila Rupa Gosvami considered, “It is the order of Satyabhama (Principal Queen of Dwarka) that I write a separate drama for her. “I have brought together in one work all the pastimes performed by Lord Krsna in Vrndavana and in Dvaraka. Now I shall have to divide them into two dramas.” Thus absorbed in thought, he quickly reached Jagannatha Puri. MAHAPRABHU CONFIRMS THE ORDER OF SATYABHAMA <st1:place>Krishna</st1:place> the son of Nanda Maharaja never at any time leaves Vrndavana One day Sriman Mahaprabhu confirms the order given to Rupa by Satyabhama Devi. Caitanya Caritamrita (3.1.65-71): On the next day, when Sri Caitanya Mahaprabhu went to see Srila Rupa Gosvami, the omniscient Lord spoke as follows: “Do not try to take Krsna out of Vrndavana, for He does not go anywhere else at any time." kRSNo ’nyo yadu-sambhUto yaH pUrNaH so ’sty ataH paraH vRndAvanaM parityajya sa kvacin naiva gacchati “‘The Krsna known as Yadu- kumara is Vasudeva Krsna. He is different from the Krsna who is the son of Nanda Maharaja. Yadu- kumara Krsna manifests His pastimes in the cities of Mathura and Dvaraka, but Krsna the son of Nanda Maharaja never at any time leaves Vrndavana.’” After saying this, Caitanya Mahaprabhu went to perform His noontime duties, leaving Srila Rupa Gosvami somewhat surprised. “Satyabhama ordered me to write two different dramas,” Srila Rupa Gosvami thought. “Now I understand that this order has been confirmed by Sri Caitanya Mahaprabhu. Formerly I wrote the two dramas as one composition. Now I shall divide it and describe the incidents in two separate works. I shall write two separate invocations of good fortune and two different introductions. Let me think deeply about the matter and then describe two different sets of incidents.”<o:p></o:p>

Dear bija, dandavat pranam Some persons still think that Sri Caitanya MahAprabhu never said He is the same Krishna, the Supreme Original Lord. In “Sri Caitanya Bhagavata” , Srila VRndAvana dAsa ThAkura relates the lila of how Advaita Acarya wanted to be treated by Sri Caitanya MahAprabhu as one of His Servants not as a superior personality and decided to teach the glories of jJAna-yoga. When Sri Caitanya MahAprabhu inquired from Advaita Prabhu, “Between bhakti and jJAna, which is superior?” Advaita Prabhu replied that jJAna was superior. On hearing this Sri Caitanya repeatedly struck Advaita’s back with His fist, and after it started to reveal that He descended just because of Advaita’s prayers. An excerpt from Sri Caitanya Bhagavata, Madhya, Chapter 19.140-152. The Lord said: “I was sleeping in the Ocean of Milk, when You, nADA (sada-shiva), woke Me to fulfil Your mission. (Sri Caitanya MahAprabhu called Advaita acarya sometimes nADA.) You brought Me to reveal bhakti, but now You are covering bhakti with Your explanation on jJAna. If Your intention was to cover bhakti, then why did You have Me to descend (into this world). I never frustrate Your resolve, but You always deceive Me. After releasing Advaita, the Lord sat down at the doorway and began to loudly reveal His own glories. O nADA it was I (Sri kRSNa) who killed kaMsa. You know everything, don’t You? BrahmA, ziva, zeSa and laxmi, all engage in My service. The cunning impostor vAsudeva was killed by My (Sri kRSNa’s) chakra. vArANasI was completely burned by My chakra, and the mighty rAvaNa was killed by My arrow. My cakra cut off the arms of bANAsura, and My cakra destroyed narakAsura. It was I (Sri kRSNa) who held up Govardana Hill with My left hand, and it was I who brought the pArijAta flower from heaven. I deceived Bali and then bestowed mercy on him. It was I who killed HiraNyakazipu to save PrahlAda. In this way the Lord revealed His opulences, and Advaita floated in an ocean of ecstatic love while listening. Advaita was filled with ecstasy after receiving His punishment. He clapped His hands and danced in humility.”

Quote:<o:p></o:p> <table class="MsoNormalTable" style="width: 100%;" border="0" cellpadding="0" cellspacing="0" width="100%"> <tbody><tr style=""> <td style="border: 1pt solid rgb(102, 102, 102); padding: 4.5pt 18pt; background: rgb(224, 224, 224) none repeat scroll 0% 50%; -moz-background-clip: -moz-initial; -moz-background-origin: -moz-initial; -moz-background-inline-policy: -moz-initial;"> I didn’t say that one is principal and the other is secondary, I said they are essentially different. <u1:p></u1:p> <u1:p></u1:p>What is the meaning of essentially different? <u1:p></u1:p>Gaura lila is audarya lila. <u1:p></u1:p>Why? <st1:place>Krishna</st1:place> brings mercy. <u1:p></u1:p>How? He lively explains His madhurya lila. For this one too, He brought His associates with Him. quote by anadi <o:p></o:p> </td> </tr> </tbody></table> <!-- END TEMPLATE: bbcode_quote -->Sorry for being pedantic and playing on words. Words!<!--[if gte vml 1]><v:shapetype id="_x0000_t75" coordsize="21600,21600" o:spt="75" o:preferrelative="t" path="m@4@5l@4@11@9@11@9@5xe" filled="f" stroked="f"> <v:stroke joinstyle="miter"/> <v:formulas> <v:f eqn="if lineDrawn pixelLineWidth 0"/> <v:f eqn="sum @0 1 0"/> <v:f eqn="sum 0 0 @1"/> <v:f eqn="prod @2 1 2"/> <v:f eqn="prod @3 21600 pixelWidth"/> <v:f eqn="prod @3 21600 pixelHeight"/> <v:f eqn="sum @0 0 1"/> <v:f eqn="prod @6 1 2"/> <v:f eqn="prod @7 21600 pixelWidth"/> <v:f eqn="sum @8 21600 0"/> <v:f eqn="prod @7 21600 pixelHeight"/> <v:f eqn="sum @10 21600 0"/> </v:formulas> <v:path o:extrusionok="f" gradientshapeok="t" o:connecttype="rect"/> <o:lock v:ext="edit" aspectratio="t"/> </v:shapetype><v:shape id="_x0000_i1025" type="#_x0000_t75" alt="" style='width:11.25pt; height:11.25pt'> <v:imagedata src="file:///C:\DOKUME~1\Emil\LOKALE~1\Temp\msohtml1\01\clip_image001.gif" o:href="http://www.indiadivine.org/audarya/images/smilies/smilies3.gif"/> </v:shape><![endif]--><!--[if !vml]--><!--[endif]--> I can see your point here...there is also audarya (magnanimity) in Krsna lila.<o:p></o:p> <o:p> </o:p> Dear bija, dandavat pranam Very nice point.<o:p></o:p> Now what kind of magnanimity shows <st1:place>Krishna</st1:place>?<o:p></o:p> The one described in the anugrahaya bhaktanam verse (S.B. 10.33.36):<o:p></o:p> <o:p> </o:p> anugrahāya bhaktānāḿ mānuṣaḿ deham āsthitaḥ<o:p></o:p> <o:p> </o:p> "To show mercy to His devotees (<st1:place>Krishna</st1:place>) assumes a human like body."<o:p></o:p> <o:p> </o:p> So <st1:place>Krishna</st1:place> primarily shows mercy to His devotees, i.e. His lila is only for those that have qualified to enter it, and that is why in that mood, it is said that He is not so magnanimous as in the “Gaura mood” who is for all, … calling them to qualify – and giving instructions personally and through his intimate associates how to qualify for Krishna lila..<o:p></o:p> <o:p> </o:p> But the second part of the verse says, aho! I make public my this intimate lilas so that the ones who may hear about them, and worship them (remembering, meditating up -> to serve in them) to become dedicated to Him – anukulyena <st1:place>Krishna</st1:place> anu shilanam..<o:p></o:p> <o:p> </o:p> bhajate tādṛśīḥ krīḍa yāḥ śrutvā tat-paro bhavet<o:p></o:p> <o:p> </o:p> "worshiping this pastimes about one hears one becomes dedicated to Him."<o:p></o:p> <o:p> </o:p> So you must also realize that there is madhurya (sweetness) in Gaura lila.<o:p></o:p> <o:p> </o:p> Yes, it is, but … what kind of sweetness? The traditional Gaudiya Vaishnavas say there is not the sweetness of erotic love, which is in Krishna lila.<o:p></o:p> I can only speak from personal experience, but the attraction to audarya was very strong in my initial appeal to Mahaprabhu. As per the above qoutes. And as time has gone on I am beginning to taste a drop of sweetness...which is drawing and enticing me further on in a life of devotion.<o:p></o:p> <o:p> </o:p> It is the normal way, gaura-lila is more accessible, and prepares one for understanding siddhanta of madhur-lila. Without this understanding the dealings of Radha-Krishna loose their divine sweetness and the most important idea …of serving in lila had no meaning. I am sure for those first attracted to sweetness, they will become more and more enchanted by Krsna's merciful nature as they enter relationship with Him. Which will draw them onward.<o:p></o:p> <o:p> </o:p> This is also very true and sweet.<o:p></o:p>

Our understanding of siddhanta is that the name of GaurangaKrsna and the form of GaurangaKrsna are non-different. You could say that the Lord's form, qualities, and pastimes are fully contained in Naam. Dear bija, dandavat pranam, <?xml:namespace prefix = o ns = "urn:schemas-microsoft-com:" /><o:p></o:p> <o:p></o:p> It is true that Gaudiya Vaishnavas accept Sri Caitanya and Sri Krishna as the same original Svayam Bahagavan, but one can see that the same Original Lord accepts two different positions and accordingly two different vibhavas:<o:p></o:p> - Vishaya alambana, as the object of love, the beloved in Radha-Krishna lila<o:p></o:p> - Ashraya alambana, the one that experience the dominant emotion, the lover, both as sadhaka tasting the sweetness of the sadhana bhakti and as bhavamay – Radha, tasting Her dominant bhAvA, when engaged in Gaura lila.<o:p></o:p> <o:p></o:p> The question is not that Gaura and Krishna are different, only that they have different position in rasa, and as such they have different moods and accordingly different lilas (pastimes).<o:p></o:p> <o:p></o:p> <o:p></o:p>

You have brought a smile to my face Anadi...yes, let's get back to the thread topic...varnashrama dharma. If I continue on this philosophical (s)train of thought as in our last posts...my well of knowledge will surely run dry, and I will be exposed for the beginner in devotional life I truly am. Thank Krsna though...for the heart will never run dry. Dear bija, dandavat pranam, I love Gaura katha, so we should better not stop. I read also Vrindavana dasa's Thakur Caitanya Bhagavat, and I ... You are not an offensive person, so we can go on and post our evidence. (I found no love icon, think I posted one)

Dear bija, dandavat pranam,<?xml:namespace prefix = o ns = "urn:schemas-microsoft-com:" /><o:p></o:p> I didn’t say that one is principal and the other is secondary, I said they are essentially different.<o:p></o:p> <o:p></o:p> What is the meaning of essentially different?<o:p></o:p> Gaura lila is audarya lila. <o:p></o:p> Why? Krishna brings mercy. <o:p></o:p> How? He lively explains His madhurya lila. For this one too, He brought His associates with Him.<o:p></o:p> <o:p></o:p> The essence of Gaura lila is the magnanimity by which He and His appointed associates point out the way to Radha-Krishna lila – vraja bhakti – raganunga and especially kamanuga bhakti and especially Tad-bhava-iccha-atmika-bhakti.<o:p></o:p> <o:p></o:p> Radha-Krishna lila is madhur-lila, the display of the sweetness of divine erotic love.<o:p></o:p> <o:p></o:p> This makes them essentially different, even if very strong linked.<o:p></o:p> <o:p></o:p> Some may have discovered and tasted Radha-Krishna lila before Mahaprabhu came, as Lilasuka or Jayadeva Gosvami, but Mahabrabhu and his intimate associates made the path wide and very clear.<o:p></o:p> <o:p></o:p> <o:p></o:p>

MAHAPRABHU’S ORDER At the end of the ten days Sri Rupa and Mahaprabhu spent together, Mahaprabhu concluded His discourse and ordered Rupa to go to Vrindavan (Caitanya Caritamrita, 2.19.235-243). Sri Caitanya Mahaprabhu then concluded, “I have simply given a general survey describing the mellows of devotional service. You can consider how to adjust and expand this. “When one thinks of Krsna constantly, love for Him manifests within the heart. Even though one may be ignorant, one can reach the far shore of the ocean of transcendental love by Lord Krsna’s mercy.” After saying this, Sri Caitanya Mahaprabhu embraced Srila Rupa Gosvami. The Lord then decided to go to the city of Benares. The next morning, when Sri Caitanya Mahaprabhu arose and prepared to leave for Varanasi [benares], Srila Rupa Gosvami submitted the following statement at the Lord’s lotus feet: “If You give me permission, I shall go with Your Lordship. It is not possible for me to tolerate the waves of separation.” Sri Caitanya Mahaprabhu replied, “Your duty is to carry out My order. You have come near Vrndavana. Now you should go there. Later, you can go from Vrndavana to Jagannatha Puri through Bengal [Gauda-desa]. There you will meet Me again.” After embracing Rupa Gosvami, Sri Caitanya Mahaprabhu got into a boat. Rupa Gosvami fainted and fell down on the spot. The brahmana from Deccan took Rupa Gosvami to his home, and thereafter the two brothers departed for Vrndavana. Earlier, in the first chapter (31-34), Krishnadas has elaborated on the order given by Sriman Mahaprabhu to the two brothers: Prabhu then sent Rupa and Sanatana to Vraja. On His order, they went to Sri Vrindavana Dhama. They broadcast the path of bhakti and discovered all the places of pilgrimage, and also established the service of Madana-Gopala and Govindaji. Having elaborately studied the scriptures, they compiled books on the essence of bhakti, and in this way delivered many fools and fallen souls. On the order of Mahaprabhu, they carefully studied all scriptures, thereafter presenting the confidential bhakti of Vraja-dhama. So...we should study their books. Searching for the ones that can help us, to understand them. Staying stuck for years in varna-ashram dharma proliferation and speculating on what varna or ashrama one should take, and discussing if one should take guru or not ... will not help. If one studies their books one quickly understands: one needs a guru, one needs diksha, and one needs no varna-ashrama dharma. One's duty is to become a saint, out of this world, and... accept that special gift, the bhakti that Mahaprabhu came to give - madhur Vraja bhakti, through sadhana bhakti as deliniated by Rupa Gosvami, and the one's that follow his instructions.

Dear Bija, dandavat pranam <?xml:namespace prefix = o ns = "urn:schemas-microsoft-com:" /><o:p></o:p> Spontaneous means that is not controlled, spontaneous does not mean that by meditating on Gaura lila you attain Radha Krishna lila. <o:p></o:p> <o:p></o:p> Gaura lila says: go to Radha-Krishna lila, that is why it is said that by going deep into gaura lila one realize oneself in the Radha-Krishna lila<o:p></o:p> Nobody before Mahaprabhu and His empowered representatives from Vrindavan deliniated as powerfully the siddhanta of Radha-Krishna, as the highest realization of the Absolut Truth. <o:p></o:p> Dear bija, Deep meditation on gaura lila switches one automatically to Radha-Krishna lila, this is the highest mercy of Mahaprabhu, but if you meditate on Radha-Krishna lila you don`t switch to Gaura lila.<o:p></o:p>

<?xml:namespace prefix = o ns = "urn:schemas-microsoft-com:" /><o:p></o:p> Dear bija, the truth about the lila may be revealed but not the lila.<o:p></o:p> <o:p></o:p> 1. If it would be so, all the rasika books about Sri Sri Radha Krsna lila would be of no avail.<o:p></o:p> <o:p></o:p> 2. If you remember... In Gaura lila, Mahaprabhu took inspiration in Gambira from the reciting from his two bellowed books Kṛṣṇa-karṇāmṛta and Gīta-govinda, which is another pointer we should read such rasika literature or learn them by heart as Svarupa Damodara and sadhakas like Ram-krishna dasa babaji did in the case of Gita Govinda.

<o:p></o:p>Dear Bija, dandavat pranam, I am sorry...Maybe I didn’t convey acurate enough what I meant, describing rasa lila is meant to say describing the pastimes, because you have to hear the pastimes, to remember and meditate on them..<o:p></o:p> This verse and CC at large does not describe the pastimes of rasa-lila. you also said: <o:p> </o:p> Gaura lila is a pointer on Radha-Krishna lila but they are essentialy different, even if very strong linked.<o:p></o:p> <o:p></o:p>

Guest of ... jaya prabhupada wrote: <o:p></o:p> <o:p> </o:p> Reply: <o:p></o:p> Caitanya Caritamrita doesn’t describe Vraja lila and the Srimad Bhagavatam 10th Canto has only few insights. <o:p></o:p> They are not yet written by Srila Bhaktivedanta Swami Prabhupada, maybe later…if Iskcon will officially declare so.<o:p></o:p> There is an abundance of Raganuga literature dealing with Vraja-lila. Guest of ... jaya prabhupada wrote: Reply:<o:p></o:p> <o:p> </o:p> 1. I read already<o:p></o:p> Raga Vartma Candrika<o:p></o:p> Manjari Svarupa Nirupana<o:p></o:p> Sri Vidagda Madhava Natakam<o:p></o:p> Mukta Carita<o:p></o:p> Radha Rasa Sudha Nidhi<o:p></o:p> Vilapa Kusumanjali<o:p></o:p> Utkalika Valari<o:p></o:p> Sri Krishna Karnamrita<o:p></o:p> Sri Sri Dana Keli Cintamani<o:p></o:p> Prema Samputika<o:p></o:p> I chant for a long time 42 rounds daily, and I hope I will have that wish to enhance the number and the concentration in the future.<o:p></o:p> <o:p> </o:p> 2. To present siddhanta about the definition of Bhakti and the types of Bhakti as given by Rupa, Sanatana, Jiva, Raghunatha, doesn’t mean I am in the illusion, I realized Radha-Krishna-lila.<o:p></o:p> <o:p> </o:p> 3. And I personally had darshan with Pandit Ananta Dasa Babaji the Mahant of Radha-Kunda two times.<o:p></o:p> <o:p> </o:p> Additional answer is already in the post #390 <!--[if !supportLineBreakNewLine]--> <!--[endif]--><o:p></o:p>

Guest of ... jaya prabhupada wrote: Dear Guest of ... jaya prabhupada A great acarya .. Krishna Kavi-raja das...<o:p></o:p> <o:p> </o:p> CC Madhya 149-152 quotation given by you doesn’t show how the awakening of a disciple on the path of raganuga takes place, they only confirm the definition of Raganunga Bhakti presented already; you just copied something concerning raganunga from the folio.<o:p></o:p> <o:p> </o:p> CC Madhya 22.155 says that by hearing about Vraja lila one can attain some greed to attain such a bhava as the eternal inhabitans of Vrindavan.<o:p></o:p> <o:p> </o:p> The same thing was already posted. See the post #375 </u1:p></u1:p></u1:p></u1:p></u1:p></u1:p></u1:p></u1:p></u1:p></u1:p></u1:p></u1:p></u1:p></u1:p></u1:p><o:p></o:p>

Guest of ... jaya prabhupada wrote Dear guest of ... jaya prabhupada <o:p> </o:p> What nonsense about Vaidhi bhakti? Can you please be more explicite? ... You don’t know siddhanta.<o:p></o:p>

Quote:<o:p></o:p> <u1:p></u1:p> <table class="MsoNormalTable" style="width: 100%;" border="0" cellpadding="0" cellspacing="0" width="100%"> <tbody><tr style=""> <td style="border: 1pt solid rgb(102, 102, 102); padding: 4.5pt 18pt; background: rgb(224, 224, 224) none repeat scroll 0% 50%; -moz-background-clip: -moz-initial; -moz-background-origin: -moz-initial; -moz-background-inline-policy: -moz-initial;"> Originally Posted by anadi<o:p></o:p> <u1:p></u1:p> <u1:p></u1:p>Dear Guest of… Jaya Prabhupada <u1:p></u1:p> <u1:p></u1:p>You don’t know siddhanta. Go and learn siddhanta. <u1:p></u1:p> <u1:p></u1:p>The type of love, the residents of the intimate spiritual realms (Vrindavan) of the All Attractive, have for Him, is called raga-atmika, because is imbibed with an extraordinary sense of possession (mamata) for Him, thinking: <st1:place>Krishna</st1:place> is mine, and therefore their love is called raga-atmika, imbibed up to saturation with attachment for Him. <u1:p></u1:p>This and the raganuga bhakti has been defined by Rupa Gosvami: virAjantIm abhivyaktaM vrajavAsi-janAdiSu | rAgAtmikAm anusRtA yA sA rAgAnugocyate || (brs 1.2.270) “The devotion which is clearly present in the associates of the Lord in Vraja is called devotion filled with extraordinary loving attachment (ragatmika-bhakti), and devotion following in the wake of this ragatmika-bhakti is called raganuga-bhakti.” <u1:p></u1:p> <u1:p></u1:p>Your post is only speculations. <o:p></o:p> </td> </tr> </tbody></table> Reply <!-- END TEMPLATE: bbcode_quote --> <o:p></o:p>Dear guest of ... jaya prabhupada <o:p> </o:p> Your are not prepared to learn from anadi, you are too offensive to anadi, so that you can learn something from him. You were only forced to accept this siddhanta because you found in the folio that “Prabhupada” translated similar verses in CC Madhya lila.

Dear Caturbahu dasa dandavat pranam,<o:p></o:p> <o:p> </o:p> Strange that instead of speaking about bhakti or hari katha we speak about me.<o:p></o:p> The matter of fact it is not strange. This is a ... political maneuver: if you can't handle the subject, that you go on with personal “attacks”. <o:p></o:p> <o:p> </o:p> You wrote:<o:p></o:p> <o:p></o:p> <o:p> </o:p> <o:p> </o:p> I don’t speak politics, I speak siddhanta. <o:p></o:p> <o:p> </o:p> <o:p> </o:p> This sounds like politics. <o:p></o:p> Better we should speak concrete and analyze the differences between what they say in the light of Gaudiya Vaishnava siddhanta. <o:p></o:p> <o:p></o:p> <o:p> </o:p> Shastra states clearly for whom it is forbidden.<o:p></o:p> <o:p> </o:p> kintu rahasya-lIlA tu pauruSa-vikAravad indriyaiH pitR-putra-dAsa-bhAvaiz ca nopAsyA svIya-bhAva-virodhAt | rahasyatvaM ca tasyAH kvacid alpAMzena kvacit tu sarvAMzeneti jJeyam || (Bhakti-sandarbha 338) “… these secret sports are not to be worshiped by those who experience male transformations in their senses, or by those who are in the moods of father, son and servant, for it would be contrary to their moods. Confidentiality is understood according to the partial or complete touching of limbs.”<o:p></o:p> <o:p> </o:p> Any bhakta who desires to absorb himself in narrations of the Lord must himself assess his own eligibility and aspire to hear narrations in accordance with his capacity. However, such confidential topics should never be narrated to antagonistic individuals who are likely to disrespect the supremely sacred human-like sports of the Lord.<o:p></o:p> <o:p> </o:p> Speaking about the lila of the Lord has the same status as speaking of the glories of the Name of the Lord:<o:p></o:p> <o:p> </o:p> azraddadhAne vimukhe ’py azRNvati yaz copadezaH ziva nAmAparAdhaH || (Padma-purana, Brahma-khanda 25.15-18 ) ”One who describes the auspiciousness of the Name unto those who are faithless, opposed and unwilling to hear, is an offender against the Holy Name.”<o:p></o:p> <o:p> </o:p> but in the Srimad Bhagavatam it is stated:<o:p></o:p> <o:p> </o:p> vikrIDitaM vraja-vadhUbhir idaM ca viSNoH | zraddhAnvito yaH zRNuyAd atha varNayed vA || bhaktiM parAM bhagavati parilabhya kAmaM | hRd-rogam Azv apahinoty acireNa dhIraH || (bhag. 10.33.39) “One who faithfully hears or describes the loving sports of Sri Krishna and the young maidens of Vraja will quickly drive away the heart-disease of lust, become sober, and attain the highest devotion of the Lord.”<o:p></o:p> <!--[if !supportLineBreakNewLine]--> <!--[endif]--><o:p></o:p>

<o:p></o:p> <o:p> </o:p> Dear Guest of… Jaya Prabhupada<o:p></o:p> <o:p> </o:p> You don’t know siddhanta. Go and learn siddhanta.<o:p></o:p> <o:p> </o:p> The type of love, the residents of the intimate spiritual realms (Vrindavan) of the All Attractive, have for Him, is called raga-atmika, because is imbibed with an extraordinary sense of possession (mamata) for Him, thinking: Krishna is mine, and therefore their love is called raga-atmika, imbibed up to saturation with attachment for Him. <o:p></o:p> This and the raganuga bhakti has been defined by Rupa Gosvami: virAjantIm abhivyaktaM vrajavAsi-janAdiSu | rAgAtmikAm anusRtA yA sA rAgAnugocyate || (brs 1.2.270) “The devotion which is clearly present in the associates of the Lord in Vraja is called devotion filled with extraordinary loving attachment (ragatmika-bhakti), and devotion following in the wake of this ragatmika-bhakti is called raganuga-bhakti.”<o:p></o:p> <o:p> </o:p> Your post is only speculations. <o:p></o:p>

Dear caturbahu das, dandavat pranam, you said <o:p></o:p>Your commentary allegedly answer these questions:<o:p></o:p> <o:p></o:p><o:p></o:p> But you gave no answer, because these statements "The continuous hearing and discussing about vraja lila and the emotions of the participants is aportion of the instructions given to the disciples of Srila Bhaktivedanta Swami Prabhupada." are not true.<o:p></o:p> Instead of it you say I am not qualified to read Vilapa Kusumanjali.<o:p></o:p> Your argument:<o:p></o:p> This thread is not of that mood and you should know better if you are reading such exalted literature. <o:p></o:p> This a wrong argument. If I read about the pastimes of the divine Couple it doesn’t mean I don’t understand that endeavors for DVD is an invention that is against the teachings of Mahaprabhu and the traditional Gaudiya Vaishnava acaryas, (up to the father of invention).<o:p></o:p> <o:p></o:p> <o:p></o:p> You added: <o:p></o:p><o:p></o:p> <o:p></o:p> Reply:<o:p></o:p> The issue regarding Vidhi and Raganuga is another Iskcon misunderstanding, see the post #372, #375 and #381<o:p></o:p> <o:p></o:p> You wrote <o:p></o:p><o:p></o:p> Can you please give some examples, so that we can examine them?<o:p></o:p> <o:p></o:p> You wrote <o:p></o:p><o:p></o:p> Can you give some examples please?<o:p></o:p> You wrote <o:p></o:p><o:p></o:p> Your proof is lacking the basis of all evidence.<o:p></o:p> <o:p></o:p> You wrote <o:p></o:p><o:p></o:p> Reading Vilapa Kusumanjali is an endless joy. You cannot forbid me, I am too attached to read the sweet revelations of Raghunatha das, and the wonderful commentaries of Pandit Ananta dasa Baba-ji...

The activities of the eternal residens of Vraja are determined only by the raga-atmika love, and are called raga-atmika bhakti. This type of bhakti (divine devotional service) is present only in the eternal residents of Vrindavan, which are direct expansions (kaya vyuha) of Krishna or Radha. The souls, which are marginal energy (tatashtha shakti) of Krishna, as us, and whose existence is first manifested in the Causal Ocean, wherefrom they choose between the spiritual and material worlds, can eventually follow the loving sentiments of the eternal residents of Vrindavan, by constantly hearing about the sweetness of their love. In sanskrit anuga means to follow, and that bhakti which is practiced by souls like us, who try to follow the loving sentiments of the eternal residents of Vrindavana, is called raga-anuga bhakti. The activities of the eternal residents of Vrindavan which are determined by love dominated by the sentiment of - servitude – dasya rasa - friendship – sakya rasa - parenthood and guardianship – vatsalya rasa are called sambandha-atmika bhakti, grounding in a love which resembles that of a social relation (sambandha), and the souls, that want to follow such loving sentiments, perform sambandha-anuga bhakti. The activities of the eternal residents of Vrindavan which are determined by love dominated by the erotic sentiments of lovers– madhurya rasa, are called kama-atmika bhakti, grounding on eroticism (kama) and the souls, that want to follow such loving sentiments, perform kama-anuga bhakti, where the object of love is The All Attractive. The eternal residents of Vrindavan, which are drawned in kama-atmika bhakti are called gopis – girls that take care of the divine cows, kama-dhenu. The erotic love for The All Attractive is called sweet love (madhura rati) because it is the most relishable of the devotional emotions. It is of three types: - common (sadhanrani rati) - compromising (samanjasa rati) - competent (samartha rati) the last one is the most … perfect (all types of love are stages of perfection) being the source of the most perfect type of divine devotional activity: kama-rupa bhakti

Guest of vaidhI said:<?xml:namespace prefix = o ns = "urn:schemas-microsoft-com:" /><o:p></o:p> <o:p></o:p><o:p></o:p> Can you please give some quotation as evidence that this is true?<o:p></o:p> <o:p></o:p> By the mercy of Gaura-sundara, beautiful lilas of the divine Couple have been revealed by the acaryas, to help the sadhaka in his/her japa meditation.<O:P></O:P <o:p></o:p> Where does Bhaktivedanta Swami speak, one should study their books, (like Radha Rasa Sudhanidhi or Vilapa Kusumanjali?)<o:p></o:p> As I started to read “non Prabhupada books” and speak about them I was stamped as reading “non bona fide” literature. The same happened/ happens in Iskcon II (Bhakti-Trust) of BV Narayan M.<o:p></o:p>

Sacred love is the essence of Krishna’s internal potency, which is known as ananda or hladini or bliss-giving energy. This energy manifesting in different types of devotees, appears in four types of dominant sentiments, known as love dominated by the sentiment of - servitude – dasya rasa - friendship – sakya rasa - parenthood and guardianship – vatsalya rasa - eroticism of the lover – madhurya rasa The type of love, the residents of the intimate spiritual realms (Vrindavan) of the All Attractive, have for Him, is imbibed with an extraordinary sense of possession (mamata) for Him, thinking: Krishna is mine, and therefore their love is called raga-atmika, imbibed up to saturation with attachment for Him. virAjantIm abhivyaktaM vrajavAsi-janAdiSu | rAgAtmikAm anusRtA yA sA rAgAnugocyate || (brs 1.2.270) “The devotion which is clearly present in the associates of the Lord in Vraja is called devotion filled with loving attachment (ragatmika-bhakti), and devotion following in the wake of this ragatmika-bhakti is called raganuga-bhakti.” Such a powerful attachment cannot be found anywhere else in the spiritual worlds. vidhi-bhaktye pArSada-dehe vaikuNThete yAya || (cc 2.24.87) “Through vidhi-bhakti, one will attain the form of an associate in Vaikuntha.” aizvarya-jJAne vidhi-bhajana kariyA | vaikuNThake yAya catur-vidha mukti pAJA || (cc 1.3.17) “Those who worship according to scriptural commandments, being aware of the Lord's superhuman prowess, attain the four kinds of liberation in Vaikuntha.”

<o:p></o:p> <o:p> </o:p> Dear Gaurhari, dandavat pranam,<o:p></o:p> <o:p> </o:p> It is true that for the one that has no greed for vraja bhakti, it is recommended to do vaidhi bhakti. Is better to vaidhi bhakti than no bhakti.<o:p></o:p> But<o:p></o:p> <o:p> </o:p> The wrong siddhanta is that by doing vaidhi bhakti one automatically gets raganunga bhakti sadhana, and this is evidenced in those shastric quotations.<o:p></o:p> <o:p> </o:p> By doing vadhi bhakti and worshiping for example Lord Nrisimha-deva for millions of lifetimes one cannot reach raganuga bhakti. Vaidhi bhakti is never the cause of raganuga bhakti.<o:p></o:p> Vaidhi bhakti is one type of sadhana bhakti which awakens one type of bhava and<o:p></o:p> Raghanuga bhakti is another type of sadhana bhakti.which awakens other types of Bhava.<o:p></o:p> <o:p> </o:p> As previously stated sannyasi Thakur presented in Jaiva Dharma by Bhaktivinoda Thakur never did vaidhi bhakti, but due to his greed to attain the bhava of a gaudiya vaishnava he started serching for gaudiya vaishnavas. And because of this greed, his guru very quickly revealed him his siddha deha – the eternal spiritual body, he should meditate on. kRSNa-bhakti-rasa-bhAvita-matiH | kriyatAM yadi kuto'pi labhyate || tatra laulyam api mUlyam ekalaM | janma-koTi-sukRtair na labhyate || (Padyavali 14) “Wherever that consciousness laden with Krishna bhakti rasa is available, from there it must be acquired. For that there is indeed only one price, greed, which cannot be attained through pious deeds even in millions of births.”<o:p></o:p> <o:p> </o:p> Through vaidhi bhakti one cannot get this greed for vraja lila bhava, which is the prerequisite for Raganunga Bhakti Sadhana. This can be awakened when one witness the symptoms of that bhava in his own guru or another gaudiya vaishnav, or by continuous hearing (shravanam) and discussing (kirtanam) about vraja lila and the emotions of those playing it.<o:p></o:p> <o:p> </o:p> Haripada das says:<o:p></o:p> <o:p> </o:p> vilaApa kusumAJjali parama sampad <o:p></o:p> sevAra saGkalpa yoto bodo adabhuta <o:p></o:p> haripada jAgi tumi brAhma muhUrtete <o:p></o:p> ei sukha sevAkoro nitya smaraNete<o:p></o:p> <o:p> </o:p> “Vilapa kusumanjali is the greatest tresure, filled with all the different wonderful vows of devine service (for the divine Couple of Vraja). O Haripada! Always get up in Brahma Muhurta hours and remember this blissful devotional service!”<o:p></o:p> <o:p> </o:p> For example Raghunatha dasa says in the 20-th verse of his Vilapa kusumanjali<o:p></o:p> <o:p> </o:p> prakSAlya pAda kamalaM kRta danta kASThAM <o:p></o:p> snAnArtham anya sadane bhavatIM niviSTAm <o:p></o:p> abhyajya gandhitatarair iha tailapUraiH <o:p></o:p> prodvartayiSyati kadA kiM u kiGkarIyam<o:p></o:p><o:p></o:p> <o:p> </o:p> "When may this maidservant (Tulasi Manjari – the form of Raghunatha dasa in Radha-Krishna lila), after washing Your (Radha’s) lotus feet and brushing your teeth with a twig, seat You in the bathroom and, having anointed You with very fragrant oils, massage You there?"<o:p></o:p> <o:p> </o:p> In the previous verse Sri Raghunatha dasa had a vision of his service of washing Radha’s lotus feet, and in this verse he sees him/ herself rinsing Radha’s mouth, brushing Her teeth with a twig, taking Her into another room and massaging Her with fragrant oil there.<o:p></o:p> When the sadhaka has such a vision he feels as if the beloved deity takes him by the hand.<o:p></o:p> The more purified the heart is the more vivid these transcendental experiences are.<o:p></o:p> It is not that you have to get purified and than you start sadhana bhakti of raganuga type, by sadhana bhakti you also get purified.<o:p></o:p> By the mercy of Gaura-sundara, beautiful lilas have been revealed by the acaryas, to help the sadhaka in his japa meditation.<o:p></o:p> <o:p> </o:p> There is no greater cause of heart rendering lamentation, than that of being deprived of this treasure, the gaudiya acaryas came to bring in this Gaura-sundara’s age.<o:p></o:p> <o:p></o:p>

I'm sorry that I made you somehow suffer, that you wrote such things. Most of the time I have problems by saying the truth, than most of the people don't need any evidence for the truth, they already have thier conviction, and than they may get angry... I don't say to not follow your Prabhupada, I only pointed out that some of his teachings go against Gaudiya Vaishnava sadhana siddhanta, and if you can accept it for you, it's all right. <!-- END TEMPLATE: bbcode_quote --> I presented the original teachings of Gaudiya Vaishnavism, not those of some mayayapahrta-jnana, or else please prove it. .... This is one of my most beloved personalities: SRI RAMAKRISHNA DAS PANDIT BABA was born in a brahmana family of Gauda in Samvat 1914 at Bhuratipa Pancagali in Jaipur. His past family name was Ram-pratap Misra (Panda). Ram-pratap lost his father in Samvat 1922. His father was a Ramanandi Vaishnava and his mother hailed from a family initiated into the Vallabhacarya line. His grandfather belonged to the Ramanuja sect of Vaishnavas. The members of the family were teachers by profession and were patronized by the King of Jaipur. As a child of only five or six years Ram-pratap displayed a fascination for devotion. When he was seven or eight years old he went to fetch water daily from a distant spring at Madhavpur for offering worship to Lord Krishna. One day while on his way to the spring, he spotted a tiger eating human flesh. Strangely, he felt no fear and continued on to Madhavpur with the conviction that since the animal had some food then it had no reason to harm him. At the age of nine Rampratap completed his study of Sanskrit grammar at Panini. It is said that at this time Ram-pratap came in contact with Nrsimh-ananda Bhatta at Jaipur, a brahmana from Karnataka who later became a disciple of Siddha Nityananda dasa Baba. Nrsimha-dasa was an erudite scholar of the six branches of Indian philosophy and an accomplished musician. He became deeply absorbed upon seeing a performance on the Gita-govinda and Krishna-karnamrita. After coming in contact with Nrsimha, Ram-pratap was so overwhelmed by his qualities that he began to wonder how magnanimous Nrsimha’s guru must be. Ram-pratap held all Vaishnava saints in great reverence. At a later date he went to Vrindavana and took shelter at the feet of Nrsimha. At that time he also came in contact with Radha-carana Gosvami Kakaji of Govinda Temple and started learning Bengali from Professor Kanticandra Sen. At the age of ten years Rampratap acquired command of the Urdu language. At the age of eleven he underwent the sacred thread ceremony. The priest who initiated him into Savitri mantra instructed Rampratap to repeat the mantra. Thereafter Rampratap received a divine command from Savitri and attempted to run away to Vrindavana on three occasions, but each time he was caught and held by his mother and the royal government. Shortly afterwards, while Ram-pratap was studying the Vedas at the age of thirteen, he finally reached Vrindavana. There he stayed with the Gosvamis of Govindaji Temple and studied Nyaya under Sudarsan Sastri of Rangaji temple, Ragunatha-dasa's six sandarbha under Nilamani Gosvami, Srimad Bhagavatam under Nrsimha dasa, and Hari-bhakti-vilasa under Gopilal Gosvami. At the age of twenty Rampratap completed his studies. Meanwhile, at the command of his mother, he visited his birth place a few times but inevitably ended up in Vrindavana again. After qualifying in his studies, Rampratap took spiritual initiation and Vesa from Nityananda dasa Babaji, receiving the name Rama-krishna Das. After receiving intensive instructions on bhajan Rampratap memorized the entire Govinda-lilamrta. Having acquiring a sound command of smarana-manana (contemplation) Ramakrishna Das Baba was directed by Siddha Baba to approach Krishna-dasa Babaji for further instructions. Afterwards, Nityananda Baba, instructed Rama-krishna Das Baba to go to Varsana to practice bhajan. At Varsana he heard kirtana performed by Gauracarana dasa Babaji and began taking music lessons from him. During that time he neglected his bhajan and spent most of his time learning music. Eventually Siddha Baba called Rama-krishna Das Baba back to Vrindavana and advised him to devote more time to the practice of bhajan. Ramakrishna Das Baba never spoke with his guru directly, but carried on conversations through his elder God-brother, Siromani. As directed by Siddha Baba, Rama-krishna Das Baba went to Varsana but, finding it difficult to concentrate his mind, he repeated the eighteen-lettered Gopala mantra for seventeen days and was finally blessed with the vision of Lord Krishna with Radha beneath a Kadamba tree at Uddhava Kyeri. When he was asked to seek a boon, Ramakrishna Das Baba said, “I do not know what I want; I pray for the grace of Yugalakisora.” He was commanded to practice bhajan in the cave of Raghava. Rama-krishna Das Baba immediately went to the cave, which was infested with wild animals, and for six years practiced intense bhajan without paying any attention to his physical needs. By the grace of Radha-Krishna he had now become siddha in lila-smarana. From 2 o’clock in the morning to 2 o’clock in the afternoon he used to do lila-smarana inside the cave. After that he came out of the cave. At this time there used to be a crowd of sadhus in front of the cave. They sought his advice in bhajana. Baba removed their doubts and difficulties. Then patha and kirtana were performed. This continued till evening. In the evening Baba went out for madhukari. After some time, Baba’s absorption in lila-smarana became so deep that it became impossible for him to follow any routine. No one knew when he would sit down for smarana and when he would come out of the cave. Sometimes he remained lost in smarana for two or three days continuously and did not go out even for madhukari. The sadhus who used to collect In front of his cave were deprived of his company.