KRSNa the original Lord of love or KAma-deva

[anadi 0]

KRSNa the original Lord of love or KAma-deva

 

The following important verse is found in the BhAgavata PurANa:

 

jayati jananivAso devakI-janma-vAdo

yadu-vara-pariSat svair dorbhir asyann adharmam

sthira-cara-vrijina-ghnam susmita-zrI-mukhena

vraja-pura-vanitAnAM vardhayan kAma-devam BhP 10.90.48

 

May that KRSNa who resides in the hearts of all living beings be ever victorious; for though He is their resting place, He becomes manifested in the womb of DevakI.

[This is thus generally accepted as being the truth although it is only an appearance.]

That Lord is served by the best of the members of the Yadu dynasty; he removed the influence of the irreligious with the help of the PANDavas and others who are like his own arms,

 

killing all the demons through them. He removed the sufferings of all the moving and non-moving creatures and, by the glances from his softly smiling, beautiful face,

caused the quickening of desire (kAma) in the hearts and minds of the womenfolk of the pastures [of Vraja] and the city [of DvArakA], who thus desired for romantic intrigues with him.

 

This verse has been elucidated in SanAtana’s commentary on his own BRhad-BhAgavatAmRta (2.7.154). He particularly elaborates at length on the use of the word kAma-devam found in the fourth line.

 

[This verse makes three apparently self-contradictory statements.

The first of these is that] he who resides as the Supersoul in the hearts of all living beings has appeared in the womb of DevakI as her son; for others he remains within, unseen.

Though he likewise remains within DevakI also, he externalizes himself and walks and talks with her.

 

[The next apparent contradiction is that though] the great powerful heroes of the House of Yadu were all fully dedicated servitors of his and were competent to destroy any number of unruly opponents, He himself removed the oppressive irreligious elements by the strength of his own arms.

 

[The third such statement is that] even though He removes the sins of all creatures, stationary or moving, He still acts as the paramour of the gopIs, increasing their lusty desires (kAma), i.e., their “sin.” Despite this appearance of contradiction, there is actually none: there is no offence on KRSNa’s part because it is the nature of His sweetly smiling beautiful face to set the minds of others aflame. Even so, the gopIs count the glories of his world-enchanting smile, which destroys the effects of material desire (kAma) in the life of family attachments.

 

This last portion of the verse (vardhayan kAma-devam) can also be taken in this way: “He has become victorious by manifesting in the hearts of the gopIs all those manifold desires that will bring about his own personal pleasure” or “He becomes victorious over material desire (kAma) by increasing the gopis’ divine love (kAma) for him.”

 

Lust or material desire (kAma) is said to be the destroyer of all honorable intentions in life, yet for the gopIs this lust is the destroyer of the cycle of material existence (saMsAra). This is because it is in fact love (prema); it brings KRSNa under their control and thus becomes the fruit of devotion as well as liberation. It became newer and fresher at every moment until it reached its transcendental climax. In other words, zrI KRSNa manifested himself in the hearts of the gopIs in an uninterrupted series of ever-new blossoming appearances, enkindling this love-lust of theirs to ever newer and greater heights. This is the way in which He establishes His glories.

 

Furthermore, because kAma or lust when related to KRSNa becomes elevated to the highest and most perfect type of love,

the word deva used in the verse in composition with kAma indicates its divine nature.

On the other hand, the word deva is derived from the root div which has the meaning “to play,”

implying that this kAma is not nocuous like the destructive desire of this material world, but is full of sportive amusements.

 

[bija 0]

 

In other words, Sri krsna manifested himself in the hearts of the gopis in an uninterrupted series of ever-new blossoming appearances, enkindling this love-lust of theirs to ever newer and greater heights. This is the way in which He establishes His glories. quote by anadi

 

This is very beautiful Anadi. Could you please share a little more on the movement of the heart.

 

Also in reference to your forum...could you please share a little of your spiritual background etc. It is pleasing for me to read such posts.

[anadi 0]

 

This is very beautiful Anadi. Could you please share a little more on the movement of the heart.

Dear bija, respectful dandavat

here it is

An introduction to Manjari-bhava

 

Oh Mukunda, giver of liberation!

Who in the world is there with the courage

to pray for the gift of sacred love,

of which the slightest manifestation,

when brushing against the minds of the great sages,

makes them forget the happiness of liberation?

My prayer therefore for You is this:

that I should simply desire for such prema,

and that this desire should increase forever,

in this world, birth after birth.

 

Those self-satisfied sages, who are directly experiencing the happiness of liberation (salvation form the bondage of their own desires, and reactions of their own deeds, that keeps one bound to the material world), immediately becomes indeffernt to that pleasure simply pon coming into contact with fractionally germianted seed of prema ; what person is there in this world so bold that would beg for such a wealth?

I, therefore, am praying only that always, in every one of my lives, I should remain forgetful of all else and thirst for it in the way that a fish plucked from a pond craves for a return to water, as a cataka bird thirsts for the appearance of a cloud, or the fabled cakora seeks the moon.

 

Brahma-ananda is the name given to the joy found in the transcendentalist's relization of universal spiritual identity. This pleasure is so highly lauded by its proponents that it is said to make all worldly pleasure, even that of being an emperor or unversal creator, like the first being in the universe: Brahma, appear completely insignificant.

Yet this brahma-ananda itself becomes an object of scorn for one who has attained the fortune of getting even the slightest scent of divine love (krishna prema).

Prema is therefore the ultimate goal of life, or prayojana tattva - the goal of one's spiritual endeavor, sadhana bhakti.

 

[anadi 0]

 

Also in reference to your forum...could you please share a little of your spiritual background etc. It is pleasing for me to read such posts.

 

What can I say, my spiritual background would be the saints of Vraja, especially the babajis of Radha kund, the ones who associate with them, and than all other

more of less seekers of divine love in that form the manjaris have for the divine couple.

 

If I say only one of them, or one organization, I may hurt somebody's feelings.

[bija 0]

Thanks for sharing your background and understandings Anadi. You have not left anyone out....especially one with aspiration to seek divine love.

 

I am always eager to hear stories of saints. Please post more on the 'movement of the heart'.

 

yours...bija

[bija 0]

Oh Mukunda, giver of liberation!

Who in the world is there with the courage

to pray for the gift of sacred love,

of which the slightest manifestation,

when brushing against the minds of the great sages,

makes them forget the happiness of liberation?

My prayer therefore for You is this:

that I should simply desire for such prema,

and that this desire should increase forever,

in this world, birth after birth. quoted by Anadi

Surely the slightest, miniscule, drop of this sacred love brushing the mind would be the greatest treasure and perfection of human birth.

 

I am sure once it was tasted anything in this world would be tolerable, as long as greed for such increased day by day. Or at least hope for such increasement.

 

If such appears in the heart...it is irrelevant from which direction it comes. It is the greatest gift and the greatest treasure. To have association of such gracious saints or to see them must be special indeed.

[Guest guest]

The Inner Meaning Of The Ratha-Yatra Festival

(Part 2 of a Lecture Given in Birmingham, England on June 26, 2001)

Tridandisvami Sri Srimad Bhaktivedanta Narayana Maharaja

In the beginning of the Ratha-yatra car festival, Sri Caitanya Mahaprabhu offers a prayer to Jagannatha-deva, not in the form of Lord Jagannatha or Vasudeva Krsna, but in the form of Vrajendranandana Sri Krsna:

 

jayati jana-nivaso devaki-janma-vado

yadu-vara-parisat svair dorbhir asyann adharmam

sthira-cara-vrjina-ghnah susmita-sri-mukhena

vraja-pura-vanitanam vardhayan kama-devam

(SB 10.90.48)

 

["Sri Krsna is He who is known as jana-nivasa, the ultimate resort of all living entities, and who is also known as Devakinandana or Yasodanandana, the son of Devaki and Yasoda. He is the guide of the Yadu dynasty, and with His mighty arms He kills everything inauspicious, as well as every man who is impious. By His presence He destroys all things inauspicious for all living entities, moving and inert. His blissful smiling face always increases the lusty desires of the gopis of Vrndavana. May He be all-glorious and happy."]

 

Caitanya Mahaprabhu is praying in the mood of Srimati Radhika meeting Krsna at Kuruksetra. The gopis are bringing that Krsna to Vrndavana, and by their mood they now decorate Him with flowers. They forcibly give Him the flute that He left in Vrndavana with Mother Yasoda, along with His peacock feather, as they whisper in His ears, "Don't say that Your father and mother are Vasudeva and Devaki. Don't say that You are from the Yadu-vamsa and that You are a Yadava. Say only you that You are a gopa."

 

Krsna replies, "Yes I will follow your instructions."

 

Sri Caitanya Mahaprabhu thus prays in this way: Jayati jana-nivaso devaki-janma-vado. There are so many profound meanings here. If Caitanya Mahaprabhu or Srila Sanatana Gosvami explain it, they will explain it with one hundred meanings, and each meaning will be deeper and more unfathomable then the previous one.

 

Jayati jana-nivaso. In this sloka, the whole Srimad Bhagavatam is present in its entirety, from beginning to end, and Sanatana Gosvami has quoted it in his Brhad Bhagavatamrtam. Jana-nivaso means, "You are always in the hearts of all as Paramatma." As Paramatma, however, Krsna cannot live in the hearts of the Vrajavasis. He must be in the form of Vrajendranandana Syamasundara there. Jana also means 'nija-jana,' near and dear, and therefore jana means Krsna's own personal associates.

 

All the Vrajavasis are Krsna's nija-jana. He is the life of Nanda, Yasoda, and all His friends. He is the gopis' jivana, life air. He is also Radhika jivanera jivana, the live of Radhika's life, and He always lives in Her heart. This relationship is reciprocal. As much as He is the life of the Vrajavasis, they are His life.

 

Devaki-janma-vado. Only Mathuravasis and worldly persons can say that Krsna took birth from the womb of Mother Devaki. This is only a 'saying'. Actually, He is the son of Mother Yasoda. She is really His mother.

 

Yadu-vara-parisat svair dorbhir. The Yadu-vamsis are the nija-jana of Dvarakadhisa Krsna. They are His associates. It seems that Vasudeva Krsna is being described here, and Arjuna, Bhima, and all others like them are like His arms. Vasudeva Krsna fought in the Mahabharata battle and here and there, and He fought with Paundraka Vasudeva and all other demons. It seems like all of Dvaraka-lila is described here, but actually it is Vrajendranandana Krsna who is being described. Krsna never killed anyone in Vraja. Maha-Visnu and all incarnations are within His body, and it was they who fought with and killed the demons. Vrjina-ghnah sthira-cara. In Vrndavana, simply by His smiling face and flute, He used to take away all kinds of problems and suffering. What was the suffering of those in Vrndavana? It was only their separation mood. They had no other problems at all.

 

Here in this verse, the pastimes of Gokula, Vrndavana, Radha Kunda, Syama Kunda, rasa-lila and all others are included. Sthira-cara-vrjina-ghnah susmita-sri-mukhena vraja-pura-vanitanam vardhayan kama-devam. In this connection Kamadeva does not mean lust. It means prema. What kind off prema? Sneha, mana, pranaya, raga, anuraga, bhava, and mahabhava. The gopis tell Krsna, "You are that person." In this way, Sri Caitanya Mahaprabhu is offering pranama, taking the whole Srimad Bhagavatam in that sloka, as well as all the pastimes of Krsna, and praying.

 

As I explained before, it is very rare that Mahaprabhu will see Jagannatha, Baladeva and Subhadra. When He sees them He at once enters a very intense separation mood and prays, "After a long time I am meeting with my most beloved, for whom I was burning in the fire of separation." He addresses Jagannatha as Gopi-bhartuh and prays, "Pada-kamalayor dasa-dasanudasah." The word Gopi-bhartuh reveals Krsna's relationship with the gopis. Gopi-bhartuh means the gopis' most beloved, or He who is always controlled by the gopis. Mahaprabhu concludes, "I want to be the dasa-dasanudasah of that Krsna."

 

At the beginning of the car festival, Prataparudra-raja, the Emperor of Orissa, began sweeping the road. He wore the dress of a devotee and looked very simple, like a beggar. He swept with an ordinary coconut stick broom mixed with gold, and with his own hands he watered the ground with fragrant substances, like rose water and kiori, so that the dust on the road would not rise up. This is the job of a sweeper.

 

The tradition of the kings of Orissa sweeping the road at the commencement of the Ratha-yatra festival is an old one, and therefore, many years before, the King who preceded Maharaja Prataparudra, Purusottama Jana, also swept the road every year for Jagannatha-deva.

 

Purusottama Jana had made an arrangement with the King of Kataka Nagara that he would marry the King's daughter. The two Kings had been communicating with each other through messengers, and by that means the King of Kataka Nagara informed Purusottama Jana that he would come to meet him in person. He did not specify a date, however, and later, unannounced, he went to see with his own eyes how beautiful, wealthy and qualified he was. At that time, fortunately or unfortunately, it was the first day of the car festival, and, disguised as a sweeper, King Purusottama Jana was brooming the road for Jagannath-deva. Seeing this, the King of Kataka Nagara became very upset, and he felt some disgust toward him. He thought, "This King is supposed to be so wealthy and qualified, and still he is brooming? I cannot give my daughter to this sweeper." He thus returned home.

 

A few days after the festival was over, King Purusottama Jana remembered the agreement and wondered what had happened. He thought, "The King of Kataka Nagara wanted to give his daughter in marriage to me. But there has been no news at all." He then discovered through his spies that the King now felt some hatred for him because he had been brooming, and he was no longer going to give his daughter to him in marriage. Because of this, King Purusottama Jana declared war on the King of Kataka Nagara and invaded his kingdom.

 

The demigod Ganesh was somewhat favorable towards that King, and therefore he defeated Purusottama Jana, who became upset and returned to Puri. Purusottama Jana then went to the temple and told Lord Jagannatha, "I am serving You, and yet You are not helping me? I was defeated because Ganesh helped him. I remembered You but You would not help me. I will die here. I will not eat or drink anything and I will die here, before You, in Your temple."

 

Later that night King Purusottama Jana saw a dream in which Jagannatha-deva told him, "Don't worry. Go again and invade that King's territory. Baladeva and I will personally go there, and somehow you will be aware of this. You will defeat that King, Ganesh, and all others.

 

On the next day the King called his army and his generals, and again he started on his way. By the time he was about to approach Chilka Alalanatha, there were two young and very beautiful boys riding on white and red horses considerably ahead of him. Those boys asked an old village woman who was carrying a very big pot of buttermilk on her head, "Can you give us some buttermilk?"

 

She replied, "Can You pay? If You pay, I will give You some buttermilk."

 

One of the boys said, "I can pay. We are soldiers and we are on the way to fight. My King is coming and he will pay you when he reaches here."

 

"How will he know that You have taken this buttermilk?"

 

"We will give you some proof. You can show the King that proof and then he will pay."

 

That village lady gave Them her whole pot, and They drank all the buttermilk and felt very satisfied. Krsna, who was on the red horse, gave His very beautiful ring and told the vendor, "Give this ring to the King and tell him, 'The owner of this ring has gone forward and said you would pay for His buttermilk.'"

 

The boys left to move onwards, and after that the King approached with his great army. When he reached there, the old lady began to search for him. She inquired "Where is the King? Where is the King? "

 

The soldiers replied, "The King is there."

 

She then walked up to the King and said, "Your two soldiers have gone ahead. They have taken my buttermilk and totally finished my whole pot. They told me, 'Our King will pay.'"

 

The King told the old lady, "None of my soldiers have gone before us."

 

She replied, "Yes they have. There were two young, very beautiful and energetic soldiers who went before you."

 

The King wanted to see some proof, and therefore the old lady produced two finger-rings. He saw on them the names Jagannatha Singh and Baladeva Singh (Singh means 'lion') and thought, "These are the two rings I had made by a goldsmith and presented to Krsna and Baladeva. They are the same rings! Krsna and Baladeva have done this for me so that I would know They are with me. This time surely I will defeat that King." He then became very happy.

 

He then invaded the kingdom of his 'enemy,' and there he defeated his entire army. He forcibly took the daughter of that King, along with a very costly, golden mora singhasana (peacock throne) and Vanda (cheater) Ganesh. He arrested that King, and then mercifully left him and said, "I shall not kill you." He also conquered Vidyanagara, and with the permission of the Deity Saksi-gopal, he brought Him to Kataka.

 

The King then brought that girl to Puri, thinking, "I will not marry her. I will give her to my sweeper." Later, when he was ready to give her away, all of his ministers, who were very kind, saw her crying, "He will give me to a sweeper." They pacified her, and they also told the King, "Don't worry. At the right time, during the next car festival, you can give this girl to your sweeper."

 

The next year the car festival again took place, and again Purusottama Jana was brooming. At that time all his ministers inspired the girl to go to him and say, "I want to marry this very sweeper." The King's ministers and his guru then approached him together and said, "This is very good. You are a sweeper, and this girl will be the wife of a sweeper. We agree with this." The girl began to weep, the King was thus bound to accept her as his wife, and his son became King Prataparudra.

 

These are very good topics.

[anadi 0]

 

Thanks for sharing your background and understandings Anadi. You have not left anyone out....especially one with aspiration to seek divine love.

 

 

Dear bija, dandavat pranam,

 

Sometimes we forget this aspiration and still pretend we are engaged in bhakti, doing no bhakti....

Bhakti is a fuction of divine love.

[bija 0]

 

Sometimes we forget this aspiration and still pretend we are engaged in bhakti, doing no bhakti....

Bhakti is a fuction of divine love. quote by anadi

Yes...what I find is that most times things are dry, or to say it another way, mechanical. With no feeling.

 

So how can there be taste when things are dry or mechanical?

 

Maybe the aspiration to seek this love can be found through the saints, who know this love, which is present in their hearts?

 

To read their writings, to hear of others discuss their writings; then a drop of this bhakti may be close.

 

But how to overcome this dryness and lack of taste? This is the dilemma.

[Guest guest]

 

 

But how to overcome this dryness and lack of taste? This is the dilemma.

You must become fully sahaja and join the natural "flow within and without you". See the thread, Sahajiyas?? Tirisilex

[Beggar 0]

 

You must become fully sahaja and join the natural "flow within and without you". See the thread, Sahajiyas?? Tirisilex

 

 

 

Within You Without You

 

 

 

George Harrison

1967:deal:

 

 

We were talking

about the space between us all

and people who hide themselves

behind a wall of illusion

never glimpse the truth

then it's far too late

when they pass away

 

We were talking

about the love we all could share

When we find it

to try our best to hold it there

with our love, with our love

we could save the world

if they only knew

 

Try to realize it's all within yourself

no one else can make you change

And to see you're really only very small

and life flows on within you and without you

 

We were talking

about the love that's gone so cold

and the people who gain the world

and lose their soul

They don't know, they can't see

Are you one of them

 

When you've seen beyond yourself

then you may find

peace of mind is waiting there

And the time will come

when you see we're all one

and life flows on within you and without you

[Beggar 0]

 

When you've seen beyond yourself

then you may find

peace of mind is waiting there

And the time will come

when you see we're all one

and life flows on within you and without you

 

And the time will come

when you see we're all one

Written before he met Prabhupada.

[anadi 0]

 

Maybe the aspiration to seek this love can be found through the saints, who know this love, which is present in their hearts?

 

To read their writings, to hear of others discuss their writings; then a drop of this bhakti may be close.

 

You know all this things, so you need to find the saint that will teach you how to chant more and more rounds...

and to read about and meditate during your continous chanting on the dealings of the divine couple ...

this is somehow kama-anunga bhakti part of the raga-anuga bhakti.

 

[bija 0]

Dear Anadi,

just days back I read some content of Pitambara dasa. Threads can be found at gaudiya discussions.

 

Links on this page:http://wiki.gaudiyakutir.com/Sahajiya

 

I do not wish to offend any devotee but I must question his approach. Using drugs and sex in his practice. And his claim to be a reincarnation of Jesus. I am not sure if you are aware of such things.

 

But saying this...the story you have posted is nice. And it would be treasure to meets saints in the Holy Dhaams. Obviously Pitambara dasa has been very moved by such association. He may be a nice person, and his motivations sincere. I cannot judge this.

 

Really I am not so qualified to discuss such practices. I have read minimally about some tantric sexual practice in Tibetan Buddhism, in regards to enlightenment. That is about all.

 

And as it appears from the above link such practices exist in Gaudiya history.

 

My main concern with Pitambara dasa is his use of illicit drugs such as LSD for spiritual vision. And the consequences in relation to his young followers. And whether such practice will lead young one's into a deep spiritual life, or just some shadow of spirituality. These things must be questioned.

 

yours...bija.

[bija 0]

Dear Anadi,

I wish to draw this discussion back to your original post.

I am not so qualified to discuss such topics but questions do arise.

 

 

In other words, Sri krsna manifested himself in the hearts of the gopis in an uninterrupted series of ever-new blossoming appearances, enkindling this love-lust of theirs to ever newer and greater heights. This is the way in which He establishes His glories. quoted by anadi

For one who is so advanced, appearance of the spiritual world may appear in the consciousness. Vraj.

 

What can be said of devotees such as Pitambara dasa. Who are trying to manifest such things to this external realm?

 

Ofcourse with divine vision the presence of God may be perceived everywhere. For example, seeing beauty in a landscape, or a flowing waterfall, may be perceived as the 'picture' of Krsna. But still the real bliss and vision is experienced 'internally'.

 

If a soul is not self-controlled, what fruit may arise from the practices such as Pitambara dasa is espousing. I would presume for such a soul who is not self-controlled, emancipation would not be attained. Ofcourse the sahajiya may disagree with this.

 

To practice such sahajiya tantra, does the soul have to be advanced and self-controlled? Are Pitambara dasa's young followers of such station?

 

This is where I would question such practice, and it's delivery to the general masses. Will the desired fruit be achieved. Or more engrossment in bodily identification.

 

These things must be questioned.

 

yours...bija.

[anadi 0]

Dear bija Dandavat pranam

 

you said:

 

just days back I read some content of Pitambara dasa. Threads can be found at gaudiya discussions.

I do not wish to offend any devotee but I must question his approach. Using drugs and sex in his practice. And his claim to be a reincarnation of Jesus. I am not sure if you are aware of such things.

 

…

but

one should follow the saint not a drug addict or one who proclaims himself Jesus, and

Even a drug addict and a wako, may come to the saint.

The story describes a saint not a drug addict.

 

I don’t know if that pitambara dasa, that went to take vesha (renunciation) and pranali (revealing of the spiritual form(s)) from Sacidulal Babaji thought of himself of being Jesus, or was a drug addict.

And I don’t know if after the undertaken initiation, under the circumstances he would have taken drugs and thought he would be Jesus, he was still thinking he was Jesus or continued taking drugs.

These are anyway not so important... .one should not talk about the garbage, one should see the beauty, and beauty will follow her.

 

[bija 0]

 

These are anyway not so important... .one should not talk about the garbage, one should see the beauty, and beauty will follow her. quote by anadi

Yes...you have made a good point Prabhu.

It is not normally my nature to point out garbage, but as is seen from my previous posts, my main motivation for pointing these things out, is concern for young disciples of Pitambara dasa, in relation to practice.

 

It is only right to let Pitambara's words speak for himself. I am sure this would be his desire.

www.gaudiyadiscussions.com/index.php?showtopic=4417&pid=46814&mode=threaded&show=&st=entry46814

[Guruvani 0]

I was an acid freak from the early 70's.

When I first came in contact with Krishna consciousness I was tripping on some powerful LSD.

I read the Bhagavad-gita, Nectar of Devotion, some cantos of Bhagavatam and some other small books of Srila Prabhupada all while I was tripping on powerful LSD.

However, I never got into the sexual, sensual aspect of things like this Pitambara das is doing.

I was not sexually stimulated by LSD.

I was actually more yogic than when I wasn't on LSD.

 

So, I don't think that the LSD is the cause of Pitambara das's sexual obsession.

When I was tripping, I just wanted to meditate and read the books of Srila Prabhupada.

I had no sexual stimulation from LSD.

 

To me, I thought LSD a powerful tool that opened my mind to altered states of consciousness that helped me accept Eastern philosophy and eventually Krishna consciousness.

 

Lusty people are just lusty either on or off LSD.

[anadi 0]

 

...my previous posts, my main motivation for pointing these things out, is concern for young disciples of Pitambara dasa, in relation to practice.

 

It is only right to let Pitambara's words speak for himself. ... www.gaudiyadiscussions.com/index.php?showtopic=4417&pid=46814&mode=threaded&show=&st=entry46814

Dear bija, dandavat pranam,

 

I would like to say only a few words regarding pitambara and the ortodox Gaudiya Vaishnavism.

Pitambara... visited a saint, and ...he said he took babaji vesha (accepted renounciation state),... but his deeds are not conform to babaji vesh - renounciation state ... and

he said he got siddha pranali and was revealed his manjari form, but in his „sadhana” he acts as Krishna (under the guise of guru seva, in his sadhaka deha) and seeks a young woman which should be qualified as Radha, to have sexual intercourse with her.

 

...I am crazy about Krishna , and more so Radha. . And many people being in touch with me have fallen in love with her too. When I am in this male body, I feel Krishna making love and understand him, how he feels<st1:place w:st="Krishna</st1:place">, and more so Radha. And many people being in touch with me have fallen in love with her too. When I am making love in this male body, I feel <st1:place w:st=" /><st1:place w:st=" on="">Krishna</st1:place> making </st1:place>making love and understand him, how he feels.

(Quite obvious he is no avadhuta, as his followers pretend as he identifies himself with a male body.)

I cry for my Radha, I have a girl who is so high in qualities, and these tears are prema...

Either he doesn’t know the meaning of manjaris' bhava ullasa, or he is a cheater … or ...

 

A manjari never feels <st1:place w:st="on">Krishna</st1:place> making love, what to say of making love …to Krishna.

Certainly pitambara doesn’t follow the ortodox Gaudiya Vaishnavism as taught by Rupa, Sanatana and Raghunata Gosvami, which are renunciation personified, and is twisting the words of shastra (in many parts of his posting)... to justify his dealings.