Basics of madhura rasa

[Guest guest]

***See the thread Meeting and Separation.

 

I am take citation for you SBT. You constantly write about Krishna you you know nothing in addition

to this.

 

[Guest guest]

...about Krishna lila...

[Guest guest]

Read Jagadanada Pandit.

[anadi]

Gosvämi: We are forbidden to reveal our own confidential realization to others. When you also

have some confidential realization by Krsna’s mercy, you should always keep it hidden.

I will explain this subject to you only as far as our previous äcäryas have revealed it,

and by Krsna’s mercy, you will be able to see the rest yourself.

 

Perception in Goloka is purely spiritual, and there is not the slightest tinge of material perception.

To nourish rasa there, the cit-sakti has manifested varieties

of bhäva in many places, and amongst them there is one spiritual

conception known as abhimäna.

 

For instance, Krsnaa has no beginning and no birth in Goloka,

but to assist the lilä, vätsalya-rasa is personified there by the conception (abhimäna) in the spiritual existence of fatherhood and motherhood in the forms of Nanda and Yasodä.

Again, wonderful varieties of srigära-rasa,

such as sepa ration (vipralambha) and meeting (sambhoga),

exist in this conception (abhimäna) form .

Although the actual situation in parakiya-bhäva is suddha-svakiya,

the self-conceptions (abhimäna) of paramour beloved (parakiyä) and paramour lover (upapati) are eternally present in it.

Just see! All these abhimäna are completely convincing in Vraja,

for they are exhibited in a gross outward form by the potency of yogamäyä.

 

For example, in Vraja, Yasodä labors to give birth to Krsna in her maternity room, and

the nitya-siddha-gopis have a parakiya-abhimäna that arises from their marriages to husbands

such as Abhimanyu and Govardhana-gopa.

 

In other words, the abhimäna of Goloka are all visible in Vraja in very tangible forms ,

which are managed by yogamäyä from the exceedingly subtle, original reality.

 

There is not even the slightest trace of falsity in Vraja,

and it resembles Goloka in all respects. Differences in vision arise

only according to the degree of material obstruction of the observer.

from Jaiva Dharma (Madhura rasa)

[Guest guest]

SBT much writes, he writes that separation high. I it already gave to you quotations, but you are surely simply zombi.

[Guest guest]

They find the fact that they want to find they howl about this to entire world. Attempt to understand the fact that above, attempt to understand the

devoted service correctly, but without making sankhya to the

spiritual things. Sankhya of madhurya race.

 

[Guest guest]

Vijaya: Prabhu, do all the activities in Goloka occur in the same

sequence as I see them in Vraja?

Gosvämi: Yes, they all exist there in the same order, but without

the divisions based on mäyika conceptions. However, all such

mäyika conceptions have their own supremely pure spiritual origins,

which I cannot explain. This you can understand only by

the power of your bhajana.

[Guest guest]

Hi, you talk about how gopis (especially radha) is involved in madhura rasa and it is the most sweetest mood, but where do we come in? You never talk about jivas serving krishna in Goloka, so don't we all have some place in the madhura rasa of krishna ?

[anadi]

 

Not all the jivas are in madhurya rasa.

In our guru parampara, we follow the teachings of Sri Caitanya Mahaprabhu, as they are expressed in the writings of the six Gosvamis from Vrindavana, and especially in the writings of Srila Rupa Gosvamis who understood the innermost desires of Sri Caitanya Mahaprabhu, and thus established His mission in this world.

 

Following the writings like Ujvala Nilamani, one understands something about the madhurya rasa. But to follow Rupa Gosvami one should study under the bonafide self realized guru other writings of Srila Rupa Gosvami, where His own mood as Rupa Manjari are in detail explained.

The ones that are in the disciplic succession of Sri Caitanya and follow the

internal moods of Srila Rupa Gosvami as he described them in books like Stava Mala are called rupa anugas (the followers of Rupa).

 

The ones that come in connection with a rupa anuga guru and by the time of diksa initiation are given the hint on their sambanda (relation to Radha Krsna) as being in madhurya, then they are manjaris, gopi servants of the gopi servants of Srimati Radhika, coming in the group of Nitya Sakhis.

They have the rati (love) which is called tat tad bhava icchatmika having not the desire to meet Krsna independently, but are keen to relish Srimati Radhika s sweet moods when She meets with Krsna.

 

There are five types of sakhis, known respectively as

sakhi

nitya sakhi

prana sakhi

priya sakhi

priyanarma sakhi.

The sakhis who have equal sneha for Sri Radha and Krsna are known as sama sneha,

whereas those who display more sneha towards one or other of Them are called visama sneha.

Sakhis -- as Vrinda and Dhanistha

are visama sneha , having more afection for Krsna.

Nitya sakhis -- as Kasturi Manjari and Mani Manjari

are also visama sneha but they have more afection for Srimati Radhika.

Prana sakhis -- are the chief sakhis in the group of nitya sakhis

The most prominent prana sakhi is Sri Rupa Manjari.

 

Amongst the raganuga sadhakas only those who specifically follow the internal mood of Sri Rupa Manjari are rupanugas.

 

Rupanuga bhaktas, who attain the platform of a sadhaka, follow with

the external body the process of bhajana as shown by Srila Rupa Gosvami, and simultaneously with their internally conceived spiritual body follow the moods of Sri Rupa Manjari as she eternally serves Sri Radha Krnsa in Vraja.

 

[Guest guest]

***The transcendental identities of Sri Radha and Sri Krsna

 

Although Radha and Krsna are one in Their identity, They have separated Themselves eternally. Now these two transcendental identities have again united in the form of Sri Krsna Caitanya. I bow down to Him, who has manifested Himself with the sentiment and complexion of Srimati Radharani, although He is Krsna Himself.

 

That absolute principle sometimes manifests Himself as two - Srimati Radharani and Sri Krsna - and sometimes as one Supreme Absolute in the form of Sri Caitanya Mahaprabhu.

 

The pleasure potency transforms the original Absolute Truth, Sri Krsna, into two forms, Srimati Radharani and Sri Krsna, and thus wonderfully arranges transcendental pastimes for Them.

 

***The Absolute Truth is imperceptible to empiricists and is revealed only by Lord Krsna's Grace

 

The loving affairs of Srimati Radharani and Lord Krsna are transcendental manifestations of the Lord’s internal pleasure-giving potency (hladini).

 

When Krsna becomes two separate identities, Srimati Radharani and Himself, loving affairs take place and hladini transforms Herself into various loving pastimes. These loving pastimes are eternally present but in an unmanifest state prior to the transcendental forms, of Srimati Radharani and Lord Krsna, are manifest as two personalities. How then did one become two? The pleasure potency of the Lord necessitates the existence of two separate identities, but whence came this pleasure potency of the Lord that created this division?

 

***Spiritual Truth is transcendental to the influence of material nature

 

Before the pleasure potency manifests Herself, she arranges that Srimati Radharani and Lord Krsna appear as two separate transcendental personalities and the loving exchanges between Srimati Radharani and Sri Krsna causes Her to be born.

 

***Srimati Radharani and Lord Krsna are united in Lord Caitanya

 

Thus, Srimati Radharani and Lord Krsna entered into one transcendental form which presently appears as my dearmost Lord Caitanya Mahaprabhu.

 

And when I say ‘presently’ do not mistakenly judge this according to the mundane time factor. Remember, the transcendental truth is beyond the influence of time. Thus to say that Srimati Radharani and Lord Krsna appeared before Lord Caitanya, who made His appearance recently, would be an attempt to impose material inebriates like time and chronological order on Them. This misconception will totally alienate us from the eternal Truth.

 

The pastimes of Lord Caitanya Mahaprabhu are even more ecstatic than the pastimes of Lord Sri Krsna. In Lord Caitanya’s lila the loving exchanges reach their quintessence.

 

Lord Krsna, appearing in His full manifestation as Caitanya Mahaprabhu, came to His own abode Navadvipa-dhama where He felt a much great pleasure than in Vraja-dhama.

 

***Lord Caitanya's true identity

 

The form of Lord Caitanya is the non-different, original and most wonderful manifestation of Lord Krsna. Simultaneously the form of Lord Krsna is the original and most unprecedented manifestation of Sri Caitanya Mahaprabhu.

 

Lord Krsna’s sweet nectarean form is the form of Sri Caitanya Mahaprabhu, and I offer my repeated obeisances at His lotus feet.

 

“My only desire is to serve Srimati Radharani, but You want to send me to far away Dvaraka. This is all Your mischievous pastime. Your activities as a renounced sannyasi are only too well-known to me. In fact, You just want to deceive and deprive us while You serve the lotus feet of Radharani all by Yourself.”

 

Firm faith in worshipping Lord Caitanya

 

Chant Lord Gauranga’s holy name, because HIS name is omnipotent; all other names of demigods, goddesses and Visnu-tattvas are perfectly harmonized and contained in His name.

 

Lord Caitanya Mahaprabhu is the original spiritual master in this cosmic creation, so teach everyone the process of simple, unalloyed love for Sri Caitanya Mahaprabhu.

 

Give up deceit and hypocrisy and purify your mind. Either sincerely worship Lord Gauranga or maintain society, family and friendship. It is impossible to do both.

 

Choose between engaging yourself in the transcendental devotional service of Caitanya Mahaprabhu or taking shelter of mundane activities; serving family, friends and society. It is impossible to maintain both these activities simultaneously.

 

***Serving Krsna is part of worshipping Lord Gauranga

 

One who has developed a single-minded resolve to worship Lord Krsna, should meditate on the eight three hourly by pastimes of Lord Caitanya in Navadvipa. They are the repositories of priceless gems of ecstatic love of Krsna. If one wants to worship Lord Krsna but is not submerged in the devotional mood of Lord Caitanya, he can never perceive the most confidential and esoteric truth about Krsna.

 

***Spiritual love

 

Svarupa Damodara Gosvami replied, “My dear Raghunatha dasa, I will reveal its esoteric truth to you in a solitary place. Neither Ramananda Raya, Gadadhara Pandita nor I fully comprehend this spiritual truth which the Lord Himself embodies. But if Lord Gauracandra presides on the tip of my tongue and Himself reveals this highest transcendental truth about Himself by His causeless mercy, then you can be convinced that all that was narrated to you was the actual truth. Raghunatha dasa, you will experience unmitigated bliss upon hearing this.

[Guest guest]

The pastimes of Lord Caitanya Mahaprabhu are even more ecstatic than the pastimes of Lord Sri Krsna. In Lord Caitanya’s lila the loving exchanges reach their quintessence.

 

[Guest guest]

Lord Krsna, appearing in His full manifestation as Caitanya Mahaprabhu, came to His own abode Navadvipa-dhama where He felt a much great pleasure than in Vraja-dhama.

[Guest guest]

Chant Lord Gauranga’s holy name, because HIS name is omnipotent; all other names of demigods, goddesses and Visnu-tattvas are perfectly harmonized and contained in His name.

[Guest guest]

Serving Krsna is part of worshipping Lord Gauranga

[Guest guest]

If one wants to worship Lord Krsna but is not submerged in the devotional mood of Lord Caitanya, he can never perceive the most confidential and esoteric truth about Krsna.

 

...not submerged in the devotional mood of Lord Caitanya

 

 

[Guest guest]

Svarupa Damodara Gosvami replied, “My dear Raghunatha dasa, I will reveal its esoteric truth to you in a solitary place. Neither Ramananda Raya, Gadadhara Pandita nor I fully comprehend this spiritual truth which the Lord Himself embodies. But if Lord Gauracandra presides on the tip of my tongue and Himself reveals this highest transcendental truth about Himself by His causeless mercy, then you can be convinced that all that was narrated to you was the actual truth. Raghunatha dasa, you will experience unmitigated bliss upon hearing this.

 

 

[Guest guest]

In Lord Caitanya’s lila the loving exchanges reach their quintessence.

[Guest guest]

In Lord Caitanyas lila the loving exchanges reach their quintessence

[anadi]

From Jaiva Dharma Chapter 33

 

Today Vijaya-kumara and Vrajanatha bathed in Indrayumna-sarovara, honored prasadam, and returned home. After eating, Vrajanatha went to see the samadhi of Haridasa Thakura. Vijaya-kumara went to the temple of Sri Radha-kanta and offered obeisances to his spiritual master.

 

At an appropriate time Vijaya-kumara asked about Sri Radhika. Vijaya-kumara said,

"O master, Sri Radha is the be-all-and-end--all of my life. How can I describe it?

When I hear the name 'Radhika'my heart melts.

Even though Sri Krsna is the only goal of my life,

still I like to taste only the descriptions of His pastimes with Sri Radha.

I do not like to hear descriptions of Sri Krsna if Sri Radha is not included in them .

O master, I would like to say that I no longer wish to call myself Vijaya-kumara Bhattacarya.

I wish to be known as a maidservant protected by Sri Radha.

I do not wish to speak the wonderful descriptions of Vraja to materialists.

When persons unqualified to understand the transcendental rasas (arasika) discuss the glories of Sri Radha, I yearn to flee from that place.

Gosvami: You are fortunate.

As long as you did not have

full faith in the gopis

you were not <font color="red"> qualified to understand</font color>

the <font color="blue"> pastimes of Radha and Krsna</font color> .

Descriptions of those pastimes are far beyond what ordinary human beings can understand.

[anadi]

Lord Krsna, appearing in His full manifestation

as Caitanya Mahaprabhu, came to His own abode Navadvipa-dhama

where He felt a much great pleasure .

 

 

Why?

Because He could taste the bliss of Srimati Radharani ,

He could taste the bhava that Radha has for Krsna.

From this we can understand that

in Vraja-dhama Srimati Radhika feel much more pleasure than Krsna .

 

This statements are in detail confirmed in the preface to

Caitanya Caritamrita Adi lila Chapter 4

The Confidential Reasons for Lord Caitanya's Appearance

 

In this chapter of the epic Caitanya-caritamrta, Krsnadasa Kaviraja Gosvami has stressed that Lord Caitanya appeared for three principal purposes of His own.

The first purpose was to relish the position of Srimati Radharani, who is the prime reciprocator of transcendental love of Sri Krsna.

Lord Krsna is the reservoir of transcendental loving transactions with Srimati Radharani.

The subject of those loving transactions is the Lord Himself, and Radharani is the object.

Thus the subject (semantic), the Lord, wanted to relish the loving mellow in the position of the object (semantic), Radharani.

The second reason for His appearance was

to understand the transcendental mellow of Himself.

Lord Krsna is all sweetness.

Radharani's attraction for Krsna is sublime, and

to experience that attraction and

understand the transcendental sweetness of Himself,

He accepted the mentality of Radharani .

 

<font color="red"> The third reason that Lord Caitanya appeared was

to enjoy the bliss tasted by Radharani .</font color>

 

The Lord thought that undoubtedly Radharani enjoyed His company and

He enjoyed the company of Radharani,

but the exchange of transcendental mellow between the spiritual couple

<font color="red"> was more pleasing to Srimati Radharani </font color> than to Sri Krsna.

Radharani felt more transcendental pleasure in the company of Krsna

than He could understand without taking Her position ,

but <font color="blue"> for Sri Krsna </font color> to enjoy in the <font color="green"> position of Srimati Radharani</font color> was impossible

because that position was completely foreign to Him .

Krsna is the transcendental male, and Radharani is the transcendental female.

Therefore , to know the transcendental pleasure of loving Krsna,

Lord Krsna Himself appeared as Lord Caitanya,

<font color="blue"> accepting the emotions </font color> and

bodily luster <font color="blue"> of Srimati Radharani</font color> .

Lord Caitanya appeared to fulfill these confidential desires and also

to preach the special significance of chanting

Hare Krsna, Hare Krsna, Krsna Krsna, Hare Hare. Hare Rama, Hare Rama, Rama Rama, Hare Hare, and

to answer the call of Advaita Prabhu.

These were secondary reasons.

 

[Guest guest]

"Embankment of Separation" His Divine Grace Om Visnupada Gour Govinda Swami Gopal Jiu Publications:

 

Three Logs of Wood

 

Another story is given by the Gosvamis that is practically unknown. It is very confidential. Krsna is always thinking of Srimati Radharani and feeling acute pangs of separation from Her. In a dreaming condition or waking condition, He calls out, "Radhe, Radhe, Radhe, Radhe." As the gopis faint, Krsna also faints sometimes; especially when He thinks of Radharani.

 

Once Krsna was deeply thinking of Radharani. Feeling the acute pangs of separation from Her, He fainted. Krsna is completely unconscious now. After some time, as if by providential arrangement, Narada Rsi and Uddhava appeared there and saw Krsna lying unconscious. Narada and Uddhava are very dear to Krsna. They know everything and so they understand why this condition has come. Those who are premi-bhaktas can understand that Krsna is doing something. He is going to disclose some very mysterious lila; therefore He is in such a condition. This is Krsna's acute pang of separation from Radha, radha-viraha-vidhura krsna.

 

Now Narada and Uddhava are in anxiety. How can they get back Krsna 's consciousness? Just then Balarama arrived there and the three of them contemplated what to do. They came to the conclusion that if Narada Muni were to sing the glories of Vrajabhumi with his vina-yantra - narada muni bhajaya vina radhika-ramana name - then Krsna would get back his consciousness and wake up.

 

Narada said, "All right. I agree. But I have one apprehension. As soon as Krsna wakes up, what will happen? Don't you know? Immediately He will run to Vrajabhumi. He is mad now. He will not wait for anyone. So a chariot should be prepared." Then they called Daruka, Krsna's chariot driver, and told him to prepare Krsna's chariot.

 

At that time Uddhava became very grave. After careful deliberation he said, "You are correct. But as far as I have understood, the condition of Vrajabhumi is such that if Krsna goes there now and hears the piteous crying of the Vrajavasis, He will not be able to tolerate it. Then the consequences will be more precarious. We will not be able to get Krsna back. There will be no hope at all."

 

Then Narada said to Uddhava, "O Uddhava, you are Krsna's very good messenger. You are very dear to Him. So I think you should go to Vrajabhumi first and just inform all the Vrajavasis that Krsna is coming from Dvaraka.

 

Then they will prepare themselves to welcome Him."

 

MISSION FAILED

 

Hearing this, Uddhava became morose. He said, "I accept whatever you say on my head; I have no objection. When such elevated Vaisnava devotees are requesting me I cannot refuse. But I have one thing to say. You may already know about this. My friend, Lord Krsna, once sent me to Vrajabhumi from Mathura. So I went there as a messenger and stayed for three months. I had gone there to give some consolation to Nanda Maharaja, Yasoda-mata, the gopis and Radharani. They are feeling the acute pangs of separation from Krsna. But what consolation could I give them? My language failed, my mission failed.

 

They are crying for Krsna day and night, twenty-four hours. If someone here in the material world loses his near ones and dear ones, or his hard-earned money, he cries day and night. Nobody cries for Krsna. In that case one might say, 'Why are you crying? In the material world everything is temporary, anityam. Jatasya hi dhruvo mrtyuh. One who is born must die one day. So death is certain; nobody can check it.' These are all words of consolation. But what words of consolation could I give to the Vrajavasis? They are crying for Krsna. And if someone wants to cry for Krsna, who is the object of love, how can you say don't cry?" That would be an offense. Rather, my heart says, Tell them, 'cry more, cry more, cry more!' Therefore my mission failed. I could not give them any consolation.

 

At last, I told them, "I am going back to Mathura and I will try my best to send Krsna to Vrajabhumi immediately." I had given my word to them, but until now it has not taken place. Now, after so many months and years, if I go again to Vrajabhumi and speak like this, they will never put faith in my words.

 

"No. You are a liar, Uddhava. You had promised us this before, but Krsna did not come back." They will never put faith in my words. Rather, they will scold me like a cheater. So how can I go?"

 

Considering all these things from different angles of vision, Narada and Uddhava requested Bararama, "It is better that you go."

 

PROCRASTINATING

 

Then Balarama, feeling acute pain in his heart, spoke in a voice filled with great sorrow, "Narada, you see, I would have gone to Vrajabhumi. I would not have waited for anybody. But please consider this. Your Lord Krsna always says, "Yes I'll go, I'll go, I'll go." But He is not actually going to Vrajabhumi. He is only procrastinating. I have been to Vrajabhumi and I have seen the condition of the Vrajavasis. I stayed there for two months and I also failed to console them. I tried to tell them, "Please have patience. Don't feel so much distress. Krsna will be coming soon." But their condition is like that of a fish out of water. I understood clearly that without the presence of Krsna nothing would give them consolation. They cannot survive at all. It is as if they are dying, feeling the pangs of separation from Krsna. And still Krsna has not gone there.

 

"Krsna's presence would be a soothing balm for them. They would get back their life. Especially Yasoda-mata. She is always crying. I touched Her lotus feet and said, "Mother, as soon as I reach Dvaraka, I will make my best effort to send Krsna to Vrajabhumi. Please wait for some days, mother." I have given my word to mother Yasoda. But what happened? I requested, "My dear brother Krsna, please go to Vrajabhumi immediately, otherwise, they will all die. Give up all your work here. Suspend everything and go to Vrajabhumi." I requested Krsna many times. "Please, make them survive. Your presence will be like a soothing balm; the medicine to save their lives. Otherwise their lives will get out." I requested Him many times.

 

"Previously, whatever request I made, Krsna would carry out immediately.

 

But He has not carried out this request. He only says, "Yes, I'll go. I'llgo." But He has not gone until now. O Narada, you are all knowing, so please tell me. If I were to got to Vrajabhumi what would I tell mother Yasoda? I have already promised mother Yasoda that Krsna would come to Vrajabhumi. What shall I say? Will mother Yasoda put faith in my words? She will never put faith in my words. Rather, she will say, "Balarama, you are a liar."

 

Thinking of the condition of the Vrajavasis, Balarama felt such pain in his heart. He said, "Alas! My dear Vrajavasis, are you still surviving?" O my dear Krsna, my brother, Your heart is as soft as butter, navanita-hrdaya.

 

How strange it is that such a soft heart became as hard as a block of stone."

 

GOOD NEWS

 

Saying this, Baladeva could no longer surpress his mood and he began to cry. At that time, Subhadra appeared there. She is very intelligent. "All right, I will go to Vrajabhumi. I will go first, " she said. "All of you please be patient and give up your anxiety. I'll go to Vrajabhumi and sit on the lap of mother Yasoda. I'll wipe the tears from her eyes and say, "O, my mother, Krsna is coming just now. My two brothers and I started from Dvaraka simultaneously, but along the road many people had assembled just to greet Him. They have constructed big gates. So many kings, maharajas, are standing at the roadside. Innumerable people are carrying arati plates just to offer puja to Krsna. So He is coming a bit later. I came in advance just to give you this good news, He is coming! Krsna is coming!"

 

"Similarly, I will go to each gopi, wipe the tears from their eyes and console them . I will tell them, "Male persons are a little crooked. But we females are very simple." I am a woman. So when they hear from me that Krsna is coming, they will put faith in my words. Then all the Vrajavasis will become very blissful and make arrangements to observe a great festival to welcome Krsna."

 

Uddhava, Narada and Balarama agreed unanimously. "Yes, this is a very good proposal." Subhadra said, "Please prepare my chariot."

 

One chariot had already been prepared for Krsna and now another chariot was prepared for Subhadra. Baladeva has great affection for Vrajabhumi, so when he saw that Subhadra was ready to get into the chariot, he said, "How can I allow my brother Krsna to go alone. No. I must go.

 

Subhadra is going, so I will go with her."

 

Uddhava agreed, "All right, both of you will go. When you start your journey on the chariot, we will not make any delay. As soon you leave, Narada Muni will sing vraja-lila kahani with his vina-yantra. Then Krsna will regain His consciousness and we will send Him along immediately."

 

Balarama and Subhadra got up into their chariots and started for Vrajabhumi. First Balarama and then Subhadra. At the time of Ratha-yatra, Baladeva's ratha goes first, then Subhadra's ratha follows. This is the procedure. Three rathas are decorated and Krsna will get up and go last.

 

DRUNKARD

 

As soon as the two rathas started out, Narada began to play his vina-yantra and sing preme-lila kahani. When this transcendental sound vibration touched Krsna's ears, He became conscious again and at once stood up in a three curved way, tribhangima thani. That three-fold bending form is not in Dvaraka. That form is only in Vrajabhumi. In Dvaraka Krsna is a king in royal dress. He is not bent in three places, no flute and no peacock feather.

 

This is only in Vrajabhumi. Because He is only thinking of Vrajabhmi now, at once He became tribhanga. That is His dream and His only thought; no thought of Dvaraka.

 

Then immediately Krsna said, "Where is My flute? Where is My flute?" There is no flute in Dvaraka. "Where is My flute? Who stole My flute? Oh, this must be the work of those gopis. They have stolen My flute."

 

Then saying this, He started to run to find out His flute. At that time He saw Uddhava and said, "Hey, Uddhava. Why are you in Vrajabhumi?" Then the next moment He saw Narada, "O, Narada. You 're here in Vraja?" Then He came to his senses. " Is this not Vrajabhumi?"

 

Both Uddhava and Narada said, "O my Lord, we knew You would run to Vrajabhumi, therefore we have already prepared a chariot for You. Please get into the chariot." Then Krsna, who is always thinking of Radharani, had become like a madman. Krsna had become intoxicated like a drunkard. He is only thinking of Radha, radha-rasa madira. The mellow of Radharani is like a liquor, madira. He is drunk; shaking and waving like an intoxicated madman.

 

With much difficulty, Narada and Uddhava caught hold of Him on the chariot.

 

So when Jagannatha comes to the chariot during the Ratha-yatra festival, He is in that intoxicated condition, shaking and waving. In Jagannatha Puri one can see how He is carried to the chariot in this condition.

 

Then Narada ordered Daruka to drive the chariot to Vraja and Daruka drove off as swiftly as the wind. In the meantime, Baladeva's chariot and Subhadra's chariot had reached Vrajabhumi. Arriving in Vraja, Baladeva saw that all the inhabitants of Vrajabhumi were as if dying, feeling the acute pangs of separation from Krsna. Baladeva thought very deeply, "O Vrajavasis, how are you surviving?" Such an ecstatic mood manifested in the body of Baladeva, asta-sattvika-bhava; pulaka-asru, kampa, sveda, vaivarnya. Shedding tears, perspiration and standing of the hairs. Because there is no difference between deha and dehi, the body of Balarama and he who is inside the body, the mood in his heart manifested outside. That is the form of Baladeva, mahabhava- prakasa. That form you will see in Nilacala Dhama. Then the same transformation also took place in Subhadra as soon as she saw the condition fof the residents of Vrajabhumi. So Subhadra could not go to Yasoda-mata because she had become completly ecstatic, mahabhava-prakasa. Now she is completely forgetful. It is as if these two forms are drowning in the ocean of vraja-rasa madhurima. The sweetness of the mellow of Vraja is like an ocean, and these two forms are drowning in that ocean.

 

On the other hand, while all this is going on, Radharani's condition is gradually becoming worse. What has happened to Radharani? She is completely under the uncontrollable giddiness known as udghurna. That adhirudha mahabhava, the highly advanced state of ecstatic love, is just like a dying condition. All Her sakhis are doubtful whether or not there is life in Radharani's body. The whole of Vrajabhumi is in complete anxiety, "Radharani is giving up Her body. She cannot survive." Radharani's kunja is in Nidhuvana.

 

She is lying there with Her head resting on the palms of Lalita's hands. Her asta-sakhis are all sitting around Her. They could not understand what to do.

 

Lalita and Visakha are very restless. Sometimes they are singing the name of Krsna in the ears of Radha, and sometimes they take some cotton and hold it in front of Her nostrils to test whether or not She is still breathing.

 

AYANA GHOSH

 

In the meantime, the whole of Vrajabhumi had come there because the word had spread that Radharani is dying. First came Ayana Gosh, Abhimanyu, who is known as the husband of Radha. This is only outward, not true. Radharani's real husband is Krsna. Crying and crying, with tears in his eyes, Abhimanyu came running. Putting his head on the lotus feet of Radharani, he bathed Her lotus feet with his tears and said, "O Sarvaradhya Radhe, all worshipable Radhe. I have never touched Your body."

 

How can he touch the body of Radha? Only Krsna can touch Her body.

 

Therefore he said, "I have never touched Your body, but today I am very fortunate. I am taking some dust from Your lotus feet and putting it upon my head. My life has become successful today. All people know that I am a pujari of Katyayani devi and my worhipable goddess is also Paurnamasi devi. O Radhe, Krsna' s desire is to relish parakiya rasa, paramour love. Therefore, to fulfill His desire, Paurnamasi -devi has manifested this lila. Your real husband is Krsna and You are His wife. You are eternally husband and wife. But to fulfill Krsna's desire to relish parakiya rasa, Paurnamasi ordered Vrnda- devi to perform our marriage ceremony. This is only external; it is not real.

 

Krsna is Your real husband and You are His wife. And You are the goddess of my heart. I married the chaya, the shadow of Radharani, not the real Radharani. Now that You are in a dying condition, what will happen to us? Having spoken in this way, he cried out, "Let everyon eknow today that I have married chaya-radha!"

 

This is Gaudiya Vaisnava siddhanta. Who can understand it? For example, Ravana took Sita. But did he take the real Sita? No. He took the shadow of Sita, chaya-sita, maya-sita. How can Ravana, a demon, touch Sita? That is not possible because She is the Lord's internal energy. So whom did he take? He took chaya -sita. Similarly, this Ayana Ghosh married the shadow of Radha so that Krsna can relish parakiya rasa. This is Vraja -lila.

 

SANNYASA FEVER

 

Then came Kutila, Ayana Ghosh's sister. She is the sister -in-law of Radharani. Crying and shedding tears, Kutila put her head on the lotus feet of Radharani. She took some dust from Radha's lotus feet and put it on her head. Married ladies, who are not widowed, put vermilion on the parting of their hair, sinthi. And so today, Kutila put some dust from the lotus feet of Radha as vermilion on that sinthi.

 

With a choked voice she said, "O Radhe, I am very fortunate today. I got the opportunity to put some dust from Your lotus feet on my sinthi. Today I really became sati, a chaste lady. I had a great pride. Yes, as great as a sky scraper, akasa-cumbi. I was always proclaiming, "I am the only chaste lady. There are no other chaste ladies in Vrajabhumi. All are prostitutes." I used to say that and I have tried my best to prove that you are a great prostitute and that You have no chastity at all. Although You married my brother, You are always running to Krsna. So I have tried my best to prove that You are most unchaste and that I am the most chaste. But once a very mysterious thing happened. One day Krsna manifested a lila - jvara- lila, as if He was very sick with a high fever."

 

Krsna was overcome with a disease, sannyasa roga. "I will give up everything and take up sannyas. " This fever had come. All were in anxiety.

 

"How will it be cured? What is the medicine for You?"

 

"Oh, yes. I know a medicine.What is that medicine?"

 

"If there is some sati-sadhvi, a lady who is very chaste and pure, only she can supply the medicine. Let her go to the Yamuna carrying a pot that has hundreds of holes. If she can bring back some water from the Yamuna in that pot, and not a single drop of water falls down, then that is the medicine. If you put it on My body I will be cured of this fever." All decided that Kutila is the most chaste lady. She is always beating drums and proclaiming, "I am the most chaste lady. And all others are unchaste." So they said, "All right. Call her and give her that pot with hundreds of holes. Let her bring water from the Yamuna without spilling a single drop." But when Kutila tried to do it, all the water poured out. That proved that she is not chaste at all.

 

Kutila admitted, "It was proved; my pride was completely crushed.

 

That is why Krsna manifested such a jvara -lila; to crush my pride."

 

Then the next moment Radharani was called. "Let us give that pot to Radharani. Let Her bring water." When Radharani went to the Yamuna to fetch water, although the pot had hundreds of holes, not a single drop fell out.

 

Kutila continued, "So at that time it was proved to the whole world that You are the real chaste lady; not I. Yogamaya has created this lila just to crush my pride. O Radhe, my pride was crushed, but today I am very proud to have the opportunity to take some dust from Your lotus feet. My life has became successful today."

 

ACCUSATIONS

 

Then, from another direction, Candravali came running. She was followed by her sakhis headed by Saibya. Candravali came and fell flat, putting her head on the lotus feet of Radharani. Washing the lotus feet of Radharani with the tears from her eyes, she said, "Radhe, I am kalankini. I am most condemned in Vrajabhumi. It is not You who is condemned but I." In Vraja everybody is condemning Radharani. Radharani says, ko va na yati yamuna pulina bane radha name kalankapavada: "Who is not going to the Yamuna to fetch water? But if I go, then I become a prostitute."

 

Everyone says, "O, She is a prostitute. On the plea of fetching water, She went to the Yamuna only to mix with Krsna." Everyone is going. But when Radha goes, suddendly She becomes a prostitute.

 

They are accusing Radharani in this way, but Candravali said, "No, I am condemned. You are not condemned. O Radharani. Sri Krsna is Your real husband. You are leftist, so sometimes Krsna goes to my kunja just to increase Your leftist mood.That is my good fortune. In that way I am related to Yo.

 

Today I am very fortunate that I could put my head at Your lotus feet, O Radharani. Though I am very eager to fulfill the desires of Krsna, still, I am most distressed and condemned. I have become a cause of taking Krsna away from You. Krsna is Your husband. Sometimes Krsna goes to my kunja, but He is not happy with me. He is only happy with You. Even in dreams, He only thinks of You. He never thinks of me." It is said that while Krsna is with Candravali, He thinks of associating with Radha. He never thinks of Candravali. He never gets such pleasure or happiness when He is with her.

 

 

 

Candravali said, "This is all lila created by Yogamaya. Yogamaya has made everyone dance here in Vrajabhumi. And for the pleasure of Krsna, in whatever way she made us dance, we all danced. I know it very well. Everyone here is engaged in nourishing the lila of Krsna; nothing else. But today I heard that You were in a dying condition. If You give up Your body then no one in this Vrajabhumi will survive. O Radhe; not even a single animal. Everyone will die. Then Krsna will never come to Vrajabhumi. We will never see Krsna again. Please do not die."

 

LOG OF WOOD

 

Just at that time Krsna's chariot reached Vrajabhumi. As soon as Krsna arrived in Vraja, He jumped down from His chariot. Now Yogamaya is manifesting another lila. As if by providential arrangement, Krsna appeared there in Nidhuvana where Radharani is lying as if dead. Krsna ran there, and from His mouth the words are coming, Radhe, Radhe dehi . pallava mudaram: "O Radhe! O Radhe! Please give Me Your lotus feet. I want to put them on My head." Krsna is shouting in that way. Such a wonderful lila has manifested.

 

Krsna, feeling the acute pangs of separation from Radharani, became completely ecstatic. His hands and legs were pushed into the body. He became like a tortoise. This is the form of Jagannatha. And, with big dilated eyes, He is only gazing at Radharani, who is lying there in the kunja as if dead. Seeing Her condition, He lost His consciousness and fell to the ground. In that form He is feeling the acute pangs of separation from Radha. That is the form of Jagannatha, radha-bhava sindhure bhasamana, as if He is a log of wood floating in the ocean of radha-bhava.

 

At that time, the wind blew over the transcendental body of Krsna, When that wind touched the body of Radharani, who was about to die, it acted like a soothing balm. Radharani 's life returned immediately. Just then, in a very sweet voice, Srimati Lalita whispered in the ear of Radharani, "Krsna has come." When She heard this, Radharani gradually opened Her eyes to see Her Pranavallabha, most beloved Krsna. This was the medicine by which She regained Her life and got up. Now She has forgotten everything. Alll the pangs of separation have completely gone.

 

But Krsna is still unconscious in this tortoise -like form. Seeing Krsna in this condition, Srimati Radhika gave direction to Her priya-sakhi, Visabhka,"Please help Krsna" and Visakha knows what medicine she will apply.

 

In a very sweet voice she started to chant the name, "Radhe, Radhe, Radhe," in the ears of krsna. Hearing this, Krsna regained His consciousness and opened His eyes. Now Krsna is looking at Radharani, and Radharani is looking at Syamasundara, Krsna.

 

Eye to eye union...

[anadi]

Dear Gopaldas prabhu,

 

all glories to you and your gurudeva.

You let flow the sweet nectar of this supreme katha.

 

all glories of the most merciful

guru and gauranga,

all glories to their servants

[anadi]

From Jaiva Dharma Chapter 32

 

“ <font color="blue"> Out of lobha (greed) for parakiya-rasa </font color> , Krsna transcends His

ätmäräma-dharma (self-satisfied nature) and performs varieties of

wonderful lilas, such as räsa-lilä, with those young gopis, who implicitly

believe that they are married to others.

 

Vamsi is His priya sakhi (dear friend) in accomplishing this activity.

 

In order thatKrsna taste these special features

the eternal parakiya-bhäva is establishedin Goloka.

For this reason, all the pastime-forests of

Goloka and the sites of Krsna’s loving play, such as Vrndävana,

remain eternally present. All the lilä-sthänas (places of pastimes)

in Vraja – such as the arena of the räsa, Yamunä and Giri-Govardhana

– are in Goloka, and in this way, the moods of being married

(dämpatya-bhäva), and of being faithful to one’s husband

(svakéyatva-bhäva) are present there. suddha-svakiyatva, the pure

conjugal mood reigns splendidly in Vaikuntha. The qualities of

svakiya and parakiya are thus considered to be inconceivably different

and non-different.

 

“Just see, this subject is so astounding. In Goloka, parakiya-bhäva

is present only as abhimäna (a conception). In Vraja, it appears to

be like an affair with another’s wife, but there is actually no adultery

because the young gopis are Krsna’s own sakti. Krsna is united with them eternally

<font color="red"> through their quality of perfect faithfulness </font color>

to one’s husband (svakiyatva) and the quality of being married (dämpatya). The gopas

such as Abhimanyu are special avatäras of their respective conceptions

in Goloka. They become husbands to nourish Krsna’s lilä

and to make Him the leader of viläsa (pastimes) on the stage of

Vraja in the mood of an upapati. In Goloka, which is far beyond

the material world, rasa is nourished only by this conception.

Within the material universe in Gokula, all the conceptions manifest

their individual existences and assume bodies by yogamäyä’s

influence in order to create the experience of being married, and

then to transgress the codes of marital conduct. All this is accomplished

by the actions of yogamäyä.”

[Enlightened]

Forgive my ignorance, but you never answered where jivas come into this lila of krishna. There is no indication to that at all.

And this bugs me, first of all we say all Krishna cares is for Radha and then we say Krishna is all omniscient god who cares for everyone.

 

Kindly shed some light on this issue... and please use simple language for simple folk like me /images/graemlins/smile.gif

 

[anadi]

We means the jivas?

No.

We means those jivas that have a particular kind of love (now in a seed form in the soul) technically called bhavollasa-rati.

 

When this love manifests and one attains vastu siddhi (his spiritual body) one comes on the highest level of Goloka, which is Radha Kunda (and Giriraja Govardhana), as an assistant satured with love , whose ananda (bliss) continually increase, an assitant of the assistants of the loving afairs of Radha and Krsna, taking the side of Radha.

 

A commentary from Madhavanada Prabu and a canadian friend:

Rupa Gosvami defines manjari-bhava, also known as bhavollasa-rati, as follows in his Bhakti-Rasamrita-Sindhu:

 

saJcArI syAt samAno vA kRSNa-ratyAH suhRd-ratiH |

adhikA puSyamANA ced bhAvollAsA ratiH ||2.5.128||

 

If the love experienced for Sri Krishna and Srimati Radharani is equal, the affection for Radha is called suhrid-rati. This is a wave (sancari-bhava, transitory feeling) in the sthayi-bhava (foundational feeling) of some sakhis. If one's love for Radha exceeds the love for Krishna and is ever-nourished, it is called bhavollasa-rati.

 

The mood of the manjaris is classified into this unique category of mood in the analysis of bhakti-rasa. Another name for this is Radha-snehadhika (or sakhi-snehadhika), those whose affection for Radha is prominent. This we know as manjari-bhava, the cherished treasure of Sriman Mahaprabhu in the Gaudiya sampradaya.

 

One unique characteristic of the manjaris is that they have no desire for sambhoga (union) with Krishna. They only desire to serve Sri Radha in Her amorous sports with Her beloved. This is echoed throughout the writings of the Gosvamis, perhaps most splendidly in the writings of Sri Raghunatha Das Gosvamipad.

 

Hence, although in general Sri Krishna is the object of love, in this special case love for Radha predominates over and above the love for Krishna. As the manjaris are one category of sakhis (to be precise, two of the five categories), they are classified in the realm of madhurya-rasa. Certainly they are the dasis, maidservants, of Radha, but nevertheless they are of madhurya-rasa as they share the mood of their svamini (mistress) Sri Radha. They live in bhava-tadatmya, in a unity of feelings, with Her.

 

Intimacy of friendship necessitates close sharing of emotional moods. The gopis' service is in the perfection of their love. Love entails oneness with the beloved. Radha-dasi manjaris are one with Radhika in Her love for Krsna, but their enjoyment lies solely in seeing their Divine Mistress pleased by Her romantic endeavors with Him, not in attempting to establish their own romances.

 

They are always engaged in making various complex arrangements for the most intimate meetings between the Divine Couple and Krsna is ever eager to maintain their favor, as the sole means to gain the association of His Beloved that he so ardently craves.

 

The greatest pleasure of Radha-dasi manjaris is to somehow achieve Their union and the thought of meeting Krsna to enjoy Him themselves never enters their minds. They suffer separation with Radha and support Her sympathetically in all circumstances, nor can they contemplate any happiness outside of Her's.