Basics of madhura rasa

anadi · March 28, 2003

All wrong, gopas are in madhurya rasa, she needs to read the plays of Rupa goswami , there

the rasa is shown

between the gopis(all expansions of Radha) and the gopas.

They are engaged in maduryha rasa together,no one

is excluded.

the reality is that the gopis are enjoying madhurya rasa with the gopas , Krishna is not sufficient for them .

To read books like Lalita Madhava , Vidagda Madhava, or Ujivala Nilamani, is good, when one is qualified to do it.

Let us see what says Srila Bhaktivinoda Thakura in Jaiva Dharma about Madhura rasa, and the gopas.

Gosvami: Madhura-rasa has been called mukhya rati. A living entity has taken shelter of the material rasas but when he become devoted to the Supreme Lord he may thus gradually turn from the things of the material world and thus attain renunciation. A person who is not renounced in this way is not qualified to understand the spiritual rasas . Therefore the people in general are not qualified to understand the madhura-rasa. Madhura-rasa is very difficult to understand. It is not easy to find a person qualified to understand it. This rasa is very confidential. Therefore it is appropriate to keep it hidden from general view. Therefore, even though many things could be said about madhura-rasa, I will describe it only briefly.

Vrajanatha: O master, I am a follower of the cowherd boy Sri Subala . Please consider what I am qualified to hear , and tell me only that much.

Gosvami: The priya-narma-sakha friends of Krsna are to a certain extent aware of the activities of madhura-rasa. Taking this into consideration, I will tell you what is right for you to hear, and I will not tell you what is not appropriate for you to hear.

Vrajanatha: What are the alambanas of this rasa?

Gosvami: In this rasa the visaya (the object of love) is Sri Krsna, the hero whose handsomeness has no equal. The transcendental asraya (container of love) is the devotees who relish pastimes with Him. Therefore the vraja-gopis are the asraya in this rasa. Of all the dear gopis, Sri Radha is the best.

the gopis are enjoying madhurya rasa with the gopas

: In this rasa the visaya (the object of love) is Sri Krsna

the vraja-gopis are the asraya in this rasa

March 28, 2003

again, here clearly madhurya rasa is described as

hidden, confidential, not understood by those

who are not qualified, why ?

because what is written ,is not to be taken literally,

but again , this is what you are doing,

insisting on the literal interpretation

of rasa shastra, at the same time quoting

Bhaktivinode not to do that ?

for instance, i will try and help you,

"in this rasa the visaya(the object of love) is Krishna, the hero whose handsomeness has no equal.

The transcendental asraya(container of love)is the devotees

who relish pastimes with him. Therefore the vraja-gopis

are the asraya in this rasa.Of all the dear gopis,Sri Radha

is the best.

"In this rasa" , here he is refering to the gopas.

"the vraja-gopis are the asraya in this rasa."

So what does that have to do with the gopas?

Krishna is a gopa, he is described as the visaya,

the object of love, the gopis are containers of

love,asraya, that love is directed at the

gopas,which Krishna is one.

He states "in this rasa", explaining what is the gopas

position in relation to madhurya rasa.

He then states that the gopis are containers of love,

directing their love to the object of their love,

among those gopis Radha is the best.

so this is all very confidential, not understood without

sufficient education .

One must understand first that Radha,Krishna, and the Gopis,

are all one and the same supreme person,in various guises.

without that basic understanding you cannot understand

madhurya lila ,the confidential nature will be hidden

and you will not understand Why the gopas are important.

anadi · March 28, 2003

Not of Krsna, but of the friends of Krsna.

And don't come again please with we are all Krsna.

Vrajanatha: O master, I am a follower of the cowherd boy Sri Subala . Please consider what I am qualified to hear , and tell me only that much.

Gosvami: The priya-narma-sakha friends of Krsna are to a certain extent aware of the activities of madhura-rasa. Taking this into consideration, I will tell you what is right for you to hear, and I will not tell you what is not appropriate for you to hear.

March 28, 2003

i cannot understand your meaning in your first sentence,

can you elucidate.

How can rasa be present between only one person

in various guises ?

how can god have rasa with him/her self ?

another thing, i didn't say we are all Krishna,

where do you get that ?

Enlightened · March 29, 2003

Krishna is not like you and me, he is transcendental. So, he is you, me and every one, but we are not him. I think what he is trying to say is, what ever is said about this rasa is revealing only one thing, that is love. You can gain the God by love and love alone.Now What you are trying to say "shiva" is what the other guy "anandi" is saying. You just don't see that you are saying the same thing. :-) the only difference is that : One is quoting from a book, the other is trying to come across by using his own words.

:-D i enjoy this forum.

anadi · April 4, 2003

Madhura Rasa (parakya naykas) from Jaiva Dharma

If Krsna is the supreme substance and

sakti (energy) and saktiman (the posessor of energy) are non different,

even if sakti becomes separated from saktiman,

how can sakti be called parodha (marrided to a gopa other than Krsna ) and

Krsna be called upapati (paramour)?

(Gosvami:)

Baba Vijaya, Krsna is fully independent in all activities, and His unimpeded desires are not dependent on the desires of others.

His eternal desire is that His aisvarya (majesty and opulence) should be concealed and

His madhurya (sweetness) should be manifested.

Accordingly, He assigns to His sakti an existence separate from Himself,

(but connected through bhakti rasa).

Consequently His para sakti, (whose embodiment is Srimati Radhika), assumes the form of millions of attractive young gopis, all endeavorig to render Him various services.

Still Krsna is not fully satisfied by His sakti's service while it is influenced by knowledge of His aisvarya.

Therefore by the influence of His yogamaya sakti,

He provides those beautiful gopis with the abhiman (self conception) that

they belong to separate households.

That is to say, through the influence of that sakti (yoga maya), they consider themselves the wives of others, and simultaneously,

Krsna assumes the relationship as their upapati (paramour).

Out of lobha (greed) for parakiya rasa, Krsna transcends His atmarama dharma (self satisfied nature) and performs varieties of wonderful lilas, such as rasa lila, with those young gopis who implicitly believe that they are married to others.

all glories to sri guru and gaura

April 4, 2003

nice , here we have the essence of your misunderstanding

spelled out clearly, i hope ?

we are told in your quote that the sakti and the saktiman

are all non different, that means the same.

and then we are told that Radha assumes the forms of millions of gopis, all non different then Radha.

then we are told that Krishna is not satisfied by those

gopis, becuse of their knowledge.

what is that knowledge ?

well, since they are all non different then Krishna,

all being expansions of his sakti, they are Krishna,

and therefore cannot see Krishna as being non different

then themselves, they cannot hide from the truth

of their position as all being the same exact person

in different garbs.

so then you quote that he gives his saktis(female selves)

the self conception that they are married to others, the gopas.

this is all important to understand, here we see that Krishna cannot satisfy himself in a relationship with himself as his own saktis or expansions as female gopis,

here we are told it is of NECESSITY that the gopis

MUST have the self conception of belonging to OTHER

then Krishna, to the gopas.

Why ?

As it is stated the gopis cannot satisfy Krishna

because they are all fully aware that they are in fact

non different,saktis of Krishna.

And then they have pastimes with Krishna as their paramour.

if taken literally you will not make sense of this.

the gopis cannot satisfy Krishna unless they are married to gopas, then they can satisfy Krishna, this is the message

we need to understand.

Krishna is the gopis,Krishna is satisfied not directly

by the gopis service to him but ONLY when they are married to the gopas, then Krishna is satisfied, WHY ?

Because Krishna is the gopis, and they are hladini sakti,

the pleasure potency, through them Krishna is enjoying

madhurya rasa, not with them, through them, by marrying the gopas, and by this marrying the gopas the gopis self conception is now the proper one, and Krishna can enjoy through their self conception of being married to the gopas.

Do not make the mistake of taking what Jaiva dharma is saying the wrong way, the gopis cannot satisfy Krishna

directly, they must be married to the gopas,

then Krishna is satisfied, not by enjoying the gopis,

but enjoying AS the gopis, while in Vraja

the truth is not seen by all, and Krishna may indeed

be consorting with the gopis, to the outside observer

as ourselves we can see the inner truth, the pastimes

of love in Vraja are being enjoyed at the highest level

by Krishna as the gopis, with the gopas, and their rasa with Krishna directly is for show, they can never satisfy Krishna directly, because they are non different from him.

anadi · April 4, 2003

Madhura rasa Parakya Naykas (Jaiva Dharma)

In all these activities, His Vamsi is his priya friend.

In this way the parakiya-rasa is eternally perfect in the realm of Goloka.

It is for this purpose

( of tasting the patimes of being loved

as the only object of love (visaya)

in a paramour mood and reciprocate that love)

that the pastime forests of Goloka and Vrndavana exist.

Vraja's rasa-mandala, Yamuna shore, Govardhana Hill, and other pastimes places all exist in Goloka also.

Pure svakiya rasa is splendidly manifested in Vaikuntha. Svakiya rasa and parakiya rasa, which are simultaneously one and different from each other, are both seen in Goloka.

Look. This is very wonderful.

Although the parakiya-rasa in Vraja seems to be material and Krsna seems to be an ordinary paramour,

the truth is that it is not material and

Krsna is not a paramour at all,

Krsna has been enjoying the company of His potencies from a time without beginning.

(still the gopis are not married to krsna, and they have the conception (abhiman) of beeing married to others, and that gives more loving tension to the relation).

Their relationship is actually the perfection of svakiya-rasa, of the love of a husband and wife .

That His potencies are married to others and

Krsna is their paramour is only an idea

created to nourish the bliss of Their pastimes in Vraja.

In Gokula, gopas such Abhimanyu are

special avataras of the conception that the gopis are marriend.

They become husbands to nourish Krsna's lila and to make Him

the leader of vilasa (pastimes) on the stage of Vraja

in the mood of upapati paramour.

April 4, 2003

here it is stated

"Krishna as their paramour is only an idea

created to nourish the bliss of the pastimes"

how many times have i stated that ?,over and over,

and over.

also i quote

"Krishna is not a paramour at all"

this is the essence of vraja lila, krishna is really

performing his pastimes for the benefit of lila,

the real rasa is not between krishna and

himself or herself, that is not possible,

and never will be.

the real rasa is between the gopas and gopis,

krishna as paramour is not real,it appears

that way externally, but the inner reality

is that it is not possible,desirable,

or real on the inner plane.

this is why you cannot undestand the rasa shastra

without guidance from the experienced person,

otherwise you will misunderstand everything.

you will see what is being said backwards,

you will see the rasa between the gopis and gopas as being

illusory, and the rasa between the gopis and Krishna

as being real, even though we are repeatedly

told that they are the same person.

anadi · April 4, 2003

the real rasa is between the gopas and gopis,

Gopas and gopis are asraya tattva,

they are both containers of love.

Rasa cannot take place between asraya tattva and

ashraya tattva.

This is one of the illusion in the material world,

than in rasa jiva is asraya tattva.

Two jiva cannot have real rasa. There is no real object of love (visaya tattva).

Rasa exists only between

visaya tattva (the only object of love) Sri krsna and

asraya tattva (the containers of love) Srimati Radhika (para sakti and all Her infinite expansions)

the real rasa is not between krishna and

himself or herself, that is not possible,

and never will be.

Krsnera tatastha sakti bheda abheda prakash

the tatasth energy Krsna's (and any other energy)

is at the same time one with Krsna

and different .

April 4, 2003

this is the result of not taking guidance from authorized sources.

you state the foolishness of unreason as being

the truth and the real and reasonable as being impossible.

you state that rasa can only exist between radha

and krishna, that is the exact opposite of reason,

Radha and Krishna are the same person, rasa

between them is impossible, and only appears

to be real as you have quoted from jaiva dharma,

for the benefit of lila.

It take two to tango, this simple and obvious truth

is lost on you, you take what is impossible

as absolute reality, and take reality

as unreality.

gopis are not jivas, gopas are jivas,

gopis are all expansions of Radha,

we are not, we are expansions of

tatashta sakti, not hladini sakti as are

all the gopis.

this is another of your misconceptions,

the rasa is between jiva and bhagavan,

not between bhagavan and bhagavan, there is only

ONE bhagavan, one god, rasa is between two people

not between different guises of one person.

due to being contaminated by such impersonal conceptions

you cannot see the obvious truth.

anadi · April 4, 2003

Radha and Krishna are the same person, rasa

between them is impossible

the rasa is between jiva and bhagavan,

not between bhagavan and bhagavan , there is only

ONE bhagavan

Radha is not Bhagavan tattva, Sie is para shakti or svarupa sakti of bhagavan, or hladini shakti.

Bhagavan is shaktimator, the posessor of energy.

These two tattvas are distinct

and yet they are also eternally and

in all respects inseparable.

Mortal man cannot realise the confidential relatioship between sakti and saktiman, because their thoughts are always limited.

Actually although the factual substance and

the potential energy of the substance are different,

they are also indivisible,

meaning that they are non different.

This difference and non difference is established

at one and the same time.

Therefore Sri Caitanya Mahaprabhu and His followers, the Gaudiya Vaisnavas, have accepted the relationship of

acintya bhedaabheda (inconceivable oneness and difference)

between the factual substance and the potential energy of the substance.

In his Sandarbhas Srila Jiva Gosvami has used scriptural evidence and incontrovertible reasoning to prove the

acintya bhedaabheda relationship between potnet and the potency.

Srimati RAdhikaji is the complete energy and

Krsna is the complete energetic source.

RAdha-Krsna are inherently nondifferent in just the same way

that the musk and its fragrance, or

fire and heat

cannot be separated from each other.

Radha krsna are manifst in two forms just to taste

the rasa of Their pastimes.

radha purna sakti , krsna purna saktiman

dui vastubheda nahi, sastra paramana

mrigamada tara gandha yaiche avicched

agni jvalate yaiche kabhu nahi bheda

radha krsna aiche sada eka i svarupa

lila rasa asvadita dhare dui rupa

Sri Radha is the full potency ond Sri Krsna is the possessor of the full potency.

All the revealed scriptures prove that these two are non different.

They are indeed the same

just as musk and its scent are inseparable, or

the fire and its heat are inseparable.

Thus Sri Radha and Sri Krsna are One, yet

They have taken two forms to enjoy the mellows of pastimes.

From Krsna come all the saktiman expansions.

From Radhika come alle the sakti expansions.

In Vraja all their expansions are preocupied to help to enhance and embelish Their yugala milan.

Here Their rasa is melting all.

jaya jaya radha krsna yugala milana

arati koye laitadi sakhi gana

sri radha madhava . sarasija ashe

bhakativinada sakhi pade sukhe bhase

April 4, 2003

exactamundo !

April 4, 2003

the conception that you have been trying to impart

is polythesim and impersonalism rolled into one.

Stating that Krishna and Radha are only interested in themselves and their personal expansions, and not other

people.

and stating that Krishna and Radha and the gopis are somehow

seperate being, distinct entities, different gods,

when in fact they are all aspects of One person,

one conscious being,in many guises.

April 4, 2003

whereas the jivas are not like them, we are tatashta sakti,

one with but distinct from.

The gopis and radha and Krishna are not like that,

they are all part of the same supreme personality

of godhead, male and female expansions

not jivas,not distinct in essence,only in appearence.

Radha is hladini sakti,gopis are her personal expansions,

Krishna is saktiman,Balarama and other are his personal expansions, all the one supreme being.

jivas are not that, we are one with, but DISTINCT,

we are not personal hladini expansions, we are marginal

potency, individual parts,not complete expansions

of the whole, partial expansions with distinct

identity, not so with the gopis or radha,

they are identical with Krishna, not marginal

dependent entities, they are all fully god.

anadi · April 4, 2003

Radha is not Bhagavan tattva, Sie is para shakti or svarupa sakti of bhagavan, or hladini shakti.

Bhagavan is shaktimator, the posessor of energy.

These two tattvas are distinct

and yet they are also eternally and

in all respects inseparable.

Mortal man cannot realise the confidential relatioship between sakti and saktiman, because their thoughts are always limited.

Actually although the factual substance and

the potential energy of the substance are different,

they are also indivisible,

meaning that they are non different.

This difference and non difference is established

at one and the same time.

Therefore Sri Caitanya Mahaprabhu and His followers, the Gaudiya Vaisnavas, have accepted the relationship of

acintya bhedaabheda (inconceivable oneness and difference)

between the factual substance and the potential energy of the substance.

In his Sandarbhas Srila Jiva Gosvami has used scriptural evidence and incontrovertible reasoning to prove the

acintya bhedaabheda relationship between potnet and the potency.

Srimati RAdhikaji is the complete energy and

Krsna is the complete energetic source.

RAdha-Krsna are inherently nondifferent in just the same way

that the musk and its fragrance, or

fire and heat

cannot be separated from each other.

Radha krsna are manifst in two forms just to taste

the rasa of Their pastimes.

radha purna sakti , krsna purna saktiman

dui vastubheda nahi, sastra paramana

mrigamada tara gandha yaiche avicched

agni jvalate yaiche kabhu nahi bheda

radha krsna aiche sada eka i svarupa

lila rasa asvadita dhare dui rupa

Sri Radha is the full potency ond Sri Krsna is the possessor of the full potency.

All the revealed scriptures prove that these two are non different.

They are indeed the same

just as musk and its scent are inseparable, or

the fire and its heat are inseparable.

Thus Sri Radha and Sri Krsna are One, yet

They have taken two forms to enjoy the mellows of pastimes.

From Krsna come all the saktiman expansions.

From Radhika come alle the sakti expansions.

In Vraja all their expansions are preocupied to help to enhance and embelish Their yugala milan.

Here Their rasa is melting all.

jaya jaya radha krsna yugala milana

arati koye laitadi sakhi gana

sri radha madhava . sarasija ashe

bhakativinada sakhi pade sukhe bhase

April 4, 2003

this is your bogus conception,period.

It is stated i think in Caitanya Caritamrta

"the one supreme person has become two"

and those two have joined together again

as Sri caitanya"

that is reality.

anything that deviates from that, is bogus.

your bogus concept misunderstands simple,basic

truths, "Radha and Krishna are one and the same

never make the mistake of thinking otherwise."

Intro C.C.Bhaktivedanta. swami

when you make this mistaken conclusion

you create a polytheistic dogma that is

the antithesis of gaudiya siddhanta and vedic

dharma in general.

Radha is the supreme female personality of godhead,

she is fully god, as is Krishna.

when you accept deviant siddhanta, you make illogical

and impossible assumptions concerning rasa, and lila.

Radha and Krishna are one,in two forms,

not two in two forms,one person,two forms.

rasa is only possible between two people, the secret

rasa tattva you allude to is this fact, your interpretation

is illogical wrong, due to taking literally and prematurely explanations from unauthorized sources,

the result ?

you make what is obvious seem very far away,

Radha and Krishna lila ,

and rasa shastra and the understanding that is true

is simple,sweet and logical.

your explanation is illogical and unsupportable

by reason, and you try and explain away the glaring inconsistancies with " the truth is unknowable and secret"

yes, for you .

you say Radha is not bhagavan tattva.

that is the beginning of your unfortunate

display of psuedo siddhanta,and it is all downhill from there.

Radha and Krishna are eternally one,and have also

seperated eternally for pastimes.

Not,Radha and Krishna are eternally one and different

not achintya bhedabheda tattva, that is something

else.

Radha and Krishna are not one and different like

the jiva and bhagavan, they are fully one and the same,

the only difference is in their bodily forms

and in the personalities they display,

the gopis also are all fully one,and different only in form and personality displayed.

god is not male, with a female underling,

god has created male and female forms, the form for enjoyment,hladini sakti is Radha and the gopis.

your conception is polytheism, millions of gods,

since the gopis are all expansions of radha.

the truth is much simpler,do not confuse facts,

with incoherent interpretatons.

anadi · April 5, 2003

Dear "enlightned" prabhu,

To talk about the gopis means to talk about their relation

not only to Krsna but also to Srimati Radharani,

because the gopis are in madhurya rasa, and

madhurya rasa is directly nourished by Srimati Radharani.

As we talked about the gopas, we saw that all have as their

staiybhava, (the steady loving sentiment (priti) accompanying their actions),

the sakhya rasa (frendship).

toward the only object of their love (visaya tattva) Sri brajendra nandan krsna.

Not even the pryanarma sakhas like Subala and MadhuMangal

(which are nitya parikars of brajendra nandan krsna)

have other love than that of sakhya rasa directed to Sri brajendra nandan krsna and no one else.

They may participate in the arrangements of the meetings of the divine couple Hare Krsna,

but they are not in madhurya rasa with the gopis .

The jewel of the madhurya rasa is the rasa dance, and

Krsna is the only one who does rasa dance with the gopis.

In prakat lila also Balarama, when he becomes Dhauji like Krsna, on a special occasion

does rasa dance with certain gopis on behalf of Krsna.

If somebody has statements from the sastra

where is being said that

the gopas and the gopis have a relation of madhurya rasa, and doing rasa together on behalf of the divine couple,

please provide them so that my one part of the many

anarthas (unwanted things in the heart)

in the form of this svarup brahm- para tattva brahm(illusion about spiritual identity of the Supreme Truth)

should be removed.

Your unqualified servant anadi krsna dasa

April 5, 2003

“It is not that Radharani is separate from Krishna. Radharani is also Krishna, for there is no difference between the energy and the energetic. Without energy, there is no meaning to the energetic, and without the energetic there is no meaning to the energy. Similarly, without Radha there is no meaning to Krishna and without Krishna there is no meaning to Radha. Because of this, the Vaisnava philosophy first of all pays obeisances to and worships the internal pleasure potency of the Supreme Lord. Thus the Lord and His potency are always referred to as Radha-Krishna. Similarly those who worship Narayana first utter the name of Laksmi, as Laksmi-Narayana. Similarly those who worship Lord Rama first utter the name of Sita. In any case – Sita-Rama, Radha-Krishna, Laksmi-Narayana – the potency always comes first.

“Radha and Krishna are one, and when Krishna desires to enjoy pleasure, He manifests Himself as Radharani. The spiritual exchange of love between Radha and Krishna is the actual display of the internal pleasure potency of Krishna.”

(From the Introduction to the Sri by His Divine Grace A.C. Bhaktivedanta Swami Prabhupada)

radha-krsna pranaya-vikrtir hladini saktir asmad

ekatmanau api bhuvipura deha-bhedam gatau tau

caitanyakhyam prakatam adhuna tad-dvayam caikyam aptam

radha-bhava-dyuti-suvalitam naumi krsna-svarupam

"The loving affairs of Radha Krishna are transcendental manifestations of the Lord's internal pleasure-giving potency. Although Radha and Krishna are one in Their identity, They have separated Themselves eternally. Now these two transcendental identities have again united in the form of Sri Krishna Caitanya. I bow down to Him, who has manifested Himself with the sentiment and complexion of Srimati Radharani although He is Krishna Himself." (C.c. Adi 1.1.5)

Krishna says: acaryam mam vijaniyan

"One should know the acarya (guru) as Myself." (Bhag. 11.17.27)

This verse although generally taken literally to mean that the guru is nondifferent from Krishna also indicates that the guru is nondifferent than Srimati Radharani. Indeed the very 'Self' of Sri Krishna is Srimati Radharani.

swami B.G. Narasingha

"Please hear, O Narada, and I will tell you the meaning of these mantras. The material world is manifested by the Lord's maya potency and other external potencies. The spiritual world is manifested by the Lord's chit potency and other internal and everlasting spiritual potencies. The protector of these potencies is said to be the gopi Sri Radha, who is Lord Krishna's beloved. The transcendental goddess Sri Radha is the direct counterpart of Lord Sri Krishna. She is the central figure for all the goddesses of fortune. She is the pleasure potency of Lord Krishna. The wise say that She is the pleasure potency of Lord Krishna. Durga and the other goddesses in the world of the three modes are a million-millionth part of one of Her expansions. She is directly Goddess Maha-Lakshmi and Lord Krishna is Lord Narayana.

O best of sages, there is not the slightest difference between Them.

O best of sages, what more can I say? Nothing can exist without them. This universe made of spirit and matter together is Their potency. She is Durga and Lord Hari is Shiva. Lord Krishna is Indra and She is Shachi. She is Savitri and Lord Hari is Brahma. She is Dhumorna and Lord Hari is Yama. O Narada, please know that everything is Their potency. Even if I had many hundreds of years, I could not describe all Their glories."

Sanatkumara-samhita (skanda purana,Sadasiva answering

Narada's questions)

"O Krishna, I am Radha, who stays on Your chest during the rasa dance in Vrindavan forest."

Thus from Durga-devi's words we can understand that the Lord does not have two potencies. There is only one potency, who manifests Herself as the spiritual potency Radhika and the material potency Visnu-maya. When the potency is free from the material modes, she is called the spiritual potency, and when she is within the sphere of the material modes, she is called the material potency.

jaiva dharma Bhaktivinode Thakur

April 5, 2003

without understanding that god is one person,

not two or many, you cannot understand

rasa lila or rasa shastra.

above we see Bhaktivinode explaining that god has

ONE potency or energy, that is Radhika, everything

else is a manifestation from her.

without understanding the supremacy of Radha,

and her oneness with Krishna and the gopis,

then you cannot understand what is her desire.

rasa can only be between different people, rasa

cannot exist between one person and her different

extensions in various guises, that is

for the benefit of lila, and not the inner truth

of rasa lila, the inner truth is revealed

not by the literal words of rasa shastra,

there radha and krishna and the gopis are spoken of

in the vision of those who do not see that they are

all one person, only when your vision is perfected

and not in the illusion of maha maya or yoga maya,

is the true nature of rasa lila revealed.

April 5, 2003

and as far as the gopas and gopis are concerned,

Rupa Goswami has given us his plays,

in them the gopas and gopis, headed by Krishna

and Radha's closest girl friends, we find the

madhurya lila, not just between the gopis and Krishna,

between the gopis and the gopas also.

this is the whole point of rasa lila, rasa between the jiva and god, percieved rasa between god and her extensions

is for the benefit of that lila, the real rasa is between Radha's extensions and the gopas, they are

engaged in pastimes ,and we are given a hint

of that lila by Rupa goswami.

April 5, 2003

that is the most confidential knowledge, the mystery

of rasa lila, this is not directly spoken of in rasa shastra, it is hidden , and this is why the truth

is described as unavailable to the unqualified.

when one has sufficient knowledge, then the truth is revealed, it has to be understood step by step,

Sri Caitanyas lila is the entrance to this highest understanding, He is Radha and Krishna combined,

yet he shows us that the dominant mood he has

is that of Radha, this is the basic truth necessary

to understand.

What is rasa ?

it is relationship , that means it takes

2 people, one cannot have rasa with

himself.

this is needed to be understood, then all else will be revealed through the rasa shastra, not literally,

but in the way it is intended to be understood.

April 5, 2003

radha-krsna pranaya-vikrtir hladini saktir asmad

ekatmanau api bhuvipura deha-bhedam gatau tau

caitanyakhyam prakatam adhuna tad-dvayam caikyam aptam

radha-bhava-dyuti-suvalitam naumi krsna-svarupam

"The loving affairs of Radha Krishna are transcendental manifestations of the Lord's internal pleasure-giving potency.

Although Radha and Krishna are one in Their identity,

They have separated Themselves eternally.

Now these two transcendental identities have again united in the form of Sri Krishna Caitanya.

I bow down to Him, who has manifested Himself

with the sentiment and

complexion of Srimati Radharani

although He is Krishna Himself." (C.c. Adi 1.1.5)

your unqualified servant

anadi krsna dasa

anadi · April 5, 2003

radha-krsna pranaya-vikrtir hladini saktir asmad

ekatmanau api bhuvipura deha-bhedam gatau tau

caitanyakhyam prakatam adhuna tad-dvayam caikyam aptam

radha-bhava-dyuti-suvalitam naumi krsna-svarupam

"The loving affairs of Radha Krishna are transcendental manifestations of the Lord's internal pleasure-giving potency.

Although Radha and Krishna are one in Their identity ,

They have separated Themselves eternally .

Now these two transcendental identities have again united in the form of Sri Krishna Caitanya.

I bow down to Him, who has manifested Himself

with the sentiment and

complexion of Srimati Radharani

although He is Krishna Himself ." (C.c. Adi 1.1.5)

your unqualified servant

anadi krsna dasa

anadi · April 5, 2003

What is rasa ?

it is relationship , that means it takes

 2 "people" , one cannot have rasa with

himself.

"The loving affairs of Radha Krishna are transcendental manifestations of the Lord's internal pleasure-giving potency.

Although Radha and Krishna are one in Their identity ,

They have separated Themselves eternally .

What is rasa ?

it is relationship , that means it takes

 2 "people" , one cannot have rasa with

himself.

Rasa is not between 2 people (only rasa abhasa in the jada jagat)

Transcendental rasa is between

vishaya tattva the object of love - bhagavan and

ashraya tattva the container of love - his shaktis

Basics of madhura rasa

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