Basics of madhura rasa

kailasa · April 20, 2003

Logic with out sraddha is speculations. Sraddha with out logic - sentiments.

Perfections - perfect logic, perfect sraddha. It is perfect. It is verdict Srila Prabhupada.

anadi · April 20, 2003

In Gaura lila any rasa may rise in level madhurya. Then Gaura lila is topmost.

Both lila

madhurya lila (of Sri Braja Krsna) and

audarya lila (of Sri Krsna Caitanya)

are topmost.

CC Madhya 14. 8-13

The King (Prataparuda) began to recite verses about the rasa-lila from Srimad Bhagavatam . He recited the chapter beginning with the words "jayati te 'dhikam."

Purport by Sbv Svami Prabupada:

These verses from Srimad-Bhagavatam, Canto Ten, Chapter Thirty-one , constitute what is known as the Gopi-gita .

When Sri Caitanya Mahaprabhu heard these verses, He was pleased beyond limits , and He said again and again,"Go on reciting, go on reciting."

As soon as the King recited the verse beginning with the words "tava kathamrtam," the Lord immediately arose in ecstatic love and embraced him.

Upon hearing the verses recited by the King, Sri Caitanya Mahaprabhu said, " You have given Me invaluable gems , but I have nothing to give you in return. Therefore I am simply embracing you."

After saying this, Sri Caitanya Mahaprabhu began to recite the same verses again and again . Both the King and Sri Caitanya Mahaprabhu were trembling, and tears were flowing from their eyes.

"My Lord, the nectar of Your words and the descriptions of Your activities are the life and soul of those who are always aggrieved in this material world. These narrations are transmitted by exalted personalities, and they eradicate all sinful reactions. Whoever hears these narrations attains all good fortune . These narrations are broadcast all over the world and are filled with spiritual power. Those who spread the message of Godhead are certainly the most munificent welfare workers  ."

anadi · April 21, 2003

From Jaiva Dharma

Vijaya-kumara : Previously you said that there are four kinds of heroes:

dhirodatta,

dhira-lalita,

dhira-prasanta and

dhirodhatta.

Which kind of hero is Krsna?

Gosvami : In madhura rasa Krsna assumes two roles:

that of husband and that of paramour.

Vijaya-kumara : O master, Krsna is our eternal husband.

How can He be a paramour?

Gosvami : This is very confidential. In the realm of spiritual activities, madhura rasa is a secretly hidden jewel. Among the many jewels of madhura rasa,

the jewel where Krsna assumes the role of paramour (parakiya) is the best, the Kaustubha jewel.

Vijaya-kumara : The devotees who have taken shelter of madhura rasa worship Krsna as their husband.

What is this secret, that Krsna can be a paramour?

The rasas cannot be manifested in relation to an impersonal qualityless Supreme .

They are manifest only in relation to the Supreme Person. In santa rasa the Lord's supreme power and opulence are prominent.

The dasya rasa, where the Lord's position as the supreme master is prominent, is above santa rasa.

The sakhya rasa , where the idea that one is the Lord's equal is prominent, is above dasya rasa.

The vatsalya rasa where the idea that one is the Lord's superior is prominent , is above sakhya rasa.

The madhura rasa is above the vatsalya-rasa.

It is above all the other rasas.

In madhura rasa, parakiya is above svakiya.

These two are based on 'atma' (myself) and 'para' (another person).

The one means that one is Krsna's , and the other means that one belongs to another. These two opposites are both manifested in relation to the Supreme Person.

In one part of Krsna's pastimes,

svakiya love is manifested, and

in another part of His pastimes parakiya love is manifested.

When the hero and heroine passionately meet , that is the wonderful parakiya rasa.

Parakiya rasa is much great then svakiya rasa.

The svakiya rasa is dry in comparison, and the parakiya rasa is blossoming with happiness.

When Krsna is the hero , parakiya rasa is not at all abominable.

If an individual soul is the hero , then one can consider whether his actions follow the path of religion or oppose it.

anadi · April 21, 2003

In Gaura lila any rasa may rise in level madhurya. Then Gaura lila is topmost

Madya lila Chapter 14

Performance of the Vrndavana Pastimes

" radha-sange krsna-lila--ei haila jnane

ei rase magna prabhu ha-ila apane

Sri Caitanya Mahaprabhu was  always thinking of the pastimes of Radha and Krsna , and He remained personally merged in this consciousness .

bhakta-gana-sange prabhu udyane asiya

vrndavana-vihara kare bhakta-gana lana

TRANSLATION

Accompanied by His devotees, Sri Caitanya Mahaprabhu then went into the garden and enjoyed the pastimes of Vrndavana.

PURPORT by SBV Svami Prabhupada

Srila Bhaktisiddhanta Sarasvati Thakura has pointed out that this vrndavana-vihara--the pastimes of Vrndavana-- does not refer to Krsna's mixing with the gopis

or the transcendental mellow of parakiya-rasa.

Sri Caitanya Mahaprabhu's vrndavana-lila in the garden of Jagannatha Puri did not involve association with women or with other people's wives in the fashion transcendentally demonstrated by Sri Krsna.

In His vrndavana-lila, Sri Caitanya Mahaprabhu conceived of Himself as the assistant of Srimati Radharani . When Srimati Radharani enjoyed the company of Krsna, Her maidservants were very pleased. One should not compare Sri Caitanya Mahaprabhu's vrndavana-vihara in the garden of Jagannatha with the activities of the gauranga-nagaris ."

Caitanya lila is audarya lila, not madhura lila.

April 22, 2003

**Sri Caitanya Mahaprabhu was always thinking of the pastimes of Radha and Krsna , and He remained personally merged in this consciousness

It is Gaura lila. He is constantly he thinks about the god but it does not reach him. This Gaura lila. Therefore you will not jump over PRABHUPADA, because you even do not

know where to jump. This is what means not to listen to spiritual teacher. Some more became clever than their guru.

My guru very well follows its guru; therefore I can everything know. So it is necessary to follow acarya and not to think that you clever

than the god.

April 22, 2003

***Srila Bhaktisiddhanta Sarasvati Thakura has pointed out that this vrndavana-vihara--the pastimes of Vrndavana-- does not refer to Krsna's mixing with the gopis

or the transcendental mellow of parakiya-rasa.

Sri Caitanya Mahaprabhu's vrndavana-lila in the garden of Jagannatha Puri did not involve association with women or with other people's wives in the fashion transcendentally demonstrated by Sri Krsna.

But you did think that Lord Caitanya it did have relations with women?

You surely do think that love Goloka this sex? Since here the sex by

all so does please itself; therefore on Goloka you do want sex?

/images/graemlins/smile.gif /images/graemlins/smile.gif If here sex the most pleasant, I means I want in madhurya rasa. /images/graemlins/smile.gif /images/graemlins/smile.gif So you do think? Lord Caitanya Is agreeable to be atom in the

feet of god, and you are agreeable to be atom?

- O no! I would want to only obtain sex.

April 22, 2003

There where there is that the more similar to the sex, this we

understand. Therefore they think that only through the direct relations it can be

appeared love for the god. Nothing besides direct relations these gaura nagary are understood. Because THEY DO NOT FOLLOW SP.

They only stir much. "we great", "we the greatest", "our rasa higher than your", "we

collected much karmis into our the society of friendship and love", we

make anything, furthermore that to follow SP. You burn into the pit which they very for long dug by other. In the Russian there is this proverb - "not cluster pit to other,

itself into it you will fall".

April 22, 2003

***Caitanya lila is audarya lila, not madhura lila.

I already it got tired to cite to you. You to read do know how? Or since your guru greatest, to read indeed

there is no need? It the greatest; therefore why to read? Only by

faith indeed it is necessary to follow. If you cease blindly to believe and blindly to follow, then you have

spiritual life. But otherwise this all there will be formal diagrams. I understand that your task of proving to itself and by others that

only you have truth. But this is not so. Now dig up all writings, that to prove that you the great.

Seeckts all so act. Yegova - greatest (on terrible suzhe of all judge they will be),

orthodox greatest (icon they give signs), and who that the greatest,

because it is located in "madhurya".

You attempt to prove that the fact that cannot be proven. Lord Caitanya This madhurya rasa in its highest development.

Enlightened · April 22, 2003

You see, I always thought that whatever pertaining to the supreme lord is beautiful in its own way... However, you said many times in this forum that one is the top most which means that you are making one get preferred over the other. Can you tell me the reason for one being the higher to the other. I see no difference between any of them, I always thought that the lilas are there for improving our love towards the almighty. In reality, he alone says that "We are all in him" if that is so, then why do we care about pleasing him in various lilas when whereever we see there is him...I mean, Where are we pleasing who, and why? when even the things that are there to please him are he himself in disguise. When I see people worshipping, I kind of always ask them this and they say "thats wrong, You shouldn't think like that", "you are not God". Well, you see I never said "We are God" but I do say "God is also us, right?, didn't he say that in Bhagavath Gita when he said all exists in him. Well, How can we delude ourselves into trying to gain him when we are him? I know I am wrong about this because I am just getting this negative feeling in me that every one is going to oppose my idea, but please be kind enough to tell me why I am wrong.

I am a little confused here, please open my eyes and take this veil of ignorance out of me. /images/graemlins/grin.gif

thanks!

anadi · April 22, 2003

In the spiritual world the highest realm is called goloka.

In that realm lives Krsna in two “chambers” where he enjoys pastimes in two different forms :

1. Vraja Krsna enjoying the sweetest madhurya mood (and lesser versions of it) as the Only object of love of His Radha, (and others).

2. Sri Caitanya Krsna enjoying His own sweetness from the position of Radha, and magnanimously distributing that love of Radha for Himself to others, and that is why this lila is called audarya (magnanimous).

This two lilas are same because they glorify the love of Radha for Krsna.

Lesser degrees of that love can be found in “lower” realms of the spiritual world.

That is why objectively in the spiritual world

there is difference given by

the sweetness of love between the devotes and different forms of Krsna, which have Their own independence and moods, and this is inconceivable.

The devotee is linked to a certain type of worshipable Lord into a particular mood, and this is the devotee's dharma (true nature).

This love will be revealed through the mercy of the sat guru, and by the power of one's sadhana in the stage of rati (the first rays of love)

That love is subjectively the best.

For a better understanding read please Sri Brihad Bhagavatamrita by Srila Sanatan Gosvami.

Where are described the different types of devotees.

To understand the differences in the love of the residents of vraja,

you can also follow in this forum

the thread Perfection of life,

where Sri Ramananda Raya by the will of Sri Caitanya

reveals the glories of the love of Radha for Krsna, as the highest perfection.

Enlightened · April 22, 2003

You see, what I am trying to ask is that : If these lilas are of a "Higher realm" thus being superior to other lilas... then my question is that "How can that be?". In other words, Are you saying that the lilas are superior to one another because they are superior from the perspective of the bhaktha and his/her heart or are you saying "Krishna basically prefers one to be superior to other" .

Please answer my question. /images/graemlins/smile.gif

-thanks /images/graemlins/grin.gif for your time /images/graemlins/smile.gif

anadi · April 22, 2003

In the spiritual world the highest realm is called goloka.

In that realm lives Krsna in two “chambers” where he enjoys pastimes in two different forms :

1. Vraja Krsna enjoying the sweetest madhurya mood (and lesser versions of it) as the Only object of love of His Radha, (and others).

2. Sri Caitanya Krsna enjoying His own sweetness from the position of Radha, and magnanimously distributing that love of Radha for Himself to others, and that is why this lila is called audarya (magnanimous).

This two lilas are same because they glorify the love of Radha for Krsna.

If these lilas are of a "Higher realm" thus being superior to other lilas... then my question is that "How can that be?"

In the material world there are higher realms.

Their difference is according to karma.

In the spiritual world are also higher realms.

Their difference is according to rasa.

Some explanation of rasa given by devotees from namahata.com

Krishna is an ocean of rasa”. The word rasa means “taste,” or “mellow.” Although Krishna is one without a second, He expands Himself into many forms to increase His personal pastimes filled with mellows of transcendental bliss. The very name Krishna implies His love-attracting designation. Krishna means ‘all-attractive’. Sri Krishna attracts, loves, and produces ecstacy in all. These manifold expansions of the Supreme Lord are manifested as personal expansions and separated expansions.

The personal (or plenary) expansions are manifestations of His same Personality. They are explained in the Srimad Bhagavatam to be innumerable as the waves in the ocean - like Baladeva, Rama, Nrsimha, as well many other incarnations.But “krsnas tu bhagavan svayam”: “All of the above-mentioned incarnations are either plenary portions or portions of the plenary portions of the Lord, but Lord Sri Krishna is the original Personality of Godhead.” (Srimad Bhagavatam)

The separated expansions engage in transcendental ecstatic loving reciprocations with Krishna.

Srila Prabhupada gives the example of the hands, legs, and teeth working together to serve in satisfying the stomach, because the stomach is the principal factor that nourishes the body’s organization. If the fingers of the hand think that they should take the food themselves instead of giving it to the stomach, then they will be frustrated. Similarly the separated expansions always serve the Lord in transcendental ecstatic loving reciprocations.

Every living entity has a particular relationship with the Lord eternally. That is called svarupa. There are five different rasas or mellows of relationship with Krishna. Santa, Dasya, Sakhya, Vatsalya, and Madhurya. The land, the trees, the plants, they serve Krishna passively (Santa Rasa). The cows and servants, they offer active service, in the mood of master and servant (Dasya Rasa). The friends, they are offer Krishna service as friend (Sakhya Rasa). The gopis, the motherly gopis, just like Yasoda and ladies, offer their service loving Krishna as their son (Vatsalya Rasa), and the younger girls, they’re loving Krishna as husband, as lover (Madhurya Rasa).

Arjuna inquires in the Gita (12.1): “Arjuna inquired: Which are considered to be more perfect, those who are always properly engaged in Your devotional service or those who worship the impersonal Brahman, the unmanifested?”. Krishna replies (12.2): “The Supreme Personality of Godhead said: Those who fix their minds on My personal form and are always engaged in worshiping Me with great and transcendental faith are considered by Me to be most perfect.”

Bhakti-rasamritha-sindhu (1.2.234) states: “Lord Sri Krishna’s name, fame, pastimes, etc., cannot be understood by material senses. Only to one who is engaged in pure devotional service under proper guidance is He revealed.” Lord Brahma in his prayers Sri Brahma Samhita (5.3 worships: “I worship Govinda, the primeval Lord, who is Syamasundara, Krishna Himself with inconceivable innumerable attributes, whom the pure devotees see in their heart of hearts with the eye of devotion tinged with the salve of love.”

_________________

These 5 types of rasa make perfect sense also. When observing the vaiety of love and affection that exists in material relationships here it is clear that these expressions of the soul here in the material world and their longings are intrinsic attributes rather than conditioned and installed values, Although these mellows are obscured and camaflaged by our entanglement in material conditioning still through examination of human nature it is possible to see within the shadows of our loving relationships intrinsic sources of love which always find their root in one of these 5 types of rasa.

If you think Nitai das' opinion counts for anything, he thinks "sacred rapture" is probably the closest you can get to conveying the meaning of 'rasa' in English.

Taste is correct, but weak in conveying the actual specificity of the term rasa.

"Aesthetic experience" is dry.

"Mellow" is pretty meaningless, which may be its precise usefulness. First of all, it is an adjective, not a noun.

It has a vaguely postive and mellow feel to it, which predisposes people favorably, but speaking strictly lexically, it has no relation.

"Relationship" is also incorrect, because "rasa" is the subjective response to a collection of emotional stimulae acting on one's predisposition to a relationship, in other words, a sentiment.

All these definitions are all very well but please be keeping in minds

the ORDINARY, EVERDAY meanin of RASA or RAS (as is said

by millions of hindi speakers as well as others every day).

This everday word is meaning JUICE.

So if I am wanting the carrot juice at the stall

I will ask for the GAJAR RASA. See

This ordinary, everyday, common meanings

of RASA can be hightening your appreciations

of the metaphorical meanings of same in the spiritual discurses.

Ordinary meanings is JUICE.

So you can be understanding that the apple juice

is the concentrated falvourful essence of the apple for immediate enjoyments.

Same same in metaphorical RASA between Lord and devotees.

When Lord is enjoying one devotee as intimate friend

Lord is tasting as Sakhya Ras, with the Gopi as Madhurya Ras

and with mother as Vatsalya Ras. Different flavour juice

according to fruit.

On the lower level of the spiritual worlds

are only the lower level of rasa,

like santa (neutrality) and dasya (servitorship).

Enlightened · April 22, 2003

but are you trying to say that these rasas are differentiated in the view of lord krishna or in the view of the bhakthas...

April 22, 2003

he doesn't know what you mean, he doesn't know what

the higher thing is.

Prabhupada would give the example of the frog in a well,

there was a frog in a well, he had never been out of the well in his life, he had some kid frogs,

they asked him what is the universe like ?

he answered 'it is wet and slimey, with water at the bottom

and light coming out of a hole at top".

so, this is the problem of trying to explain rasa with God,

it is not soemthing that can be understood properly unless

you have experienced it.

you have an eternal relationship with God, that relationship can change according to your desire.

if you desire ,you can have a relationship with god

on the level that god desires,or you can try and have a relationship on the level you desire.

either way, you are with god all the time, and have a relationship,all the time, either in ignorance or in

confidence.

Krishna says in the gita, "everyone follows my path in all respects"

you are in a relationship with god right now, but it is not

a personal ,person to person level, You can change this.

By your desire you can become refined and enabled to relate

to god on god's level, that is bhakti yoga.

What is god's level ?

that is described in the srimad Bhagavatam, god's highest

realm in a place of casual intimacy, lacking the worship

and awe and reverance , it is a realm of shared

intimacy based on friendship and love.

in that stage the devotee soemtimes feels himself

superior to god, like a child can ride on the back of

the parent and order the parent around, out of love and

closeness.

so that is what god wants, the ideal realtionship

with an ideal person, without awe,reverance,worshipfullness or idolatry.

that is Krishna's pastimes in his home town,

there we find God displaying what is desirable

on the level God desires, intimacy.

the truth of our relationship is that we are always

with god, the upanisads tell the story of two birds

in a cage, one bird is not aware of the other,

one bird is simply waiting for the other to

turn and have the truth revealed.

so, you and God are inseperable, our souls are intertwined

and the relationship we can have is up to us, we can remain in ignorance of our eternal companion, or we can

turn and have our consciousness awakened to the eternal

truth and reality that is awaiting us all.

anadi · April 23, 2003

these rasas are differentiated in the view of lord krishna or in the view of the bhakthas

Krsna is akila rasa amrita murti, the embodiment of all rasas,

the vishaya tattva, the only object of prema (transcendental love)

Srimati Radhika is the embodiment of the highest madhurya parakya rasa between the lover and beloved, which also contains all other rasas in it.

She is the full container of prema (love of Krsna)

Srimati Radhika can love Krsna in pure motherly way (vatsalya)

in the form of a parent like Mother Yasoda,

(Srimati Radhika is one with mother Yasoda and simultaneous different).

For a better understanding we can use the word expansion for Mother Yasoda but really is not like this.

Srimati Radhika can love Krsna in pure friendly way (sakya) in the form of the sakhas like Subala.(who is like an expansion of Srimati Radhika)

We, the jivas (the spiritual souls) being in the category of the marginal potency of Krsna, we have only one type of rasa with Krsna.

This rasa is not in a direct way related to Krsna but through the loving service to the beloveds of Krsna. And by their arrangements one comes in direct association with Krsna.

TEXT 82

krsna-praptira upaya bahu-vidha haya

krsna-prapti-taratamya bahuta achaya

"There are various means and processes by which one may attain the favor of Lord Krsna. All those transcendental processes will be studied from the viewpoint of comparative importance.

TEXT 83

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.

anadi · April 23, 2003

TEXT 84

yathottaram asau svada-

visesollasa-mayy api

ratir vasanaya svadvi

bhasate kapi kasyacit

" '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.'

TEXT 85

purva-purva-rasera guna----pare pare haya

dui-tina ganane panca paryanta badaya

"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.

TEXT 86

gunadhikye svadadhikya bade prati-rase

santa-dasya-sakhya-vatsalyera guna madhurete vaise

TRANSLATION

"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].

TEXT 88

paripurna-krsna-prapti ei 'prema' haite

ei premara vasa krsna----kahe bhagavate

"Complete attainment of the lotus feet of Lord Krsna is made possible by love of Godhead, specifically madhurya-rasa, or conjugal love. Lord Krsna is indeed captivated by this standard of love. This is stated in Srimad-Bhagavatam.

TEXT 89

mayi bhaktir hi bhutanam

amrtatvaya kalpate

distya yad asin mat-sneho

bhavatinam mad-apanah

"Lord Krsna told the gopis, 'The means of attaining My favor is loving service unto Me, and fortunately you are all thus engaged. Those living beings who render service unto Me are eligible to be transferred to the spiritual world and attain eternal life with knowledge and bliss.'

TEXT 90

krsnera pratijna drdha sarva-kale ache

ye yaiche bhaje, krsna tare bhaje taiche

"Lord Krsna has made a firm promise for all time. If one renders service unto Him, Krsna correspondingly gives him an equal amount of success in devotional service to the Lord.

TEXT 91

ye yatha mam prapadyante

tams tathaiva bhajamy aham

mama vartmanuvartante

manusyah partha sarvasah

"According to Lord Krsna in the Bhagavad-gita [4.11],'As all surrender unto Me, I reward them accordingly. Everyone follows My path in all respects, O son of Prtha.'

TEXT 92

ei 'preme'ra anurupa na pare bhajite

ataeva 'rni' haya----kahe bhagavate

"In Srimad-Bhagavatam [10.32.22] it is said that Lord Krsna cannot proportionately reciprocate devotional service in the madhurya-rasa; therefore He always remains a debtor to such devotees.

TEXT 94

yadyapi krsna-saundarya----madhuryera dhurya

vraja-devira sange tanra badaye madhurya

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

TEXT 98

inhara madhye radhara prema----'sadhya-siromani'

yanhara mahima sarva-sastrete vakhani

"Among the loving affairs of the gopis," Ramananda Raya continued, "Srimati Radharani's love for Sri Krsna is topmost. Indeed, the glories of Srimati Radharani are highly esteemed in all revealed scriptures.

Krsna comes in the material world with His associates and His Holy place to show us the wonder of His pastimes, and give us an imput to them.

Krsna comes as Sri Caitanya to show the way to attain that pastimes, and thus giving us the mercy and the way to attain it.

April 24, 2003

thanks now i get it /images/graemlins/smile.gif

Kishalaya · April 24, 2003

"but are you trying to say that these rasas are differentiated in the view of lord krishna or in the view of the bhakthas..."

neither, they are differentiated from a "third party", "neutral" (whatever that means) viewpoint.

kintu yanra yei rasa, sei sarvottama

tata-stha hana vicarile, ache tara-tama

Let me reverse (as I view it)

This "tatastha hana vicaarile", considering from a position of "neutrality" (tatastha - situated on the border), there is gradation (taaratamya).

BUT (kintu) whoever is situated in whatever rasa (yanra yei rasa), that one is the BEST for that person (sei sarvottama). Mark the word sarva-uttama - best among all others.

April 24, 2003

***1. Vraja Krsna enjoying the sweetest madhurya mood (and lesser versions of it) as the Only object of love of His Radha, (and others).

2. Sri Caitanya Krsna

SBT write two lila in the same level. All another is ofense. In spiritual sense Gaura lila higer, but they understand only direct relations. They thinks what spiritual relations like material sex.

"If I am have man/woman this is nice. If I am not have man/woman it is no good."

"If I am have apple this is nice. If I am not have apple it is no good."

No more. Materialists.

Kripa Lord Caitanya and then Krisna lila. It his diagram. MAHA diagram. /images/graemlins/frown.gif

SBT it represented entire sakti ( sakhya too ).

SBST it represented Kripa Lord Caitanya and Krisna lila

SP it represented one mood Lord Caitanya.

SBT avatara Lord Caitanya represented entire sakti ( Caitanya - Gadadhara it is mood Rukmini devi ) He is avesa Gadadhara Pandita. Svarupa Damodara write Gadadhara Pandita is Laksmi devi.

SBST avatara Lord Caitanya represented kripa Lord Caitanya and sambandha Krisna lila ( relations in Krisna lila )

SP avatara Lord Caitanya and avesa Lord Caitanya or Panca tattva. SP represented one mood Lord Caitanya. He is no speak abhout direct relations since there are "no" such relations in Gaura lila.

This fruit of entire devoted service delivered. After what the time they can be they will understand this (if do not

cease to make the pyamye and indirect insults of those devotees). After what the time they will understand this mood, but that be developed to actually spiritually, this it is necessary to follow SP.

Now you should follow SP. This so is not simple, this to you not to speculate about the great love Of Radha-Krishna. ( sankhya about the love Of Radha-Krishna )

it is necessary TO FOLLOW for SHP and not to be occupied by

speculations. So it is necessary to create sequential great sects. There are so many many great sects.

You must understand that SP it is authorized and already everything is established. Only absence of humbleness in you and your materialism interfere withs you in the spiritual life.

In other case you should use a name SP, because you do not follow Him

and you do not understand Him. SP is General Lord Caitanya in mood Lord Caitanya. He is pure devotee, He preach the highest purpose of the devoted service and the high mood of the devoted service. Sambandha Krisna Lila Is not high mood, there can be you you will understand this when? But as the minimum necessary to examine equally Krishna lila and Gaura lila. If SBT for you authority that he very clearly speaks about this.

April 24, 2003

Prabhu, of the mukhya rasas, madhura-rasa has been called

the rasa that gives rise to an abundance of mysteries. And why not?

Since the qualities of the other four rasas – sänta, däsya, sakhya, and vätsalya – are eternally present in madhura-rasa, whatever astonishing and wonderful qualities they lack are perfectly and beautifully established in madhura-rasa.

Vijaya: Kindly tell me about the distinct characteristic of pati.

Gosvämi: A pati is one who has accepted the hand of a bride in

marriage.

Vijaya: Please explain the characteristics of upapati and parakéya.

Gosvämi: The upapati is a man who is driven by intense attachment

to transgress dharma and accept a parakiyä as his most dearly

beloved. A parakiyä is a woman who neglects the dharma of this

world and the next, transgresses the regulations of marriage, and

completely offers herself to a man other than her husband. There

are two types of parakiyä,

namely unmarried (kanyä) and married (parodhä).

Vijaya: What are the symptoms of svakiyä?

Gosvämé: A chaste woman who has been married according to the

regulative principles, and who is always absorbed in following the

orders of her husband, is called svakiyä.

Vijaya: Who are svakiyä and who are parakiyä for Sri Krsna?

Gosvämé: The married ladies of Dvärakä Puré are svakiyä, and the

young gopis of Vraja are mainly parakiyä.

April 24, 2003

From Jaiva Dharma

Prabhu, of the mukhya rasas, madhura-rasa has been called

the rasa that gives rise to an abundance of mysteries. And why not?

Since the qualities of the other four rasas – sänta, däsya, sakhya, and vätsalya – are eternally present in madhura-rasa, whatever astonishing and wonderful qualities they lack are perfectly and beautifully established in madhura-rasa.

Vijaya: Kindly tell me about the distinct characteristic of pati.

Gosvämi: A pati is one who has accepted the hand of a bride in

marriage.

Vijaya: Please explain the characteristics of upapati and parakéya.

Gosvämi: The upapati is a man who is driven by intense attachment

to transgress dharma and accept a parakiyä as his most dearly

beloved. A parakiyä is a woman who neglects the dharma of this

world and the next, transgresses the regulations of marriage, and

completely offers herself to a man other than her husband. There

are two types of parakiyä,

namely unmarried (kanyä) and married (parodhä).

Vijaya: What are the symptoms of svakiyä?

Gosvämé: A chaste woman who has been married according to the

regulative principles, and who is always absorbed in following the

orders of her husband, is called svakiyä.

Vijaya: Who are svakiyä and who are parakiyä for Sri Krsna?

Gosvämé: The married ladies of Dvärakä Puré are svakiyä, and the

young gopis of Vraja are mainly parakiyä.

posted by andadi krsna dasa

April 24, 2003

From Jaiva Dharma

Prabhu, of the mukhya rasas, madhura-rasa has been called

the rasa that gives rise to an abundance of mysteries. And why not?

Since the qualities of the other four rasas – sänta, däsya, sakhya, and vätsalya – are eternally present in madhura-rasa, whatever astonishing and wonderful qualities they lack are perfectly and beautifully established in madhura-rasa.

Vijaya: Kindly tell me about the distinct characteristic of pati.

Gosvämi: A pati is one who has accepted the hand of a bride in

marriage.

Vijaya: Please explain the characteristics of upapati and parakéya.

Gosvämi: The upapati is a man who is driven by intense attachment

to transgress dharma and accept a parakiyä as his most dearly

beloved. A parakiyä is a woman who neglects the dharma of this

world and the next, transgresses the regulations of marriage, and

completely offers herself to a man other than her husband. There

are two types of parakiyä,

namely unmarried (kanyä) and married (parodhä).

Vijaya: What are the symptoms of svakiyä?

Gosvämé: A chaste woman who has been married according to the

regulative principles, and who is always absorbed in following the

orders of her husband, is called svakiyä.

Vijaya: Who are svakiyä and who are parakiyä for Sri Krsna?

Gosvämé: The married ladies of Dvärakä Puré are svakiyä, and the

young gopis of Vraja are mainly parakiyä.

posted by anadi krsna dasa

April 24, 2003

You should master the science of the devoted service from pure devotee. SBT much writes, he writes that separation high. I it already gave to you quotations, but you are surely simply zombi.

anadi · April 24, 2003

Vijaya: If Goloka is Krsna’s highest dhäma, then why have the

wonderful glories of Vraja been extolled?

Gosvämi: Places such as Vraja, Gokula and Vrindävana are within

Sri Mathurä-mandala. Mathurä-mandala and Goloka are non different from each other

(abheda-tattva).

When this one phenomenon

is situated in the highest region of the cit-jagat, it is

known as Goloka, and when it is manifested within this material

universe, it is known as Mathurä-mandala. Thus, it is celebrated

simultaneously in these two svarüpas.

Vijaya: How is that possible? I don’t understand.

Gosvämi: Such phenomena are possible only by Krsna’s acintya sakti.

All the activities within the jurisdiction of acintya-çakti are

beyond comprehension and argument. That eternal abode of

Goloka is called Mathurä-dhäma in the prakata-lilä within the

world of gross elements (prapanca), and this very same place is

called Goloka in aprakata-lilä. Krsna’s transcendental pastimes are

eternal, and Goloka is eternally manifest in the nitya-jagat.

Thosewho have become eligible to have darsana of the pure spiritual substance

see Goloka. Not only that, but they can have darsana of

Goloka in Gokula itself. However, the jiva whose intelligence is

material cannot attain the darsana of Goloka. Even though Gokula

is Goloka, jivas with mundane intelligence see Gokula as an ordinary

place of this material world consisting of five gross elements

anadi · April 24, 2003

but you are surely simply zombi

See the thread Meeting and Separation.

Basics of madhura rasa

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