Changing Rasas?

[Beggar]

 

I also owe Beggar unlimitedly for supplying this information.

Beggar is also one of my gurus.

He is my senior Godbrother and siksha guru.

 

I take the dust of his lotus feet on my head.

 

 

Beggar ki-jaya!!!!!!!!!!!

 

Sonic Yogi: Beggar is my siksa guru.

 

Dr. Von Schulzt: How long have you felt this way?

 

Sonic Yogi: Since I read that post where he quoted Narayana Maharaja explaining the position of Narada Muni.

 

Dr. Von Shultz: Calm down Mr. Yogi or we will have to put you in restraints.

 

Sonic Yogi: No, no you don't understand Beggar is my siksa guru.

 

Dr. Von Shultz: Nurse Kravizt is preparing a shot for you, Mr. Yogic, it will help you calm down. You will have to drop your drawers because it is too powerful of a shot to administer in your arm.

 

Cut to Rod Serling:

 

 

 

 

Here we have the strange case of one Sonic Yogi; He seems think that Beggar is his siksa guru, just because Beggar knows how to use the Google search engine and found a neat quote by Srila Narayana Maharaja. These things are going on in The Audayazone...

 

 

 

[fade to scene one with audio effects]

[Sonic Yogi]

 

st. There is no change since these forms are eternally existing.

 

3. Srila Narayana Maharaja mentions that Naradi gopi cannot control Krsna. She is not a manjari or rupanuga,

 

But, as Srivas Pandit he is a follower of Mahaprabhu.

That is good enough for me.

 

I don't really know if being a pure Rupanuga is my inner hankering anyway.

 

I certainly am more inclined towards Srivas Pandit aka Narada Muni.

 

Why?

 

Because he is not specifically inclined to enter Goloka and just stay there in nitya-lila.

As Narada he eternally scouts the material world and Vaikuntha for converts to Krsna consciousness, coming back and forth.

He is a sacrificer eternally.

He wants to show mercy to the fallen condititioned souls.

 

I know that Rupa Goswami comes with the Mahaprabhu avatar and also does his part for the preaching mission, but Narada Muni's style is really the most amazing lifestyle as far as I am concerned.

 

In fact, I haven't been able to find the quote yet, but I think I remember either in a book or a lecture where Srila Prabhupada said that by Krsna consciousness "you too can become like Narada Muni".

 

I would like to find that quote.

Right now I am at my job and I don't have all that much time.

 

I will keep looking for it.

Quite frankly, I have always wanted to be like Narada Muni since I read Srimad Bhagavatam.

 

He has always been my favorite role model.

[Sonic Yogi]

 

 

 

 

Here we have the strange case of one Sonic Yogi; He seems think that Beggar is his siksa guru, just because Beggar knows how to use the Google search engine and found a neat quote by Srila Narayana Maharaja. These things are going on in The Audayazone...

 

 

 

[fade to scene one with audio effects]

 

Yes, you are my Google Maharaja who showed me how to use the search engine.

Without you my Google Maharaja, where would I be?

[Beggar]

 

It is quite clear from shastra that Narada was a conditioned jiva in a previous life...

 

Username: Sarva gattah

Senior Member

Join Apr 2007

Posts: 8,400,000

 

 

 

Srila Prabhupada - "originally EVERYONE is nitya-siddha.

 

 

 

nitya-siddha krishna-bhakti

 

 

 

 

 

‘sadhya’ kabhu naya

 

zravanadi-zuddha-citte karaye udaya

 

Srila Prabhupada - "Every living entity originally nitya-siddha, but somehow or other, just like Jaya-Vijaya, fell down in this material world" Srimad Bhagavatam class Japan

Srila Prabhupada – “Actually no-one falls down from Vaikuntha, they only ‘think’ they are fallen or ‘dream’ they are fallen but in perpetual (the eternal present) reality one can never fall down”. Srimad Bhagavatam class Japan

 

See how the issues are very interrelated?

[Sukhada]

 

It is quite clear from shastra that Narada was a conditioned jiva in a previous life.

So, if in fact he is classified as svarupa-shakti, then he attained that position from the ranks of the conditioned souls.

In CC Srivas Pandit (the incarnation of Narada) is said as representing the jiva tattva.

So, I don't think I can agree fully with your point.

 

As well, as far as I know, Radharani is the only gopi that can fully control Krsna.

So, Naradi Gopi not having full control of Krsna is no issue with me.

Certainly, he is not on the level of Radha, but who is?

 

I don't really want to control Krsna.

I am quite fine in letting him control me.

 

I am not out to compete with Radharani just yet.

Visvanatha Cakravarti Thakura says that Narada is both sadhana and nitya-siddha. Therefore, in one incarnation he has shown the way of vaidhi sadhana over two lives, but he himself in a nitya-siddha.

 

As for Srivasa Thakura, he presides over tatastha-sakti. That doesn't mean he is tatatsha-sakti.

 

As for Radharani being the only one to control Krsna, Narayana Maharaja mentions that as the manjaris are representatives of Radharani, they also control Krsna.

 

Otherwise, this is cute and all, but its really forced. I'd rather take the natural conclusion.

[Sonic Yogi]

 

Visvanatha Cakravarti Thakura says that Narada is both sadhana and nitya-siddha. Therefore, in one incarnation he has shown the way of vaidhi sadhana over two lives, but he himself in a nitya-siddha.

 

As for Srivasa Thakura, he presides over tatastha-sakti. That doesn't mean he is tatatsha-sakti.

 

As for Radharani being the only one to control Krsna, Narayana Maharaja mentions that as the manjaris are representatives of Radharani, they also control Krsna.

 

Otherwise, this is cute and all, but its really forced. I'd rather take the natural conclusion.

 

Srila Prabhupada hasn't presented anything about these Vishvanatha Chakravarti Thakur conclusions, but Narada was conditioned soul first and then now he is nitya-siddha, that is the way that it is taught in the books of Srila Prabhupada.

 

I would be glad to see the actual quote rather than your personal recollection.

I find that sometimes I don't agree with the way others read certain conclusions from the shastra, so I like to see the actual verse and quote myself.

I am not too good at taking second-hand information.

 

Again, shastra says that Krsna agrees to come under the control of the gopis and Naradi Gopi is of course a gopi and I am not so quick to buy a claim that outside the Rupanuga camp none of the gopis have affectionate control over Krsna.

 

Again,I would like to see verse and point from shastra.

I have often found that I understand things from the books differently than others and I prefer to use my own discretion.

[andy108]

 

Visvanatha Cakravarti Thakura says that Narada is both sadhana and nitya-siddha. Therefore, in one incarnation he has shown the way of vaidhi sadhana over two lives, but he himself in a nitya-siddha.

 

As for Srivasa Thakura, he presides over tatastha-sakti. That doesn't mean he is tatatsha-sakti.

 

As for Radharani being the only one to control Krsna, Narayana Maharaja mentions that as the manjaris are representatives of Radharani, they also control Krsna.

 

Otherwise, this is cute and all, but its really forced. I'd rather take the natural conclusion.

So it does not matter a whit if one remembers or not, we are all nitya siddhas.

 

Therefore every nitya siddha, whose siddha-swarupa is pre-existing, pre-determined, and irrevocably set in stone, can accidentally come under the spell of Maha-Maya.

 

Just look at the world, there are billions of these occurances right in front of our eyes.

 

They might then hear of the possibility of attaining the position of topmost complete spiritual surrender, that which brings the Supreme Personality and his part and parcel the most intimate and intense feelings of ecstacy through loving exchanges and moods of separation.

 

But if that person hears of such things, they may not be attracted to that position because they are not in that position eternally.

 

Their taste for awe and reverence is just too overwhelming, and they have no desire to investigate what is said to be the most intense ecstatic reciprocations with God.

 

And the argument could be used for all of us, once we have completed Vaidhi sadhana, which only occurs technically by Krpa, that we were and always have been just like Narada, a nitya siddha who just seemed to engage in Vaidhi sadhana, but was never really conditioned.

[Sonic Yogi]

 

 

As for Srivasa Thakura, he presides over tatastha-sakti. That doesn't mean he is tatatsha-sakti.

 

 

I would like to see shastric reference on the point.

Second hand information is prone to error.

 

In the CC of Prabhupada is says:

 

CC Adi. 7.15 purport

 

 

Although the other two tattvas within the category of Panca-tattva—namely, sakti-tattva and jiva-tattva, represented by Gadadhara and Srivasa—are worshipers of the Supreme Lord, they are in the same category because they eternally engage in the transcendental loving service of the Lord.

Srila Prabhupada doesn't say he presides over jiva-tattva, he says he represents jiva tattva.

I think there is a difference and the wording has a meaning.

[Beggar]

 

[srila Narayana Gosvami Maharaja:]... It cannot be said exactly like this. Everything about his relationship with Krsna is present in his svarupa, but he has never felt it. In cannot be said that in a seed there is no tree, no fruit, no branches, and no leaves. All this is there, but we cannot see it; it is in a latent position....

Look at the rest of the quote at post #2:

Inconceivable Jiva-Tattva

[Sonic Yogi]

NOD ch. 42

 

 

In the Tenth Canto, Twelfth Chapter, verse 12, of Śrīmad-Bhāgavatam, it is stated that even after undergoing severe penances and austerities and performing the yogic principles, the great mystic yogīs can hardly become eligible to achieve the dust of the lotus feet of Kṛṣṇa, but the same personality of Godhead, Kṛṣṇa, is easily available to the vision of the residents of Vṛndāvana. This means there is no comparison to the great fortune of these devotees. The friendly relationship of the cowherd boys with Kṛṣṇa is a particular type of spiritual ecstasy almost similar to the ecstasy of conjugal love. This ecstasy of loving affairs between the cowherd boys and Kṛṣṇa is very difficult to explain. Great expert devotees like Rūpa Gosvāmī express their astonishment at the inconceivable feelings which are in Kṛṣṇa and His cowherd boyfriends.

 

This particular type of ecstatic love shared between Kṛṣṇa and His confidential friends further develops into parental love, and on from there it may develop into conjugal love, the most exalted humor, or mellow, of ecstatic love between Lord Kṛṣṇa and His devotees.

 

So, the statement "may develop into conjugal love" seems to be referring to the person and not the different kinds of rasa.

 

If it was not in reference to the devotee, then it would most certainly develop into conjugal love as far as the different kinds of rasa and their stages of intensity are concerned.

[andy108]

 

NOD ch. 42

 

 

 

So, the statement "may develop into conjugal love" seems to be referring to the person and not the different kinds of rasa.

 

If it was not in reference to the devotee, then it would most certainly develop into conjugal love as far as the different kinds of rasa and their stages of intensity are concerned.

 

The ringer.

[Sonic Yogi]

NOD CH.43

 

 

Śrīla Rūpa Gosvāmī states herein that according to some learned scholars, the three kinds of transcendental mellow so far described — namely servitude, fraternity and parental affection — are sometimes mixed. For example, the fraternal feelings of Balarāma are mixed with servitude and parental affection. Similarly, King Yudhiṣṭhira's attraction for Kṛṣṇa is also mixed with parental affection and servitude. Similarly, the transcendental mellow of Ugrasena, Kṛṣṇa's grandfather, is mixed with servitude and parental affection. The affection of all the elderly gopīs in Vṛndāvana is a mixture of parental love, servitude and fraternity. The affection of the sons of Mādrī — Nakula and Sahadeva — as well as the affection of the sage Nārada, is a mixture of friendship and servitude. The affection of Lord Śiva, Garuḍa and Uddhava is a mixture of servitude and fraternity.

 

Here is a list of devotees with mixtures of different bhavas.

[Sonic Yogi]

 

The ringer.

 

Yes, for us Prabhupada fanatics that is quite acceptable.

 

Others out there I am sure will question this statement as being valid.

 

It is after all a summary study of NOD and not a word for word translation.

[Sonic Yogi]

TLC ch.1

 

Here our Srila Prabhupada refers to these rasa as "stages".

There are different stages of life as baby to youth to adult etc.

 

We all know what a "stage" of growth is don't we?

 

 

The transcendental rasas, or relationships, can be divided into five. The initial stage is called śānta-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 dāsya-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 māyā, 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 vātsalya-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 Kṛṣṇa 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.

 

When a living entity reaches a fully mature stage he will surrender to Krsna in madhurya-rasa the most excellent of all rasas and the highest platform of saranagati.

[Narasingh]

 

When a living entity reaches a fully mature stage he will surrender to Krsna in madhurya-rasa the most excellent of all rasas and the highest platform of saranagati.

Would you mind reconciling these before and after statements?<would you="" mind="" reconciling="" these="" two?="">

This particular type of ecstatic love shared between Kṛṣṇa and His confidential friends further develops into parental love, and on from there it may develop into conjugal love, the most exalted humor, or mellow, of ecstatic love between Lord Kṛṣṇa and His devotees.

You seem to suggest an immaturity to one who is of any other rasa. Somehow, in the Gaudiya scriptures, wherever you find mention of the objective differences, you find the harmonious statement that, although one rasa may be seen as being better than another, whoever is experiencing rasa of whichever kind feels it is perfect for them, such as

kintu yanra yei rasa, sei sarvottama

tata-stha hana vicarile, ache tara-tama

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.</would>

[Sonic Yogi]

 

Would you mind reconciling these before and after statements?<would you="" mind="" reconciling="" these="" two?=""> You seem to suggest an immaturity to one who is of any other rasa. Somehow, in the Gaudiya scriptures, wherever you find mention of the objective differences, you find the harmonious statement that, although one rasa may be seen as being better than another, whoever is experiencing rasa of whichever kind feels it is perfect for them, such as

kintu yanra yei rasa, sei sarvottama

tata-stha hana vicarile, ache tara-tama

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.</would>

My response would be that of course it is best for him at that particular time in his spiritual growth.

I don't to the school of thought that one living entity has the potential to grow more excellent in his devotion than another.

 

I believe that all living beings have the same growth capacity and potential and as Sridhar Maharaja coined "the subjective evolution of consciousness" will run it's course as the subjective experience of the living being stimulates growth and evolution of rasa in the soul.

 

When subjected to particular situations and associations the consciousness of the soul evolves to higher and higher platforms.

 

I don't believe that such a process stops upon entering Goloka Dhama.

 

If anything, I would say that spiritual growth there is a lot more natural than here in the world of misconception.

 

I personally see these parshada descriptions as posts and positions.

 

I don't believe that ONE Rupa Manjari is appearing in millions of universes at the same time and yet remains in Goloka at the same time.

 

I believe that millions of souls have the position of Rupa Manjari in the millions of universes where the pastimes of Mahaprabhu are adventing.

 

I don't believe that one soul other than the Vishnu and Shakti tattva can manifest millions forms at the same time.

 

Uddhava is a post, a generic rasa with Krsna.

Many living beings attain to and pass beyond the position of an Uddhava.

 

After advancing beyond the Uddhava platform the living being will enter into vatsalya-rasa and then madhurya-rasa and get a position as a gopi at the summit of perfection.

 

But, there will always be a living being coming up and fit for the Uddhava post to play the role in the pastimes of Krsna.

 

OK, I know my ideas are a bit radical.

But, that is my thinking.

[Sukhada]

 

NOD ch. 42

 

 

 

So, the statement "may develop into conjugal love" seems to be referring to the person and not the different kinds of rasa.

 

If it was not in reference to the devotee, then it would most certainly develop into conjugal love as far as the different kinds of rasa and their stages of intensity are concerned.

 

"It may develop into conjugal love."

 

Since when is a person referred to as "it"?

[Sonic Yogi]

 

"It may develop into conjugal love."

 

Since when is a person referred to as "it"?

it refers to the bhava of the devotee.

 

It, the bhava of the devotee, may develop in to conjugal love if there is a subjective experience that elevates him to a higher platform.

 

I just don't buy the theory that some souls are limited in the spiritual growth potential.

They can all grow to full maturity of saranagati if they get the subjective experience of association with more advanced devotees who enlighten them to higher and deeper kinds of love of Krsna.

There is certainly no shortage of good association in Goloka.

 

We have only been given a peep into spiritual reality.

The higher truths and realities of Krsna consciousness must be realized as in this world only basic and elementary information is given.

 

There is unlimitedly more knowledge and spiritual growth in the spiritual world than there is here in the material world.

 

Spiritual growth does not stop upon entering the spiritual world.

In fact, that is where spiritual growth has it's greatest potential.

 

We know very little.

Almost nothing.

Just a glimpse and a peep.

 

There is so much more to know that is not even available in this material world.

In this world we have just been given a drop from the ocean of truth.

Even less than a drop.

A few molecules of knowledge is all we get here.

[Sukhada]

 

 

I personally see these parshada descriptions as posts and positions.

 

I don't believe that ONE Rupa Manjari is appearing in millions of universes at the same time and yet remains in Goloka at the same time.

 

I believe that millions of souls have the position of Rupa Manjari in the millions of universes where the pastimes of Mahaprabhu are adventing.

 

I don't believe that one soul other than the Vishnu and Shakti tattva can manifest millions forms at the same time.

 

Uddhava is a post, a generic rasa with Krsna.

Many living beings attain to and pass beyond the position of an Uddhava.

 

After advancing beyond the Uddhava platform the living being will enter into vatsalya-rasa and then madhurya-rasa and get a position as a gopi at the summit of perfection.

 

But, there will always be a living being coming up and fit for the Uddhava post to play the role in the pastimes of Krsna.

 

OK, I know my ideas are a bit radical.

But, that is my thinking.

 

This is just disgraceful for a disciple of Srila Prabhupada and Srila Sridhara Maharaja. Where is there sastric support for this? I can only hope that you don't really believe it, but if this is the case, I don't know why you are wasting our time with these ideas.

 

Jiva Goswami says in his commentary to Brs. 1.2.306 the following:

 

"There are two types of identification: thinking oneself different

from those persons, but in a similar role such as a parent; and

thinking oneself to be Nanda or Subala. The second type is not

suitable: one should not think of oneself as Nanda or Subala. Just

as worshipping the Lord thinking that one is identical to Him is

not proper, similarly, worshipping His associates while thinking

that one is identical to them is not proper, since it will be later

explained that those forms are eternal like the Lord’s form. One

will commit offense to those associates through thinking of occupying

their identities."

[Sonic Yogi]

 

This is just disgraceful for a disciple of Srila Prabhupada and Srila Sridhara Maharaja. Where is there sastric support for this? I can only hope that you don't really believe it, but if this is the case, I don't know why you are wasting our time with these ideas.

 

Jiva Goswami says in his commentary to Brs. 1.2.306 the following:

 

"There are two types of identification: thinking oneself different

from those persons, but in a similar role such as a parent; and

thinking oneself to be Nanda or Subala. The second type is not

suitable: one should not think of oneself as Nanda or Subala. Just

as worshipping the Lord thinking that one is identical to Him is

not proper, similarly, worshipping His associates while thinking

that one is identical to them is not proper, since it will be later

explained that those forms are eternal like the Lord’s form. One

will commit offense to those associates through thinking of occupying

their identities."

 

 

True, the sadhaka should not think himself to be the original prototype of the parshada but simply aspiring to emulate that parshada.

 

Then, upon perfection the devotee can attain to such a position.

One should not artificially think one is the parshada during the sadhaka stage.

Upon perfection the siddha bhakta can then attain to an identical position in the unlimited realm of Goloka that is beyond mental and intellectual capacity.

 

Unlimited numbers of living beings have the position of Uddhava in that they are inconceivably one and different from the original Uddhava.

 

They aren't the original Uddhava, but through their bhakti they have come to attain oneness with Uddhava tattva.

 

[Sonic Yogi]

NOD ch. 15

 

Great devotees up to the standard of Uddhava are very dear friends of the Lord, and they desire to follow in the footsteps of the gopīs. So the gopīs' love for Kṛṣṇa is certainly not material lusty desire. Otherwise, how could Uddhava aspire to follow in their footsteps?

So, Uddhava aspired to follow in the foosteps of the gopis but somehow he was just not allowed to because he is eternally locked in his mixed rasa of servitude and friendship with Krsna?

 

Uddhava wanted to follow the gopi-bhava, but he is eternally prohibited from attaining that?

 

[Beggar]

 

NOD ch. 15

 

So, Uddhava aspired to follow in the foosteps of the gopis but somehow he was just not allowed to because he is eternally locked in his mixed rasa of servitude and friendship with Krsna?

 

Uddhava wanted to follow the gopi-bhava, but he is eternally prohibited from attaining that?

 

 

In the material world we say, "its a dirty job but somebody has to do it."

In the spiritual world they say, "its a blissful service but somebody has to do it." Compare and contrast. Talk amongst yourselves, I'm vaklemfed.

[Sonic Yogi]

TLC ch.28

 

 

If love of Godhead is elevated to the personal platform, it is called prema-bhakti. In the beginning of prema-bhakti, a particular relationship between the Supreme Lord and the devotee is not established, but when prema-bhakti develops, a relationship with the Supreme Lord is manifested in different transcendental flavors. The first stage is that of servitude, wherein the Supreme Lord is accepted as the master and the devotee as the eternal servitor.

 

So, contrary to the "innate eternal rasa in the heart" theory, Prabhupada says here that in the beginning there is no rasa established.

Again, he refers to the rasas as "stages".

[Sonic Yogi]

TLC ch. 29

 

 

When the affection of the fraternal relationship increases, it develops into the paternal relationship that is found between father and son.

 

In other words, intimate relationships with Kṛṣṇa develop from an ordinary conception of the Supreme Personality of Godhead, to the conception of master and servant, and, when this becomes confidential, it develops into a friendly relationship, and when this relationship further develops, it becomes paternal, and when this develops to the highest point of love and affection, it is known as conjugal love with the Supreme Lord.

It says here that relationships with Krsna develop from one type to another until reaching the highest point in conjugal love.

 

 

Rāmānanda Rāya then explained the gradual process by which pure love for Kṛṣṇa is developed. He pointed out that the living entity is related to the Supreme Personality of Godhead in one of the relationships just suitable for him. Actually, relationships with the Supreme Lord begin with the master and servant relationship and further develop into friendship, paternal love and conjugal love. One who attains his particular relationship with the Supreme Personality of Godhead should be known to be in the best relationship for him, but when these transcendental relationships are studied, it can be seen that the neutral stage of realization (brahma-bhūta) is the first. When one accepts the Lord as master and himself as servant, the relationship develops, and it develops further when one becomes a friend of the Supreme Lord, and yet still further when one becomes a father. Thus the relationship advances from friendship to paternal love and finally to conjugal love, which is the supreme relationship with the Lord.

Self-realization in the relation as servitor is certainly transcendental, and when a sense of fraternity is added, the relationship develops. As affection increases, this relationship develops into paternity and conjugal love. Rāmānanda Rāya quoted a verse from Bhakti-rasāmṛta-sindhu (2.5.38) stating that spiritual affection for the Supreme Lord is transcendental in all cases, but the individual devotee has a specific aptitude for a particular relationship, and that relationship is more relishable for him than the others.

 

 

Here again we hear about "the gradual process" of development of rasa.

[Sonic Yogi]

The highest perfectional stage of love of Krsna is madhurya-rasa.

 

 

Caitanya-caritāmṛta states that earth, water, fire, air and ether (the five gross elements) are developed from subtle forms to grosser forms. For example, sound is found in ether, but in air there is sound and touch. When fire is added, there is sound, touch and form as well. When water is added, there is sound, touch, form and taste, and when earth is added, there is sound, touch, form, taste and smell. Just as various characteristics develop in the progression from ether down to earth, so the five characteristics of devotion develop and are all found in the relationship of conjugal love. Thus the relationship with Kṛṣṇa in conjugal love is accepted as the highest perfectional stage of love of God.