New booklet about Srila Prabhupada

[Sukhada]

 

Quote:

<table border="0" cellpadding="6" cellspacing="0" width="100%"><tbody><tr><td style="border: 1px solid rgb(102, 102, 102); padding-right: 3ex; padding-left: 3ex;" bgcolor="#e0e0e0">Originally Posted by andy108

What about the possibility that as a cowherd boy in Goloka, he could appreciate from a distance, the mood and sentiments of those more directly and initmately involved in Madhurya seva arrangements. The first glimmers of appreciation for a richer deeper mood.

 

Then on Earth he is exposed to the large variety of confidential descriptions and confessions of the Gopis, sakhis, manjaris, in their writings, keeps their personal company(His Guru), sings their songs, and begins to be highly influenced and desirous of developing that mood, and by virtue he actually IS developing that mood, while engaged in his Iskcon preaching seva.

 

 

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Well excuse me for living, but I have seen worse speculation, and as far as being "absolutely" not in concert with Guru...

 

I understand that it is said that every devotee is happy with their swarupa-siddhi and that there is no difference spiritually.

 

But simultaneously, there is some difference and progression.

 

I still may be wrong, but not unreasonably speculating by a long shot.

 

Krnsa is capable of expanding himself, his dhama, his energies, to accomodate any possibility last I checked.

You were speculating how Srila Prabhupada might have thought, based on nothing but a mundane calculation that because madhurya-rasa is the highest Srila Prabhupada must have been dissatisfied with his rasa and wanted to change rasas. There are two points of apasiddhanta in this speculation: 1) that someone who is situated in their sthayi-bhava would become dissatisfied with it and 2) that the sthayi-bhava can change. Thus you were saying that Srila Prabhupada would think apasiddhanta.

 

By your logic, the whole of Goloka Vrindavana should be filled up with nothing but manjaris by now.

 

The quotations that you posted are an objective analysis of rasa from the standpoint of tattva. They are not outlining the development of a jiva. One does not first attain santa, then dasya, sakhya, vatsalya, and finally madhurya. Once the sthayi-bhava is attained, it is sthayi (fixed). Srila Prabhupada addresses this in a conversation with Hamsaduta:

 

Hamsaduta: Suppose someone is situated as Visnuduta. He may change his taste.

Prabhupada: Why he shall change it?

Hamsaduta: He may get a taste for associating with Krsna.

Prabhupada: The change is taking place in this material world. There all tastes are fixed up, rasa, eternal, eternal rasa. Every one of us has a different taste of associating with Krsna, and that will be realized when one is liberated.

Hamsaduta: So that's fixed already.

Prabhupada: Yes. When you are liberated, you will understand in which way you are related with Krsna. That is called svarupa-siddhi. But that is attained when you are actually perfect in devotional service. Just like in our family, we enjoy different rasas. We have got one kind of relationship with wife, one kind of relationship with sons and daughters, one kind of relation with friends, one kind of relationship with servants, one kind of relationship with property. So similarly, Krsna... The whole creation is His family, and He has got relationship in that way. So why the son will change his relationship into husband and wife?

Hamsaduta: I see.

Prabhupada: Yes. Because every relationship is very palatable. The gentleman, the head of the family, his relationship with wife and his relationship with servant is as much palatable. Maybe some degradation, but it is palatable. There is no question of changing. Not that "I am tasting this rasa at the present moment. Then I will get better rasas." No, that is not. Everyone thinks, "My rasa is the best." Although there is comparative gradation, but everyone thinks. These things are explained in Caitanya-caritamrta. Why don't you see?

Hamsaduta: And Nectar of Devotion.

Prabhupada: Yes. Everyone thinks, "My relationship with Krsna is the best."

Hamsaduta: So it's not a matter of aspiring to some...

Prabhupada: No, there is no question of aspiring, because he is already situated in the best of relationship with Krsna. Even the trees in Vrndavana, they want to serve Krsna silently in that way, supplying fruits and flowers. That is their ananda, everyone enjoying the supreme bliss. When Krsna comes, takes a flower or fruit, that is their enjoyment: "Oh..."

 

 

In the Caitanya-caritamrta, Rupa and Sanatana try to convert their brother Vallabha to Krsna-bhakti from Rama-bhakti. He agreed to be initiated into the Krsna mantra, but later that night he stayed up crying at the thought of giving up Rama. He went to Rupa and Sanatana in the morning and submitted a plea to remain in the service of Rama. They become very happy and embraced him, praising him as a saintly devotee whose determination was fixed. When Sanatana told Mahaprabhu about this incident, Mahaprabhu said that he had a similar experience with Murari Gupta. After examining him, he said, “Glorious is that devotee who does not give up the shelter of his Lord, and glorious is that Lord who does not abandon His servant.”

 

We must be careful not to muddy the waters of rasananda with mundane logic. Before one is able to conjecture in line with siddhanta (i.e. before thinking), one must learn to think. For this, one requires a guru to help one understand not only what the scripture says, but what it means.

[Sukhada]

 

<quote=beggar>I have just read half the essay or booklet. It all seems true to me and the evidence is very strong. But what evidence? Some would say, "the evidence that Srila Prabhupada is a cowherd boy, sakhya rasa." But that would be to objectify Krsna and his pure devotees.</quote=beggar>

I’m not sure what your point is. Are you saying that there is no objective reality, that Srila Prabhupada said that he was in sakhya-rasa because the disciples who he said that to were destined to be cowherd boys? The problem with that theory is that one of the devotees to whom Srila Prabhupada said he was a cowherd boy was not interested in sakhya-rasa then or now. If Srila Prabhupada was responding according to the subjective vision of the disciple, he would have said he was a manjari.

 

This brings up another problem I see with the idea that Srila Prabhupada concealed madhurya-rasa and showed sakhya-rasa in order to supposedly protect the highest thing from abuse. If he showed sakhya-rasa, what would happen to those who were genuinely interested in madhurya-rasa? Wouldn’t this strategy backfire?

 

So what Babhru is doing in the book is actually tatastha vicara, or objectively examining the evidence. Rupa and Sanataana Goswamis found evidence, scriptural and otherwise, to objectively conclude that Nimai Pandita is Radha-Krsna. Is there something wrong with what they did?

 

 

<quote=beggar>I believe that the evidence shows that Srila Prabhupada showed himself externally (or internally if he desired) as a cowherd boy to many of his disciples. Yet I firmly believe that he appeared internally in his swarupa as a very young gopi (manjari) before Sripad Gour Govinda Maharaja. Both are correct. When Sripad Gour Govinda Maharaja said, "Prabhupada is not a cowherd boy! Prabhupada is a gopi!", he was expressing his inner experience and mood. He could not admit that Prabhupada could be a cowherd boy, because for him that would break his mood; it would just be too painful.</quote=beggar>

Yes, that would seem to conform to the subjective vision that Jaiva Dharma speaks about. But it is clear from Jaiva Dharma that the diverse vision of Sri Guru spoken about in that section is a vision prior to attaining bhava. So it represents a general vision in which, because the guru represents Krsna and all rasas are found in Rasaraja Krsna, the disciple sees his guru as representing a particular sentiment that corresponds with the disciple’s developing taste. It does not speak about the personal inner reality of the guru. Furthermore, in this book the student who attained manjari-bhava did so under the direction of a siksa guru in Puri.

 

It is interesting to note that Sripad Gour Govinda Maharaja had a siksa-guru in Puri that he felt Srila Prabhupada had sent to him. I have no doubt that he had a general interest in madhurya-rasa before he met his siksa-guru, but it is not until after his association with Caran dasa Babaji of Orissa that he began giving rasika classes about manjari-bhava. This guru had a big impact on him and he had the utmost respect for him. It is natural and wonderful that Srila Prabhupada would send a siksa-guru to help Sripad Gour Govinda Maharaja in his highest aspiration. This whole "chastity" thing that so many devotees fret about is just an unnecessary mundane conception pressed onto transcendence that betrays a lack of understanding of guru-tattva.

 

 

I remember somewhere Srila Prabhupada spoke or wrote, "the entire Krsna phenomena appears within the spiritual master". So in that way a high guru is like Krsna because for the disciple the entire Krsna phenomena appears within him. So just like the different persons at the Kamsa's sacrificial arena saw Krsna in so many different ways, that is how different persons and devotees saw Srila Prabhupada. Very advanced disciples will begin to get some real indication of their actual sthayi bhava and move in that direction. For us, from the section of ordinary disciples does it really matter exactly how we see guru (how he shows himself) while we are still attached to the mood of the purusa bhava or enjoyer of the material world? It is certainly nothing to quarrel over for that would be an aparadha and only become a road block on the path of Krsna realization. And if there is one thing that Srila Sridhar Maharaja would object to, I am sure it would be that, for he would see it as an example of "creating a disturbance within the higher quarter."

Yes, not only is a “high guru” like Krsna, all gurus are like that. When Krsna says, acarya mam vijaniyan, “Know me to be the acarya,” he was speaking about the kula-guru (family guru), not even the sat-guru. So, as we know from Gurvastakam, the guru has two sides: Krsna and friend of Krsna. As Krsna, the guru can represent all rasas; as friend of Krsna, the guru has a particular eternal svarupa in Krsna-lila. It is this side that Babhru is discussing in the book.

 

One reason why this book is important is that there has been very aggressive preaching for many years that states that it is impossible that Srila Prabhupada could be “only” a cowherd boy. It is not true according to sastra that Srila Prabhupada could not be a cowherd boy, it does not conform with the overwhelming evidence, and it is oppressive to those who have a natural inclination for sakhya-rasa. The time is long overdue for this assertion to be challenged.

 

I think it is also important to stress that Prabhupada’s campaign was very broad. He was recruiting for the sampradaya and thus many devotes of differing potential sentiments came under his shelter. Some are destined to be in his group as priyanarma sakhas while others may be destined to enter other groups as different types of sakhas or manjaris, for example. But it is Prabhupada who will make the arrangement to help those who are not in his group to attain the group they belong in. Thus they too are eternally connected with him, as was Hridaya Caitanya with Syamananda. There is nothing wrong with this. Indeed, we find Narottama dasa Thakura praying for his guru, Lokanatha Goswami, to please deliver him to the group of Sri Rupa, and Srila Sridhara Maharaja liked to cite this example to illustrate this point. There is no need to force Prabhupada into something other than what he himself tells us is his affinity in order to feel connected to him. There is a strong tendency to look at these issues with a mundane eye. It’s really one happy family in Goloka, where priyanarma sakhas like Prabhupada, who take shelter of Subala, have a gopi group leader like Lalita-sakhi as their group leader in terms of their madhurya sentiment. Incidentally, Radha sahasranama tells us that when Radha wants to taste sakhya rasa, she appears as Subala. No wonder they look alike!

[Narasingh]

 

I’m not sure what your point is. Are you saying that there is no objective reality, that Srila Prabhupada said that he was in sakhya-rasa because the disciples who he said that to were destined to be cowherd boys? The problem with that theory is that one of the devotees to whom Srila Prabhupada said he was a cowherd boy was not interested in sakhya-rasa then or now. If Srila Prabhupada was responding according to the subjective vision of the disciple, he would have said he was a manjari.

 

I'm sorry Sukhada, I don't see this as a valid address, unless the devotee to whom Prabhupada said that to is a liberated, eternally situated devotee. The underlying flow tho this whole conversation is that, as Grace descends, a devotee finds themselves enraptured by a particular bhava and rasa and it is not up to them what "party" they serve with, but that they are accepted into lila and view their position as being their element. They are fully satisfied with the position they have, whether a tree, a flower, an elder, a friend, or a damsel.

[Beggar]

 

 

One reason why this book is important is that there has been very aggressive preaching for many years that states that it is impossible that Srila Prabhupada could be “only” a cowherd boy. It is not true according to sastra that Srila Prabhupada could not be a cowherd boy, it does not conform with the overwhelming evidence, and it is oppressive to those who have a natural inclination for sakhya-rasa. The time is long overdue for this assertion to be challenged.

 

Yes, of course and those like the late Gour Govinda Maharaja will not want to appreciate the preaching putting forth sakhya rasa, finding that to be oppressive or maybe the word would be 'repressive'. In other words to hear such a thing would be 'repressive' to the natural flow of their devotional sentiments.

 

 

I think it is also important to stress that Prabhupada’s campaign was very broad. He was recruiting for the sampradaya and thus many devotes of differing potential sentiments came under his shelter. Some are destined to be in his group as priyanarma sakhas while others may be destined to enter other groups as different types of sakhas or manjaris, for example. But it is Prabhupada who will make the arrangement to help those who are not in his group to attain the group they belong in. Thus they too are eternally connected with him, as was Hridaya Caitanya with Syamananda. There is nothing wrong with this. Indeed, we find Narottama dasa Thakura praying for his guru, Lokanatha Goswami, to please deliver him to the group of Sri Rupa, and Srila Sridhara Maharaja liked to cite this example to illustrate this point. There is no need to force Prabhupada into something other than what he himself tells us is his affinity in order to feel connected to him. There is a strong tendency to look at these issues with a mundane eye. It’s really one happy family in Goloka, where priyanarma sakhas like Prabhupada, who take shelter of Subala, have a gopi group leader like Lalita-sakhi as their group leader in terms of their madhurya sentiment. Incidentally, Radha sahasranama tells us that when Radha wants to taste sakhya rasa, she appears as Subala. No wonder they look alike!

 

Since I slightly favor madhurya over sakhya, but only on the intellectual plane (being a slave of my senses), that makes it easy for me to retreat to the neutral position. So from that position I very much appreciate the above paragraph. But I know that those who are have some affinity towards manjari bhava will find it somewhat disturbing to think that those in Srila Prabhupada's group are priyanarma sakhas.

[Sukhada]

 

Yes, of course and those like the late Gour Govinda Maharaja will not want to appreciate the preaching putting forth sakhya rasa, finding that to be oppressive or maybe the word would be 'repressive'. In other words to hear such a thing would be 'repressive' to the natural flow of their devotional sentiments.

Perhaps, but if he would feel oppressed/repressed it would not be on the same basis as those who see Srila Prabhupada in sakhya-rasa. The preaching that I was speaking about says that it is invalid, a flaw, to think of Srila Prabhupada as a sakha, and that it is not possible according to Gaudiya siddhanta. No one has hammered this on those interested in manjari-bhava. It is not only wrong, it contradicts what Srila Prabhupada himself said.

 

Otherwise, in examples such as Krsnadasa Babaji, Shyamananda Prabhu, and Vrajanatha, they did not feel oppressed to know that their guru had a different sthayi-bhava. Again, I think it is too easy to think of these exalted topics in a mundane way.

 

 

Since I slightly favor madhurya over sakhya, but only on the intellectual plane (being a slave of my senses), that makes it easy for me to retreat to the neutral position. So from that position I very much appreciate the above paragraph. But I know that those who are have some affinity towards manjari bhava will find it somewhat disturbing to think that those in Srila Prabhupada's group are priyanarma sakhas.

The real point is not whether or not it is disturbing, but whether it is true. If it is true, then those who are disturbed are tinged with mundane consciousness.

[Sukhada]

I'm sorry Sukhada, I don't see this as a valid address, unless the devotee to whom Prabhupada said that to is a liberated, eternally situated devotee. The underlying flow tho this whole conversation is that, as Grace descends, a devotee finds themselves enraptured by a particular bhava and rasa and it is not up to them what "party" they serve with, but that they are accepted into lila and view their position as being their element. They are fully satisfied with the position they have, whether a tree, a flower, an elder, a friend, or a damsel.

I'm not entirely sure I understand what you think isn't a valid address. Is it that Srila Prabhupada wouldn't respond subjectively according to different people's interest (to the point of determining what rasa he would say he was in)? If so, I don't think he would either, I was just following Beggar's logic for the sake of argument (to show the flaw in it).

[halavapada]

 

Gour Govinda Maharaja will not want to appreciate the preaching putting forth sakhya rasa, finding that to be oppressive or maybe the word would be 'repressive'.

 

But I know that those who are have some affinity towards manjari bhava will find it somewhat disturbing to think that those in Srila Prabhupada's group are priyanarma sakhas.

I think Sukhada made the point well that as a worldwide preacher, Prabhupada is recruiting people who once developed spiritually may have all variety of tastes for serving Krsna. Heck, there are disciples of Prabhupada who have taken to worship of Laxmi-Narayan! None of this changes Prabhupada's personal inclination. Don't you just love that quote of Prabhupada to Hansadutta, "everyone thinks their rasa is best"?

 

So why would those who feel inclined towards madhurya (which is not "higher" than other rasas) feel alienated from Prabhupada if the idea is that he is in sakhya? The point was that the siksa guru may develop the seed that Prabhupada planted in these devotees hearts. Prabhupada disciples who went to Sridhar Maharaj could feel that way, and any number of other devotees who went to siksa guru's could feel harmonized in that way. After all, Prabhupada did not give that further siksa to anyone that we know of and when he did talk about these higher topics he clearly represented his own inclinations.

[Narasingh]

 

I'm not entirely sure I understand what you think isn't a valid address. Is it that Srila Prabhupada wouldn't respond subjectively according to different people's interest (to the point of determining what rasa he would say he was in)? If so, I don't think he would either, I was just following Beggar's logic for the sake of argument (to show the flaw in it).

 

What I mean is...

Unless the devotee (to whom Srila Prabhupada said he was a cowherd boy and who was not interested in sakhya-rasa then or now) is on the liberated platform of rasa (being not interested in sakhya-rasa) then how is it a validating argument? Afterall, upon being blessed with bhava we will know which rasa we are attracted to. Until then, my consideration of what is more attractive may stem from my material associative reasoning... ie. , "as a young boy, I think its cool to hear of Balaram pounding Pralambasura into the ground." or "as a young girl, I find the gopis so beautiful!"

 

If the devotee is on the liberated platform, consider my exception to your statement muted.

[Beggar]

 

So why would those who feel inclined towards madhurya (which is not "higher" than other rasas) feel alienated from Prabhupada if the idea is that he is in sakhya?

 

Then why did Sripad Gour Govinda Maharaja 'see' Srila Prabhupada as a very young gopi (It seems as if he did)? There are a number of answers, remember Sri Baladev is represented as Ananga Manjari in madhurya parkiya rasa. Perhaps akhanda guru tattva, Sri Nityananda Prabhu has taken over the proceedings? Perhaps Srila Prabhupada is a manjari but it is akhanda guru tattva, filling in the form of a sakha that has been revealed to others? But if we are not bhava bhaktas then what would it matter at this point to be so specific? Yet to me how Srila Narayana Maharaja preaches seems more comforting and he seems to be rasika enough to really appreciate these things and I trust his judgement on the subject. Hearing from Srila Sridhar Maharaja caused me to at least consider the conceptions of madhurya especially as exhibited by Sri Caitanya Mahaprabhu as expressed by Srila Kaviraja Goswami in Sri Caitanya Caritamrta. Before that I was dull to any of that and I would just blank out when coming to such verses and purports in Srila Prabhupada's version of C.C. Whatever conception of madhurya I gleened from hearing from Srila Sridhar Maharaja has been brought more into focus by hearing from Srila Narayana Maharaja.

But for me in my position it is best to focus on general, inspirtational subjects such as Dhruva Maharaja and Prahlada Maharaja. I will try to remember that, "fools rush in where angels fear to tread".

[Sonic Yogi]

 

"These mellows cannot be compared to the feelings one derives from demigod worship. Krsna is one, but the demigods are different. They are material. Love for Krsna cannot be compared to material love for different demigods. Because Mayavadis are on the material platform, they recommend the worship of Siva or Durga and say that worship of Kali and Krsna are the same. However, on the spiritual platform there is no demigod worship. The only worshipable object is Krsna. Therefore although there is no difference between a devotee in santa-rasa or dasya-rasa, vatsalya-rasa or madhurya-rasa, one can still make a comparative study of the intensity of love in these different transcendental positions. For example, it may be said that dasya-rasa is better than santa-rasa, yet transcendental love of God is there in both of them. Similarly, we can judge that love of Godhead in fraternity is better than love of Godhead in neutrality and servitorship. Similarly, love of Godhead in paternal affection is better than love in fraternity. And, as stated before, love of God in the conjugal rasa is superior to that in the paternal rasa."

Caitanya-caritamrta, Madyam lila 8:83

 

"The transcendental rasas, or relationships, can be divided into five. The initial stage is called santa-rati, wherein one who is liberated from material contamination appreciates the greatness of the Supreme Personality of Godhead. One who attains this stage does not exactly engage in the transcendental loving service of the Lord, for this is a neutral stage. In the second stage, which is called dasya-rati, a person appreciates his position as being everlastingly subordinate to the Supreme Lord, and he understands that he is eternally dependent on the causeless mercy of the Supreme Person. At that same time there is an awakening of natural affection, such as is felt by a son who grows up and begins to appreciate his father's benedictions. At this stage the living entity wants to serve the Supreme Lord instead of serving maya, illusion. In the third stage, called sakhya-rati, transcendental love is developed, and one associates with the Supreme on an equal level of love and respect. As this stage is further developed, there is joking and such relaxed exchanges as laughing and so on. On this level there are fraternal exchanges with the Supreme Person, and one is free from all bondage. At this stage one practically forgets his inferior position as a living entity, but at the same time he has the greatest respect for the Supreme Person.

In the fourth stage, called vatsalya-rati, the fraternal affection evinced in the preceding stage develops into paternal affection. At this time the living entity tries to be the parent of God. Instead of worshiping the Lord, the living entity, as a parent of the Supreme, becomes an object of worship for the Supreme Person. At this stage the Lord depends on the mercy of His pure devotee and puts Himself under the control of the devotee to be raised. The devotee in this stage attains the position wherein he can embrace the Supreme Lord and even kiss His head. In the fifth stage, called madhura-rati, there is an actual transcendental exchange of conjugal love between the lover and the beloved. It is at this stage that Krsna and the damsels of Vraja glanced at one another, for on this platform there is an exchange of loving glances, motions of the eyes, pleasant words, attractive smiles, etc.

Teachings of Lord Caitanya, Chapter 1

 

 

It's not ALL ONE.

 

The rasas represent stages of development.

 

Even the liberated souls in Vaikuntha can progress on to Krsna-bhakti from worship of Narayan.

 

Madhurya-rasa is higher and better than sakhya-rasa.

That is the conclusion of Mahaprabhu advocated by the Goswamis.

 

Sakhya-rasa is on a lower level of love of Krsna than is madhurya-rasa.

 

After the stage of sakhya-rasa comes madhurya-rasa - the highest and the BEST rasa with Krsna.

 

 

Some of you aspiring cowherd boys are still being dogged by your mundane ego and confusing that for sakhya-rasa.

 

Just because you like girls doesn't mean you are in sakhya-rasa with Krsna.

[Sonic Yogi]

 

<center>Is Srila Prabhupada in the Highest Rasa?

 

</center> <center>by Srimati Jadurani devi dasi [syamarani didi]

 

</center> This presentation is a response to the recent VNN article of Pujyapada Tripurari Maharaja, in which he shared his idea that Srila Prabhupada is in sakhya-rasa as a priya-narma sakha, an intimate cowherd-boy friend of Krsna. The evidence quoted herein shows that Srila Prabhupada, following in the footsteps of our previous rupanuga acaryas, is not a cowherd-boy. He is actually in madhurya rasa. He has instructed us by his own activities in a very specific way, one which is entirely consonant with the precepts of madhurya-rasa given in our line. A careful study of his writings and recorded instructions, as well as the writings of other acaryas, makes this very clear. Although the subject matter of this article should normally not be discussed in a public forum, we were requested to do so by senior devotees, so that Srila Prabhupada’s position would not be misunderstood. If his position is misunderstood, then so also is his mission. Sripad Tripurari Maharaja’s article states that it is "reasonable to conjecture" about the relationship of the spiritual master and Krsna. Yet sastra emphatically states, "tarko pratisthat srutayo vibhina: It is improper to conjecture or apply logic and reason to transcendental subject matter. Rather, one should simply receive perfect knowledge descending from a realized authority.". Additionally, our ideas must be clearly supported by sastric evidence; and this process is established in the writings of our acaryas. In his Dasa-mula siksa, Srila Bhaktivinoda Thakura gives the definition of amnaya, evidence, as follows: "The message of the Vedas received through guru-parampara is called amnaya. The Vedas and smrti-sastra (such as Srimad-Bhagavatam) which follow the Vedic version have been accepted as authoritative proof, as have different types of evidence such as direct perception, inasmuch as they confirm the Vedic version.."

For many years, I also used to tell devotees that Srila Prabhupada is a sakha. I was confused about his identity before I met Srila Bhaktivedanta Narayana Gosvami Maharaja. He brought light on Prabhupada’s glory.

<center>Access to Radha-Krsna Lila

 

</center> Srila Prabhupada has broadcast the pastimes of Sri Sri Radha and Krsna in Sri Caitanya-caritamrta, Krsna Book, Nectar of Devotion and Nectar of Instruction. If he were a cowherd boy, even the most intimate cowherd boy known as the priya-narma sakha, he would not have had full access to the understanding of Radha-Krsna lila, nor would he have been able to give his followers the complete understanding. Srila Krsnadasa Kaviraja Gosvami confirms this:

radha-krsnera lila ei ati gudhathara

dasya-vatsalyadi-bhave na haya gocara

sabe eka sakhi-ganera ihan adhikara

sakhi haite haya ei lilara vistara

sakhi vina ei lila pusta nahi haya

sakhi lila vistariya, sakhi asvadaya

"The pastimes of Radha and Krsna are very confidential. They cannot be understood through the mellows of servitude

(dasya rasa

), fraternity (

sakhya rasa

) or paternal affection (

vatsalya rasa

). Actually, only the gopis have the right to appreciate these transcendental pastimes, and only from them can these pastimes be expanded. Without the gopis, these pastimes between Radha and Krsna cannot be nourished. Only by their cooperation are such pastimes broadcast. It is their business to taste the mellows."

 

(C.c. Madhya 8.201-3)

 

<center>Following in the Footsteps of the Assistant Maidservants

 

</center> Srila Prabhupada offered to take his followers back to Godhead, to serve the divine lila of Radha and Krsna. He therefore gave songs to help them attain that service. In 1970 he gave them the Tulasi arati song, beginning "namo namo tulasi krsna preyasi." In this song devotees pray: "My desire is that you will also grant me a residence within the pleasure groves of Vrndavana. Thus within my vision I will always behold the beautiful pastimes of Sri Sri Radha and Krsna. I beg you to make me a follower of the cowherd damsels of Vraja. Please give me the privilege of devotional service and make me your own maidservant." In 1966, Srila Prabhupada gave his disciples the Sri Gurvastakam prayers by Srila Visvanatha Cakravarti Thakura, and they have been singing these prayers to him since that time. Verse six, beginning "nikunja yuno rati keli siddhyai", describes the spiritual master as "very dear, because he is expert at assisting the gopis in making tasteful arrangements for the perfection of Sri Sri Radha Krsna's conjugal loving affairs within the groves (kunjas) of Vrndavan." Every morning before his Srimad Bhagavatam class he used to sing, "jaya radha-madhava kunjabihari, jaya gopi jana vallabha giri-varadhari: Krsna is the lover of Radha. He displays many amorous pastimes in the groves of Vrndavana. He is the lover of the gopis, the lifter of Govardhana". Pujyapada Tripurari Maharaja has given a poem about Subala-sakha serving in the forest bowers (kunjas), though he did not give a sastric reference for that poem. A cowherd boy would not sing this song. In the Caitanya-caritamrta it is said that only by following in the footsteps of the gopis can one serve in the kunjas of Vraja (radha-krsna-kunjaseva). Both Sri Caitanya Mahaprabhu and Sri Raya Ramananda have clearly told this:

 

sakhi vina ei lilaya anyera nahi gati

sakhi-bhave ye tanre kare anugati

radha-krsna-kunjaseva-sadhya sei paya

sei sadhya paite ara nahika upaya

"Without the help of the gopis, one cannot enter into these pastimes. Only he who worships the Lord in the ecstasy of the gopis, following in their footsteps, can engage in the service of Sri Sri Radha-Krsna in the bushes (kunjas) of Vrndavana. Only then can one understand the conjugal love between Radha and Krsna. There is no other procedure for understanding." Purport

"The means for returning home, for going back to Godhead, is devotional service, but everyone has a different taste in the Lord’s service. One may be inclined to serve the Lord in servitude (dasya-rasa), fraternity (sakhya-rasa), or paternal love (vatsalya-rasa), but none of these can enable one to enter into the service of the Lord in conjugal love. To attain such service, one has to follow in the footsteps of the gopis in the ecstasy of sakhi-bhava. Then only can one understand the transcendental mellow of conjugal love." (C.c. Madhya 8.204-5)

One may achieve the highest perfection of devotional service–residence at Sri Radha-kunda in Goloka Vrndavana–by taking shelter of the assistant gopis or manjaris:

Living entities who are eager to return home to the transcendental kingdom of God, Goloka Vrndavana, by means of attaining their spiritual bodies (siddha-deha) should live at Radha-kunda, take shelter of the confidential serving maids of Sri Radha, and under their direction engage constantly in Her service…One should bathe there at Radha-Kunda regularly and give up all material conceptions, taking shelter of Sri Radha and Her assistant gopis. If one is thus constantly engaged during his lifetime, after giving up the body he will return back to Godhead to serve Sri Radha in the same way as he contemplated during his life on the banks of Radha-Kunda. The conclusion is that to live on the banks of the Radha-Kunda and to bathe there daily constitute the highest perfection of devotional service." (Nectar of Instruction verse 11 purport)

 

[Sonic Yogi]

 

<center>Krsna’s Dance Party

 

</center> The process brought to the western world by Srila Prabhupada enables his followers to enter into and serve in Krsna's rasa-lila dance. Only the gopis join in this pastime. This and the following quotes reveal his ultimate purpose: This is spontaneous; this is life. And that is our real life in the spiritual world...The Vedanta says that God is anandamaya, full of bliss and pleasure. We are part and parcel of God; we are also of the same quality. Anandamayo ’bhyasat. So our whole process is to join the supreme anandamaya, Krsna, in His dance party. That will make us actually happy." (Lecture Los Angeles Feb 13 1969)

The Iskcon Vaisnava acaryas’ songbook includes Srila Prabhupada’s recorded purport to 'Nitai-pada-kamalam’:

Unless you take shelter under the shade of the lotus feet of Nityananda..."radha-krsna paite nai"...it will be very difficult to approach Radha-Krsna. This Krsna consciousness movement is for approaching Radha-Krsna, to be associated with the Supreme Lord in His sublime pleasure dance. That is the aim of Krsna consciousness. So Narottama dasa Thakura’s advice is, "If you actually want to enter into the dancing party of Radha-Krsna, then you must take shelter of the lotus feet of Nityananda."

Srila Prabhupada would not promise his followers that he could give them a relationship with Krsna which he himself does not have and is thus not able to give. "Unless one practises devotional service himself, he cannot teach it to others. This conclusion is indeed confirmed throughout the Gita and Bhagavatam." (C.c. Adi 3.21)

 

<center>Rupanuga-Bhakti and Manjari Bhava

 

</center>Srila Prabhupada is strictly a follower in the line of Srila Rupa Gosvami. In the beginning of his preface to the Nectar of Instruction, he writes: The Krsna consciousness movement is conducted under the supervision of Srila Rupa Gosvami. The Gaudiya Vaisnavas, or Bengali Vaisnavas, are mostly followers of Sri Caitanya Mahaprabhu, of whom the six Gosvamis of Vrndavana are direct disciples. Therefore Srila Narottama dasa Thakura has sung "rupa-raghunatha-pade haibe akuti kabe hama bujhaba se yugala-piriti"…"When I am eager to understand the literature given by the Gosvamis, then I shall be able to understand the transcendental loving affairs of Radha and Krsna." Sri Caitanya Mahaprabhu appeared in order to bestow upon human society the benediction of the science of Krsna. The most exalted of all the activities of Lord Krsna are His pastimes of conjugal love with the gopis. Sri Caitanya Mahaprabhu appeared in the mood of Srimati Radharani, the best of the gopis. Therefore, to understand the mission of Lord Sri Caitanya Mahaprabhu and follow in His footsteps, one must very seriously follow in the footsteps of the six Gosvamis – Sri Rupa, Sanatana, Bhatta Raghunatha, Sri Jiva, Gopala Bhatta and Dasa Raghunatha."

In the preface to Nectar of Devotion, Srila Prabhupada writes: "The present Krsna consciousness movement is also based on the authority of Srila Rupa Gosvami Prabhupada. We are therefore generally known as Rupanugas, or followers in the footsteps of Srila Rupa Gosvami Prabhupada." This is also presented in the pranama mantras to Srila Bhaktisiddhanta Sarasvati Prabhupada: "madhuryojjvala-premadhya-sri-rupanuga bhaktida, sri-gaura-karuna-sakti-vigrahaya namo ’stu te. Again and again I offer obeisances unto Srila Sarasvati Thakura who is the mercy incarnate of Sri Gauranga Mahaprabhu, and who, as a follower of Sri Rupa manjari, is bestowing ujjvala-madhurya-rasa, brilliant conjugal prema".

This unnatojvalla rasa, or madhuryojjvala-rasa, is the same gift that Sri Caitanya Mahaprabhu came to bestow. This is the gift of all acaryas who are strictly in the line of Srila Rupa Gosvami. This gift of Mahaprabhu was not given by any previous acarya or incarnation. Mahaprabhu is Krsna Himself, and He came to this world for two reasons: to taste the glory of Srimati Radharani’s love and to engage the jivas in Her divine service, (see Adi 4.15-16). The following verse, appearing in Caitanya-caritamrta (Adi 1.4) was taken from Vidagdha-madhava, composed by Srila Rupa Gosvami.

 

anarpita-carim cirat karunayavatirnah kalau

samarpayitum unnatojjvala-rasah sva-bhakti-sriyam

harih purata-sundara-dyuti-kadamba-sandipitah

sada hrdaya-kandare sphuratu vah saci-nandanah

"May that Lord who is known as the son of Srimati Sacidevi 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 ever offered before: the most sublime and radiant spiritual knowledge of the mellow taste of His service."

 

(C.c. Adi 1.4)

 

The last part of this verse may also be translated as, "what no incarnation ever offered before – manjari-bhava, the service of Srimati Radhika as Her confidential maidservant." Sri Caitanya-caritamrta states: "By nature, Srimati Radharani is just like a creeper of love of Godhead, and the gopis are the twigs, flowers and leaves of that creeper" (Madhya 8.210). Using the same analogy in his Sri Caitanya-caritamrta bhasya (commentary), Srila Visvanatha Cakravarti Thakura has given the meaning of the phrase "sva-bhakti-sriyam". This understanding is also explained below by Srila Bhaktivedanta Narayana Maharaja: "Then what has He come to give? Unnatojjvala-rasam sva-bhakti-sriyam. In this connection there is more emphasis on the final words, sva-bhakti-sriyam. ‘Sva’ means own. Own bhakti. Whose own? Srimati Radhika’s own. Krsna’s bhakti means Radhika’s bhakti, because Radhika is Herself the personification of Krsna’s bhakti. Sri Krsna wanted to taste the essence of supreme devotion to Himself, which is Radhika’s love, and He wanted to distribute to the qualified jiva His bhakti sriyam. ‘Sva’ means Radhika. ‘Bhakti’ means Radhika’s bhakti, and Sri means ‘shoba’, beauty. Sri Caitanya Mahaprabhu wanted to give the beauty of Srimati Radhika’s unnatojjvala-rasa.

"The following example will help us to understand. Imagine a creeper. If that creeper has no leaves, no fruits and no flowers, then it has no beauty. There are so many very green leaves, and so many flowers here and there on each branch. There are also manjaris, and some very sweet and delicious reddish or golden mangos. Cuckoos always eat these mangos and sing very sweetly. If the air touches and plays with these creepers, all the leaves become happy and begin to dance. At this time the manjaris also dance in happiness. This is the beauty of that creeper. However, if the creeper has no leaves, no manjaris, and no fruits, the air will not play with that branch. It will have no taste to play. If we see a creeper playing with the air, its leaves going here and there, and always dancing, that is the beauty of that creeper. Similarly, Sri Caitanya Mahaprabhu wanted to give the beauty of Srimati Radhika’s unnatojjvala-rasa. The creeper represents Srimati Radhika Herself. And what is the beauty? Her sakhis.

Sri Caitanya Mahaprabhu has come only for unnatojjvala-rasa. What is this unnatojjvala-rasa? It is the gopis’ mood of service to Krsna, and particularly it is the mood of Srimati Radhika. Do not think that the use of the word gopi is sahajiyism. If this were the case, then Srila Krsnadasa Kaviraja (the author of Caitanya-caritamrta), Srila Rupa Gosvami (the author of this sloka), and Sri Caitanya Mahaprabhu (the emodiment of Caitanya-caritamrta) would all be sahajiyas; because this verse is the mangalacarana (invocation) and main verse of Caitanya-caritamrta. Unnatojjvala-rasa is of two kinds: the mood of Srimati Radhika and the gopis like Lalita, Visakha, Citra, etc., and also the mood of the palya-dasis, the maidservants of Srimati Radhika. The palya-dasis of Srimati Radhika do not want to serve Krsna if He is without Radhika. If Krsna, alone, is calling them, they will not go to Him; and they do not want to personally taste Him in any way. Sri Caitanya Mahaprabhu has come to distribute the mood of these maidservants, like Rupa manjari and Lavanga manjari, in their service to Srimati Radhika and Krsna. Srimati Radhika’s mood cannot be given; it is Hers exclusively. As Sri Caitanya Mahaprabhu, Krsna fully tasted her three moods. (C.c. Adi 1.6)

The pleasure that Srimati Radhika experiences in serving and seeing Krsna cannot be given to anyone, but the mood of the maidservant gopis can be given. Sri Caitanya Mahaprabhu has therefore come only to give this mood of service to Srimati Radhika, the mood of leaning more towards Her service than towards Krsna’s, but ultimately serving both. Prior to Sri Caitanya Mahaprabhu’s appearance, Sri Ramanujacarya, Sri Madhvacarya and so many Vaisnava acaryas had already appeared. Incarnations like Lord Rama and Lord Nrsimha had also descended. All of Them gave a very special contribution to the world, but none of them gave this prema, called bhakti-rasa, which Sri Caitanya Mahaprabhu gave through Srila Rupa Gosvami. "There were so many great devotees present as intimate associates of Sri Caitanya Mahaprabhu–like the six Gosvamis, Sri Svarupa Damodara and Sri Raya Ramananda, but this sloka (sri-caitanya-mano-’bhistam…), composed by Srila Narottama dasa Thakura, was especially written to glorify Srila Rupa Gosvami. Because he is Rupa-manjari, he can understand the Lord’s innermost desires, and give to the jivas his own intimate service to Krsna. Srila Svarupa Damodara and Srila Raya Ramananda were Lalita and Visakha, and neither of their moods nor their specific type of service can be given. They serve Krsna like Srimati Radhika serves Him, in the sense that Krsna enjoys rasa with them and they taste Him directly.

"Srila Svarupa Damodara and Srila Raya Ramananda were the siksa—gurus of Srila Rupa Gosvami. Sri Caitanya Mahaprabhu requested them, as well as Nityananda Prabhu and all His other associates, to give special mercy to Srila Rupa Gosvami, so that he could realize His heart’s inner desire, and distribute it to the entire world. They all gave their mercy, and Srila Rupa Gosvami was thus empowered to compose literatures expressing Sri Caitanya Mahaprabhu’s inner moods. In this way, Srila Rupa Gosvami pleased the Lord. No one before Him had composed books like his."

Srila Bhaktivedanta Svami Maharaja has come to give these elevated principles through the Holy Name. For less qualified persons he also gave vaidhi-bhakti through the Name, but his innermost mood was to give this Krsna-prema…He was a Rupanuga Vaisnava, a follower of Rupa Gosvami, Rupa manjari."

(Pinnacle of Devotion)

 

[Sonic Yogi]

 

<center>The Rupanuga Vaisnava Disciplic Succession

 

</center> Practically all of the bhajana songs that Srila Prabhupada personally sang are those of acaryas who have the siddha-deha of maidservants of Srimati Radharani. An example is "radha-krsna prana mora jugala-kisora", which describes the confidential service of the manjaris to the Divine Couple: "I will decorate black Krsna and golden Radharani with sandalpaste scented with cuwa. I will fan them with a camara and behold Their moonlike faces..." While singing the sad-gosvamy-astakam, Srila Prabhupada had such deep feelings that he would sometimes weep. As a follower of the six Gosvamis, both externally and internally, he was engaged in his preaching mission and at the same time he was internally absorbed as a gopi-maidservant. The verse beginning ‘tyaktva turnam asesa mandala patim’ reflects this truth: I offer my respectful obeisances unto the six Gosvamis, namely Sri Rupa Gosvami, Sri Sanatana Gosvami, Sri Raghunatha Bhatta Gosvami, Sri Raghunatha dasa Gosvami, Sri Jiva Gosvami, and Sri Gopala Bhatta Gosvami, who kicked off all association of aristocracy as insignificant. In order to deliver the poor conditioned souls, they accepted loincloths, treating themselves as mendicants, but they were always merged in the ecstatic ocean of the gopis’ love for Krsna, and they bathed always and repeatedly in the waves of that ocean."

Just before Srila Prabhupada departed from this world in November 1977, Paramapujyapada Srila Bhaktivedanta Narayana Maharaja visited him, accompanied by Pujapada Sesasayi brahmacari. At that time, Srila Prabhupada listened to Sripada Sesasayi as he sang Sri Rupa manjari-pada. In this song, Srila Narottama dasa Thakura glorifies the lotus feet of Sri Rupa manjari as his dearmost treasure, his topmost object of worship, the object of his devotional practices, his wealth, the beautiful ornament of his life, and the very life of his life.

Our whole guru-parampara, from Srila Madhavendra Puripada up to now; Sri Svarupa Damodara, Sri Raya Ramananda, and Srila Rupa Goswami and all his followers–all are sakhis or manjaris. Sri Svarupa Damodara Gosvami and Sri Raya Ramananda are Lalita and Visakha respectively. The others, like Sri Rupa Goswami, Sri Ragunatha das Goswami and so on, are manjaris. If Srila Prabhupada were a cowherd boy, he would not at all be in the line of Srila Rupa Goswami. Those who perform sadhana to become sakhas are not in the line of Rupa Goswami. They are Raganuga Vaisnavas, but not Rupanuga. Raganuga bhakti refers to all the mellow relationships with Krsna, like friendship, parental love, and conjugal love. (See C.c. 8, 153-157). Svarupa Damodara and Ramanada Raya are also not Rupanuga bhaktas. They are also not in the line following Rupa Goswami. They are the gurus of Srila Rupa Goswami. In our line– from Rupa Goswami– our entire parampara consists of Rupanuga Vaisnavas. Surely Prabhupada cannot be a sakha.

Sri Gaura Ganoddesa Dipika by Srila Kavi-karnapura, much of which is quoted in Prabhupada’s purports of Adi lila, ch 9-10, gives so much information about who Lord Caitanya’s associates are in Krsna-lila. For example, Srila Rupa Gosvami is Sri Rupa manjari. Srila Raghunatha dasa Goswami is Rati manjari, Srila Jiva Goswami is Vilasa manjari, Srila Raghunatha Bhatta Goswami is Rasa Manjari, and Srila Sanatana Goswami is Lavanga manjari. In the Gosvami literature it is revealed that Narottama dasa Thakura is Anuvilasa manjari. In his Navadvipa Bhava Taranga, Srila Bhaktivinoda Thakura recognizes himself as Kamala manjari.

We do not know of a single instance where an acarya in our Rupanuga line has a different svarupa and service from that of his guru, in whose footsteps he follows. Sadhakas of sakhya-rasa do not follow in the footsteps of Rupa Gosvami or Rupa manjari. They follow in the footsteps of Subala who, according to the Gaura-ganoddesa-dipika, is Gauridasa Pandita in Caitanya-lila. Gauridasa Pandita is a raganuga acarya in our Gaudiya Vaisnava sampradaya, but he is not in the line of Srila Rupa Gosvami.

Again, Srila Prabhupada directs us to follow in the footsteps of the gopis:

To acquire this strong feeling of separation is the teaching of Lord Caitanya and His direct disciplic succession of Gosvamis. When we are not in physical contact with Krsna, we can associate with Him like the gopis, through feelings of separation. Krsna's transcendental form, qualities, pastimes and entourage are all identical with Him.

"There are nine different kinds of devotional service. Devotional service to Krsna in feelings of separation elevates the devotee to the highest perfectional level, to the level of the gopis. It is stated in Srinivasacarya's prayer to the six Gosvamis that they left the material opulences of government service and the princely status of life and went to Vrndavana, where they lived just like ordinary mendicants, begging from door to door. But they were so much enriched with the gopis' feelings of separation that they enjoyed transcendental pleasure at every moment. Similarly, when Lord Caitanya was at Jagannatha Puri, He was in the role of Radharani, feeling separation from Krsna. Those who are in the disciplic succession of the Madhva-Gaudiya-sampradaya should always feel separation from Krsna, worship His transcendental form and discuss His transcendental teachings, His pastimes, His qualities and His entourage. That will enrich the devotees to the highest devotional perfection. Feeling constant separation while engaged in the service of the Lord is the perfection of Krsna consciousness." (Krsna Book Ch. 35)

Our Srila Prabhupada received diksa initiation from his Prabhupada, Srila Bhaktisiddhanta Sarasvati Thakura. Among the diksa mantras is the gopala mantra, which contains the words ‘gopi-jana-vallabhaya-svaha.’ This means, "I have accepted the same relation with Krsna that is accepted by all the gopis, ie: "Krsna is my beloved." Srila Visvanatha Cakravarti Thakura has explained that this mantra is a gopi mantra, a mantra for developing the mood of the gopis. It is for ‘gopi bhava asraya’, taking shelter of their transcendental loving sentiments. The kama-gayatri is also only for becoming a gopi. It is not for any other mood.

In 1966 Srila Prabhupada introduced his Guru Maharaja’s pranama mantras, and Iskcon devotees have been chanting them since that time. These mantras describe Srila Bhaktisiddhanta Sarasvati Thakura’s merciful distribution of rupanuga-bhakti and his intolerance of those misconceptions which are opposed to the precepts enunciated by Srila Rupa Gosvami. Srila Saraswati Thakura also revealed his svarupa as Nayana manjari to several of his most intimate disciples. In Gaudiya Patrika he also revealed the identity of Srila Gaura-kisora das Babaji as Guna manjari. In a letter to Hamsaduta (Jan 16, 1969), Srila Prabhupada answered a question regarding the svarupa of his Guru Maharaja: "My Guru Maharaja’s position was one of the assistants of the manjaris".

In 1959 Srila Prabhupada took sannyasa from his revered god-brother Srila Bhaktiprajnana Kesava Gosvami Maharaja, who is Vinoda manjari in Krsna-lila. The sannyasa mantra Srila Prabhupada received is the mantra of all sannyasis in the line of Srila Rupa Gosvami. It is a gopi-mantra, a prayer for becoming a gopi.

<center>The Role of the Priya-Narma Sakhas

 

</center> The confidential role of the priya-narma sakhas is described in the Nectar of Devotion as follows: There are other friends who are still more confidential. They are called priya-narma, or intimate friends. Counted among the priya-narma friends are Subala, Arjuna, Gandharva, Vasanta and Ujjvala. There was talk among the friends of Radharani, the gopis, about these most intimate friends. One gopi addressed Radharani thus: "My dear Krsangi [delicate one], just see how Subala is whispering Your message into Krsna’s ear, how he is delivering the confidential letter of Syama-dasi silently into Krsna’s hand, how he is delivering the betel nuts prepared by Palika into Krsna’s mouth, and how he is decorating Krsna with the garland prepared by Taraka. Did you know, my dear friend, that all these most intimate friends of Krsna are always engaged in His service in this way?" (Ch. 41)

This quote is additional evidence that Prabhupada is not a priya-narma sakha. As a rupanuga devotee, Srila Prabhupada, in his siddha-sarira as a maidservant of Radhika, would only serve Krsna in relation to Her, not in relation to other groups of gopis. In Bhaktirasamrta Sindhu Bindu, Srila Visvanatha Cakravarti Thakura writes that Syama dasi is a suhrt—paksa gopi. This means she is on friendly terms with Srimati Radharani and Her group (headed by Lalita and Visakha and Rupa Manjari), but she is not actually in that intimate group herself. Palika is tatastha-paksa. This means she is neutral towards Srimati Radhika’s group and friendly towards Candravali’s group. (Candravali is Srimati Radharani’s rival.) Taraka is vipaksa. This means she is opposed to Radhika, as is Srimati Candravali. The following is the actual verse by Srila Visvanatha Cakravarti Thakura:

 

akhila-rasamrta-murtih prasrmara

rucir-uddha-taraka-palih

kalita-syama-lalito

radha-preyan vidhur jayati

"Let there be all glory to omnipotent Lord Sri Krsna Candra who is endowed with all excellence and who is the personification of transcendental bliss charaterised by the twelve forms of rasa – five primary (mukhya rasa – santa, dasya, sakhya, vatsalya, and madhura) and seven secondary (gauna rasa – laughter, wonder, compassion, anger, fear, heroism, and disgust). By the radiance of His limbs which is spreading in all directions, He has brought under His control the yuthesvaris or leaders of the various groups of gopis, named Taraka (vipaksa – representing a rival group to that of Sri Radha) and Pali (tatastha paksa – representing a neutral group). He has made Syamala (suhrta paksa – representing a friendly group) and Lalita (svapaksa – belonging to Radhika’s own group) His very own, and He is the most beloved of Srimati Radhika (Radha-preyan). That is, being under the control of the prema of Srimati Radhika, who is the embodiment of the mahabhava of all the yuthesvaris, He is always intently absorbed in inspiring Her love." A maidservant (manjari) of Srimati Radhika, being svapaksa, within Her very intimate group, would never give Krsna a garland made by Taraka, who is opposed to Her, as Subala is described as doing in the abovementioned verse of Nectar of Devotion.

A devotee once gave a leafcup filled with buttermilk to Srila Raghunatha dasa Goswami. In his siddha-sarira, Ragunatha dasa Goswami is Rati Manjari, one of the leaders of Srimati Radhika’s maidservants. When he heard that the leafcup had come from sakhi-sthali, the abode of Candravali, he immediately threw it away. Being completely loyal to his Swamini, Srimati Radhika, he even wanted to beat that devotee with a stick.

Srila Bhaktivinoda Thakura who, in his siddha-sarira serves Srimati Radhika as Kamala Manjari, writes in his book Saranagati, in the fourth song of Bhakti-Pratikula-Bhava Varjanangikara (Renunciation of Conduct Unfavorable to Pure Devotion):

 

ami to’ swananda-sukhada-basi

radhika-madhava-carana-dasi

dunhara milane ananda kori

dunhara viyoge duhkete mari

sakhi-sthali nahi heri nayane

dekhile saibyake paraye mane

je-je pratikula candrara sakhi

prane duhkha pai tahare dekhi’

radhika-kunja andhara kori’

loite cahe se radhara hari

sri-radha-govinda-milana-sukha

pratikula-jana na heri mukha

radha-pratikula jateka jana-

sambhasane kabhu na hoy mana

bhakativinoda sri-radha-carane

sanpeche parana ativa jatane

Translation 1) Oh, I am resident of Svananda-sukhada-kunja, and a maidservant of the lotus feet of Radhika and Madhava.

2) I happily rejoice at the union of the Divine Couple, and in Their separation I die in utter anguish.

3) I never look at the area in Vraja called Sakhi-stahli where Candravali and her friends live. If I were to see that place it reminds me of Candravali’s sharp-tongued gopi named Saibya.

4) I feel pain in my heart whenever I happen to catch sight of Candravali’s proud girlfriends, for they are all inimical to Radha’s camp.

5) Candravali wants to take away Radha’s Lord Hari, thus causing the love-grove of Radhika to be overcast with the darkness of gloom.

6) I never look at the faces of those who wish to obstruct the joy of the union of Sri Radha and Govinda.

7) Nor do I find any pleasure in conversing with those who are members of a camp opposed to Radha.

8) Bhaktivinoda has entrusted his soul with great care unto the lotus feet of Srimati Radharani.

Although there is a certain intermingling of madhurya rasa in the service of the priya-narma sakhas, they follow in the footsteps of associates like Subala, not the gopis. The priya-narma sakhas serve in the lila of Radha-Krsna in their own way, and the seva which they perform is clearly distinct from that of the manjaris. The manjaris’ seva, also described in the song "Radha-Krsna prana mora" by Srila Narottama dasa Thakura, is the service upon which all the acaryas in our line have meditated and instructed their disciples. This service is specific to the manjaris, who have special access to the lilas of Radha-Krsna. The priya-narma sakhas can touch mahabhava, but not more than that. In Jaivadharma and Bhakti-rasamrta-sindhu it is written that they can take shelter of some small aspect of sakhi bhava. They cannot be like Rupa manjari, who can even taste Srimati Radhika’s madanakya maha-bhava (the highest development of Mahabhava, which is not even found in Lalita and Visaka). They cannot serve Krsna and Radha while they are playing in the kunjas. They can never go there. Subala may sometimes bring Krsna to a kunja, but he can never go inside and serve. The gopis, on the other hand, can enter the kunja, and they can also dress and decorate Radha and Krsna there. In his Vraja Vilasa Stava, Text 31, Srila Raghunatha dasa Goswami writes:

 

tambularpana-pana-mardana-payo-danabhisaradibhir

vrndaranya-mahesvarim priyataya yas tosayanti priyah

prana-prestha-sakhi-kulad api kilasankocita bhumikah

keli-bhumisu rupa-manjari-mukhas ta dasika samsraye

"I take shelter of Sri Rupa Manjari and the other very dear maidservants of the great queen of Vrndavana, Srimati Radhika, who please Her by offering Her betel, massaging Her feet, offering Her water, and arranging for Her rendezvous with Krsna. Because these maidservants can enter the area where the Divine Couple enjoy Their most confidential pastimes without feeling shy, they are even more dear to Radhika than sakhis such as Lalita, who themselves are more dear to Her than life itself. In other words, the manjaris, headed by Sri Rupa manjari, can freely enter those kunjas where even the prana-prestha sakhis hesitate to enter." Furthermore, Srila Bhaktivinoda Thakura’s Jaiva Dharma describes a conversation between Srila Gopala-guru Goswami and his disciple Sri Vijaya Kumara. Gopal-guru Goswami told his disciple that he should come and speak with him privately, not with Brajanatha, because Brajanatha was a follower of Subal, and therefore had no adhikara (qualification) to listen to his madhurya-katha.

Srila Prabhupada wrote a poem on his arrival to America in 1966 wherein he states his desire to frolic in Vrindavana, and therefore some think that he is a sakha: "O dear friend, in Your company I will experience great joy once again. In the early morning I will wander about the cowherd pastures and fields. Running and frolicking in the many forests of Vraja, I will roll on the ground in spiritual ecstasy. Oh, when will that day be mine?"

Actually, this is also part of the speciality of Srila Prabhupada’s unnatojjvala-rasa, his constitutional position as a gopi. Srimati Radhika can also do this. Sometimes She serves Krsna like a mother, because the mood of mother is also there in Her, as stated in Sri Caitanya Caritamrta, Madhya 8.83-87. Sometimes Radhika also serves like a sakha, and in many of our Goswamis literatures there are descriptions of this. Sometimes She wrestles with Krsna, jokes, plays dice and other games, and engages in watersports with Him. In consequence, the divine existence of Prabhupada’s poem is not an indication of a position as a cowherd boy.

Devotees who are eternally established in sakhya-rasa as priya-narma sakhas, as well as those sadhakas performing sadhana-bhajana to become priya-narma sakhas do not follow in the footsteps of the gopis. They follow in the footsteps of Subala. This is explained in the Nectar of Devotion: "Devotees who are attracted to Krsna as parents or as friends should follow in the footsteps of Nanda Maharaja or Subala, respectively. Nanda Maharaja is the foster father of Krsna, and out of all the friends of Krsna, Subala is the most intimate in Vrajabhumi."

(Nectar of Devotion p 129)

 

[Sonic Yogi]

 

<center>Empowerment by Sri Nityananda

 

</center> Pujyapada Tripurari Maharaja writes: "Thus it is reasonable to conjecture that Om Visnupada A.C. Bhaktivedanta Srila Prabhupada, who established the worship of Radha Krsna, Gaura Nitai, and Krsna Balarama so widely, was himself influenced by the bhava of a priya narma sakha, either directly or indirectly, owing to the influence of his empowerment by Nityananda Prabhu. In the case of the latter possibility, his affinity for madhurya would have been veiled to some extent." This idea may have come from the following information in a purport to Sri Caitanya Caritamrta:

One should always think of the spiritual master in terms of his intimate relationship with Mukunda (Sri Krsna)…following in the footsteps of Srila Raghunatha dasa Gosvami and Srila Jiva Gosvami…In all the ancient scriptures of devotional service and in the more recent songs of Srila Narottama dasa Thakura, Srila Bhaktivinoda Thakura and other unalloyed Vaisnavas, the spiritual master is always considered either one of the confidential associates of Srimati Radharani or a manifested representation of Srila Nityananda Prabhu." (C.c. Adi 1.46)

But these two viewpoints are not mutually exclusive. ‘Either one or the other’ is understood in terms of two different viewpoints, not two types of spiritual masters. Nityananda Prabhu, being non-different from Lord Balarama, the original spiritual master, is akhanda guru-tattva, the embodiment of the complete principle of guru-tattva. As such, the gurus in the line of Rupa Gosvami are His direct manifestations and are empowered by Him. Yet, they are also maidservants of Srimati Radharani. In many of their songs they pray for the mercy of Nityananda Prabhu (Nitai Pada Kamala; Parama Karuna; Gauranga Bolite Habe etc.). At the end of every chapter of his book, Navadvipa Dhama Mahatmya, Srila Bhaktivinoda Thakura expresses his relationship with Lord Nityananda. At the end of chapter nine he writes: "Bhaktivinoda, within whom the ever-worshipable Jahnava and Nitai have appeared, sings the glory of Nadia and the sweetness of the devotees, while tasting transcendental flavors." As quoted previously from Prabhupada’s commentary on ‘nitai pada kamala’, "If you actually want to enter into the dancing party of Radha-Krsna, then you must take shelter of the lotus feet of Nityananda". Nityananda prabhu is thus indicated as the embodiment of the complete principle of guru-tattva, who enables us to approach Sri Sri Radha Krsna, through the grace of Sri Caitanya Mahaprabhu. Therefore, according to the acaryas, "the spiritual master is always considered either one of the confidential associates of Srimati Radharani or a manifested representation of Srila Nityananda Prabhu."

Considering all of this, it is clear that the word "or" in the C.c. Adi 1.46 purport cannot be construed to simply mean ‘one or the other’. Certainly it means that the identity of the spiritual master is to be understood both in terms of the principle of guru tattva, as well as in terms of the guru’s manjari-svarupa within the lila of Goloka Vrndavana.

There is another interesting point. Nityananda Prabhu has two forms in krsna-lila. One is Ananga manjari and the other is Sri Baladeva Prabhu. Therefore, some of His associates in Goloka Vrndavana are associates of Ananga Manjari as manjaris, and others are associates of Baladeva. In his Gita Mala, Srila Bhaktivinoda Thakura speaks of himself as a follower of Ananga manjari.

<center>Installation of Krsna-Balarama and Gaura-Nitai Deities

 

</center> In his May 3rd article, Pujyapada Tripurari Maharaja writes: "My Guru Maharaja did not institute the worship of Gaura-Gadadhara in any of his temples. Sridhara Maharaja reasoned that this policy was based on his affinity for sakhya rasa rather than madhurya rasa. Thus he established the worship of Gaura-Nityananda and Krsna-Balarama. Worship of Radha-Krsna is also part of the sakhya rasa of the priya narma sakhas, headed by Subala. Thus it is reasonable to conjecture that Srila Prabhupada, who established the worship of Radha-Krsna, Gaura-Nitai, and Krsna-Balarama so widely, was himself influenced by the bhava of a priya narma sakha, either directly or indirectly, owing to the influence of his empowerment by Nityananda Prabhu. In the case of the latter possibility, his affinity for madhurya would have been veiled to some extent." Tripurari Maharaja indicates that because Srila Prabhupada was a sakha, he established Krsna-Balarama deities in Vrndavana, but Srila Prabhupada himself explained it in a different way. The introduction of Sri Sri Gaura-Nitai was made especially for the benefit of the most fallen souls. In this way they might become eligible to worship Sri Sri Radha-Krsna. In a Caitanya-caritamrta purport, Prabhupada explains:

Since there is no prominent Krsna-Balarama temple in Vrndavana, we are attempting to construct one so that people will be attracted to Krsna-Balarama, or Nitai-Gauracandra. "Vrajendra-nandana yei, saci suta haila sei." Narottama dasa Thakura says that Balarama and the son of Maharaja Nanda have advented Themselves as Gaura-Nitai. To propagate this fundamental principle, we are establishing a Krsna-Balarama temple to broadcast to the world that worship of Gaura-Nitai is the same as worship of Krsna-Balarama. Although it is very difficult to enter into the Radha-Krsna pastimes, most of the devotees of Vrndavana are attracted to the Radha-Krsna lila. However, since Nitai-Gauracandra are direct incarnations of Balarama and Krsna, we can be directly in touch with Lord Balarama and Lord Krsna through Sri Caitanya Mahaprabhu and Nityananda Prabhu. Those who are highly elevated in Krsna consciousness can enter into the pastimes of Radha-Krsna through the mercy of Sri Caitanya Mahaprabhu." (C.c. Madhya 6.281)

Srila Gour Govinda Maharaja was specifically instructed by Srila Prabhupada to establish Krsna-Balarama Deities in Bhubaneswar, Orissa. Prabhupada gave him detailed instructions on how this should be carried out. Below is an excerpt from The Flow of Nectar, where Srila Gour Govinda Maharaja explains something of the significance of this worship.

Balarama is white, and there is a reason for it. You see, Balarama is Nityananda prabhu, Nityananda Rama…"nitai-pada-kamala, koti-candra-susitala". His lotus feet are as cool as the cooling effect of crores of moons. So, what is the color of moonlight? That is white. So much mercy. Therefore Balarama has a plow in his hand, and Krsna a flute. That is Krsna-Balarama, plow and flute. So first cultivation -– karsana is needed. Then all nasty weedlike things will be rooted out. The field should be cultivated properly with the plow of Balarama, then the field of the heart, hrdaya-ksetra – becomes fertile, and the seed of the devotional creeper, bhakti-lata, will be sown. That should not be a barren land. If you sow the seed in a barren land, the seed will never fructify. That is what Gopinathacarya said to Sarvabhauma Bhattacarya, "Why am I sowing seeds in a barren land? I am doing useless labor, because it will never fructify." So, after proper cultivation by Balarama’s plow, when the land is fertile, the seed should be sown. Then, when you develop prema-bhakti you will be attracted by Krsna’s flute. The flute means akarsana, attraction. Karsana-akarsana, cultivation and enchantment. So, this is the Krsna-Balarama Mandir."

Srila Prabhupada explained his reasons for establishing Gaura-Nitai deities in Atlanta, Georgia. Below is an excerpt from his arrival address there:

Caitanya Mahaprabhu is very kind. Parama karuna, pahu dui jana. Two Lords, Nitai-Gauracandra, Nityananda Prabhu and Sri Caitanya Mahaprabhu, They are very kind. You see? They have appeared just to reclaim the fallen souls of this age." (Feb. 28 1975)

In Bhubaneswar, he explained the same point:

Srila Prabhupada: ‘No. When they have actually advanced and been initiated and are following strictly the Vaisnava principles, then Radha-Krsna. And Gaura-Nitai they can worship in any condition... At least if they see and chant Hare Krsna that will make them advance. Chanting of Hare Krsna maha-mantra before Gaura-Nitai will make them very quickly advanced in spiritual consciousness. Very quickly. There is no offense. He does not take any offenses. Whatever little service they do, it is accepted by Gaura-Nitai." (Conversation Feb 2 1977)

The worship of Sri Sri Gaura-Nitai is especially suitable for those who are fallen and lack the qualification to perform devotional service. There is no consideration of offences in Their worship. In "The Golden Volcano" Srila Sridhara Maharaja describes Nityananda’s mercy as "very lavish and almost blind" because "He does not discriminate between different degrees of sinners. His mercy is all-embracing. And Sri Chaitanya Mahaprabhu cannot dismiss His recommendation. Even those who Sri Caitanya Mahaprabhu rejected, Nityananda Prabhu sheltered and gradually Mahaprabhu had to accept them." For this reason Srila Prabhupada recommended the worship of Gaura-Nitai throughout the world. There is no reason to take it as symptomatic of a predilection to sakhya-bhava. Moreover, he planted the seed for the worship of Gaura-Gadadhara:

Sangopangastra-parsadam. This is the description of God, Krsna, in this age. That is Caitanya Mahaprabhu. Krsna-varnah tvisakrsnah sangopangastra-parsadam. And how to worship Him? What is the process? Yajnaih sankirtanaih. That’s all. You keep Caitanya Mahaprabhu’s Deity and chant and dance – your life is successful. So easy. We are worshiping Radha-Krsna. That is very difficult. But if we keep Caitanya Mahaprabhu with His associates, this Panca-tattva, Gaura-Nitai, Gaura-Gadadhara, or Panca-tattva, and worship Him according to the sastric description... The sastric description is yajnaih sankirtanaih."

(Lectures Bg. 7.2 March 10 1972 London)

<center>Srila Prabhupada Has the Highest Relationship

 

</center> Some think that all rasas or relationships with Krsna are equal, and therefore it does not matter whether Srila Prabhupada is in one rasa or another. But this is not the case: It is true that whatever relationship a particular devotee has with the Lord is the best for him; still, when we study all the different methods from a neutral position, we can understand that there are higher and lower degrees of love. Increasing love is experienced in various tastes, one above another. But that love which has the highest taste in the gradual succession of desires manifests itself in the form of conjugal love. There is a gradual order of improvement in transcendental mellows from the initial ones to the later ones. In each subsequent mellow the qualities of the previous mellows are manifest, counting from two, then three, and up to the point of five complete qualities. As the qualities increase, so the taste also increases in each and every mellow. Therefore the qualities found in santa-rasa, dasya-rasa, sakhya-rasa and vatsalya-rasa are all manifest in conjugal love [madhurya-rasa]. The qualities in the material elements – sky, air, fire, water and earth – increase one after another by a gradual process of one, two and three, and at the last stage, in the element earth, all five qualities are completely visible."

(C.c. Madhya. 8.83-87)

It is this madhurya rasa that Sri Caitanya Mahaprabhu especially came to give, through a development – beginning from vaidhi bhakti performed in the association of pure devotees, leading to raganuga bhakti, and then on to ragatmika bhakti, the fully-blossomed love of the residents of Vrndavan. Srila Prabhupada established temples, schools and farms, and the beginnings of varnashrama. He also published many books in several languages, and he travelled several times around the world to give his personal association. Development of this type of ragatmika bhakti in the conditioned souls was his ultimate goal throughout all these activities.

The conclusion then, is that Srila Prabhupada is one of the intimate palya-dasis, assistant maidservants, of Srimati Radharani, and the mercy-potency of Sri Caitanya Mahaprabhu. We have no intention to minimize anyone. Our only intention is to defend the true glory of our guru-parampara.

 

[Narasingh]

Sonic Yogi, with all respect:

It has been revealed that each of the different "camps" of rasiks appreciate the other camps as better in certain ways. This is the harmony, some "jealosy" arises as the gopis see Krsna head off with his friends to tend the calves. Yet they are situated as gopis. It is not all one, but statements like yours indicating that they are different stages of development, that dasya is inferior thus needing to upgrade to something better are dangerous statements. Krsna likes His cowherd boy friends. I would venture to say, "He wouldn't have it any other way". Vrndavan without Madhumangala or Mandalibhadra or Subala or Shridhama, or Gopa Kumar??? I think you are missing the dynamics of it and looking at it from a cost vs. value perspective.

[Sonic Yogi]

 

Sonic Yogi, with all respect:

It has been revealed that each of the different "camps" of rasiks appreciate the other camps as better in certain ways. This is the harmony, some "jealosy" arises as the gopis see Krsna head off with his friends to tend the calves. Yet they are situated as gopis. It is not all one, but statements like yours indicating that they are different stages of development, that dasya is inferior thus needing to upgrade to something better are dangerous statements. Krsna likes His cowherd boy friends. I would venture to say, "He wouldn't have it any other way". Vrndavan without Madhumangala or Mandalibhadra or Subala or Shridhama, or Gopa Kumar??? I think you are missing the dynamics of it and looking at it from a cost vs. value perspective.

 

 

 

Śrī Caitanya Caritāmṛta Madhya 8.84

 

yathottaram asau svāda-

 

viśeṣollāsa-mayy api

 

ratir vāsanayā svādvī

 

bhāsate kāpi kasyacit

 

SYNONYMS

 

yathā uttaram — one after another; asau — that; svāda-viśeṣa — of particular tastes; ullāsa — pleasing; mayī — empowered with; api — although; ratiḥ — love; vāsanayā — by desire; svādvī — sweet; bhāsate — appears; kā api — someone; kasyacit — one of them.

 

TRANSLATION

 

"'Increasing love is experienced in various tastes, one above another. But that love which has the highest taste in the gradual succession of desires manifests itself in the form of conjugal love.'

 

PURPORT

 

This verse is from Śrīla Rūpa Gosvāmī's Bhakti-rasāmṛta-sindhu (2.5.38), and it also appears in Ādi-līlā, Chapter Four, verse 45.

 

 

Śrī Caitanya Caritāmṛta Madhya 8.85

 

pūrva-pūrva-rasera guṇa — pare pare haya

 

dui-tina gaṇane pañca paryanta bāḍaya

 

SYNONYMS

 

pūrva-pūrva — of each previous; rasera — of the mellow; guṇa — the qualities; pare pare — in each subsequent; haya — there are; dui-tina — two and then three; gaṇane — in counting; pañca — five; paryanta — up to; bāḍaya — increases.

 

TRANSLATION

 

"There is a gradual order of improvement in transcendental mellows from the initial ones to the later ones. In each subsequent mellow the qualities of the previous mellows are manifested, counting from two, then three, and up to the point of five complete qualities.

 

 

Śrī Caitanya Caritāmṛta Madhya 8.86

 

guṇādhikye svādādhikya bāḍe prati-rase

 

śānta-dāsya-sakhya-vātsalyera guṇa madhurete vaise

 

SYNONYMS

 

guṇa-ādhikye — by the increase of transcendental qualities; svāda-ādhikya — increase of taste; bāḍe — increases; prati-rase — in each mellow; śānta — of neutrality; dāsya — of servitude; sakhya — of fraternity; vātsalyera — and of parental affection; guṇa — the qualities; madhurete — in the conjugal mellow; vaise — appear.

 

TRANSLATION

 

"As the qualities increase, so the taste also increases in each and every mellow. Therefore the qualities found in śānta-rasa, dāsya-rasa, sakhya-rasa and vātsalya-rasa are all manifested in conjugal love [mādhurya-rasa].

 

 

 

 

Śrī Caitanya Caritāmṛta Madhya 8.88

 

paripūrṇa-kṛṣṇa-prāpti ei 'premā' haite

 

ei premāra vaśa kṛṣṇa — kahe bhāgavate

 

SYNONYMS

 

paripūrṇa — completely full; kṛṣṇa-prāpti — achievement of the lotus feet of Lord Kṛṣṇa; ei — this; premā — love of Godhead; haite — from; ei premāra — of this type of love of Godhead; vaśa — under the control; kṛṣṇa — Lord Kṛṣṇa; kahe — it is said; bhāgavate — in Śrīmad-Bhāgavatam.

 

TRANSLATION

 

"Complete attainment of the lotus feet of Lord Kṛṣṇa is made possible by love of Godhead, specifically mādhurya-rasa, or conjugal love. Lord Kṛṣṇa is indeed captivated by this standard of love. This is stated in Śrīmad-Bhāgavatam.

 

PURPORT

 

To explain the topmost quality of conjugal love, Śrīla Kṛṣṇadāsa Kavirāja Gosvāmī gives the example of the material elements — sky, air, fire, water and earth. In the sky (space) there is the quality of sound. Similarly, in air there are the qualities of sound and touch. In fire, there are three qualities — sound, touch and form. In water there are four qualities — sound, touch, form and taste. Finally, in earth there are all five qualities — sound, touch, form, taste and also smell. Now, one can see that the quality of the sky is in all — namely in air, fire, water and earth. In earth we can find all the qualities of material nature. The same can be applied to the rasa known as mādhurya-rasa, or conjugal love. In conjugal love there are the qualities of neutrality, servitorship, fraternity and parental affection, as well as those of conjugal love itself. The conclusion is that through conjugal love the Lord is completely satisfied.

 

Conjugal love (mādhurya-rasa) is also known as śṛńgāra-rasa. It is the conclusion of Śrīmad-Bhāgavatam that in the complete combination of loving service to the Lord — namely in conjugal love — the Supreme Lord fully agrees to be under the control of the devotee. The highest form of conjugal love is represented by Śrīmatī Rādhārāṇī; therefore in the pastimes of Rādhā and Kṛṣṇa we can see that Kṛṣṇa is always subjugated by Śrīmatī Rādhārāṇī's influence.

[Sonic Yogi]

 

18.11-12

syad-drdheyam ratih prema prodyan snehah kramadayam

syan-manah pranayo rago 'nurago bhava ity api

bijam iksuh sa ca rasah sa gudah khanda eva sah

sa sarkara sita sa ca sa yatha syat sitopala

When rati, or constant affectionate attachment to Krsna, is very fixed, steady,

and determined, then it is known as prema, or pure love of God. The develop-

ment of such divine love may be compared to the refinement of sugar. Just as in

the development of sugar first there is the seed, then the juice, then molasses,

then crude sugar, refined sugar, sugar candy, and rock candy, so in the same

way, rati matures into prema, and then sneha, mana, praraya, raga, and anuraga

and bhava. (Ujjvala-nilamani, Sthayibhava Pra 53-54)

[stonehearted]

Did you read Jadurani's piece, or are you just cutting and pasting to cause a stink? Have you read Ujjvala-nilamani? I thought you were making a case earlier that Srila Prabhupada wants you to read his books and not other stuff. Andby the way, have you read mine? Let me know when we have something to discuss, SY.

[Narasingh]

Sonic Yogi, your perspective brings up the natural question, "If all things are complete in madhurya bhava and manjari bhava, and they are of the highest value, why are there any other bhavas in Goloka?"

 

The spiritual world is full of rasa. Again, we must be careful to not see this from a cost vs. value perspective. Srila Prabhupada was explicit in this regard, as each rasik thinks their bhava is most suitable for them.

[Sonic Yogi]

 

Śrī Caitanya Caritāmṛta Madhya 8.94

 

yadyapi kṛṣṇa-saundarya — mādhuryera dhurya

 

vraja-devīra sańge tāńra bāḍaye mādhurya

 

SYNONYMS

 

yadyapi — although; kṛṣṇa-saundarya — the beauty of Lord Kṛṣṇa; mādhuryera — of sweetness; dhurya — the supermost; vraja-devīra — the gopīs; sańge — in company with; tāńra — His; bāḍaye — increases; mādhurya — the sweetness.

 

TRANSLATION

 

"Although Kṛṣṇa's unparalleled beauty is the topmost sweetness of love of Godhead, His sweetness increases unlimitedly when He is in the company of the gopīs. Consequently Kṛṣṇa's exchange of love with the gopīs is the topmost perfection of love of Godhead.

 

PURPORT

 

Kṛṣṇa and His devotees become perfectly intimate in conjugal love of Godhead. In other mellows, the Lord and the devotees do not enjoy transcendental bliss as perfectly. The next verse (Śrīmad-Bhāgavatam 10.33.6) will illustrate this point.

[Sonic Yogi]

Madhya 8.83 purport:

 

But by comparative study an unbiased person can realize that the mellow of servitorship is better than the mellow of neutrality, that the mellow of fraternity is better than the mellow of servitorship, that the parental mellow is better than that of fraternity, and that above all other mellows is the mellow of conjugal love.

[Sonic Yogi]

 

Did you read Jadurani's piece, or are you just cutting and pasting to cause a stink?

C'mon Babhru, I was born during the day, but I wasn't born yesterday.

 

This booklet was written and posted on the internet to try and prove that Narayana Maharaja is wrong about Srila Prabhupada being in madhurya-rasa.

 

Please, don't play all innocent.

 

We know enough about the camp of Tripurari Maharaja to know they are on the warpath against Narayana Maharaja and this book is supposed to make him look like a fool.

[NitaiS]

Sonic Yogi, taking Narasingh's question further, why not just millions of Radharani's, she is Mahabhava Svarupini, who needs these other "lower" gopis?

[stonehearted]

Oh, for God's sake! First it's this, and then it's that. The booklet was written to glorify Srila Prabhupada, pure and simple. I don't consider Narayana Maharaja a fool. And I never claim that it proves anything; neither do I claim to intend to prove anything. In fact, I make the opposite point more than once. If you were to read it, you would probably see that (if you're as sharp as you think you are). In fact, you might be interested to know that one of the criticisms I've received is that some perceive it as leaving too much room to take siksa from Narayana Maharaja if they feel inclined toward gopi-bhava.

 

And it was posted on the internet because I don't have any money for pritning it. (And I have people asking me if it's available in print.)

 

Anyway, I know you won't read it, so I'll try harder to keep my resolution not to engage with you. You have no desire for real discourse. You just like the attention. Laydahs, brah.

[Sonic Yogi]

 

Sonic Yogi, taking Narasingh's question further, why not just millions of Radharani's, she is Mahabhava Svarupini, who needs these other "lower" gopis?

Krsna doesn't need them.

The souls according to the level of their realization need Krsna.

Your question is silly.

If the inhabitants of Vaikuntha can advance beyond worship of Narayana to worship of Krsna, then it is not impossible that a cowherd boy from Goloka can advance to madhurya-rasa.

There is not a point at which even the residents of Goloka stop advancing in Krsna consciousness.

The cowherd boys aren't stagnant.

They are dynamically advancing in Krsna consciousness.

Anyone that thinks that advancement in Krsna consciousness stops upon attaining svarupa-siddhi does not understand the dynamic nature of Krsna consciousness.

Progress in Krsna consciousness is eternal.

Uddhava appreciated the exalted position of the gopis and wished to fall down and take the dust of their feet on his head. Yet he did not dare to ask the gopis to offer the dust from their feet; perhaps they would not be agreeable. He therefore desired to have his head smeared with the dust of the gopis' feet without their knowledge. He desired to become only an insignificant clump of grass or herbs in the land of Vrndavana.

The gopis were so much attracted to Krsna that when they heard the vibration of His flute, they instantly left their families, children, honor and feminine bashfulness and ran towards the place where Krsna was standing. They did not consider whether they were passing over the road or through the jungles. Imperceptibly, the dust of their feet was bestowed on small grasses and herbs of Vrndavana. Not daring to place the dust of the gopis' feet on his own head, Uddhava aspired to have a future birth in the position of a clump of grass and herbs. He would then be able to have the dust of the gopis' feet.

Uddhava appreciated the extraordinary fortune of the gopis, who relieved themselves of all kinds of material contamination by placing on their high, beautiful breasts the lotus feet of Krsna, which are not only worshiped by the goddess of fortune, but by such exalted demigods as Brahma and Lord Siva, and which are meditated on by great yogis within their hearts. Thus Uddhava desired to be able to constantly pray to be honored by the dust of the gopis' lotus feet. The gopis' chanting of the transcendental pastimes of Lord Krsna has become celebrated all over the three worlds.