Paramatma-Vadis are Not Devotees?

[theist]

 

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Very subtle and a bit confusing for me.

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Bhaktivedanta confusing?

Welcome to the club.

I guess that is what happens when you try preach to the lowest class of people and the highest class at that same time?

Confusion!

Both groups get confused.

 

 

I am not so willing to dismiss the statement just because it sounds contradictory to me. We tend to want to see everything in nice little orderly categories that fit into our mental conditioning. Impersonalist or personalist. One or the other. Yet I can kind of see how one could accept the personal conception and still due to one's past be more drawn to the Brahman even while Paramatma realization is begining to dawn.

 

There are transitions in consciousness and they are more real then strict categories. But they are more subtle and had to envision or name. Am example is the stage we are all in now. "Mixed devotees". We are transitioning from material to spiritual consciousness but speaking for myself my vision and desires are still very material even though I can mark some improvement over the years.

 

We shall see in due time.

[melvin]

Did I offend you my dear Murali? Well, I apologize. Krsna won`t forgive me for offending a pure devotee like you. But you can forgive and forget, right?

[theist]

 

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The Paramātmā manifestation is also a temporary all-pervasive aspect of the Kṣīrodakaśāyī Viṣṇu. The Paramātmā manifestation is not eternal in the spiritual world.

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Very interesting!!

 

This is along the lines of something Mathuranath Prabhu was saying up at the Seva Ashram during CC class on Friday prior to Gayatri initiations.

 

I thought he must be mistaken, but, now I see it is my own understanding which is very (very, very, very) incomplete.

 

This I have understood but it never occured to me before to ask what the destination of a Paramatma-vadi is. It seems too incomplete for Vaikuntha yet already past sayuja or brahman realization.

 

Anybody know?

[suchandra]

 

This I have understood but it never occured to me before to ask what the destination of a Paramatma-vadi is. It seems too incomple for Vaikuntha yet already past sayuja or brahman realization.

 

Anybody know?

Bhakta Eric says this, Lord Paramatma lead him to Krishna:

 

Saturdays were always my sleep-in day when I was in school. A well deserved day off. Friday nights were football games and high school dances where I’d try to convince some poor gal that she really did want to slow dance with me to some Def Leppard power ballad spun by the DJ in the gymnasium. It seldom worked. I’d return home pretty bummed and sleep as long as I could on Saturday morning.

But now I look forward to Saturdays! Not because the ladies are finally digging Warrant, Poison or LA Guns (haha!), oh no! It’s because every Saturday I’m posting another Classic ISKCON Tape! WAAAAAAAAY better than power ballads!

Today, I’ve got a tape from the LA temple.

KT-05 Visnujana Swami - Hansadutta - Los Angeles Temple Studio Recording

Here’s a track list…

1) Visnujana Swami - Hare Krishna Kirtan

2) Visnujana Swami - Nrsimha Prayers + Jaya Radha-Madhava

3) Visnujana Swami - Vasanti-rasa

4) Visnujana Swami - Vasanti-rasa (Spoken English Translation)

5) Visnujana Swami - Nama-sankirtana

6) Hansadutta - Jaya Radha-Madhava + Hare Krishna Kirtan

7) Hansadutta - Gaura Arati

Thanks to Brian, I also have the original artwork from the original release. Check it out…

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[Full scans are in the rar file, ok?] What’s interesting from the original artwork is that it claims the kirtans to be from the New York temple, while the newer artwork (well, the newer cassettes) claim it to be from LA. I believe Side A was recorded in LA, Side B in NY. Or, rather, Visnujana Swami in LA, Hansadutta in NY.

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From the original spine it seems that the songs on the original KT-5 are completely different from the songs on the new KT-5. It is, in fact, the same recording, the original KT-5 doesn’t list all of the songs and uses an alternate title here and there.

Also note that the same cover was used for all of the KT & SB cassette series tapes. Only the spines were different.

When dealing with ISKCON history, so many people focus on the happy, wonderful times or the dark, nasty times. But nobody seems to be focusing on the fairly boring times. That’s where I come in, I guess. I just wish that I had some help.

Click here to download KT-5 (80 MB).

-

ps - Yeah, Hansadutta yet again, just can’t get rid of this guy!

[theist]

 

Maybe, but, if Brahman is undifferentiated consciousness, then how can there be innumerable planets contained within it? Seems inconceivable.

Why? The Brahman is Krsna's aura. It is unlimited. Godhead is light. Nescience is darkness. Where there is Godhead there is no nescience. Everything is within the Brahman at all times. Our consciousness appears to be outside of the bramajyoti only because due to the material identification covering our spirtitual vision we are blind. Right this moment we are situated in an unlimited sea of light.

 

This is true if you are in Goloka consciousness or Vaikuntha consciousness or Brahman realization or a worm in stool. The worm in stool doesn't get it. The Brahman realized has lost himself in the light and the rest are Vaisnavas rightly situated.

 

On "One side of the Brahman" the material nature is produced from the Brahman. On the "other side of the Brahman" it is the basic atmosphere of all existence.

 

What else could be there? No space as we know it. No void. The spiritual world is substantive. Only Brahman is substance.

[theist]

 

Hare Krsna

 

In that Nectar of Devotion verse he was decribing a state called santa-rati. In my opinion, this is not a rasa.

 

That is why the bolded and red type words read as they are.

 

The concept of the stage between personalism and impersonalism may also be looked at from the point of view of the process of moving from impersonalism to personalism, in stages, and the stage just before the understanding of the personal individuality of Sri Bhagavan is considered a neutral stage between the two conceptions.

 

Santa-rati. I was just speculating this idea. Should have read your post first although it was good excercise. Sounds like you have the answer. My brain is running out of prana for tonight however and I'll have to finish your post in the morning.

 

Sleep is death. 1/3 of our lives is past in sleeping. How strange indeed.

 

[suchandra]

 

Santa-rati. I was just speculating this idea. Should have read your post first although it was good excercise. Sounds like you have the answer. My brain is running out of prana for tonight however and I'll have to finish your post in the morning.

 

Sleep is death. 1/3 of our lives is past in sleeping. How strange indeed.

 

 

This is a definite advantage of internet forums, you go to bed, here it is 9 a.m. - 24h service.

[melvin]

Sleeping is waking up and waking up is dreaming. In the waking up state we are actually sleeping. Like it was a dream. But when we are asleep, we are actually awake. What we call dreaming is reality and what we call waking up is an illusion. See you guys in Goloka Vrndavan when I sleep, okay? or wherever. Hehehe.

[Murali_Mohan_das]

 

Did I offend you my dear Murali? Well, I apologize. Krsna won`t forgive me for offending a pure devotee like you. But you can forgive and forget, right?

 

Oh, puhleeeease!! You haven't even come close to offending me. Besides, as I stated very clearly, I am a neophyte with many impurities.

 

You, dear sir, are a clown. Unlike Beggar, I find you rather amusing and am confident that anybody with the slightest bit of sincerity can see you for the clown that you are.

 

Certainly, there is a place for humor, but you are simply a buffoon.

[Murali_Mohan_das]

That's some fancy tap-dancing, to be sure, theist, but I think you just danced around the question. I can accept "inconceivable". You seem to not be able to accept it.

 

Of course, there is always the possibility that I just need to re-read your statement below a few dozen times before it starts to make sense. Somehow, though, I think the effort will be wasted.

 

Anyways, it's past midnight (PST) and I haven't chanted any japa yet. I want to extend my streak to two days in a row, so off I go!!

 

 

Why? The Brahman is Krsna's aura. It is unlimited. Godhead is light. Nescience is darkness. Where there is Godhead there is no nescience. Everything is within the Brahman at all times. Our consciousness appears to be outside of the bramajyoti only because due to the material identification covering our spirtitual vision we are blind. Right this moment we are situated in an unlimited sea of light.

 

This is true if you are in Goloka consciousness or Vaikuntha consciousness or Brahman realization or a worm in stool. The worm in stool doesn't get it. The Brahman realized has lost himself in the light and the rest are Vaisnavas rightly situated.

 

On "One side of the Brahman" the material nature is produced. On the "other side of the Brahman" it is the basic atmosphere of all existence.

 

What else could be there? No space as we know it. No void. The spiritual world is substantive. Only Brahman is substance.

[melvin]

I won`t touch your thread from now on. If that pleases you.

[Guruvani]

 

Śrī Caitanya Caritāmṛta Madhya 19.212

 

śamo man-niṣṭhatā buddher

iti śrī-bhagavad-vacaḥ

tan-niṣṭhā durghaṭā buddher

etāḿ śānta-ratiḿ vinā

 

SYNONYMS

śamaḥ — equality or neutrality; mat-niṣṭhatā — being fixed in My lotus feet; buddheḥ — of the intelligence; iti — thus; śrī-bhagavat-vacaḥ — words of the Supreme Personality of Godhead; tat-niṣṭhā — attachment or attraction for Him; durghaṭā — very difficult to achieve; buddheḥ — of intelligence; etām — thus; śānta-ratim — attachment on the platform of śānta-rasa; vinā — without.

 

 

TRANSLATION

"'These are the words of the Supreme Personality of Godhead: "When one's intelligence is fully attached to My lotus feet but one does not render practical service, one has attained the stage called śānta-rati, or śama." Without śānta-rati, attachment to Kṛṣṇa is very difficult to achieve.'

 

[Guruvani]

 

Śrī Caitanya Caritāmṛta Madhya 19.219

 

kevala 'svarūpa-jñāna' haya śānta-rase

'pūrṇaiśvarya-prabhu-jñāna' adhika haya dāsye

 

SYNONYMS

kevala — only; svarūpa-jñāna — knowledge of the constitutional position of one's self; haya — there is; śānta-rase — in the mellow of neutrality; pūrṇa-aiśvarya-prabhu-jñāna — knowledge of the full opulences of the Supreme Personality of Godhead; adhika — greater; haya — becomes; dāsye — in the transcendental mellow of servitude.

 

 

TRANSLATION

"On the platform of śānta-rasa, one realizes only his constitutional position. But when one is raised to the platform of dāsya-rasa, he better understands the full opulence of the Supreme Personality of Godhead.

 

[Guruvani]

 

Śrī Caitanya Caritāmṛta Madhya 23.54

 

śānta-rase śānti-rati 'prema' paryanta haya

dāsya-rati 'rāga' paryanta krameta bāḍaya

 

SYNONYMS

śānta-rase — in the mellow of neutrality; śānti-rati — spiritual attachment in peacefulness; prema paryanta — up to love of Godhead; haya — is; dāsya-rati — attachment in servitude; rāga — spontaneous love; paryanta — up to; krameta — gradually; bāḍaya — increases.

 

 

TRANSLATION

"The position of neutrality increases up to the point where one can appreciate love of Godhead. The mellow of servitorship gradually increases to the point of spontaneous love of Godhead.

 

[Guruvani]

 

Śrī Caitanya Caritāmṛta Madhya 24.164

 

ei saba śānta yabe bhaje bhagavān

'śānta' bhakta kari' tabe kahi tāńra nāma

 

SYNONYMS

ei saba — all these; śānta — neutral; yabe — when; bhaje — worship; bhagavān — the Supreme Personality of Godhead; śānta bhakta — devotees in the neutral stage of devotional service; kari' — describing as; tabe — that time; kahi — I speak; tāńra — their; nāma — name.

 

 

TRANSLATION

"These thirteen types of yogīs and munis are called śānta-bhaktas, for they render transcendental loving service to the Supreme Personality of Godhead in the neutral stage.

 

 

 

Śrī Caitanya Caritāmṛta Madhya 24.163 purport,

 

 

(1) sādhaka, the neophyte performer; (2) brahma-maya, one absorbed in the thought of impersonal Brahman; (3) prāpta-brahma-laya, one who has actually attained Brahman perfection; (4) mumukṣu, one who desires liberation; (5) jīvan-mukta, one who is liberated in this life; (6) prāpta-svarūpa, one who has attained his original constitutional position; (7) nirgrantha-muni, a completely liberated saint; (8) sagarbha-yogārurukṣu, a yogī meditating upon the four-handed Viṣṇu form and desiring yogic perfection; (9) nigarbha-yogārurukṣu, one who is trying for perfection in impersonal meditation; (10) sagarbha-yogārūḍha, one who has been elevated to the platform of yogic perfection by meditating on the Viṣṇu form; (11) nigarbha-yogārūḍha, an impersonal yogī on the platform of perfection; (12) sagarbha-prāpta-siddhi, one who has attained the perfectional stage by meditating on the Viṣṇu form; (13) nigarbha-prāpta-siddhi, one who has attained perfection by practicing impersonal meditation.

[Beggar]

Prahlad Maharaja is described in Brhat Bhagavamrta as being in santa rasa. The cows, trees and creepers in Vraja - Vrndavana (Goloka) are also said to be in santa rasa as is the ground or soil itself. When Krsna stands with his lotus feet on that ground, what ecstacy it must feel. What about the earth planet during the Gokula pastimes? There are different types of santa rasa and they may not even be degrees of the same thing. Sometime we find completely different definitions using the same words. As I posted before the same thing is true of the term, "uttama adhikari". There is so much to know. Yet Sri Caitanya Mahaprabhu rejected all proposals by Ramananda Raya until Ramananda quoted the Tenth Canto of Srimad Bhagavatam, Jnane prayasam udapasya mimanta eva, give up speculation and hear from the mouth of a real sat guru and serve his lotus feet.

[mahak]

I can easily accept multiple explanations. In Bhagavad Gita, Krsna tells arjuna of multiple ways of perfection. I object when disciples say that Srila Prabhupada was even with a trace of duplicity. Arjuna accepts Krsna, he doesnt say "c'mon, be straight. Which one, dammit?"

 

Santa rasa is perhaps mis-named as a rasa, because in the definition of rasa, there is a very clear indication that there is a RECIPROCAL PERSONAL RELATIONSHIP. This is the beginning stage of bhakti, this entering RASA. Just as five types of liberation are automatically offered the devotee, one of these five, to merge into the form of the Lord, is rejected and seen as suicide by the devotee. Similarly, of the five rasas, one of them is not accepted as bhakti yoga, because there is no RECIPROCAL PERSONAL RELATIONSHIP attached to santa rasa. There is no rendering of service, nor is there acceptance of service, in that mode.

That said, santa rasa does seem to exist in the vaikuntha planets, but this is always subject to debate by vaisnavas who see things in such a transcendentally enlightening way. Try follow me on this. Take Tulasi, for instance. Some IMHO absurdly say is santa rasa, but I reject, because Srimati Tulasi is directly involved in madurya rasa. Srimati Tulasi devi is between the hands of Srimati Radharani and the feet of Lord Krsna, there is no more ultimate position than that held by Srimati Tulasi devi. Some accuse the flute as santa rasa, but this is false understanding because the flute tastes the lips of Krsna even more than do the gopis. The grasses, rocks, cows (some even say the cows are santa rasa, when everyone knows the cow is krsnas mother.) So, santa rasa may exist on goloka, but some devotees dont accept this because they look at things in another light altogether. Their definition of rasa is RECIPROCAL PERSONAL RELATIONSHIP, and even the rocks of Goloka posess consciousness of bhakti, beginning at servitude, not neutrality.

Paramatma realization is the transition phase. It is the path of the mystics, and initially, they mistake the self with the superself. It is only when they see the difference between the two, only when they understand the rudimentary concept of acintya bheda bheda tattwa, this is when bhakti takes place. Subservience takes place, and Lord Nityananda reciprocates by invoking guru tattwa. So, we can HONESTLY (not argumentively) conclude that within paramatma realization, it begins as impersonalism, and concludes with bhagavan. Very fluid, if you ask me, no hard cutoffs between brahman-paramatma-bhagavan (like between my songs), but very fluid movement. Quite artful, all glories to Lord Nityananda Prabhu, the pure bhakti yoga of the paramatma-vadi.

The disciple responded to the query of Srila Narada Muni: "I saw Lord Narayana, ad gave him your message. He was relaxing, his feet being massaged by Srimati Laxmidevi. In his hands, he held a needle in which he was threading elephants through it eye."

As far as a santa rasa in brahman realization, this may be true, but there are no other rasas there, so why have the only rasa rejected by the vaisnava in the only liberation rejected by the vaisnava spoken of so much by vaisnavas?

haribol, ys, mahaksadasa

[Guruvani]

<center>rasa</center>

rasa-varjam — giving up the taste; BG 2.59

rasa-ātmakaḥ — supplying the juice; BG 15.13

rasa — humor; SB 1.1.19

rasa-grahaḥ — one who has relished the mellow; SB 1.5.19

rasa-vit — expert in relishing mellow nectar; SB 1.18.14

rasa-ātmakam — composed of juice; SB 2.5.26-29

rasa — juice; SB 2.5.26-29

rasa-sindhūnām — of the seas and oceans of water; SB 2.6.11

rasa-loha-mṛdaḥ — honey, gold and earth; SB 2.6.25

rāsa-unmukhaḥ — desiring to dance with; SB 2.7.33

rāsa — humors; SB 3.2.14

ambhaḥ rasa-mayam — water with taste; SB 3.5.35

avabodha-rasa — of Your internal potency; SB 3.9.2

rasa-jñāḥ — knowers of the mellows or humors; SB 3.15.48

rasā-okasām — of the inhabitants of the lower regions; SB 3.18.3

rasā-okasām — of the inhabitants of Rasātala; SB 3.18.11

rasa-jñaḥ — a devotee who can appreciate mellow tastes; SB 3.20.6

rasa-ayanāḥ — pleasing; SB 3.25.25

rasa-mātram — the subtle element taste; SB 3.26.41

rasa-grahaḥ — which perceives taste; SB 3.26.41

rasa-mātrāt — which evolves from the subtle element taste; SB 3.26.44

rasa-vedinaḥ — those perceiving taste; SB 3.29.29

brahma-rasa — of transcendental bliss (brahmānanda); SB 4.4.15

avabodha-rasa — by the mellow of knowledge; SB 4.13.8-9

rasa-mayam — in the form of juices; SB 4.18.25

sarva-rasa-ātmane — unto the all-pervading Supersoul; SB 4.24.38

rasa-jña — of the name Rasajña; SB 4.25.49

rasa-vit — named Rasajña (expert in tasting); SB 4.29.11

rasa-jñaḥ — who accepts the essence of life; SB 4.31.21

ikṣu-rasa — the liquid extract from sugarcane; SB 5.1.33

rāsa — amorous gestures like smiling; SB 5.2.12

rasa — taste; SB 5.11.10

[Guruvani]

 

I can easily accept multiple explanations. In Bhagavad Gita, Krsna tells arjuna of multiple ways of perfection. I object when disciples say that Srila Prabhupada was even with a trace of duplicity. Arjuna accepts Krsna, he doesnt say "c'mon, be straight. Which one, dammit?"

 

Santa rasa is perhaps mis-named as a rasa, because in the definition of rasa, there is a very clear indication that there is a RECIPROCAL PERSONAL RELATIONSHIP. This is the beginning stage of bhakti, this entering RASA. Just as five types of liberation are automatically offered the devotee, one of these five, to merge into the form of the Lord, is rejected and seen as suicide by the devotee. Similarly, of the five rasas, one of them is not accepted as bhakti yoga, because there is no RECIPROCAL PERSONAL RELATIONSHIP attached to santa rasa. There is no rendering of service, nor is there acceptance of service, in that mode.

[Guruvani]

kṣu-rasa — sugarcane juice; SB 5.16.13-14

aruṇa-rasa-udena — by reddish juice; SB 5.16.17

ikṣu-rasa — of sugarcane juice; SB 5.20.7

rasa-kulyā — Ramakulyā; SB 5.20.15

rasa — the juices; SB 5.24.13

rasa — of the mellow; SB 6.9.39

madhura-mukha-rasa — of the very sweet words from Your mouth; SB 6.9.41

rasā-ādhipatyam — sovereignty of the lower planetary systems; SB 6.11.25

rasa — of the nectar; SB 7.7.45

siddha-amṛta-rasa-spṛṣṭāḥ — the demons, thus being touched by the powerful mystic nectarean liquid; SB 7.10.60

rasa-kūpa-amṛtam — the nectar contained in that well; SB 7.10.62

rasa-pālān — unto the demons who guarded the nectar; SB 7.10.63

rasa-okāṃsi — in the lower planetary system known as Rasātala; SB 9.20.31

rasā — below the planet earth; SB 10.6.12

nānā-rasa-kupya-bhājanam — utensils made of various metals; SB 10.7.7

tat-īkṣaṇa-utprema-rasa-āpluta-āśayāḥ — all the thoughts of the cowherd men merged in the mellow of paternal love, which was aroused by seeing their sons; SB 10.13.33

eka-rasa — always existing; SB 10.13.54

rasa-adhipatyam — rulership over the earth; SB 10.16.37

rasa — liquids; SB 10.27.26

rāsa-krīḍam — the pastime of the rāsa dance; SB 10.33.2

rāsa — of the rāsa dance; SB 10.33.3

rāsa-maṇḍale — in the circle of the rāsa dance; SB 10.33.5

rāsa — by the rāsa dance; SB 10.33.10

rāsa — of the rāsa dance; SB 10.33.15

rasa — of the transcendental moods; SB 10.33.25

rāsa — of the rāsa dance; SB 10.39.29

go-rasa — with milk products; SB 10.39.33

rasa — of the pleasure of love; SB 10.42.1

rāsa-goṣṭhyām — in the party of the rāsa dance; SB 10.47.43

rasa-utsave — in the festival of the rāsa dance; SB 10.47.60

rāsa — of the rāsa dance; SB 10.47.62

rasa — in the mood; SB 10.61.3

go-rasa — yogurt; SB 10.75.15

rasa-vimohitaḥ — bewildered by attraction to taste; SB 11.8.19

rasa — saps; SB 11.12.22-23

rasa-ādhipatyam — sovereignty in the lower planetary systems; SB 11.14.14

rasa — of liquids (oil, ghee, etc.); SB 11.21.12

rasa — to the transcendental taste; SB 12.4.40

rasa-amṛta — by the nectarean taste; SB 12.13.15

rāsa — of the rāsa dance; CC Adi 1.17

rasa — of the mellow; CC Adi 1.17

rasa-āyanāḥ — a source of sweetness; CC Adi 1.60

rāsa — rāsa dance; CC Adi 1.69-70

rāsa-utsavaḥ — the festival of the rāsa dance; CC Adi 1.72

bhakti-rasa — of the mellow of devotion; CC Adi 1.99

bhakti-rasa — devotional inspiration; CC Adi 1.100

rasa — mellows; CC Adi 1.108-109

rasa — mellows; CC Adi 3.11

prema-rasa — of the mellow of love of God; CC Adi 4.15-16

rasa-niryāsa — essence of mellows; CC Adi 4.32

saba rasa — all the mellows; CC Adi 4.44

rasa — mellow; CC Adi 4.46

mādhurya-rasa — of the mellow of the conjugal relationship; CC Adi 4.49

rasa-stomam — the group of mellows; CC Adi 4.52

rasa — the mellows of love; CC Adi 4.56

rasa — mellow; CC Adi 4.57

rasa — mellows; CC Adi 4.72

rasa — the mellows; CC Adi 4.73

rasa — and of mellows; CC Adi 4.81

rāsa-ādika — beginning with the rāsa dance; CC Adi 4.81

prema-rasa — the mellows of love; CC Adi 4.86

līlā-rasa — the mellows of a pastime; CC Adi 4.98

rāsa-ādi — beginning with the rāsa dance; CC Adi 4.114

rāsa-ādi — such as the rāsa dance; CC Adi 4.115

rasa — of the mellows; CC Adi 4.119-120

rasa — of mellow; CC Adi 4.217

rasa-upakaraṇa — accessories of mellow; CC Adi 4.217

rasa-maya — consisting of mellows; CC Adi 4.222

rasa — mellow; CC Adi 4.223

rasa — mellow; CC Adi 4.225

pūrṇa-rasa-rūpa — full with transcendental mellows; CC Adi 4.238

sa-rasa — is palatable; CC Adi 4.246

adhara-rasa — the taste of the lips; CC Adi 4.246

sama-rasa — equal mellows; CC Adi 4.257

rasa — mellows; CC Adi 4.257

rasa — transcendental mellow; CC Adi 4.261

rasa — mellows; CC Adi 4.264

prema-rasa — transcendental mellows of love; CC Adi 4.264

rasa-stomam — the group of mellows; CC Adi 4.275

bhakti-rasa-prānta — the limit of the mellows of devotional service; CC Adi 5.203

rāsa-vilāsī — the enjoyer of the rāsa dance; CC Adi 5.212

rāsa-vilāsa — enjoyment of the rāsa dance; CC Adi 5.213

rāsa-ādika-līlā — pastimes like the rāsa dance; CC Adi 5.220

rasa-amṛta — the nectar of such a taste; CC Adi 6.105-106

rasa — mellows; CC Adi 7.5

rāsa-ādi — the rāsa dance; CC Adi 7.8

rasa — mellow; CC Adi 7.144

sevā-sukha-rasa — the mellow of devotional service; CC Adi 7.145

rasa — mellows; CC Adi 10.60

kṛṣṇa-prema-rasa — the nectar of always merging in love of Kṛṣṇa; CC Adi 11.34

rasa — with humors; CC Adi 16.71

rasa — such a mellow; CC Adi 17.75

rasa-maya — full of juice; CC Adi 17.85

rāsa-utsava — dancing the rāsa-līlā; CC Adi 17.238

rāsa — rāsa dance; CC Adi 17.239

rādhā-prema-rasa — the mellow of the loving affairs between Rādhārāṇī and Kṛṣṇa; CC Adi 17.276

rāsa-līlā — the rāsa dance; CC Adi 17.282

rāsa-ārambha-vidhau — in the matter of beginning the rāsa dance; CC Adi 17.293

rasa — transcendental mellow; CC Adi 17.301

rasa — the mellows; CC Adi 17.317

rāsa — of the rāsa dance; CC Madhya 1.5

rasa-ārambhī — the initiator of the mellow; CC Madhya 1.5

vraja-rasa — the transcendental mellows enjoyed in Vṛndāvana; CC Madhya 1.44

[Guruvani]

rasa — the mellows; CC Madhya 1.74

rasa — the mellows; CC Madhya 1.74

līlā-rasa — of the mellows tasted in the pastimes; CC Madhya 1.84

līlā-rasa — transcendental pastimes; CC Madhya 1.96

rasa-ayanam — mellow; CC Madhya 1.211

rasa-bhańge — a disturbance in the atmosphere; CC Madhya 1.229

rāsa-vilāsa — the rāsa dance; CC Madhya 2.56

śuddha-dāsya-rasa — the pure and unalloyed mellow of service; CC Madhya 2.78

rasa-ānanda — tasting the pleasure of conjugal love; CC Madhya 2.78

rasa-āśraya — mellows,; CC Madhya 2.79

rasa-vāsa — tasteful spices; CC Madhya 3.103

kṛṣṇa-kathā-rasa — discussion on Kṛṣṇa; CC Madhya 3.201

rasa-kāvya — poetry dealing with the mellows of devotional service; CC Madhya 4.193

bhakti-rasa — the mellows of devotional service; CC Madhya 7.65

kṛṣṇa-bhakti-rasa-bhāvitā — absorbed in the mellows of executing devotional service to Kṛṣṇa; CC Madhya 8.70

rāsa-utsave — in the festival of the rāsa dance; CC Madhya 8.80

yei rasa — whatever the mellow of exchanges of love; CC Madhya 8.83

rāsa-nṛtya — of rāsa dancing; CC Madhya 8.105

rāsa-vilāsa — dancing in the rāsa dance; CC Madhya 8.109

rāsa chāḍi' — leaving the rāsa dance; CC Madhya 8.112

rāsa-līlā — the dancing in the rāsa-līlā; CC Madhya 8.113

rāsa-līlā-vāsanāte — in the desire to dance the rāsa dance; CC Madhya 8.113

rāsa-līlā — the rāsa dance; CC Madhya 8.114

rasa — mellows; CC Madhya 8.119

sarva-rasa-pūrṇa — the reservoir of all transcendental mellows; CC Madhya 8.136

rasa-amṛta — the nectar of devotion or transcendental mellows; CC Madhya 8.141

rasa-amṛtera — of the nectar of devotion; CC Madhya 8.141

akhila-rasa-amṛta-mūrtiḥ — the reservoir of all pleasure, in which exist all the mellows of devotional service, namely śānta, dāsya, sakhya, vātsalya and mādhurya; CC Madhya 8.142

śṛńgāra-rasa-rāja-maya — consisting of the mellow of conjugal love, which is the king of mellows; CC Madhya 8.143

cit-maya-rasa — the platform of spiritual mellows; CC Madhya 8.159

rasa — mellows; CC Madhya 8.163

ujjvala-rasa — the conjugal mellow; CC Madhya 8.171

śyāma-rasa — of the mellow of conjugal love; CC Madhya 8.180

rasa-puṣṭim — completion of the highest humor; CC Madhya 8.206

rasa-jñaḥ — one who is conversant with the science of mellows; CC Madhya 8.206

rasa-nicayaiḥ — by drops of the juice; CC Madhya 8.211

rasa — the mellow; CC Madhya 8.214

rāsa-utsave — in the festival of the rāsa dance; CC Madhya 8.232

rādhā-kṛṣṇa-prema-rasa-jñānera — of transcendental knowledge about the loving affairs of Rādhā and Kṛṣṇa; CC Madhya 8.239

līlā-rāsa — Lord Kṛṣṇa performed His rāsa dance; CC Madhya 8.254

karṇa-rasa-ayana — most pleasing to the ear; CC Madhya 8.255

rasa-jña — those who enjoy transcendental mellows; CC Madhya 8.258

rasa-tattva — the truth about transcendental mellows; CC Madhya 8.263

nija-rasa — Your own transcendental mellow; CC Madhya 8.279

rasa-rāja — the king of all transcendental humors; CC Madhya 8.282

rasa — and mellows; CC Madhya 8.286

rasa-līlāra — of the pastimes of conjugal love between Kṛṣṇa and the gopīs; CC Madhya 8.293

rasa-tattva-jñāna — transcendental knowledge of the humors of conjugal love between Rādhā and Kṛṣṇa; CC Madhya 8.307

rasa-sthitiḥ — reservoir of pleasure; CC Madhya 9.117

rāsa-vilāsa — the enjoyment in the rāsa dance; CC Madhya 9.118

rāsa nā pāila lakṣmī — Lakṣmī, the goddess of fortune, could not join the rāsa dance; CC Madhya 9.120

rāsa-utsave — in the festival of the rāsa dance; CC Madhya 9.121

rāsa-krīḍā — pastimes of the rāsa dance; CC Madhya 9.134

rāsa-vilāsa — the pastimes of the rāsa dance; CC Madhya 9.137

rasa-sthitiḥ — the reservoir of pleasure; CC Madhya 9.146

kṛṣṇa-rasa — of transcendental mellows in relationship with Kṛṣṇa; CC Madhya 10.111

rasa-ābhāsa — overlapping of transcendental mellows; CC Madhya 10.113

rasa-dayā — distributing all transcendental mellows; CC Madhya 10.119

kṛṣṇa-rāsa-pañca-adhyāya — the five chapters in the Tenth Canto of Śrīmad-Bhāgavatam in which Lord Kṛṣṇa's pastimes of the rāsa dance are described; CC Madhya 11.56

rāsa-ādi līlā — the rāsa-līlā and other pastimes; CC Madhya 13.66

rāsa-ādika līlā — the pastimes of the rāsa dance; CC Madhya 13.143

rasa — mellow; CC Madhya 13.167

rasa-ullāsam — the superexcellence of the mellows; CC Madhya 14.1

rāsa-līlāra — of the rāsa-līlā dance; CC Madhya 14.8

rasa-viśeṣa — a particular mellow; CC Madhya 14.116

rasa-āsvādaka — the taster of transcendental mellows; CC Madhya 14.155

rasa-maya-kalevara — whose body is made of all transcendental bliss; CC Madhya 14.155

rasa-guṇe — and in the qualities of transcendental mellows; CC Madhya 14.156

rasa-ābhāsa — of an adulterated taste of mellow; CC Madhya 14.157

rasa-āśrayāḥ — full of all transcendental mellows; CC Madhya 14.158

rasa āsvādana — tasting of transcendental mellows; CC Madhya 14.159

rasa — in mellows; CC Madhya 14.160

rasa-ullāsitam — because of being agitated by transcendental mellows; CC Madhya 14.181

śuddha-rasa — pure transcendental mellows; CC Madhya 14.230

rasa-āveśe — in absorption in ecstatic love; CC Madhya 14.230

rasa-āveśe — in ecstatic mellows; CC Madhya 14.231

vraja-rasa-gīta — songs about the mellows of Vṛndāvana-dhāma; CC Madhya 14.232

rāsa-yātrā — rāsa dancing of Lord Kṛṣṇa; CC Madhya 15.36

sa-rasa — very relishable; CC Madhya 15.68

sarva-rasa-maya — the reservoir of all pleasure; CC Madhya 15.139

rasa — mellows; CC Madhya 15.141

rasa-vāsa — that which brings saliva; CC Madhya 15.254

caitanya-rasa-vigrahaḥ — the form of all transcendental mellows; CC Madhya 17.133

līlā-rasa — the mellows of the pastimes of the Lord; CC Madhya 17.137

rāsa-rańge — His rāsa dance; CC Madhya 18.9

[Guruvani]

rāsa-sthalī dekhi' — visiting the place of the rāsa dance; CC Madhya 18.72

rasa-keli-vārtām — talks about the pastimes of Śrī Kṛṣṇa; CC Madhya 19.1

rasa-gaṇa-madhye — among all the mellows; CC Madhya 19.104

rasa-tattva — of the truth about transcendental mellows; CC Madhya 19.115

bhakti-rasa-śāstra — transcendental literatures about the mellows of devotional service; CC Madhya 19.131

bhakti-rasa — of the mellows in devotional service; CC Madhya 19.137

prema-phala-rasa — the juice of the fruit of devotional service; CC Madhya 19.163

rasa — the juice; CC Madhya 19.179

kṛṣṇa-bhakti-rasa — the transcendental mellows of devotional service to the Lord; CC Madhya 19.181

madhura-rasa — conjugal love; CC Madhya 19.185

rasa — the mellows; CC Madhya 19.185

sapta-rasa — seven kinds of mellows; CC Madhya 19.187

pañca-rasa — five direct transcendental mellows; CC Madhya 19.188

vātsalya rasa — the mellow of parental love; CC Madhya 19.228

rasa-sindhu-pāre — the far shore of the ocean of transcendental mellows; CC Madhya 19.236

rasa — of transcendental mellows; CC Madhya 20.97

kṛṣṇa-rasa — of the mellows of such service; CC Madhya 20.126

bhakti-rasa-āśrayaḥ — the shelter of devotional service; CC Madhya 20.380

rāsa — dancing with the gopīs; CC Madhya 20.384

rāsa-ādi — the rāsa dance and other pastimes; CC Madhya 21.44

rāsa — rāsa dance; CC Madhya 21.107

jana-netra-rasa-āyana — very pleasing to the eyes of everyone; CC Madhya 21.131

rasa-śūnya — without juice; CC Madhya 21.133

rasa-āyanāḥ — a source of sweetness; CC Madhya 22.86

bhakti-rasa-jñāna — transcendental knowledge of the mellows of devotional service; CC Madhya 23.3

rasa-āyanāḥ — a source of sweetness; CC Madhya 23.16

rasa — juice; CC Madhya 23.43

pañca rasa — five kinds of transcendental mellows; CC Madhya 23.46

rasa-rūpe — composed of transcendental mellows; CC Madhya 23.47

rasa — mellow; CC Madhya 23.48

rasa — mellow; CC Madhya 23.49

pañca-vidha rasa — five kinds of mellows; CC Madhya 23.53

śṛńgāra-rasa — the conjugal mellow; CC Madhya 23.53

rasa — mellow; CC Madhya 23.94

rasa — the mellow; CC Madhya 23.94

rasa-āsvāda — tasting of transcendental mellows; CC Madhya 23.99

rasa — these transcendental mellows; CC Madhya 23.99

mahā-rasa-ayana — the complete abode of transcendental mellows; CC Madhya 24.38

rasa — mellows; CC Madhya 24.43

bhakti-rasa — the mellows of devotional service; CC Madhya 24.353

tat-rasa-amṛta — by the transcendental mellow derived from that great literature; CC Madhya 25.146

rasa — of the transcendental mellow; CC Madhya 25.150

rasa-jñānām — who know the taste of mellows; CC Madhya 25.152

rasa-tattva — the truth of transcendental mellows; CC Madhya 25.265

śrī-bhāgavata-tattva-rasa — the truth and transcendental taste of Śrīmad-Bhāgavatam; CC Madhya 25.266

prema-rasa — of transcendental love of Kṛṣṇa; CC Madhya 25.273

rāsa — of the rāsa dance; CC Antya 1.7

rasa — of the mellow; CC Antya 1.7

kṛṣṇa-rasa-bhakti — the transcendental mellows of devotional service; CC Antya 1.57

prema-rasa — ecstatic mellows of emotional love for Kṛṣṇa; CC Antya 1.126

nava-rasā — being influenced by new ecstatic love; CC Antya 1.155

rasa-bharaḥ — overabundance of juice; CC Antya 1.160

rasa-tarańga — by the continuous waves of the mellow; CC Antya 1.171

kṛṣṇa-rasa-kāvya — of exalted poetry concerning the mellows of Lord Kṛṣṇa's pastimes; CC Antya 1.179

vraja-līlā-prema-rasa — the transcendental mellows of the pastimes of Vṛndāvana; CC Antya 1.199

saba rasa — all such transcendental mellows; CC Antya 1.204

sei rasa — those same transcendental mellows; CC Antya 1.204

vraja-rasa — the transcendental mellows in Vṛndāvana; CC Antya 1.205

rasa-śāstra — all the transcendental literature concerning the pastimes of Lord Śrī Kṛṣṇa; CC Antya 1.218

rasa-bhakti — devotional service; CC Antya 1.219

prema-rasa āsvādana — tasting of the nectar of love of Kṛṣṇa; CC Antya 3.265

rasā — fluid; CC Antya 4.5

kaṇḍu-rasā — a disease of wet, itching infections; CC Antya 4.20

kṛṣṇa-rasa — the transcendental taste of Kṛṣṇa; CC Antya 4.49

kaṇḍu-rasā — moisture oozing from the itches; CC Antya 4.133

rasā lāge — oozing moisture touches; CC Antya 4.134

mora kaṇḍu-rasā — my wet sores; CC Antya 4.138

kaṇḍu-rasā — from wet, itching sores; CC Antya 4.153

ātmīyatā-sudhā-rasa — the nectar of affectionate relations; CC Antya 4.163

nimba-niśindā-rasa — the juice of nimba fruit and niśindā; CC Antya 4.163

rasa — of the transcendental mellows; CC Antya 4.220

rādhā-kṛṣṇa-līlā-rasa — the transcendental mellows of the pastimes of Rādhā and Kṛṣṇa; CC Antya 4.224

kṛṣṇa-līlā-rasa — the mellows derived from the pastimes of Lord Kṛṣṇa; CC Antya 4.225

rasa vicārila — elaborately explained the transcendental mellows; CC Antya 4.226

rasa — of mellows; CC Antya 4.230

rasa-āsvādana — a taste of juice; CC Antya 4.238

rāsa-ādi-vilāsa — pastimes like the rāsa dance; CC Antya 5.45-46

kṛṣṇa-bhakti-rasa-maya — absorbed in the devotional service of Lord Kṛṣṇa; CC Antya 5.71

hena rasa — such transcendental mellows; CC Antya 5.76

prema-rasa-līlā — description of ecstatic love and pastimes; CC Antya 5.87

rasa-ābhāsa — overlapping of transcendental mellows; CC Antya 5.97

rasa-ābhāsa — overlapping of transcendental mellows; CC Antya 5.102

rasa — transcendental mellows; CC Antya 5.103

rasa-ābhāsa — overlapping of transcendental mellows; CC Antya 5.103

bhakti-bhakta-rasa-tattva — the truth about devotional service, devotees and their transcendental mellows; CC Antya 5.163

kṛṣṇa-rasa — of the transcendental mellows of Kṛṣṇa; CC Antya 6.8

rāsa-utsave — in the festival of the rāsa dance; CC Antya 7.29

rasa-vettā — one who understands transcendental mellows; CC Antya 7.36

prema-rasa — the transcendental mellows of ecstatic love; CC Antya 7.38

madhura-rasa — of the mellow of conjugal love; CC Antya 7.38

rasa-maya — overwhelmed by transcendental bliss; CC Antya 9.3

rasa-āsvādana — tasting transcendental bliss; CC Antya 9.6

rasa-vāsa — and other spices; CC Antya 10.29-30

rasa-āsvādana — tasting the transcendental mellows; CC Antya 11.12

rāsa-sthalīra vālu — sand from the place where Lord Kṛṣṇa held His rāsa dance; CC Antya 13.67

rāsa-sthalīra — of the arena of the rāsa dance; CC Antya 13.73

rāsa-līlā kare — performs rāsa-līlā dance; CC Antya 14.17

guṇa-rūpa-rasa — attributes, beauty and sweetness; CC Antya 14.49

rasa — taste; CC Antya 15.15

rasa-narma-dhārī — full of joking words; CC Antya 15.20

rasa — taste; CC Antya 16.79

rasa-āli — for tastes or mellows; CC Antya 16.119

anya rasa — other tastes; CC Antya 16.121-122

anya-rasa — other tastes; CC Antya 16.123

jhuṭa-adhara-rasa — remnants of the juice of the lips; CC Antya 16.146

śeṣa-rasa — the remnants of the nectarean juice; CC Antya 16.147

rasa-āyana — something relishable; CC Antya 17.29

rasa-sūcaka — joking; CC Antya 17.40

rasa — mellows; CC Antya 17.44

rasa-āyane — very pleasing to; CC Antya 17.59

rāsa-vilāsa — of the rāsa dance; CC Antya 17.60

rāsa-līlāra — of the rāsa dance; CC Antya 18.5

rāsa-līlā — the rāsa-līlā dance; CC Antya 18.6

rāsa-līlāra — of the rāsa-līlā; CC Antya 18.8

rāsa-līlāya — in the pastimes of the rāsa-līlā; CC Antya 18.9

rāsa karena — performs the rāsa dance; CC Antya 18.117

rāsa-rasa-tāṇḍavī — Kṛṣṇa, who is expert in dancing in the rāsa dance; CC Antya 19.35

rāsa-rasa-tāṇḍavī — Kṛṣṇa, who is expert in dancing in the rāsa dance; CC Antya 19.35

śrńgāra-rasa — of the mellow of conjugal love; CC Antya 19.41

rasa-gīta-śloka — verses and songs containing the mellows of transcendental bliss; CC Antya 20.4

rasa-antara-āveśe — in the ecstatic love characterized by different mellows; CC Antya 20.38

rasa-sukha-rāśi — the reservoir of transcendental mellows; CC Antya 20.48

kṛṣṇa-rasa — transcendental bliss and mellows in connection with Kṛṣṇa; CC Antya 20.69

līlā-rasa — transcendental mellows of Śrī Caitanya Mahāprabhu's pastimes; CC Antya 20.70

sva-rasa-unmādita — inspired by their own mellows; CC Antya 20.156

rasa-jña — devotees; CC Antya 20.156

rāsa-utsavāt — because of the performance of the rāsa-līlā; NoI 9

rasa — mellows; Bs 5.37

rasa — of rasa; Bs 5.42

rasa-ayanam — the elixir; MM 37

[mahak]

whats you point, wasting all that space with your spam. Rasa means flavor..

[sevabhakta]

Hare Krsna

 

So, as always, we are faced with a broad field of possible angles and stages of approach to Sri Krsna.

 

Below we are shown, in Madhya 24.165-177, how the "Santa Bhaktas" are "in reality" being witnessed by the eternal residents of Goloka Vrndavana.

 

The saintly atmaramas and mystic yogis and all the Santa Bhaktas are so pleasing to Krsna, like the bees and birds of Goloka Vrnadavana who are rapt with attention to the sound of Krsna's flute.

 

 

165

 

TRANSLATION

 

"The word atma sometimes means 'the mind.' In this case, the word atmarama means 'a person who is satisfied by mental speculation.' When such a person associates with a pure devotee, he takes to devotional service at the lotus feet of Krsna.

166

TRANSLATION

" 'Those who follow the path of great, saintly mystic yogis take to the yogic gymnastic process and begin worshiping from the abdomen, where it is said that Brahman is located. Such people are called sarkaraksa, which means that they are situated in the gross bodily conception. There are also followers of the rsi known as Aruna. Following that path, they observe the activities of the arteries. Thus they gradually rise to the heart, where subtle Brahman, Paramatma, is situated. They then worship Him. O unlimited Ananta! Better than these persons are the mystic yogis who worship You from the top of their heads. Beginning with the abdomen and proceeding through the heart, they reach the top of the head and pass through the brahma-randhra, the hole at the top of the skull. Thus yogis attain the perfectional platform and do not enter the cycle of birth and death again.'

PURPORT

This is a quotation from Srimad-Bhagavatam (10.87.18).

167

TRANSLATION

"Being attracted by the transcendental qualities of Krsna, yogis become great saints. At that time, not being hampered by the yogic process, they engage in unalloyed devotional service.

168 TRANSLATION

"Atma also means 'endeavor.' Being attracted by Krsna's transcendental qualities, some saints make a great endeavor to come to the point of rendering service to Him.

174

TRANSLATION

"Another meaning of atma is dhrti, or endurance. A person who endeavors with endurance is atmarama. With endurance, such a person engages in devotional service.

175

TRANSLATION

"The word muni also means 'bird,' and 'bumblebee.' The word nirgrantha refers to foolish people. By the mercy of Krsna, such creatures contact a sadhu [spiritual master] and thus engage in devotional service.

176

TRANSLATION

" 'My dear mother, in this forest, all the birds, after rising on the beautiful branches of the trees, are closing their eyes and, not being attracted by any other sound, are simply listening to the vibration of Krsna's flute. Such birds and bees must be on the same level as great saints.'

PURPORT

This is a quotation from Srimad-Bhagavatam (10.21.14). This statement was made by the gopis, who were lamenting in separation from Krsna and studying how the inhabitants of Vrndavana were enjoying life like saintly persons.

177

TRANSLATION

" 'O good fortune personified! O original Personality of Godhead, all these bees are chanting about Your transcendental fame, which will purify the entire universe. Indeed, they are following Your path in the forest and are worshiping You. Actually they are all saintly persons, but now they have taken the form of bees. Although You are playing like a human being, they could not forget that You are their worshipable Deity.'

PURPORT

This is a quotation from Srimad-Bhagavatam (10.15.6). Krsna and Balarama were just on the verge of boyhood and were entering the forest of Vrndavana when Krsna began to offer prayers to please Balarama.

[mahak]

such vision, thanks sevabhakta.