“the mellow taste of His service”

[Guest guest]

"In the Gaura-ganoddesa-dipika (180) Sri Rupa Gosvami is described to be the gopi named Sri Rupa-manjari. In the Bhakti-ratnakara there is a list of the books Sri Rupa Gosvami compiled. Of all his books, the following sixteen are very popular among Vaisnavas: (1) Hamsaduta, (2) Uddhava-sandesa, (3) Krsna-janma-tithi-vidhi, (4 and 5) Radha-krsna-ganoddesa-dipika, Brhat (major) and Laghu (minor), (6) Stavamala, (7) Vidagdha-madhava, (8) Lalita-madhava, (9) Dana-keli-kaumudi, (10) Bhakti-rasamrta-sindhu (this is the most celebrated book by Sri Rupa Gosvami), (11) Ujjvala-nilamani, (12) Akhyata-candrika, (13) Mathura-mahima, (14) Padyavali, (15) Nataka-candrika and (16) Laghu-bhagavatamrta. Sri Rupa Gosvami gave up all family connections, joined the renounced order of life and divided his money, giving fifty percent to the brahmanas and Vaisnavas and twenty-five percent to his kutumba (family members) and keeping twenty-five percent for personal emergencies. He met Haridasa Thakura in Jagannatha Puri, where he also met Lord Caitanya and His other associates. Sri Caitanya Mahaprabhu used to praise the handwriting of Rupa Gosvami. Srila Rupa Gosvami could compose verses according to the desires of Sri Caitanya Mahaprabhu, and by His direction he wrote two books named Lalita-madhava and Vidagdha-madhava. Lord Caitanya desired the two brothers, Sanatana Gosvami and Rupa Gosvami, to publish many books in support of the Vaisnava religion. When Sanatana Gosvami met Sri Caitanya Mahaprabhu, the Lord advised him also to go to Vrndavana. . . . "

 

Cc. Adi lila 10.83 purport

 

 

Another example of how well HDG knew Srila Rupa Gosvami's content:

 

 

TEXT 70

 

TEXT

 

tayor apy ubhayor madhye

radhika sarvathadhika

mahabhava-svarupeyam

gunair ativariyasi

 

SYNONYMS

 

tayoh--of them; api--even; ubhayoh--of both (Candravali and Radharani); madhye--in the middle; radhika--Srimati Radharani; sarvatha--in every way; adhika--greater; maha-bhava-svarupa--the form of mahabhava; iyam--this one; gunaih--with good qualities; ativariyasi--the best of all.

 

TRANSLATION

 

"Of these two gopis [Radharani and Candravali], Srimati Radharani is superior in all respects. She is the embodiment of mahabhava, and She surpasses all in good qualities."

 

PURPORT

 

This text is verse 2 of the Ujjvala-nilamani of Srila Rupa Gosvami.

 

Cc. Adi lila Ch. 4.70

[Guest guest]

TEXT 203

 

TEXT

 

sanatana-krpaya painu bhaktira siddhanta

sri-rupa-krpaya painu bhakti-rasa-pranta

 

SYNONYMS

 

sanatana-krpaya--by the mercy of Sanatana Gosvami; painu--I got; bhaktira siddhanta--the conclusions of devotional service; sri-rupa-krpaya--by the mercy of Srila Rupa Gosvami; painu--I got; bhakti-rasa-pranta--the limit of the mellows of devotional service.

 

TRANSLATION

 

By the mercy of Sanatana Gosvami I have learned the final conclusions of devotional service, and by the grace of Sri Rupa Gosvami I have tasted the highest nectar of devotional service.

 

PURPORT

 

Sri Sanatana Gosvami Prabhu, the teacher of the science of devotional service, wrote several books, of which the Brhad-bhagavatamrta is very famous; anyone who wants to know about the subject matter of devotees, devotional service and Krsna must read this book. Sanatana Gosvami also wrote a special commentary on the Tenth Canto of Srimad-Bhagavatam known as the Dasama-tippani which is so excellent that by reading it one can understand very deeply the pastimes of Krsna in His exchanges of loving activities. Another famous book by Sanatana Gosvami is the Hari-bhakti-vilasa, which states the rules and regulations for all divisions of Vaisnavas, namely, Vaisnava householders, Vaisnava brahmacaris, Vaisnava vanaprasthas and Vaisnava sannyasis. This book was especially written, however, for Vaisnava householders. Srila Raghunatha dasa Gosvami has described Sanatana Gosvami in his prayer Vilapa-kusumanjali, verse six, where he has expressed his obligation to Sanatana Gosvami in the following words:

 

vairagya-yug-bhakti-rasam prayatnair

apayayan mam anabhipsum andham

krpambudhir yah para-duhkha-duhkhi

sanatanas tam prabhum asrayami

 

"I was unwilling to drink the nectar of devotional service possessed of renunciation, but Sanatana Gosvami, out of his causeless mercy, made me drink it, even though I was otherwise unable to do so. Therefore he is an ocean of mercy. He is very compassionate to fallen souls like me, and thus it is my duty to offer my respectful obeisances unto his lotus feet." Krsnadasa Kaviraja Gosvami also, in the last section of Caitanya-caritamrta, specifically mentions the names of Rupa Gosvami, Sanatana Gosvami and Srila Jiva Gosvami and offers his respectful obeisances unto the lotus feet of these three spiritual masters, as well as Raghunatha dasa. Srila Raghunatha dasa Gosvami also accepted Sanatana Gosvami as the teacher of the science of devotional service. Srila Rupa Gosvami is described as the bhakti-rasacarya, or one who knows the essence of devotional service. His famous book Bhakti-rasamrta-sindhu is the science of devotional service, and by reading this book one can understand the meaning of devotional service. Another of his famous books is Ujjvala-nilamani. In this book he elaborately explains the loving affairs and transcendental activities of Lord Krsna and Radharani.

 

Cc. Adi lila Ch.6.203

[Guest guest]

TEXT 293

 

TEXT

 

rasarambha-vidhau niliya vasata kunje mrgaksi-ganair

drstam gopayitum svam uddhura-dhiya ya susthu sandarsita

radhayah pranayasya hanta mahima yasya sriya raksitum

sa sakya prabhavisnunapi harina nasic catur-bahuta

 

SYNONYMS

 

rasa-arambha-vidhau--in the matter of beginning the rasa dance; niliya--having hidden; vasata--sitting; kunje--in a grove; mrga-aksi-ganaih--by the gopis, who had eyes resembling those of deer; drstam--being seen; gopayitum--to hide; svam--Himself; uddhura-dhiya--by first-class intelligence; ya--which; susthu--perfectly; sandarsita--exhibited; radhayah--of Srimati Radharani; pranayasya--of the love; hanta--just see; mahima--the glory; yasya--of which; sriya--the opulence; raksitum--to protect that; sa--that; sakya--able; prabhavisnuna--by Krsna; api--even; harina--by the Supreme Personality of Godhead; na--not; asit--was; catuh-bahuta--four-armed form.

 

TRANSLATION

 

"Prior to the rasa dance, Lord Krsna hid Himself in a grove just to have fun. When the gopis came, their eyes resembling those of deer, by His sharp intelligence He exhibited His beautiful four-armed form to hide Himself. But when Srimati Radharani came there, Krsna could not maintain His four arms in Her presence. This is the wonderful glory of Her love."

 

PURPORT

 

This is a quotation from the Ujjvala-nilamani, by Srila Rupa Gosvami.

[Guest guest]

Even though there are so many great acaryas, Srila Rupa Gosvami has been attributed with the honor of being that person who has established the mano-‘bhistam, the innermost heart’s desire, of Sri Krsna in the form of Caitanya Mahaprabhu. When Sriman Mahaprabhu came to the village of Ramakeli-grama, He met with Srila Rupa Gosvami and Srila Sanatana Gosvami and told them, "You should leave your homes and be with Me."

After a short time they left their homes, and Sri Caitanya Mahaprabhu came from Vrndavana and met with Srila Rupa Gosvami at Prayag, the confluence of the rivers Yamuna and Ganga. Sri Caitanya Mahaprabhu told him:

 

parapara-sunya gabhira bhakti-rasa-sindhu

tomaya cakhaite tara kahi eka bindu

["The ocean of the transcendental mellows of devotional service is so large that no one can estimate its length and breadth. However, just to help you taste it, I am describing one drop.

(Sri Caitanya-caritamrta Madhya-lila 19.137)”]

 

Lord Caitanya gave one drop of the ocean of rasa to Srila Rupa Gosvami, and that one drop was sufficient to inundate millions upon millions of universes. Later, He met with Srila Sanatana Gosvami in Varanasi.

After some time Srila Rupa Gosvami and Srila Sanatana Gosvami came here to Vrndavana and began to perform their bhajana, their hearing, chanting, and remembering Krsna. Rupa Gosvami thought, "In order to fulfill the innermost heart’s desire of Sri Caitanya Mahaprabhu I will write a drama. In this drama I will explain the beauty of the meeting pastimes of Srimati Radhika and Sri Krsna in Vrndavana, and also the separation pastimes, when Lord Krsna leaves Vrndavana and goes to Mathura and Dvaraka. I will explain how, by their expansions, Srimati Radhika and all the sakhis somehow or other went to Dvaraka and became Lord Krsna’s 16,108 queens." He intended to write about this, but while he was traveling towards Jagannatha Puri he came to the village of Satyabhama-pura. There, Srimati Satyabhama-devi, Lord Krsna’s chief queen, appeared to him in a dream and told him, "Please don’t make this only one drama. Rather, divide it into two parts."

 

Then, when Srila Rupa Gosvami finally arrived at Jagannatha Puri and met with Sri Caitanya Mahaprabhu, the Lord confirmed what he had heard from Srimati Satyabhama in his dream. Sriman Mahaprabhu told him, “Don’t take Lord Krsna out of Vrndavana.”

 

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."

(Caitanya-caritamrta Antya-lila 1.67)]

 

“Krsna never leaves Vrndavana. He never even sets one foot outside of Vrndavana.” Srila Rupa Gosvami then divided his drama into two parts. The first part is called Vidagdha-madhava, Sri Krsna’s pastimes in Vrndavana; and in the second part, called Lalita-madhava, He goes to Dvaraka and all the gopis of Vrndavna were reunited with Him in the form of the queens of Dvaraka.

Why did Srila Rupa Gosvami do this? The reason is a very deep siddhanta (conclusive philosophical truth). Srila Kavi Karnapura is a very great devotee and he composed Sri Ananda Vrndavana Campu. In this book he has described the pastimes of Lord Krsna from His birth up to rasa-lila and the Divine Couple’s swing pastimes, and he stopped there. He didn't go any further than this. He didn't describe about Krsna going to Mathura or Dvaraka, because this separation mood is very difficult to tolerate for the pure devotees. He was thinking, "My Mistress Radhika cannot tolerate this separation, so I will not write about it."

 

Srila Rupa Gosvami, however, has written about the moods of both meeting and separation – because this separation mood is a very deep transcendental ecstatic feeling. At the time of meeting, though Radharani and Krsna are together, something may be forgotten or lost in the heart. On the other hand, at the time of separation, there is complete meeting in new and fresh ways in the heart; and not only inside, but sometimes externally there are sphurtis, temporary visions in which the loved one is actually present.

 

Knowing all these very deep transcendental established truths, and wanting to establish the desire of Sri Caitanya Mahaprabhu within the world, Srila Rupa Gosvami also glorified the mood of separation. Although this mood is very high and has many transcendental features that will not come at the time of meeting, still, it is not our goal of life.

 

No Gaudiya Vaisnavas want Sri Sri Radha and Krsna to be eternally separated. What kind of person would want this? No Vrajavasi would want it. Rather, there is a place for this separation mood, and Srila Rupa Gosvami has explained this in his book, Ujjvala Nilamani: "Na vina vipralambha sambhoga pusti masnute. Without the mood of separation, the mood of meeting will not be nourished and come to increasingly higher stages. The pastimes of separation are very important because they play the role of nourishing the sweetness of meeting."

 

When Srila Rupa Gosvami was in Puri with Sri Caitanya Mahaprabhu, the Lord was dancing at the Ratha-yatra festival and uttering a verse from a book of mundane poetry called sahitya-darpana:

 

yah kaumara-harah sa eva hi varas ta eva caitra-ksapas

te conmilita-malati-surabhayah praudhah kadambanilah

sa caivasmi tathapi tatra surata-vyapara-lila-vidhau

reva-rodhasi vetasi-taru-tale cetah samutkanthate

["That very personality who stole away my heart during my youth is now again my master. These are the same moonlit nights of the month of Caitra. The same fragrance of malati flowers is there, and the same sweet breezes are blowing from the kadamba forest. In our intimate relationship, I am also the same lover, yet my mind is not happy here. I am eager to go back to that place on the bank of the Reva under the Vetasi tree. That is my desire."]

 

No one could understand why Sri Caitanya Mahaprabhu was uttering this verse and in what mood He was absorbed. There was one young boy there, however, named Rupa, who later on became that very same Rupa Gosvami. There and then, upon hearing this verse from Mahaprabhu, another verse appeared in his own heart, and he wrote down that verse:

priyah so 'yam krsnah saha-cari kuru-ksetra-militas

tathaham sa radha tad idam ubhayoh sangama-sukham

tathapy antah-khelan-madhura-murali-pancama-juse

mano me kalindi-pulina-vipinaya sprhayati

[This is a verse spoken by Srimati Radharani. "My dear friend, now I have met My very old and dear friend Krsna on this field of Kuruksetra. I am the same Radharani, and now We are meeting together. It is very pleasant, but still I would like to go to the bank of the Yamuna beneath the trees of the forest there. I wish to hear the vibration of His sweet flute playing the fifth note within that forest of Vrndavana."

(Sri Caitanya-caritamrta Madhya-lila 1.76)]

 

In this verse Srila Rupa Gosvami has clarified Sri Caitanya Mahaprabhu's inner meaning and thus he revealed to the world the importance of parakiya-rasa, the mood of paramour love between Lord Krsna and the gopis. Srila Rupa Gosvami is that very person who established within this world the innermost heart’s desire of Sri Caitanya Mahaprabhu.

After Sriman Mahaprabhu disappeared from the vision of the world, the discussion of parakiya-rasa was not prominent. According to scripture, mundane rasa, this world’s love between those who are unmarried, is very immoral, illicit and sinful. However, in addition to manifesting the endless varieties and wonder of vipralambha and sambhoga, the meeting and separation pastimes of Radha and Krsna, Srila Rupa Gosvami also established the superiority of parakiya-rasa. By using evidence from many different sastras, he proved that Lord Sri Krsna is not an ordinary nayaka (lover) and Radhika is not an ordinary nayika (beloved). In other words, when there is meeting between a mundane lover and beloved in the parakiya mood it is very sinful, but Sri Krsna is a transcendental personality, god Himself, and everything is possible for Him. Therefore, if He is the object of the parakiya-bhava, there is no fault or defect in this. Rather this is the topmost supremely pure manifestation of madhurya-prema, the romantic mood.

 

Srila Rupa Gosvami established the fact that Lord Krsna Himself came into this world to taste these mellows, and, as Sri Caitanya Mahaprabhu, Krsna Himself experienced this parakiya-bhakti-rasa which is within the heart of Srimati Radhika:

 

anarpita-carim cirat karunayavatirnah kalau

samarpayitum unnatojjvala-rasam sva-bhakti-sriyam

harih purata-sundara-dyuti-kadamba-sandipitah

sada hrdaya-kandare sphuratu vah saci-nandanah

[“May the Supreme Lord who is known as the son of Srimati Saci-devi be transcendentally situated in the innermost chambers of your heart. Resplendent with the radiance of molten gold, He has appeared in the Age of Kali by His causeless mercy to bestow what no incarnation has ever offered before: the most sublime and radiant mellow of devotional service, the mellow of conjugal love.”

(Sri Caitanya-caritamrta Adi 1.4)]

 

sri-caitanya-mano-'bhistam

sthapitam yena bhu-tale

svayam rupah kada mahyam

dadati sva-padantikam

 

["I was born in the darkest ignorance, and my spiritual master opened my eyes with the torchlight of knowledge. I offer my respectful obeisances unto him. When will Srila Rupa Gosvami Prabhupada, who has established within this material world the mission to fulfill the desire of Lord Caitanya, give me shelter under his lotus feet?

(prayer by Srila Narottama dasa Thakura)]

 

These deliberations and philosophical conclusions are extremely deep, and very difficult to understand. It is therefore essential that one come under the guidance of a self-realized Guru and pure devotees, and give ones full time and energy, very hard labor, and enthusiastic work in the service of that Guru and in chanting harinama, the holy names of Krsna, and doing bhajana. One should also make a great effort to understand and realize the reason for which Srila Rupa Gosvami appeared in this world and why he wrote so many books like as Sri Bhakti-rasamrta-sindhu, Sri Ujjvala-nilamani, Sri Vidagdha-madhava and Sri Lalita-madhava. Unless one comes to the lotus feet of Sri Guru and makes a very great endeavor to understand these topics, after some time he will be taken away by maya and engage in mundane activities. This is a very important point.

[From a class given at the Rupa-Sanatana Gaudiya Matha in Vrndavana, India on August 8th, 2003 by Tridandisvami Sri Srimad Bhaktivedanta Narayana Maharaja]

[Guest guest]

 

It is abundantly clear that His Divine Grace was familiar with the subjects discussed in Ujjvala-nilamani. If he did not know what is in the book then kindly tell us how he could write this purport"

 

Srila Prabhupada is directly translating from the Anubhasya (CC) commentary of Sri Bhakti Siddhanta Saraswati Thakura.

 

In my edition it is on pages 925-6.

[Guest guest]

Sahajiyas-radhikas not understand Rupa Gosvami.

 

"Separation from Krisna is better than meeting Him. When I meet Him there is only one Krisna, but when I am separated from Him the three worlds become filled with Krisnas." Padyavali

[Guest guest]

 

Srila Prabhupada is directly translating from the Anubhasya (CC) commentary of Sri Bhakti Siddhanta Saraswati Thakura.

 

In my edition it is on pages 925-6.

Then did SBSST read it? Regardless. Srila Rupa Gosvami wrote it on the order of SCM and we are not going to burn it or consider its subject anything but worshipable. In Sri Brahma Samhita purport to verse 37 Srila Bhaktivinoda Thakura has written with regard to parakiya mood:

 

". . . The hidden meaning underlying the words of Sri Jiva Gosvami, when it is made explicit, will leave no doubt in the minds of the readers. Sri Jiva Gosvami is our preacher of transcendental truth. So he is always under the influence of Sri Rupa and Sanatana. Moreover in the pastimes of Krsna Sri Jiva is one of the manjaris. So he is conversant with all transcendental realities.

There are some who, being unable to understand the drift of his statements, give meanings of their own invention and indulge in useless controversies. Sri Rupa and Sanatana say that there is no real and essential distinction between the lilas visible and nonvisible, the only distinction lies in this that one is manifest in the mundane sphere whereas the other is not so. In the supermundane manifestation there is absolute purity in the seer and the seen. A particularly fortunate person when he is favored by Krsna, can shake off worldly shackles and connections, enter the transcendental region after attaining the realized taste of the varieties of rasa that is available during the period of novitiate. Only such a person can have a view and taste of the perfect and absolutely pure lila of Goloka. Such receptive natures are rarely to be found. He, who exists in the mundane sphere, can also realize the taste of cid-rasa by the grace of Krsna by being enabled to attain the realized state of service. Such a person can have a view of the pastimes of Goloka manifested in the mundane lila of Gokula. There is certainly a difference between these two classes of eligible seekers of the truth. Until one attains the perfectly transcendental stage he must be hampered by his lingering limitations, in his vision of the pastimes of Goloka. Again, the vision of the transcendental reality varies according to the degree of self-realization. The vision of Goloka must also vary accordingly."

[Guest guest]

 

tathapi sambhoga-sukhad api stutah

so ko py' anirvacya-tamo mano-ramah

promoda-rasih parinamato dhruvam

tatra sphuret tad-rasikaika-vedyah

 

The anguish of separation (viraha bhava) is praised as greater than the happiness of sambhoga (meeting, union). Separation is so pleasing to the mind (mano-ramah) that it cannot be described (anirvacya-tamah). It always transforms into an abundance of ecstatic joy (promoda-rasih). Only actual rasiks know that separation is higher than union (rasika vedyah).

(Brhad Bhagavatamrta 1.7.126)

 

 

In his Dig-darsini-tika commentary to this verse Srila Sanatana Goswami says:

 

 

The so-called bliss of merging into the impersonal aspect of the Absolute Truth is often said to be indescribable, but the bliss of pure prema is even harder to describe. And most hard to describe is the inconceivable ecstasy of transcendental love in separation, which is born in pain but grows into the greatest possible pleasure. The ecstasy of separation is not the miserable experience it seems to outsiders; it is mano-rama, the cause of full satisfaction for the heart. If someone still asks how one can feel happy within misery, he should know that only the rasikas, those who have spontaneous eagerness to taste this prema, can understand it.

 

 

We must ask Narayana Maharaja, was Srila Sanatana Goswami mistaken when he said this?

[Guest guest]

 

This topic seems to come up every so often, especially thanks to the dedicated efforts of comrad Kailasa.

 

There is little chance any of this will be conclusive if people don't first of all do a comprehensive study of Ujjvala-nilamani, which is the book you should be looking at with a discussion like this. Most statements being made and quotes being quoted are so uncontextualized. People are comparing apples and oranges.

 

If you want to understand the quotes I gave before of Srila Sanatana Goswami in their full and proper context then Raga you should very carefully read Brhad Bhagavatamrta 1.7.122-131 and pay careful attention to what Srila Sanatana Goswami says in his very lengthy tika (commentary) to verse 128.

 

Gopiparanadhana's translation to that verse is as follows:

<b>

One may want to feel that separation again, and may indeed feel distressed if one cannot. Thus a person who can remind one of a beloved not present is considered the most sincere and helpful friend.

</b>

 

I have a Bengali original of the text and Gopiparanadhana's translation is perfectly accurate.

[SishirSaha]

 

Some persons say that vipralambha is higher than sambhoga. Only a neutral person can say this. Such neutral persons alone can say that it is good if the gopis only see Krsna in their trance. Such persons can say that although the gopis want to embrace Krsna, it is better if Krsna's association comes to them by their mood of separation. It is better that they always meeting Him in their mood of separation, as they close their eyes and remember Him in their hearts. Such neutral persons think that the gopis' separation is very good, and such persons are like Akrura and Kamsa, who have no desire for the meeting of Radha and Krsna. Akrura can say, "Take Krsna from Vraja. Let the Vrajavasis feel separation; they should be always feeling separation." And Kamsa will be very happy to say, "Bring Krsna here to Mathura, and I will kill Him there."

Narayana Maharaja is giving a totally distorted idea of things. People who believe him are doomed.

 

These neutral persons he refers to - Sanatana Goswami and others - he compares them to Akrura and Kamsa. Narayana Maharaja is being offensive when he criticizes and mocks Sanatana Goswami and the other acaryas in this way.

[krsna]

"Separation from Krsna is better than meeting Him.

 

When I meet Him there is only one Krsna,

 

but when I am separated from Him

 

the three worlds become filled with Krsnas."

 

Padyavali

[Guest guest]

 

Sahajiyas-radhikas not understand Rupa Gosvami.

 

Shajiyas take the matter cheaply. Vaisnavas only glorify the madanakya mahabhava of Srimati Radharani.

 

 

"Separation from Krisna is better than meeting Him. When I meet Him there is only one Krisna, but when I am separated from Him the three worlds become filled with Krisnas." Padyavali

 

This verse is spoken by Srimati Radhika, 240 Padyavali and is an answer to and inquiry from another gopi about her separation mood. There are many other related statements by Viyogini Radha in Ch. 47 of The Krsna Book when she has a conversation with the bumblebee who she has assumed is Krsna's messenger.

 

Padyavali is filled with many wonderful slokas compiled by Srila Rupa Gosvami about meeting and separation. SBVM's explanation that:

 

"Srila Rupa Gosvami, however, has written about the moods of both meeting and separation – because this separation mood is a very deep transcendental ecstatic feeling. At the time of meeting, though Radharani and Krsna are together, something may be forgotten or lost in the heart. On the other hand, at the time of separation, there is complete meeting in new and fresh ways in the heart; and not only inside, but sometimes externally there are sphurtis, temporary visions in which the loved one is actually present.

 

Knowing all these very deep transcendental established truths, and wanting to establish the desire of Sri Caitanya Mahaprabhu within the world, Srila Rupa Gosvami also glorified the mood of separation. Although this mood is very high and has many transcendental features that will not come at the time of meeting, still, it is not our goal of life.

 

No Gaudiya Vaisnavas want Sri Sri Radha and Krsna to be eternally separated. What kind of person would want this? No Vrajavasi would want it. Rather, there is a place for this separation mood, and Srila Rupa Gosvami has explained this in his book, Ujjvala Nilamani: "Na vina vipralambha sambhoga pusti masnute. Without the mood of separation, the mood of meeting will not be nourished and come to increasingly higher stages. The pastimes of separation are very important because they play the role of nourishing the sweetness of meeting."

 

is entirely and totally in line with Srila Rupa Gosvami's presentations concerning parakiya bhava. Look at these other verses regarding meeting and separation from Padyavali. These are not material emotions being described. They cannot be understood or appreciated from our mundane perspective.

 

Kailasa under whose guidance are you trying to appreciate the trasncendental emotions we find in Srila Rupga Gosvami's Padyavali?

 

®Srimati Radharani's Reply to a Questioning Gopi-friend

 

211 (One day, as Radha was hurrying to meet Krsna in the forest, a gopi-friend met Her and asked why She was hurrying so quickly. Radha said:) "I'm embarrassed. Has lightning struck My door? Does the Yamuna flood My house? Do snakes stare at Me with angry eyes? Are these the reasons for My haste, or is the reason that I have eternally offered My body and life to Lord Krsna?"

 

author unknown

 

212 After two or three steps, She thinks Her toy lotus flower a burden and sets it down by the road. After three or four steps She sets down the garland of jasmine flowers decorating Her braids, and after five steps She removes the pearl-necklace from Her neck. Then slender Radha, unhappy that the meeting is so far away, and Her heart trembling with love for Krsna, rebukes Her hips for being so heavy, but She cannot abandon them, and so She is forced to carry them.

 

author unknown

 

®Srimati Radharani Makes Careful Arrangements for the Rendezvous with Lord Krsna

 

213 O messenger friend, why don't you stop decorating Me with flowers, and decorate the bed in this forest-cottage instead. Look! Playful, blinding darkness now covers Vrndavana forest. My heart hopes that here I will meet Lord Krsna, the prince of the gopas.

 

®r… Raghunatha dasa

 

A Gentle-hearted Friend's Statement to a Gopi Who has quarrelled with Lord Krsna

 

230 O pious girl, first You refuse to see His love, then you insult your friends, and now You are suddenly angry with Your lover. Still, I can see that you are burning in the flames of separation from Krsna, and your anger at Him is like crying in the wilderness.

 

®r… Amaru

 

After Enjoying Transcendental Pastimes, Lord Krsna Takes a Nap and Speaks in His Sleep

 

253 "O Laksmana, now that I am separated from Janaki, these rainclouds torture Me, and these cruel breezes blowing from the kadamba flowers violently strike My heart." As Radha heard sleeping Krsna's description of His feelings of separation in a previous birth, She became frightened and filled with jealous anger. May dreaming Lord Krsna delight you all.

 

®r… Subhanka

 

Vamsi-cauryam

 

 

A Gopi's Words to ®Srimati Radharani, Who was Meditating on Lord Krsna in Separation

 

239 You refuse to eat. You have stopped all activities of the senses. Your eyes are fixed on the tip of Your nose, and Your mind is fixed on a single thought. You are now silent, and You see the entire world as a void. Friend, please tell me, have You become a mystic yogini, or are You rapt in meditation on Krsna?

 

author unknown

 

Tam prati ®r…-Radha-vakhyam

 

®Srimati Radharani's Reply

 

240 Separation from Krsna is better than meeting Him. When I meet Him there is only one Krsna, but when I am separated from Him the three worlds become filled with Krsnas.

 

author unknown

 

 

Krsna-virahah

 

Krsna's Feelings of Separation

 

241 His heart agitated in separation from a certain gopi, Lord Krsna sat down in the dark shade of the vetasi trees by the Yamuna's shore. Without using His tongue or palate, He played flute melodies as sweet as the warbling of the cuckoos. May those melodies protect you all.

 

author unknown

 

339 O friend, if Yadupati Krsna will not come here, let Him not come. If, out of separation from Him, My life-breath goes away, let it go. The fact that I will never again see the moonlight face of Krsna is a great thunderbolt striking My heart.

 

®r… Hari Bhatta

 

Uddhavam prati Radha-sakhi-vakyam

 

The Words of Srimati Radharani's Gopi-friend to Uddhava

 

354 She rests a cheek on Her hand and bathes her face in continual tears. since the auspicious day of Krsna's departure, how what method could this lotus-eyed girl employ to obtain even a moment's sleep?

 

®r… Harihara

 

355 There is no sandalwood incense in the homes of the vaisyas. There are no flower in any forest. There are no lotuses in the waters of the rivers and streams. Because of the torture of separation from Krsna, no one is peaceful.

 

®r… Harihara

 

356 O breeze, you are the life-breath of all the universes. By picking up the sound of Krsna's flute and revealing the path to Him, you formerly became the leader of the beautiful-eyebrowed girls of Vraja. O breeze from the gardens of Mathura, by touching the transcendental body of Lord Krsna you have become very pure and cool. At this moment you are our only protector.

 

®r… Ramacandra dasa

 

A Letter to Krsnafrom Radha's Gopi-friend

 

357 The gentle breeze blowing from the place where You stay makes the hairs of Her body stand up. She satisfies Her eyes by showing them the beautiful picture of Your transcendental form. Her ears are sprinkled with the nectar of Your name. Her words filled with songs in the fifth raga, day and night this slender girl stays by the window overlooking the path where You might return.

 

®r… Trivikama

 

358 Flames of amorous yearnings burn in Her body. The mark of rapt meditation rests in Her eyes. Her life rests in Her throat. Her cheek rests for a long time on Her flower-bud hand. Her braid rests on her shoulder. Sandalwood paste rests on Her breasts. Silence rests in Her words. These things rest firmly in their places, but Her heart and mind cannot rest anywhere without You.

 

®r… Ksemendra

 

359 When She sees that You, Her beloved, the splendid moon that dispels the darkness in the courtyard of the sky, have gone far away, Her sighs become like lotus buds, Her face becomes like a lotus flower with petals closed, Her love for You becomes like a churning ocean of milk with great waves, and Her eyes become like two melting candrakanta jewels.

 

®r… Bhima Bhatta

 

360 O cheater Krsna, You eternally stay in Your lover Radha's heart, which burns with flames of separation from You. Still, Radha cannot stay for even a moment in Your heart, which is as cool as ice and snow.

 

®r… Sankara

 

361 O Mukunda, how will I describe the sufferings of this doe-eyed girl? Her sighs constantly fan the flames of Her suffering. When a beautiful lotus petal is placed on Her burning breast it first become dried, then shrivelled, then turns to powder, and then becomes a blazing dust-fire.

 

®r… Santikara

 

362 Because the vine of Her body may violently tremble, we do not fan Her even with a single lotus petal. Because She may become overwhelmed we do not sprinkle Her body with sandalwood powder and water. Because She may become crushed by the great burden, we generally do not place even a flower on Her breast. How may the disease of this slender girl's heart become cured?

 

®r… Ananda

 

363 Radha is again and again attacked by the sharpened arrows of cupid. If She may live in the protection of Your thunderbolt-heart, that will be very good for Her.

 

author unknown

 

364 "They are blooming."

"Cut them with fingernails."

"It is blowing."

"Stop it with the edge of your sari."

"They are now entering the pastime-forest."

"Frighten them away with the tinkling of your bracelets."

 

O Handsome Krsna, afflicted by separation from You. Radha's friends spoke about the blooming flowers, pleasant southern breeze, and cooing cuckoos in this way.

 

®r… Sambhu

 

365 One evening one of the gopis fainted, and then a second, and gradually all the gopis fainted. O handsome Krsna, one gopi tried to write a love letter to You, but she became overwhelmed and was unable to complete the first word "svasti" (greetings).

 

®r… Sacipati

 

366 When She meditated on You in order to draw Your picture, Kamadeva drew his bow. When Her two fingers moved to grasp the paintbrush, Kamadeva placed an arrow on the bowstring. When She began to draw, Kamadeva shot an arrow. She was severely wounded. O Kesava, She fainted and for a long time She was motionless as a painted picture.

 

®r… Bana

 

367 Constantly meditating on You in Her heart, and imagining that You had appeared before Her, She made Her arms like a bracelet around You. Her hairs standing up, She passionately embraced Her own body for a long time. When I saw Her, I thought Her tears were a monsoon rain in disguise.

 

author unknown

 

368 In the presence of some friends She sheds continual tears, to other friends She narrates Her grief, to other friends, She humbly begs mercy, and because of Her superiors and elderly relatives She is anxious. These are the ways She suffers in separation from You. Please become peaceful. She will become happy today or tomorrow. She is only really tortured by the constant sighing.

 

 

Lord Krsna's Feelings of Separation in Dvaraka

 

373 Remembering the gently flowing Yamuna River, the area around Govardhana Hill, dark with blue lotuses, and the valleys fragrant with many kadamba flowers, and also remembering sweetly beautiful Radha during Their first meeting, He became filled with pain. May Lord Damodara, the king of Dvaraka, delight the three worlds.

 

®r… Sarana

 

374 He does not wish the pastime lotus flower. The moonlight does not please Him. He does not try to playfully talk with His doe-eyed queens. He spends the evenings sitting down, pale, wan, and languid, without desiring to enjoy anything. A vraja-gopi staying in His heart, Lord Hari is stunned.

 

®r… Sarana

 

375 Even though tightly embraced by Rukmini-devi in a jewelled palace in Dvaraka by the sea, Lord Krsna, remembering the fragrance of ®r…mati Radharani's transcendental pastimes in the vanira grove by the lovely shore of the Yamuna, suddenly fainted.

 

®r… Umapatidhara

 

376 "Now I am passionately embracing Pali in the water. Why do You speak angry words? O Radha, You pine for Me in vain!" Hearing these crooked words from Krsna as He slept on the bed, Rukmini stopped embracing His neck. May Lord Krsna protect you all.

 

®r… Umapatidhara

 

The Queen of Vnd€vana's Words of Separation

 

377 When Krsna left for Dvaraka, Radha wrapped Herself in His garments and sat down by a charming vine in a grove on the Yamuna's shore. Filled with longing, She shed tears and sang in a shrill, choked up voice. When the fish in the water heard Her they became anxious, thinking the singing the warbling of a predator crane or pelican.

 

®r… Aparajita

 

The Queen of Vnd€vana's Activities at Kuruksetra

 

383 Jubilant, fortunate Radha closed Her right eye, and with Her left eye, which was like a glistening red lotus flower pushed by a fish, gazed at Lord Krsna.

 

®r… Hara

 

384 Her eyes flooded with tears and could no longer see. Her arms were overwhelmed with trembling and could not wrap themselves around His neck. Her choked voice could speak no words, and Her heart was restless. After such a long time, the meeting with Her lover was just like Her separation from Him.

 

®r… Subhra

 

Rahasy anunayantam KŠam prati R€dh€-vakyam

 

Lord KŠa Tries to Console ®r…mati R€dh€rani With Sweet Words in a Solitary Place, and She Replies in the Following Way

 

385 Why have You fallen disconsolate at My feet? The husband is always independent. He may stay for some time, and then He may also go away. What fault is there on Your part? It is I who am the sinner, for I remained alive even when separated from You. The wife should always consider her husband to be her very life and soul. It is I who should apologise to You.

 

author unknown

 

Tatraiva sakhim prati ®r…-Radha-vacanam

 

®Srimati Radharani's Words to a Gopi-friend at Kuruksetra

 

386 That very personality who stole away my heart during my youth is now again my master. These are the same moonlight nights of the month of Caitra. The same fragrance of malati flowers is there, and the same sweet breezes are blowing from the kadamba forest. In our intimate relationship, I am also the same lover, yet still my mind is not happy here. I am eager to go back to that place on the bank of the Reva under the Vetasi tree. That is my desire.*

 

author unknown

 

387 My dear friend, now I have met My very old and dear friend Krsna on this field of Kuruksetra. I am the same Radharani, and now We are meeting together. It is very pleasant, but still I would like to go to the bank of the Yamuna beneath the trees of the forest there. I wish to hear the vibration of His sweet flute playing the fifth note within that forest of Vrndavana.*

 

®r… Rupa Gosvami

[Guest guest]

 

Narayana Maharaja is giving a totally distorted idea of things. People who believe him are doomed.

 

Good, it is true.

 

 

Such persons can say that although the gopis want to embrace Krsna, it is better if Krsna's association comes to them by their mood of separation.

 

Such persons feel like unworthy embraces of Krishna. "I'm unworthy embraces of Krishna" it most attractve for Krisna. It is most attractiv womans nathure - modesty, most attractiv devotee nathure. Gopis do not run in Mathura.

[Guest guest]

 

Narayana Maharaja is giving a totally distorted idea of things. People who believe him are doomed.

 

These neutral persons he refers to - Sanatana Goswami and others - he compares them to Akrura and Kamsa. Narayana Maharaja is being offensive when he criticizes and mocks Sanatana Goswami and the other acaryas in this way.

 

Pot,kettle black. Who is actually criticising Vaisnavas Sishira? If you want to discuss any point of guadiya siddhanta based on guru,sadhu and shastra fine, but kindly don't put words in SBVNM's mouth or indulge in fault finding here as you so liberally do on your blog. Your false assumptions and spurious conclusions based on your inimical atitude toward SBVNM don't hold any water.

 

"THE ETYMOLOGICAL development of the word aparadha is radhat arthat aradhanat- apagatah, which means "to be distanced from worship." Offenses committed at the lotus feet of Vaishnavas, the Devotees, distance one from devotional service to the Supreme Lord. But in a higher sense it means to be removed from the service of Sri Radha. All divine service to Krishna is being conducted under her direction. To offend her servitors is to make one unfit for her divine service. The whole aim of Krishna consciousness is radha-dasyam, the divine service of Sri Radha, and offenses at the lotus feet of Vaishnavas make one unfit for such service."

 

Srila Bhakti Promod Puri Gosvami

Heart of Krsna

 

.

[Guest guest]

You do not understand discussion, therefore write so many citations unnecessary. Gaudiya this following for Lord Caitanya.

 

I have guru.

 

They do not understand, they I can not leave from the limited understanding. Partial understanding sastra. Read books SP if you search real understand. Some comentary only confuses them.

 

Babajis have made small progress with this theme - vipralambha.

[Guest guest]

The situations known as rudha and adhirudha are possible in the conjugal love relationship. Conjugal love exhibited by the queens at Dvaraka is called rudha, and conjugal love exhibited at Vrndavana by the damsels of Vraja is called adhirudha. The highest perfection of adhirudha affection in conjugal love involve meeting (madana) and separation (mohana). In the ecstasy of madana, meeting, there is kissing, and in the ecstasy of mohana, separation, there is udghurna and citrajalpa. As far as citrajalpa is concerned, in Srimad-Bhagavatam, there is a portion known as Bhramara-gita in which various kinds of citra jalpa are mentioned. Udghurna is a symptom of separation, and there is also a symptom called transcendental insanity. In that transcendental insanity one thinks that he himself has become the Supreme Personality of Godhead. In such an ecstasy, he imitates the symptoms of Krsna in different ways.

There are two kinds of dresses worn in that relationship of conjugal love, and they are called sambhoga and vipralambha. On the sambhoga platform, the dresses are unlimited, and on the vipralambha they are four in number. The ecstasy exhibited before the lover and beloved meet, the ecstasy experienced between them after meeting, the state of mind experienced by not meeting, and the state of mind experienced after meeting fearing separation are called vipralambha. That vipralambha serves as a nourishing element for future meetings. When the lover and beloved meet all of a sudden and embrace one another, they feel an ecstasy of happiness, and the state of mind they experience in that ecstasy is called sambhoga. According to the situation, sambhoga ecstasy is also known by four names: (1) sanksipta, (2) sankirna, (3) sampanna, (4) samrddhiman. Such symptoms are also visible during dreams.

The mental state experienced before meeting is called purvaraga. The obstacles which sometimes impede the meeting between lover and beloved are called mana, or anger. When the lover and beloved are separated, the mental state experienced is called pravasa. Feelings of separation which are present under certain conditions even when the lovers meet are called love anxieties (prema-vaicittya). Such love anxieties are exhibited in Srimad-Bhagavatam (10.90.15) by the princesses who kept awake nights and watched Krsna sleep. They were afraid of being separated from Krsna, and they always talked amongst themselves about how they had been affected by Krsna's beautiful eyes and His smile.

 

TLC

Ch. 14

[Guest guest]

". . . The ecstasy exhibited before the lover and beloved meet, the ecstasy experienced between them after meeting, the state of mind experienced by not meeting, and the state of mind experienced after meeting fearing separation are called vipralambha. That vipralambha serves as a nourishing element for future meetings. . . ."

[SishirSaha]

Guest the quotes you already gave of your so called guru are telling us clearly "don't believe the direct meaning of the things the previous Acaryas said; believe me instead". You choose to follow him. Other devotees don't want to.

 

You choose to disregard the instructions of the authentic acaryas and to blindly follow this offensive person. But I don't think you have a right to preach his philosophy to other devotees. Krsna wants devotees to understand the scripture "as it is". You are following a different philosophy, like the mayavadis who don't accept the scripture "as it is" but instead twist words to distort the self evident meaning of the scriptures. That's your choice - if you want to think in that way nobody can stop you. But don't preach that.

 

 

tathapi sambhoga-sukhad api stutah

so ko py' anirvacya-tamo mano-ramah

promoda-rasih parinamato dhruvam

tatra sphuret tad-rasikaika-vedyah

 

The anguish of separation (viraha bhava) is praised as greater than the happiness of sambhoga (meeting, union). Separation is so pleasing to the mind (mano-ramah) that it cannot be described (anirvacya-tamah). It always transforms into an abundance of ecstatic joy (promoda-rasih). Only actual rasiks know that separation is higher than union (rasika vedyah). (Brhad Bhagavatamrta 1.7.126)

February 2, 1968:

Our, this Gaudiya-sampradaya, Caitanya Mahaprabhu's, in Caitanya Mahaprabhu's descendants, our line of God realization is that separation, feeling of separation. Not that we have got Krsna within our hand. No. The feeling of separation, worship of Krsna by feeling of separation is better than the worship by directly meeting. Vipralambha-seva.

"Lord Caitanya taught people in general the method of vipralambha-seva, which is the method of rendering service unto the Supreme Personality of Godhead in the feeling of separation. The six Gosvamis also taught worship of Krsna in the feeling of the gopis in separation. The prayers of Srinivasacarya about the Gosvamis explain these matters very clearly." (Krsna Book, Chapter 47)

 

"Sri Caitanya Mahaprabhu taught us this method of worship in separation, vipralambha-seva. Not that "Oh, I have seen yesterday. Last night, I have seen Krsna. He was snatching my cloth." These are sahajiyas. Actually, our worship should be in separation. The Gosvamis also taught us like that." (Prabhupada's Srimad-Bhagavatam lecture: SB1.10.14)

 

"So for advanced devotee everything is possible, as described by this gentleman. But that is not for everyone. That is not a common thing. Exceptional. For the common person, as Caitanya Mahaprabhu has advised and as He has practically shown in His life, that is devotional service in separation: "Where is Krsna?" Sunyayitam jagat sarvam govinda-virahena me. "I am seeing everything vacant because I cannot see Krsna." The same thing was followed by the Gosvamis." (Prabhupada's lecture of Canto Five Srimad-Bhagavatam)

 

"Our, this Gaudiya-sampradaya, Caitanya Mahaprabhu's, in Caitanya Mahaprabhu's descendants, our line of God realization is that separation, feeling of separation. Not that we have got Krsna within our hand. No. The feeling of separation, worship of Krsna by feeling of separation is better than the worship by directly meeting. Vipralambha-seva." (Prabhupada's lecture of Feb.2,1968)

 

"Direct contact is not possible. Neither that is the way of worshiping by the method of Sri Caitanya Mahaprabhu. That is sahajiya-vada. "I am talking with Krsna. Krsna is snatching my cloth." There is a book, one lady has written,her experience that Krsna comes, He talks with her and snatches her cloth. She has written openly. But this is not Caitanya Mahaprabhu's way…

 

"Real Caitanya Mahaprabhu sampradaya is that he should be feeling like Caitanya Mahaprabhu, separation. Not sambhoga. Vipralambha. Vipralambha-seva: "Oh, I am so wretched, I could not serve Krsna. How I can see Krsna? It is not possible." In this way. That is the teaching of Sri Caitanya Mahaprabhu. "But even though I do not see Him, neither it is possible for me to see Him..." This means: "What I am? I am insignificant person. Why should Krsna come and seeme?" This is right. "Why shall I aspire after seeing Krsna? What qualification Ihave got?" This is bhajana. This is bhajana. Why should I be proud that "Now I shall see Krsna"? What I am? That is the teaching of Caitanya Mahaprabhu…Krsna may not come. I may not see Krsna for thousands and thousands of lives. I may rot in the hellish condition of life for many, many births. That doesn't matter. Still, I cannot give up Krsna consciousness." This is required. I may be sent to hell, heaven; it doesn't matter. What qualification I have got that I want to seeback to home, back to Godhead? It is not so easy thing." (Mayapura: June 27, 1973)]

[Guest guest]

The feeling of separation, worship of Krsna by feeling of separation is better than the worship by directly meeting. Vipralambha-seva.

[Guest guest]

There is nothing in SBVNM's lectures that either contradicts or disagrees with the direct meanings of any of our predecessor acaryas.

 

In Adi lila Ch. 7 Txt.37, Srila Prabhupada writes in the purport:

 

“ Sri Caitanya Mahaprabhu was an ideal acarya. An acarya is an ideal teacher who knows the purpose of the revealed scriptures, behaves exactly according to their injunctions and teaches his students to adopt these principles also. As an ideal acarya, Sri Caitanya Mahaprabhu devised ways to capture all kinds of atheists and materialists. Every acarya has a specific means of propagating his spiritual movement with the aim of bringing men to Krsna consciousness. Therefore, the method of one acarya may be different from that of another, but the ultimate goal is never neglected."

 

Worship by a sadhaka in the mood of separation is one aspect of our siddhanta, and the lila of Radha and Krsna and why separation takes place in Their srngara rasa is another. Apples and oranges.

 

The section of the TLC written by HDGSACBSP regarding vipralambha and sambhoga comes from this Cc. sloka and purport which says much the same thing, and makes the same point made by SBVNM in his lecture:

 

". . . Whether connected or not connected, the ecstatic emotion arising due to not being able to embrace and kiss each other as desired is called vipralambha. This vipralambha helps nourish emotions at the time of meeting."

 

 

TEXT 62

 

TEXT

 

'sambhoga'-'vipralambha'-bhede dvividha srngara

sambhogera ananta anga, nahi anta tara

 

SYNONYMS

 

sambhoga--of meeting (enjoyment together); vipralambha--of separation; bhede--in two divisions; dvi-vidha srngara--two kinds of conjugal love; sambhogera--of the stage of sambhoga, or meeting; ananta anga--unlimited parts; nahi--not; anta--an end; tara--of that.

 

TRANSLATION

 

"In conjugal love [srngara] there are two departments-meeting and separation. On the platform of meeting, there are unlimited varieties that are beyond description.

 

PURPORT

 

Vipralambha is described in the Ujjvala-nilamani:

 

yunor ayuktayor bhavo

yuktayor vatha yo mithah

abhistalinganadinam

anavaptau prakrsyate

sa vipralambho vijneyah

sambhogonnatikarakah

 

na vina vipralambhena

sambhogah pustim asnute

 

When the lover and the beloved meet, they are called yukta (connected). Previous to their meeting, they are called ayukta (not connected). Whether connected or not connected, the ecstatic emotion arising due to not being able to embrace and kiss each other as desired is called vipralambha. This vipralambha helps nourish emotions at the time of meeting. Similarly, sambhoga is thus described:

 

darsanalinganadinam

anukulyan nisevaya

yunor ullasam arohan

bhavah sambhoga iryate

 

"Meeting each other and embracing each other are aimed at bringing about the happiness of both the lover and the beloved. When this stage becomes increasingly jubilant, the resultant ecstatic emotion is called sambhoga." When awakened, sambhoga is divided into four categories:

(1) purva-raga-anantara-after purva-raga (attachment prior to meeting), sambhoga is called brief (sanksipta);

(2) mana-anantara-after mana (anger based on love), sambhoga is called encroached (sankirna);

(3) kincid-dura-pravasa-anantara-after being a little distance away for some time, sambhoga is called accomplished (sampanna);

(4) sudura-pravasa-anantara-after being far away, sambhoga is called perfection (samrddhiman).

The meetings of the lovers that take place in dreams also have these four divisions.

 

 

Cc. Madhya 23.62

 

There is no question of blind following when sraddha is aroused by the magnanimous bhava that radiates from the heart of a suddha bhakta.

SBSST has explained:

 

"What are the Scriptures? They are nothing but the record by the pure devotees of the Divine Message appearing on the lips of the pure devotees. The Message conveyed by the devotees is the same in all ages. The words of the devotees are ever identical with the Scriptures. Any meaning of the Scriptures that belittles the function of the devotee who is the original communicant of the Divine Message contradicts its own claim to be heard."

[raga]

1. It is established that separation has a higher degree of emotional intensity.

 

2. It is established that meeting is what Radha and Krishna strive for in the lila; they do not seek to be separated, in fact they are dead against it.

 

3. Though separation is the more intense of the two and hence "higher", it does not necessarily mean that separation should be cultivated.

[Guest guest]

 

1. It is established that separation has a higher degree of emotional intensity.

 

2. It is established that meeting is what Radha and Krishna strive for in the lila; they do not seek to be separated, in fact they are dead against it.

 

3. Though separation is the more intense of the two and hence "higher", it does not necessarily mean that separation should be cultivated.

 

You should go to Imlitala in Seva Kunja and ask the Babaji's there (Bhakt iSaranga Goswami's disciples) if they can tell you what they know about this.

 

Ask them also, to translate the verses written by Srila Sridhar Maharaj which are written on a marble tablet beside the tamarind tree.

 

 

The feeling of separation, worship of Krsna by feeling of separation is better than the worship by directly meeting. Vipralambha-seva.

[Guest guest]

TEXT 63

 

TEXT

 

'vipralambha' catur-vidha----purva-raga, mana

pravasakhya, ara prema-vaicittya-akhyana

 

SYNONYMS

 

vipralambha--separation; catuh-vidha--four divisions; purva-raga-- purva-raga; mana--mana; pravasakhya--known as pravasa; ara--and; prema-vaicittya--prema-vaicittya; akhyana--calling.

 

TRANSLATION

 

"Vipralambha has four divisions-purva-raga, mana, pravasa, and prema-vaicittya.

 

PURPORT

 

Purva-raga is described in Ujjvala-nilamani:

 

ratir ya sangamat purvam

darsana-sravanadi-ja

tayor unmilati prajnaih

purva-ragah sa ucyate

 

When attachment produced in both the lover and beloved before their meeting by seeing, hearing and so on becomes very palatable by the mixture of four ingredients, such as vibhava and anubhava, this is called purva-raga.

The word mana is also described:

 

dampatyor bhava ekatra

sator apy anuraktayoh

svabhistaslesa-viksadi-

nirodhi mana ucyate

 

Mana is a word used to indicate the mood of the lover and the beloved experienced whether they are in one place or in different places. This mood obstructs their looking at one another and embracing one another, despite the fact that they are attached to one another.

Pravasa is also explained as follows:

 

purva-sanga-tayor yunor

bhaved desantaradibhih

vyavadhanam tu yat prajnaih

sa pravasa itiryate

 

Pravasa is a word used to indicate the separation of lovers who were previously intimately associated. This separation is due to their being in different places.

Similarly, prema-vaicittya is explained:

 

priyasya sannikarse 'pi

premotkarsa-svabhavatah

ya visesa-dhiyartis tat

prema-vaicittyam ucyate

 

Prema-vaicittya is a word used to indicate an abundance of love that brings about grief from fear of separation, although the lover is present.

 

TEXT 64

 

TEXT

 

radhikadye 'purva-raga' prasiddha 'pravasa', 'mane'

'prema-vaicittya' sri-dasame mahisi-gane

 

SYNONYMS

 

radhikadye--in Srimati Radharani and the other gopis; purva-raga--feelings before union; prasiddha--celebrated; pravasa mane--also pravasa and mana; prema-vaicittya--feelings of fear of separation; sri-dasame--in the Tenth Canto; mahisi-gane--among the queens.

 

TRANSLATION

 

"Of the four kinds of separation, three [purva-raga, pravasa and mana] are celebrated in Srimati Radharani and the gopis. In Dvaraka, among the queens, feelings of prema-vaicittya are very prominent.

 

Cc. Madhya 23.63

 

These mood are celebrated, not an excuse to criticise the Vaisnavas who are laboring to make the subject matter comprehensible to conditioned souls like us. The samghoba of Radha and Krsna and Krsna and the gopis is not outside the realm of Gaudiya Siddhanta where you would like to place it Neither is it the property of the sahajiyas. Srila Prabhupada writes:

 

 

". . . Ramananda Raya then began to relate the confidential and transcendental activities of Radha and Krsna. These activities cannot be understood in the emotional relationship with the Supreme Lord as master and servant, friend and friend or parent and son. This confidential subject matter can be understood only in the association of the damsels of Vraja, for the confidential activities have arisen from the feelings and emotions of those damsels. Without the association of the damsels of Vraja, one cannot nourish or cherish such transcendental understanding. In other words, these confidential pastimes of Radha and Krsna have expanded through the mercy of the damsels. Without their mercy, they cannot be understood. One has to follow in the footsteps of the damsels of Vraja in order to understand.

When one is actually situated in that understanding, he becomes eligible to enter into the confidential pastimes of Radha and Krsna. There is no alternative to understand Their confidential pastimes. This is confirmed in Govinda-lilamrta (10.17): "Although manifest, happy, expanded and unlimited, the emotional exchanges between Radha and Krsna can only be understood by the damsels of Vraja or by their followers." Just as no one can understand the expansion of the spiritual energy of the Supreme Lord without His causeless mercy, no one can understand the transcendental sex life between Radha and Krsna without following in the footsteps of the damsels of Vraja. The personal associates of Radharani are called sakhis, and Her near assistants are called manjaris. It is very difficult to express their dealings with Krsna because they have no desire to mix with Krsna or to enjoy Him personally. Rather, they are always ready to help Radharani associate with Krsna. Their affection for Krsna and Radharani is so pure that they are simply satisfied when Radha and Krsna are together. Indeed, their transcendental pleasure is in seeing Radha and Krsna united. The actual form of Radharani is just like a creeper embracing the tree of Krsna, and the damsels of Vraja, the associates of Radharani, are just like the leaves and flowers of that creeper. When a creeper embraces a tree, the leaves and flowers as well as the creeper automatically embrace it. Govinda-lilamrta (10.16) confirms that Radharani is the expansion of the pleasure potency of Krsna and is compared with a creeper, and Her associates, the damsels of Vraja, are compared to the flowers and leaves of that creeper. When Radharani and Krsna enjoy Themselves, the damsels of Vraja relish the pleasure more than Radharani Herself.

 

Although the associates of Radharani do not expect any personal attention from Krsna, Radharani is so pleased with them that She arranges individual meetings between Krsna and the damsels of Vraja. Indeed, Radharani tries to combine or unite Her associates with Krsna by many transcendental maneuvers, and She takes more pleasure in these meetings than in Her own meetings with Him. When Krsna sees that both Radharani and Her associates are pleased by His association, He becomes more satisfied. Such association and loving reciprocation have nothing to do with material lust, although it resembles the material union between man and woman. . ."

 

TLC Ch. 31

[Guest guest]

The founder-acarya of ISKCON wrote this:

 

". . . The personal associates of Radharani are called sakhis, and Her near assistants are called manjaris. It is very difficult to express their dealings with Krsna because they have no desire to mix with Krsna or to enjoy Him personally. Rather, they are always ready to help Radharani associate with Krsna. Their affection for Krsna and Radharani is so pure that they are simply satisfied when Radha and Krsna are together. Indeed, their transcendental pleasure is in seeing Radha and Krsna united."

 

Then when SBVNM expresses a mood similar to this point in a lecture inimical persons like yourself call him a sahajiya and try to falsely claim he disagrees with the statements in shastra from our acaryas regarding the high intense transcendental emotions evoked during vipralambha. How ungracious and ungrateful. Perhaps you should chant the maha mantra differently and eliminate the parts of it that indicate the sambhoga of Radh and Krsna and only chant

 

-------- ----------, krsna krsna hare hare

-------- ----------, rama rama hare hare

[Guest guest]

Is there really ever pure "sambhoga"?

As soon as Radha accomplishes union, the fear of seperation causes intense vipralambha.

In fact, is it possible the sambhoga can produce the highest type of seperation because the joy of union causes such intense feelings of "prema-vaicittya" or seperation in union?

 

In fact, sambhoga is almost a myth because the joy of union causes such fear of seperation that vipralambha really overpowers sambhoga totally?