anadi

I am fully indebted to Sri Gurudeva, because he is giving me so many things.

He is giving me the holy name

containing the highest form of thought, aspiration and ideal,

and He is giving me the service of that great saviour, the son of Mother Saci, Sri Caitanya Mahaprabhu,

who is like a golden mountain

indicating the way to krsna-lila.

And Sri Gurudeva has brought me to Svarupa Damodara, who is Lalita devi, Srimati Radhka s closest friend.

Then he has brought me to Sri Rupa, who was ordered to distribute rasa tattva, and then

to Sri Sanantana Gosvami, who adjusts our position in relation to raganuga bhakti.

Gurudeva has brought me to Mathura mandal,

where Radha and Govinda have their pastimes,

where the forests, hills, and every creeper, shrub and grain of sand are uddipana (stimuli)

to help me remember Radha and Govinda.

He has given me Radha kunda and Giriraja Govardhana, and aho!

He has given me assurance of all these,

so I bow my head with deep respect unto his lotus feet.

Sri Mukta caritam, Rghunatha dasa Gosvami

Vijaya-kumara said, "O master, it is said that among the five primary rasas, the madhura rasa is the most confidential. And why not? Madhura rasa eternally possesses all the virtues present in santa, dasya, sakhya and vatsalya rasas.

Madhura rasa is the most wonderful and beautiful of all rasas.

How can there be any doubt? Persons who follow the path of dry renunciation are completely unqualified to understand the truth of madhura rasa. On the other hand, the path followed by the materialists is not a good path to follow. The Vraja madhura rasa is completely different from material sexual activities.

The reality is that the Supreme is the resting place of all rasas.

Therefore wonderful variety exists in Him.

The great variety of material rasas are all reflected from Him.

Therefore, by looking at the material rasas we can understand something of the original spiritual rasa, which cannot be perceived by the material senses.

A great variety of rasas exist within the Supreme. That much may be understood.

The lowest rasa in the spiritual world is the peaceful rasa called santa-rasa. Above that is dasya-rasa. Above dasya rasa is sakhya rasa. Above sakhya rasa is vatsalya rasa. Then, above them all, is madhura rasa.

However, when these rasas are reflected in the material world, their positions are all inverted.

Thus, in the material world the madhura rasa is in the lowest position.

Above that is vatsalya rasa.

Above vatsalya rasa is sakhya rasa.

Above sakhya rasa is dasya rasa.

Then, above them all, is santa rasa.

They who analyse the different rasas in the material world come to the conclusion that madhura rasa is the lowest of all.

That is why the activities of madhura rasa in the material world are very unimportant and are a source of embarrassment.

dhanyeyam adya dharani trina virudhas tvat

sprisho druma latah karajabhimrishtah

nadya drayah khaga mrigah sadayavalokair

gopyo natarena bhajayor api yat spriha shrih

Srimad-Bh.g. 10.15.8 and Brihad-bhag. 2.7.107

This verse describes the time when Krsna is at the junction of His pauganda-(ages six to ten) and kishora(ages ten to sixteen). At this time His full beauty and charm are becoming more apparent, and His limbs are filling out. He would feel shy if He were to remain naked at this age. Now He enjoys taking the cows out to graze, and jumping about and creating mischief with His friends. At this age His form is like a bud which is beginning to open; it has not yet become a flower, but it is gradually opening and becoming more charming. Previously no fragrance came from the bud, and no bee would have been hovering around it. But as it opens more and more, the fragrance begins to come and there is nectar available to the bee. When it spreads out and becomes fully mature, it means that K¨rsna has reached the kishora age. Now that Krsna and Baladeva have become a little older, Their forms have become very charming.

Their feet have also become bigger; previously they were thin from heel to toe, but now like ripe bananas Their feet have become big and very soft, and whereas before the soles of Their feet had yellowish complexions, now they have begun to take on a reddish hue. Now Krsna has become a little clever in speaking; instead of always speaking directly, He has learned to speak in a roundabout way. These are all symptoms of this age.

His new found cleverness in speech is evident in His speaking of this verse.

To avoid praising Himself, He uses the presence of Baladeva Prabhu as a pretext

to express His feelings.

Because at this age He has become a little intelligent, He realizes that He should never praise Himself; praising oneself is like committing suicide.

Here He wants to describe how Vrindavana is more glorious than any place within the three worlds,

and even more glorious than Vaikuntha.

He begins by saying that the Earth is fortunate. Why is the Earth fortunate? Because of the presence of India. Why is India so glorious? Because of the presence of Vrindavana.

And why is Vrindavana so glorious?

Because of the presence of the gopas and gopis.

Why are the gopas and gopis glorious?

Because amongst them are Krsna and Radha.

And why are They glorious?

Because of the mutual prema between Them, and

that is our highest objective.

If not for the amorous prema of Radha and Krsna,

then all of our endeavours would be meaningless.

It is prayed for again and again by the topmost devotees,

and Radha’s prema is so glorious

that it overpowers Krsna Himself.

But He doesn’t describe all of this directly by saying, I am the supreme ornament which beautifies Vrindavana. Because He is now entering His kishora age, when speaking He knows how to keep this bhava hidden and how to skilfully reveal it.

From Bhakti rasayana

Vijaya-kumara, "O master, you have been merciful to me without limit. I would like to ask a question about the confidential truths of the splendid madhura-rasa. I have been reading Sri Ujjvala-nilamani, and some parts of it I do not understand." Hearing this, the spiritual master replied, "Baba, you are a very dear disciple of mine. You may place your questions before me. I will answer as far as I am able.

An important principle in rasa is that

rasa is a characteristic of the devotee

and the Lord reciprocates accordingly to the rasa of His devotee.

In Goloka Vrindavan The Lord (Krsna or Caitanya) resides with devotees of all rasas.

And to say that in gaura lila the Lord is in only one rasa is defective.

We have a statement which try to turn the meaning of rasa up side down.

Lord Caitanya is in gaura lila in madhurya rasa in separation (with who?)

The conclusion would be that all the devotees accompanying Him are in the madhurya rasa eventually in separation.

So should be proven that Srivas Pandit which is in Sakya rasa in Krsna lila,

have to be in madhurya rasa in Gaura lila.

And this was the argument to prove that Praladha Maharaja which is in Vaikuntha in dasya rasa, should be in prakat lila with Lord Nrisimhadeva in a higher rasa (vatsalya).

Both statement are wrong (Praladha Maharaja is not in vatsalya rasa and Srivasa Pandit is not in madhurya rasa)

Senior devotees say that one prominent example is Haridas Thakur, who as Brahma, he saw in Lord Caitanya His worshipable Lord Vishnu.

"The personified authorities on the Vedic hymns acquired bodies like those of the gopis and took birth in Vrajabhumi. In those bodies they were allowed to enter into the Lord's rasa-lila dance.

"Lord Krsna belongs to the cowherd community, and the gopis are the dearmost lovers of Krsna. Although the wives of the denizens of the heavenly planets are most opulent within the material world, neither they nor any other women in the material universe can acquire Krsna's association.

"The goddess of fortune, Laksmi, wanted to enjoy Krsna and at the same time retain her spiritual body in the form of Laksmi. However, she did not follow in the footsteps of the gopis in her worship of Krsna.

Before this explanation was given by Sri Caitanya Mahaprabhu, Venkata Bhatta thought that Sri Narayana was the Supreme Personality of Godhead.

Thinking in this way, Venkata Bhatta believed that worship of Narayana was the supreme form of worship, superior to all other processes of devotional service, for it was followed by the Sri Vaisnava disciples of Ramanujacarya.

"Lord Narayana, the opulent form of Krsna, attracts the minds of the goddess of fortune and her followers.

" 'All these incarnations of Godhead are either plenary portions or parts of the plenary portions of the purusa-avataras. But Krsna is the Supreme Personality of Godhead Himself. In every age He protects the world through His different features when the world is disturbed by the enemies of Indra.'

"Because Krsna has four extraordinary qualities not possessed by Lord Narayana, the goddess of fortune, Laksmi, always desires His company.

" 'According to transcendental realization, there is no difference between the forms of Krsna and Narayana. Yet in Krsna there is a special transcendental attraction due to the conjugal mellow, and consequently He surpasses Narayana. This is the conclusion of transcendental mellows.'

Bhakti-rasamrta-sindhu (1.2.59).

Under guidance

Eventually Vijaya-kumara returned home. He went to bed. He did not tell anyone what he had seen. The sight of Lord Krsna's pastimes in Vraja made Vijaya-kumara's heart blossom with joy. In his heart Vijaya-kumara thought, "Today I have seen something very confidential. Tomorrow I will tell my spiritual master." After a few moments he remembered that a person who sees the Lord's confidential pastimes should not reveal that fact to anyone. Thinking about this again and again, he gradually fell asleep. When he rose in the morning he could think of nothing else. He honoured prasadam, went to the home of Kasi-misra and offered dandavat obeisances to his spiritual master. His spiritual master respectfully embraced him and asked about his welfare. Vijaya-kumara kept his eyes on his spiritual master's lotus feet. With a steady heart he asked about the madhura-rasa.

Madhura-rasa-vicara

Autumn came. After five hours of night, the moon rose. Vijaya-kumara thought, "I should see Sraddhavali and Sundaracala. Vijaya-kumara had studied the method of worshipping the Lord in pure madhura-rasa. He liked only Lord Krsna's pastimes in Vraja and nothing else. He was always rapt in thinking of Lord Krsna's pastimes with the gopis in Vraja. He had heard that Lord Mahaprabhu saw Sundaracala as the land of Vraja. Vijaya-kumara set out for Sundaracala. He crossed the Balagandi and began to proceed toward Sraddhavali. AS he walked he saw gardens on both sides. Finally Vrndavana appeared before him. Plunged in an ocean of spiritual love, Vijaya-kumara said, "Ah! How fortunate I have become today! Today I can see Vraja Puri, which even Brahma and the demigods cannot easily attain. Here is a forest garden. Here, in a bower of malati and madhavi vines, Sri Krsna, the master of my life, is joking with the gopis." Pushing aside all feelings of awe and veneration, agitated Vijaya-kumara ran to that place. As he was running, Vijaya-kumara fainted and fell unconscious to the ground. A gentle breeze blew on Vijaya-kumara. After a short time Vijaya-kumara became conscious again. He looked in one direction and then another. Not seeing the Lord's pastimes, he became unhappy at heart.

Thinking them good candidates for devotional service, he taught Vijaya-kumara and Vrajanatha everything about the path of devotional service. Again and again they approached Sri Gopala-guru Gosvami's holy feet, and again and again Vijaya-kumara and Vrajanatha had their doubts answered.

They learned about Lord Mahaprabhu's daily activities

and Lord Krsna's daily pastimes.

Following these pastimes, they worshipped the Lord during the eight portions of the day.

Something must be wrong.

One afternoon Vijaya-kumara and Vrajanatha were sitting by the seashore, looking at the waves, and observing how the wave-filled ocean was like life. Vijaya-kumara said, "No one could say what would happen next in life. We should learn about the path of raga-marga (raganuga-bhakti) from Sri Gopala-guru Gosvami." Vrajanatha said, "Sri Dhyanacandra Gosvami has written a book about raga-marga. I have seen it. If our spiritual master teaches us that book we will gain a great result. Good. I will make a copy of that book." After coming to this conclusion, he approached Sri Dhyanacandra and requested a copy of the book. Sri Dhyanacandra replied, "I cannot give you a copy. You must first get permission from Sri Gopala-guru Gosvami.

Then the two of them approached Sri Gopala-guru Gosvami and placed their request before him. He said, "Good. Get a copy and then return." With these words as their permission, Vijaya-kumara and Vrajanatha got a copy of the book. They thought that at appropriate times they would approach Sri Gopala-guru Gosvami and learn the book under his guidance.

If by Krsna's mercy one is able to see directly, one must keep that revelation always a secret. I will repeat to you what the previous acaryas have taught about this. Anything more than that you will soon see for yourself by Lord Krsna's mercy. Pure spiritual perception exists in Goloka. Material ideas do not exist there at all. To nourish the rasas, the Lord's spiritual potency (cit-sakti) manifests all wonderful states of being (bhava). In this way many ideas and conceptions are manifested. In Goloka Krsna is beginningless. He is never born. Still, to help the Lord's pastimes, the Lord's spiritual potency convinces Nanda and Yasoda that they are Krsna's parents.

In this way the vatsalya rasa is manifested.

Every day Vijaya-kumara and Vrajanatha discussed the spiritual truth with Sri Dhyanacandra Gosvami. They would also accept the caranamrta from Sri Gopala-guru Gosvami's feet and the nectar remnants of the prasadam foods that had touched his lips. Some days they stayed in their own bhajana-kutira. Other days they would visit Sri Haridasa Thakura's samadhi. Other days they would visit the temple of Sri Gopinatha. Other days they would see the many pure Vaisnavas performing devotional service under the siddha bakula tree. In these ways the two devotees became plunged in the nectar ocean of devotional service. Sometimes they would see the places where Lord Mahaprabhu was overcome with ecstatic love, places described in Srila Rupa Gosvami's Stava-mala and Srila Raghunatha dasa Gosvami's Stavavali. Sometimes they would join the pure Vaisnavas in chanting the holy names of Lord Hari. In this way Vijaya-kumara and Vrajanatha gradually became advanced in devotional service. Vijaya-kumara thought, "Sri Gopala-guru Gosvami briefly described madhura-rasa to us. I should hear a more detailed explanation of it from his mouth. Let Vrajanatha remain plunged in his mellows of sakhya rasa. I will go alone and learn all the truths of madhura-rasa." By the kind help of Dhyanacandra Gosvami, Vijaya-kumara got a copy of Sri Ujjvala-nilamani. He studied that book. When any doubts arose, he placed his questions before Sri Gopala-guru Gosvami.

What is Madhura rasa

(Jaiva Dharma)

Gosvami: Madhura-rasa has been called mukhya rati. The living entity has taken shelter of the material rasas but when he become devoted to the Supreme Lord he may thus gradually turn from the things of the material world and thus attain renunciation.

A person who is not renounced in this way is not qualified to understand the spiritual rasas.

Therefore the people in general are not qualified to understand the madhura-rasa.

Madhura-rasa is very difficult to understand.

It is not easy to find a person qualified to understand it.

This rasa is very confidential.

Therefore it is appropriate to keep it hidden from general view.

Therefore, even though many things could be said about madhura-rasa, I will describe it only briefly.

Vrajanatha: O master, I am a follower of the cowherd boy Sri Subala. Please consider what I am qualified to hear, and tell me only that much.

Gosvami: The priya-narma-sakha friends of Krsna are to a certain extent aware of the activities of madhura-rasa. Taking this into consideration, I will tell you what is right for you to hear, and I will not tell you what is not appropriate for you to hear.

Vrajanatha: What are the alambanas of this rasa?

Gosvami: In this rasa the visaya is Sri Krsna, the hero whose handsomeness has no equal. The transcendental asraya is the devotees who relish pastimes with Him. Therefore the vraja-gopis are the asraya in this rasa. Of all the dear gopis, Sri Radha is the best. Of the many uddipanas in this rasa, the sound of Krsna's flute is the first. The anubhavas of this rasa include sidelong glances and smiles. All the sattvika-bhavas are gloriously present in this rasa. All the vyabhicaris, except for laziness and ferociousness, are also present in this rasa.

Vrajanatha: What are the sthayi-bhavas of this rasa?

Gosvami: The appropriate vibhavas act to increase the love present in madhura-rasa. No vijatiya or svajatiya bhavas can break the love that Sri Radha and Sri Madhava feel for each other.

Vrajanatha: How many are the different varieties of madhura-rasa?

Gosvami: Madhura-rasa is of two kinds: 1. vipralambha (separation) and sambhoga (meeting).

Vrajanatha: What is vipralambha?

Gosvami: Vipralambha is of many kinds, including purva-raga (the beginning of love), mana (jealous anger), and pravasa (the beloved goes far away).

Vrajanatha: What is purva-raga?

Gosvami: Purva-raga is said to be the situation before the lover's have met.

Vrajanatha: What are mana and pravasa?

Gosvami: Mana is well known. Pravasa is when the lover loses the association of the beloved.

Vrajanatha: What is sambhoga?

Gosvami: When the two lovers meet and enjoy (bhoga) together, that is called sambhoga. I will not say anything more about madhura-rasa. Persons qualified to understand madhura rasa should study the confidential description of it in the book Sri Ujjvala-nilamani.

Dear stonehearted thank you very much for all.

Mayby there is not a doubt but an enigma.

According his position Praladha cannot be in vatsalya rasa:

Again Srila Bhaktivinoda says in Jaiva Dharma:

"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."

So the devotee having the feelings of a child put him not in a superior position to the Lord, so that he might be accepted as beeing in vatsalya rasa.

But Srila Bhaktivedanta Svami Prabhupada knew all this and

the dear devotee Livingenity proved that

"When ecstatic love develops into the relationship of parenthood and becomes steadily established, the relationship is called vatsalya-rasa. The exhibition of this vatsalya-rasa standard of devotional service can be found in the dealings of Krishna with His devotees who represent themselves as superior personalities like father, mother and teacher." (Nectar of Devotion, Chap. 43)

So the statement that Praladha is in Vatsalya rasa will confuse many.

The advice of the scripture is that one should study them under the guidance of a realized soul.

And I am happy that tomorow I will meet my diksa guru

Om visnupada paramahamsa astotara sata sri srimad bhaktivedanta narayana maharaja,

and relish his nectarian hari kathas.

This is my fortune.

Maybe some are more fortunate.

We should share our fortune.

Krsna is very merciful, and the vaishnavas too.

Muni-jana-manasa-hamsa means the great sages, especially those who meditated on Krsna for a long time in the Dandakaranya forest. It applies to all the yautiki rsis (those who came to Krsna in a group) and ayautiki rsis (those who came individually) who became gopis in their next birth. Muni also refers to Sri Sukadeva Gosvami. Krsnacandra is just like the swan, swimming in the minds of these munis. Jaya jaya deva hare. Jayadeva Gosvami is singing, "All glories to this Krsna."

kaliya-visadhara-ganjana! jana-ranjana e

yadu-kula-nalina-dinesa! jaya jaya deva hare

Kaliya-visadhara ganjana refers to that Krsna who smashes the pride of Kaliya. Krsna easily removed the poison of Kaliya, although he was extremely poisonous, and after doing so Kaliya became like amrta, nectar. In the same way, Krsna can also smash our anarthas, unwanted desires. We therefore pray to that Krsna.

Jana-ranjana. Jana here means Vraja-jana, the residents of Vraja, like Nanda Baba, Yasoda Ma, and all of Krsna's friends and cows. Jana here especially means the Vraja-devis, and among them, Srimati Radhika is the most prominent. Krsna is the only person who gives pleasure to the Vraja-jana. He has no other duty; He is always thinking how to give pleasure to Srimati Radharani.

Yadu-kula-nalina-dinesa. Yadu-kula means the dynasty of Nanda Baba, not the dynasty of Mathura. Nalina means lotus flower, and here nalina especially means the lotus flower of the Vraja dynasty, the Vraja-devis, who are just like the lotus in Vraja-mandala. Dinesa means the sun, and here dinesa refers to Krsna. He is just like the sun for the lotus flower of Vraja-bhumi. When the lotus flowers of Vraja-mandala offers themselves to Krsna, they begin to blossom, and therefore Jayadeva Gosvami is singing, jaya jaya deva hare: "I'm praying to this Hari, who, just like the sunlight, can make the flower-like gopis blossom."

The following is the begining of the class given by Srila Bhaktivedanta Narayana Gosvami Maharaja on the morning of Sri Krsna Janmastami. In this class, Srila Maharaja explained the deep meaning of Sri Jayadeva Gosvami's bhajana, Sri Mangala-gitam. The translation was kindly given by Uttama dasa brahmacari:]

In the beginning of this morning's class, Srila Maharaja asked Krsna dasa brahmacari to lead the assembled devotees in singing Sri Mangala-gitam. He said that because today is Krsna's Appearance Day, we should begin by first of all singing this kirtana. Then he said, "Who is really qualified to hear this bhajana? Sri Krsna Himself is actually the only person qualified to hear it. Sri Jayadeva Gosvami is only singing this song to give Krsnacandra happiness. He hopes to see Him pleased."

After the bhajana, Srila Maharaja gave the following elaboration of the verses: When Krsna sees Radharani looking towards Him with sidelong glances, He looses all His power and begins to fall to the ground. At this time Madhumangala notices and says, "What are You doing? Your mother, father, and all Your relatives are watching. You should check Yourself."

srita-kamalakuca-mandala! dhrta-kundala! e

kalita-lalita-vanamala! jaya jaya deva hare

Krsnacandra takes shelter of srita kamala. Srita means shelter, and here, kamala means Radharani. Kuca-mandala means that Krsna is taking shelter of the breasts of Radharani.

Dhrta-kundala. Krsna's kundala (earrings) are not ordinary. His kundala is the glories of Radharani, and He is always "wearing" that.

Kalita lalita. Lalita means very attractive and beautiful. Here, Lalita refers to Krsna's vanamala. His garland is made from different kinds of forest flowers. It hangs around His neck and extends down to His lotus feet.

Jaya jaya deva hare: all glories to this Krsna who steals all the distress of the living entities. Especially, He steals the heart of Srimati Radharani. No one can steal the heart of Radharani, except for Krsnacandra.

dina-mani-mandala-mandana! bhava-khandana e

muni-jana-manasa-hamsa! jaya jaya deva hare

Srila Maharaja explained that generally dina mani means the sun, but here it means all the universes. India is the topmost place in all the universes, and Sri Vraja Bhumi, the topmost place in India, is the crown jewel in all the universes. So here, dina mani means that Vraja-mandala, not the Sun-god, is the crown jewel in all the visva-mandalas.

Bhava means samsara, material existence, and it also means bandhana, bondage. He who delivers others from this samsara bandhana is called bhava-khandana. In this connection, is there any material bondage for the Vraja-devis? They have none at all. Their only bondage is their feelings of separation from Krsna, which are called viraha bandhana. Krsna is the only person qualified to remove this bondage of separation from the Vraja-devis, so bhava-khandana means that Krsna can remove the distress of separation of the gopis.

1.5 By the excitation of prana through ahankar in the material mode of ignorance done by the glance of Maha Vishnu was created the principle of Form.

The principle of Form is the fire

1.6 Fire transformed by the mode of passion gave birth to the visual faculty.

"The goddess of fortune considered that her vow of chastity would not be damaged by her relationship with Krsna. Rather, by associating with Krsna she could enjoy the benefit of the rasa dance."

Venkata Bhatta further explained, "Mother Laksmi, the goddess of fortune, is also an enjoyer of transcendental bliss; therefore if she wanted to enjoy herself with Krsna, what fault is there? Why are You joking so about this?"

Lord Caitanya Mahaprabhu replied, "I know that there is no fault on the part of the goddess of fortune, but still she could not enter into the rasa dance. We hear this from revealed scriptures.

" 'When Lord Sri Krsna was dancing with the gopis in the rasa-lila, He put His arms around their necks and embraced them. This transcendental favor was never bestowed upon the goddess of fortune or the other consorts in the spiritual world. Nor was such a thing ever imagined by the most beautiful girls in the heavenly planets, girls whose bodily luster and aroma exactly resemble the lotus flower. And what to speak of worldly women, who may be very, very beautiful according to material estimation?'

Srimad-Bhagavatam (10.47.60).

"But can you tell Me why the goddess of fortune, Laksmi, could not enter the rasa dance? The authorities of Vedic knowledge could enter the dance and associate with Krsna.

Having been asked by Caitanya Mahaprabhu why the goddess of fortune could not enter into the rasa dance whereas the authorities on Vedic knowledge could, Venkata Bhatta replied, "I cannot enter into the mysteries of this behavior."

Venkata Bhatta then admitted, "I am an ordinary human being. Since my intelligence is very much limited and I am easily agitated, my mind cannot enter within the deep ocean of the pastimes of the Lord.

You are the Supreme Personality of Godhead Krsna Himself. You know the purpose of Your activities, and the person whom You enlighten can also understand Your pastimes."

The Lord replied, "Lord Krsna has a special characteristic: He attracts everyone's heart by the mellow of His personal conjugal love.

Sri Caitanya Mahaprabhu remained at the house of Venkata Bhatta and constantly talked with him about Lord Krsna. In this way He was very happy.

Being a Vaisnava in the Ramanuja-sampradaya, Venkata Bhatta worshiped the Deities of Laksmi and Narayana.

Constantly associating with each other, Sri Caitanya Mahaprabhu and Venkata Bhatta gradually developed a friendly relationship. Indeed, sometimes they laughed and joked together.

Sri Caitanya Mahaprabhu told the Bhattacarya, "Your worshipable goddess of fortune, Laksmi, always remains on the chest of Narayana, and she is certainly the most chaste woman in the creation.

"However, my Lord is Lord Sri Krsna, a cowherd boy who is engaged in tending cows. Why is it that Laksmi, being such a chaste wife, wants to associate with My Lord?

"Just to associate with Krsna, Laksmi abandoned all transcendental happiness in Vaikuntha and for a long time accepted vows and regulative principles and performed unlimited austerities."

Caitanya Mahaprabhu then said, " 'O Lord, we do not know how the serpent Kaliya attained such an opportunity to be touched by the dust of Your lotus feet. Even the goddess of fortune, for this end, performed austerities for centuries, giving up all other desires and observing austere vows. Indeed, we do not know how the serpent Kaliya got such an opportunity."' SB10.16.36

Venkata Bhatta then said, "Lord Krsna and Lord Narayana are one and the same, but the pastimes of Krsna are more relishable due to their sportive nature.

"Since Krsna and Narayana are the same personality, Laksmi's association with Krsna does not break her vow of chastity. Rather, it was in great fun that the goddess of fortune wanted to associate with Lord Krsna."

" 'According to transcendental realization, there is no difference between the forms of Narayana and Krsna. Yet in Krsna there is a special transcendental attraction due to the CONJUGAL MELLOW, and consequently He surpasses Narayana. This is the conclusion of transcendental mellows.'

Bhakti-rasamrta-sindhu (1.2.59).

I try to expose what I hear from my guru jana

When somebody says it is wrong, I try to understand it according logical arguments based on

Pranama from the shastra

Some person writes against whatever I try to expose

and usually uses words like :

You are a community of neophytes, your knowledge belongs into the dictionary of fools,

You are big khanista, and so on.

And what are you doing?

Oh, you follow but in the footsteps of that person

And you tell me

Unrealised

Pseudo self styled ritvik

Exposing wilful ignorance

And so on.

And this was

your

as you say

most needed humbly sharing of our heartache.

You say

I cannot represent one faction.

Here is not about factions, is about siddhanta.

Forgive me that I irritate you.

2.bhava rupa - the sentiments accompanying the action

----------------- which are the heart of bhakti, are of two types

-----------a) STAYI - BHAVA- RUPA which is priti or love, which refers to the MANIFESTATION of the permanent sentiment of ------------------love of God in one of the primary relationships

-------------------------shanta - neutrality

-------------------------dasya - transcendental loving service

-------------------------sakhya - transcendental loving friendship

-------------------------vatsalya - transcendental loving parenthood (where the bhakta is the parent and the Lord surrenders --------to the love and care of His beloved devotee)

-------------------------madhura - transcendental amorous love; the most intimate and sweet

-----------b) SANCHARI -BHAVA- RUPA which is vishada or despondency has 2 forms:

-----------------------prema ankura - the sprout of prema (pure love of God) called also bhava or rati

-----------------------prema - the fully blossomed pure love of God developed through the stages of sneha, mana, pranaya, raga, anuraga, bhava, mahabhava.

The sanchary-bhavas arise like waves in the ocean of stayi- bhava.

What says Mahaprabhu in this connection?

When Sri Caitanya gave His association to Venkata Bhatta, what did he preach? He preached the prema following in the footsteps of the gopis.

nibhrta-marun-mano-'ksa-drdha-yoga-yujo hrdi yan-

munaya upasate tad arayo 'pi yayuh smaranat

striya uragendra-bhoga-bhuja-danda-visakta-dhiyo

vayam api te samah samadrso 'nghri-saroja-sudhah

" 'Great sages conquer the mind and senses by practicing the mystic yoga system and controlling the breath. Thus engaging in mystic yoga, they see the Supersoul within their hearts and ultimately enter into impersonal Brahman. But even the enemies of the Supreme Personality of Godhead attain that position simply by thinking of the Supreme Lord. However, the damsels of Vraja, the gopis, being attracted by the beauty of Krsna, simply wanted to embrace Him and His arms, which are like serpents. Thus the gopis ultimately tasted the nectar of the lotus feet of the Lord. Similarly, we Upanisads can also taste the nectar of His lotus feet by following in the footsteps of the gopis.' "

SB 10.87.23

Why did He preach gopi prema?

Because Venkata Batta was able to understand this.

And Later Venkata Bhatta and His bother Prabhodananda Sarasvati by the Mercy of Sri Caitanya left aside vaidhi bhakti and took to the path of raga marga.

Later Sri Prabhodananda Sarasvati wrote this werse

yat kinkarishu bahushah khalu kaku vani

nityam parasya purushya shikhanda mauleh

tasyah daka rasa nidher vrishabhanu jayas

tat kel kunja bhavanangana marjani syam

O daughter of Vrishabhanu Maharaja, O ocean of rasa!

The Supreme Bhagavan, the source of all avataras who wears a peacock in His hair,

falls at the feet of Your MAIDSERVANTS and

propitiates them with many humble and griefstricken words

to be allowed entrance into Your kunja where You engage in playful amorous pastimes.

If only I could become one stick in the broom used by Your sakhis to clean Your delightful grove, I would consider my life a success.

Commentary from somebody

It is level ananda it is not material servise - "ananda" for materialists. It is level spiritual love, not political sermon.

As followers of Sri Caitanya we have goals in long run and goals in short run.

But what is our prayojana?

Sri Prayojana adhi deva pranama

Sriman rasa rasarambhi vamshivat tata sthitaH

Karshan venu svanair gopir gopinathah shirye stu naH

Sri Gopi natha, who originated the trasncendental mellow of the rasa dance always stands beneath the Vamshi vat tree, attracting all the kishori gopis with the sound of His flute, thereby showering me with auspiciousness.

We have to know our goal.

And to attain this goal we have to know abhideya (the process to attain it).

bhajanera mydhye sresta nava vidhi bhakti

krsna prema krsna dita dhare maha shakti

tara madhye sarva shrestha nama sankirtana

nir apa radhe nama laile paya prema dhana.

One should not change prayojana with abhideya.

It is level ananda it is not material servise.

MATERIAL service?

Maybe vishrambhena gurau seva.

Transcendetal loving service to guru and vaishnavas.

This statement is neither a scriptural argument, nor a logical one based on scriptural quotations.

Everybody would think that this is an insult, when somebody would say your thinking belongs into the dictionary for fools.

Vaishnavas would think that this not a proper behaviour , maybe some would say the word aparadha, and other would speak about trinad api sunicena.

Maybe Krsna thought it wise to remember me that I am a no.1 full, Krsna is very merciful, and vaishnavas too,

but somehow this statement, was not so satisfactory, please say more.

1.Tell me more about the loving relationship of Satyabama in Krsna lila and in Gaura lila

2.Please make a comparison between the relationship of Satyabama in both lila

with that of Srivasa Pandita in both lila, so that everybody can logically very easily

understand your point of view.

Srivasa Pandit in Krisna lila sakhya, gaura lila madhurya

Weil

Caitanya Mahaprabhu in madhurya rasa.

I think this is not a quite good reason.

Why?

Another meaning for rasa is relation.

With whom is Caitanya Mahaprabhu in madhurya rasa (conjugal love relation)?

Sri Caitanya Mahaprabhu, Is in madhurya rasa (conjugal love) in separation (vipralambha) with KRSNA. This is very prominent in Antya lila

I have now converted My body and mind into the ecstasy of Srimati Radharani; thus I am tasting My own personal sweetness in that form. CC M-lila 8.288.

Sri Caitanya Mahaprabhu is not in conjugal love (relation) with any of his parikaras,

in the sense of parakya bhava (conjugal unmarried) or svakya bhava.

Sri Caitanya Mahaprabhu is in the mood of Srimati Radharani, not in the mood of Krsna.

According the definition of sringara (conjugal) rasa which is called madhurya rasa, its characteristics cannot be applicable to Sri Caitanya and his parikaras.

I don t have any information from the shastra where some of our gosvamis describe sringara (conjugal love) madhura between Sri Caitanya and his parikaras.

On the other side sometimes happend that Caitanya Mahaprabhu and some of His intimate associates are overwhelmed by the feelings they had in Krsna lila.

See Purport CC M-lila 8.23

Srila Ramananda Raya was an incarnation of the gopi Visakha. Since Sri Caitanya Mahaprabhu was Lord Krsna Himself, there was naturally an awakening of love between Visakha and Krsna. The gopi Visakha is a principal gopi assisting Srimati Radharani. Ramananda Raya and Sri Caitanya Mahaprabhu embraced, since their natural love also was awakened.

On the other side if Srivasa Pandit is in Krsna lila in sakya rasa, what kind of natural love is awakened in his heart when he recongnized his loving friend Krsna, under the guise of Caitanya Mahaprabhu?

Is this madhurya bhava in union oder in separation?

Is quite impossible.

It is most probably sakhya bhava.

Sri Caitanya Mahaprabhu, Is in madhurya rasa (conjugal love) in separation (vipralambha) with KRSNA. Another meaning for rasa is relation.

ka krsnasya pranaya-jani-bhuh srimati radhikaika

kasya preyasy anupama-guna radhikaika na canya

jaihmyam kese drsi taralata nisthuratvam kuce 'sya

vancha-purtyai prabhavati hare radhikaika na canya

'If one asks about the origin of love of Krsna,

the answer is that the origin is in Srimati Radharani alone. Who is the most dear friend of Krsna?

The answer again is Srimati Radharani alone.

No one else.

Srimati Radharani's hair is very curly, Her two eyes are always moving to and fro, and Her breasts are firm. Since all transcendental qualities are manifest in Srimati Radharani,

She alone is able to fulfill all the desires of Krsna.

No one else.

CC M-lila 182 (from Govinda-lilamrita 11.122)