0:01Hare Krishna, Guru Maharaj, in the Chaitanya Charitamrita, in the verse yuga-dharma-pravartana-nama-sankirtana-charu-bhakti-dipana-nacchama-bhuvana, it is said that Chaitanya Mahaprabhu came to flood all the world by the four rasas, and on the base of these verses, some devotees think that
0:52this is not proper to think that our Sampradaya is mentioned only for developing madhurya rasa and that the Ishtadev of our Sampradaya is only Radha and Krishna, and the example of this is Gopakumar in Brihad-bhagavatamrita and... Is Gopakumar in our Sampradaya? I don't know. And in Jaiva Dharma, the example of Vrajanath, can you explain how to properly understand these verses from Chaitanya Charitamrita?
2:06So here there is a description of the effect of the Yuga-dharma, the establishment of the Yuga-dharma is not the main external reason, it's a secondary reason, so those who can will take up the Yuga-dharma, and vaidhi-bhakti, they can go to Mahavaikuntha, they can go to Goloka, they can be in Dasya, Sakhya, Vatsalya, or Madhurya there.
3:14Which part of unnata, ujjvala rasa, is not madhurya, understand? Which part of ujjvala, unnata? Unnata means the most elevated, ujjvala rasa means not [just] madhurya rasa; ujjvala rasa means—because there's madhurya rasa, we can say, in a general sense, the sadharani-rati of Kubja in Mathura, and the samanjava-rati of Rukmini and Satyabhama in Dwarka—it's
3:55madhurya rasa, we can say, but it's not ujjvala rasa. Ujjvala rasa, even the svakiya-bhava of Radha and Krishna in Goloka is madhurya rasa, but it's not unnata-ujjvala rasa, yeah? So, in this verse from the Rupa Goswami part, from the Vidagdha-madhava of Rupa Goswami, which is there in the very beginning of Chaitanya Charitamrita, to establish. Mahaprabhu has his own primary and secondary internal reasons and he has his own primary and secondary external reasons. So establish the Yuga-dharma, send persons, whatever to Vaikuntha, Maha-vaikuntha, Goloka. This is one thing, fine, but he has some primary external purpose and that is samarpayitum unnatojjvala.
5:08So, the Dasya, Sakhya, Vatsalya, these are not—they have no adhikara; persons in those moods have no adhikara for Radha-Krishna's unnata-ujjvala-rasa-lila. Sakhi-bhina—only the sakhis, only those in madhurya-rasa, they have adhikara, Dasya-Vatsalya-adi-rasa na hoya gocara, Radhakrishna-Vrajalila ati guhyatara. Dasya, Vatsalya, adi-rasa na hoya gocara—in Chaitanya Charitamrita, it is said, the pastimes of Radhakrishna are extremely confidential, and those who are in Dasya and Vatsalya and other moods, they have no adhikara for this.
6:11So, this is the primary reason that Mahaprabhu appeared, which is external, that means just for others. Is there any doubt about it? Then, the next point. We are not saying that some devotee will not go into this mood or into that mood and so on. It may be, especially if they make offence; because what mood they're supposed to go into, they can go down if someone makes
6:52an offense, then they can go into a lower rasa also. But we see that Srila Prabhupada has written in Upadesamrita, this Krishna consciousness movement is going on under the supervision of Rupa Goswami, and then he has his followers and the group. Sanatana Goswami is also his follower, though Sanatana Goswami is his guru, but Sanatana Goswami has great respect for him.
7:31So we cannot say that Sanatana Goswami is the follower of Rupa Goswami. Rupa Goswami will say, "I am the follower of Sanatana Goswami," but Sanatana Goswami will say like this. These topics are very delicate. Sanatana Goswami is the guru of Rupa Goswami, but he himself, he has the greatest respect for Rupa Goswami and glorifies him.
7:56So, but anyway, chief among the six Goswamis is Rupa Goswami and our acharyas.
8:41at the end of Manah-shiksha, "yuktun, sri-rupa-nuga-bhavau gokule labhane"—oh my dear mind, in the forest of Gokula, you should become Rupanuga and follow his group. And earlier in Manah-shiksha, "svarupam sri-rupam saganam iha tasya grajamapi"—we have discussed in the third verse of Manah-shiksha, oh, and later we'll hear the verse, O my dear mind, accept Radhika as your Swamini, and O Vishakha-sakhi as your shiksha-guru, and Lalita-sakhi as Radhika's best friend; don't be directly related with Krishna, see that Krishna is the beloved of your Swamini, Radhika.
9:52So, everywhere in Manah-shiksha, only the instructions have been given to attain Radha-dasyam.
10:03So, if a person is saying, "we don't have to follow," this is fine, this is their samskara. They have that samskara of either no rasa or another rasa. And generally, persons who are like this, they have no samskara of rasa at all.
10:29Because if someone really was advanced and had a samskara of rasa, then in a very humble way, they would say, "madhurya-rasa is the highest, it's the best, but anyway, my impressions incline me to the sakhya-bhava," something like this. So generally, persons who are making such arguments, they don't know anything; they are in complete ignorance of the history of our sampradaya, the teachings of our sampradaya, and the literature of our sampradaya.
10:59You know that Srila Prabhupada gave the Upadesamrita, the Nectar of Instruction. And there it says,
11:46is higher than Vrindavan, and Radha-kunda is higher than Govardhan. It's at Govardhan, but it's the highest place at Govardhan. So what intelligent, one viveki, what intelligent person would not desire to serve Radha and Krishna on the bank of Radha-kunda? Then in the next verse, karmibhyas tu parā hare—it's described, the jnanis are better than the karmis, and the premi-bhaktas are better than the jnanis, and the gopis are the best among all the prema-bhaktas. So who will not want to take shelter and follow those gopis? Yesterday we quoted
13:00Which person who understands rasa will not take shelter of the sakhis?
13:07If you understand rasa, you'll take shelter of the sakhis. This is there. And this verse is, though it's in Govinda-lilamrita, it is there in Ramananda-samvada. So we should think that Ramananda Raya spoke this essential point to Chaitanya Mahaprabhu, and Mahaprabhu empowered this in the heart of Rupa Goswami to Raghunatha, and it came to Krishna Dasa Kaviraja.
13:34And then it was written in Govinda-lilamrita. Otherwise it seems like anachronism because obviously Ramananda Raya spoke to Chaitanya Mahaprabhu many years before Krishna Dasa Kaviraja Goswami wrote Govinda-lilamrita. So we should see it in that way. So there, kaḥ sakhīnāṁ rasajñaḥ—if someone understands rasa, then who could not take shelter of the sakhis? That means they must take shelter of the sakhis in madhurya-rasa.
14:04So, everywhere in the shastra, this point has come, that the Gaudiya line is Rupanuga. Perhaps you have read, I have published translation and commentary of Gaudiya-darshana. Did you read Gaudiya-darshana? A little bit. You have to read it ten times, from beginning to end, again and again, and then you can come to me and ask questions.
14:49So, Bhaktisiddhanta Thakura said, our Gaudiya Sampradaya is Rupanuga. So, every Rupanuga is Raganuga, but every Raganuga is not Rupanuga. That means that someone may be following the path of Raganuga-bhakti in sakhya-rasa, vatsalya-rasa or madhurya-rasa. Yes. There's no pure dasya-rasa in Vraja. So even if they're doing Raganuga-bhakti in dasya, it's not pure dasya, it's dasya either mixed with some sakhya or mixed with some vatsalya. So everyone, every Rupanuga, follower of Rupa Goswami is a Raganuga. But every Raganuga is not Rupanuga because if you are in raga-marga, but internally you are not following Rupa-manjari,
16:02Then that is not Rupanuga. People, many persons today, they try to make a very broad definition of Rupanuga. They say, "Well, Rupa Goswami said, vacā vegam manasa krodha-vegam..." so if you are trying to control your tongue, then you are Rupanuga. But this is just cherry picking. Pick one verse from somewhere from Rupa Goswami. This is not.
16:35My Gurudev, he used to say that, because people are saying also, if you are following Bhakti-rasāmṛta-sindhu, then you are Rūpānuga My Gurudev used to say that if you follow Bhakti-rasāmṛta-sindhu, then you are not Rūpānuga Why? Because there, every mood, Vaikuntha has been described, all the dāsya-sakhya-vātsalya, every mood has been described in Bhakti-rasāmṛta-sindhu So, if you follow Ujjvala-nīlamaṇi, where only mādhurya-rasa has been described, then you will be Rūpānuga. No. Why? Because there, 360 different nāyikā-bhāvas of Radharani have been described. So many different moods. So, even then, you will not be completely Rūpānuga. If you follow Vidagdha-mādhava and Lalita-mādhava, then you will be Rūpānuga. No.
17:43No, because there also mainly the mood of Radharani has been described, but no one can be Radharani, no one can have Radhika's mood as their own, as their own bhāva, except for Radhika.
18:04So if you follow Lalita-mādhava, Vidagdha-mādhava also, you will not be completely Rūpānuga. You will be Rūpānuga if you follow Kārpaṇya-pañjikā-stotram, Catuḥ-puṣpāñjali, Gāndharvā-samprārthanāṣṭakam, and especially Utkalī-kavalārī. Why? Because these are the poems where Rupa Goswami describes his own bhāva; there he's not focused on Lalita, Vishakha and all the different moods, describing the glories of those moods. We'll have to know those things also, we'll have to know,
18:54because they are Radha Krishna and the Sakhis. They're worshipable for us. So that's part of the upāsya-pariṣkṛti. That means purifying our conception of the object of worship, upāsya-pariṣkṛti. But to be Rūpānuga, you have to do upāsaka-pariṣkṛti. That means refinement of the conception of who you are. And so for the upāsaka-pariṣkṛti, Rupa Goswamipada has given manifested the poems which express Rupa Manjari's own mood. Raghunatha Dasa Goswami is following Rupa Goswami. So Raghunatha Dasa Goswami has expressed the mood and the services of Rati Manjari. So in Chaitanya-caritāmṛta, at the end of every single chapter in Ādi, Madhya and Antya-līlā, there, Rūpa-Raghunātha-pade,
20:16Always aspiring for the lotus feet of Rupa and Raghunatha, this Krishnadasa is presenting, speaking this Chaitanya-caritāmṛta.
20:33So Rupa and Raghunatha means Rupa Manjari and Rati Manjari. So if we want to really be Gaudiya, then one will have to be Rūpānuga following Rupa Goswami outwardly and Rupa Manjari inwardly. Otherwise, they are not fully Gaudiya. So, in Gaudiya-darśana, if someone wants to argue, then fine, argue with Bhaktisiddhanta Sarasvati Thakura.
21:10There he describes how mādhurya-rasa is the highest manifestation of prema, of the sevā-bhāva, because just like a child is drinking the milk of the mother, exploiting the mother, taking the mother's blood, that is called dohana-kriyā, so when that dohana-kriyā exploitation is taken to the highest degree, then that is mādhurya-rasa, because Krishna exploits the gopīs, more than anyone else. Kāntā-bhāve nija-deha diyā kṛṣṇa-sevā-bhāve... Because only in mādhurya-rasa, the entire body is offered in Krishna's service, and the more Krishna exploits the dohana-kriyā, the devotee, then the more bliss Krishna experiences and the more bliss the devotee experiences, not like this world, if you are exploited in this world and you become angry, upset and think that this is a tyrannical oppression, but the spiritual world is the opposite.
22:22Even Krishna, Krishna himself, he likes to be controlled, he likes to be conquered by prema. So in this world, everyone wants to be the winner. But actually, the greatest happiness is not in being victorious, the greatest happiness is being defeated.
22:46When Lord Varahadeva was fighting with Hiranyaksha, Hiranyaksha grabbed him, but every time he grabbed him, then he noticed that the Lord was outside of his grasp, because he's aprameya, he's immeasurable, he's unlimited, but Krishna was running away from Mādhurya-śodhadā and she caught him and tied him up, but Krishna gets more pleasure from the love of Mādhurya-śodhadā than any devotee outside of Vraja, and even many inside of Vraja, Krishna, he likes to be controlled by love. So the greatest joy is not in being victorious, but being defeated. This is the nature of Vraja. Vraja makes everything upside down. Vraja-prema makes everything in reverse. So actually victory becomes defeat and defeat becomes victory. So in mādhurya-rasa, there is the greatest exploitation of Krishna, of the devotee, so the devotee feels the greatest joy.
24:00And of all in mādhurya-rasa, Radhika, her prema is the highest and only Radhika can see the beauty of Krishna to the greatest extent that no one who is seeing Krishna's beauty, including Krishna himself, cannot see the beauty that Radhika's eyes see due to her love, and that mahābhāva, Radhika, it cannot be contained, it overflows from her heart into her body and her whole body is mahābhāva, svarūpa, and then her body cannot contain it, and it spreads out, that is called yāvad-aśraya-vṛtti, and only those who are close enough to hear or see Radhika when she's meeting with Krishna, and that means only Manjaris, then they become pervaded by that love and see the sweetness of Krishna, by the influence of Radharani's love, and that vision of the beauty and sweetness of Krishna, that cannot be seen by anyone else,
25:13except for Radharani, which is transferred to the Manjaris, that vision of Krishna, that darśana is called Gaudiya-darśana. So who can have Gaudiya-darśana, who is Gaudiya? This is what Chaitanya Mahaprabhu gave to people, it is so amazing, and so I think that there are many devotees, but they're not hearing, they're not hearing from a transcendental source; the transcendental source has the characteristic that that transcendental source has heard from a transcendental source, who has heard, that is called paramparā.
26:18So, if a person has not come and served guru for many years, not any guru, a guru has actually heard directly from someone, Mahaprabhu has taught Rupa Goswami, Rupa Goswami taught Raghunatha Dasa Goswami, Raghunatha Dasa Goswami taught Krishnadasa Kaviraja. So all these things you'll see in the writings of Rupa Goswami, Raghunatha Dasa Goswami, Krishnadasa Kaviraja, Bhakti Siddhanta Sarasvati Thakura, where there's an unbroken line, which is actually a śrota-paramparā, where the message has been heard and transmitted, then you'll receive the correct conclusion.
26:59But if there was any māyika-vyavadāna or not maturity in the connection, in the śrota-paramparā, then something will be missing. And when something is missing, then everyone is talking, talking, talking, but they're not transmitting the actual message of Chaitanya Mahaprabhu.
27:28And then if they don't receive the message fully, then they will pass on an incomplete message to the next generation. and the next generation will pass an even more incomplete message to the next generation and so in this way, yogo naṣṭaḥ parantapa, Krishna said then, the divine knowledge becomes lost, even if the paramparā, so-called paramparā is still there, but the actual knowledge has been lost.
28:08yesterday or the day before we discussed the verse that our consciousness is like a crystal so if we associate with the Vaishnava who is the relishing mādhurya-rasa then by that association our heart which is like a crystal will receive
28:48the saṁskāras, the impressions of that rasa, and then one will have taste in it, rati. vāsanā-svādhivāsataḥ kāpi kasyacit, one's inclination to one rasa or another rasa depends on the vāsanā, the impressions that have come from sādhu-saṅga, and the person in order to relish rasa needs that vāsanā,
29:25not only from this life, but from a previous life also. prāktanya-adunikī ca-asti, yasya sad-bhakti-vāsanā, unless one has the impressions up to the stage of rati, in this life and the previous life, then it's tad-evā-bhakti-rasāsvādās, tasyāś ca-rudi jāyate, it is not possible to do the rasāsvādana,
30:07or relish rasa in this life. So those who are attracted to mādhurya-rasa, there is a possibility that they have some saṁskāra from last life or this life. Not necessarily, because some person may be just like an intellectual and they read a book theoretically and they read mādhurya-rasa is the best one. Okay, that's me. So just because someone chooses the mādhurya-rasa doesn't mean they have saṁskāra. But someone who really has tastes in that kathā, they'll have some saṁskāra from a previous life.
30:50But if someone, they don't have a taste in this, then it is because they have no saṁskāras or they have some other, they may have some other type of saṁskāra by associating with Vaishnavas in a previous life. Maybe they associated with some Vaishnavas of the Sri-sampradāya in a previous life. So they have some impression of Vaikuntha, bhakti to Lakshmi-Narayana in Vaikuntha, or Nṛsiṁhadeva, or any other Vaikuntha mūrti like this.
31:29So, but for someone to make a categorical statement that the Gaudiya-sampradāya, the essence is not mādhurya-rasa, it's wrong. But it's okay to say that it may be that some persons, they are attracted to other rasas, that's fine. but that is not really Gaudiya. Gaudiya, Bhaktisiddhanta Sarasvati Thakura said that the followers of Vishnu are called Vaishnava, the followers of Krishna are called Karshnas, and the followers of Radharani, because one name for Radharani is Gaudiya, or Gaudiyās, so the Gaudiyās are the devotees of Radharani,
32:32And he said, and in, Bhaktisiddhanta Thakur said, in this Gaudiya line, we are Rupanuga, and that is the Manjari system, the process of following the Manjaris. You can see, if you ask for evidence, then you can go on all day, even just from the books that Srila Prabhupada translated, Madhya Lila, chapter 8, Chaitanya Charitamrita,
33:35So, the Ramananda sambhad is so wonderful because Chaitanya Mahaprabhu just asked this question to Ramananda Rai, what is sādhya? What is the goal of life? And what does Ramananda Rai say? Dāsya-rasa? He mentions it, but what does Mahaprabhu reply?
34:13Vātsalya, this is okay, but tell me something more, vātsalya, this is okay, but tell me something more, mādhurya, oh no, once he gets to the sākhya-rasa, he said, 'eho uttama, this is great, this is highest', but still tell me something more, vātsalya, again, tell me more, mādhurya, yes, this is uttama, but tell me something more, he was not satisfied until he came to to the Radha bhāva. Then he was very happy. But then Ramananda Rai, he said, oh my lord, there's something else.
35:00They have not said yet. Ramananda said, I don't think that anyone has ever spoken beyond this. Ramananda said, yes, there's something, it's called premā-vilāsa-vivarta. And then he described the premā-vilāsa vivarta of Śrīmatī Rādhārāṇī. And then Mahaprabhu said, oh, this is the highest goal of life. This is the highest goal of life. So, the point here is that Mahaprabhu said what is the goal, his opinion, what is the goal.
35:39That is Rādhikā's bhāva, but there are only two categories of persons who can experience it, Rādhikā and the Mañjarīs.
35:52So, it cannot get more clear than this. In Chaitanya Caritāmṛta, Mahaprabhu himself, he keeps saying, keep going, keep going, and he does not stop until then.
36:37What is the sādhanā to attain this sādhya? And then Ramananda Rai describes Gopī-anugatya, that you have to be in the anugatya of Braja-gopis. So if anyone wants to know, for Gauḍīyas, what is the supreme goal and the method to attain it, you can refer them to Ramananda-saṃvāda. This is why in our Chaitanya Academy, we put a great emphasis, first no daśamūla-tattva, that is the all Mahaprabhu's teachings in just a summary, 10 points, and then no, daśa-aparādha, 10 types of offense to the holy name, because without the holy name you cannot realize anything, and then Sanātana-śikṣā, Sanātana-śikṣā is all, actually sambandha, abhidheya and prayojana, but there's a lot of emphasis on sambandha-jñāna, and Rūpa-śikṣā, and Ramananda-saṃvāda,
37:55Because this is, this is Gauḍīya. To be a follower of Chaitanya Mahaprabhu means to follow these, these things. And Śikṣāṣṭakam, of course. The three main poems for practical life, Upadeśāmṛta, Manaḥ-śikṣā, and Śikṣāṣṭakam. You cannot read Upadeśāmṛta and come to the conclusion that, no, no, no, we should not want to serve Radha and Krishna on the bank of Radha-kuṇḍa.
38:25Because very clearly, this is the Upadeśa-sāram, the essence of all teachings, Upadeśāmṛta, it's the essence of all teachings, and that's the teaching, can anyone deny it?
38:43So, someone may have another mood, but they are bāhiranga, understand? They can be, yes, yes, I'm in this Gauḍīya Sampradaya, but they're bāhiranga, they're outsiders, they're not insiders.
39:41tāhete jānena prabhura ei-saba prasaṅga, therefore, he knows all of these topics, Rūpa-śikṣā, Sanātana-śikṣā, Ramananda-saṃvāda, all the inner moods of Chaitanya Mahaprabhu, and therefore, in Manaḥ-śikṣā, he says, sarūpa-siruupa, if you want to be the Gauḍīya, the antaranga of Chaitanya Mahaprabhu, then you must follow Svarūpa Dāmodara Goswāmī, that is Lalitā-sakhī, so, in a general sense, Someone may say, yes, yes, you are in the line of Chaitanya Mahaprabhu, but they are bāhiranga, and bāhiranga of bāhiranga Gauḍīyas are antaranga, understand? So, to be antaranga, then you have to be the yutha-āśrita, in the shelter of the yutha
41:01They are, their veśa is manifesting anurāga, the reddish colors, this means anurāga. Yesterday it was green, feeling of separation. Today it is anurāga. That means Radha Krishna see each other.
41:28nādī na anta viharako, dopri alaume, bhai na chinari, even though Radhakrishna are meeting together again and again with no beginning or middle or end, but they don't recognize each other, oh, who is that boy, who is that girl, because they look so new, this is anurāga, so Radhakrishna in anurāga, all their cloth is red, and by Yavada-svāmi-vṛtti, all the, everything around them also became, darśana of the deities is not just getting some binoculars,
42:09has to be mādhurya, you can have aiśvarya darśana, oh, Bhagavan has appeared, let me worship him with the five elements, earth in the form of incense and fire in the form of a dīpa and air in the form of the fan and the water, no, this is aiśvarya darśana, but then there's mādhurya darśana, relishing from the, from the Śṛṅgāra and from the veśa of Radha and Krishna, how it's the manifestation, So what are we saying? Yes. So, real Gauḍīya means antaranga, actually. And others, they are not really in this, they are on the outside. So, you can only become antaranga by associating with antaranga. If you associate with the bāhiranga, then you learn how to be very perfect bāhiranga.
43:25so try to be in high class and make your heart one with the heart so you to ask it be in the shelter of the group what is the group Bhaktisiddhanta Sarasvati Thakura is Nayana-mañjarī Gaura-kiśora dāsa Bābājī is Guṇa-mañjarī Bhaktivinoda Thakura is Kamala-mañjarī Jagannātha dāsa Bābājī is the Rasika-mañjarī So, in this way, this is the group. Are you in the shelter of the group or something else? So, one should consider these things and have a great greed. Yesterday we sang the song,
44:26I will come together with great bliss, with the whole group, Rupa Mañjarī, Rati Mañjarī, Lalitā Sakhī, Viśākhā Sakhī, this is the yutha, the whole group, what bliss is there in being a member of this group?
44:48So, if we hear from someone who is really a member of that group and has realization, just by hearing, some greed will come. Ah, yes, yes, I want this. And to attain it, do or die. When Rupa Gosvami-pada describes sadhu-sanga, sadhu-sanga is one anga of bhakti. What's the definition of sadhu-sanga?
45:26Every being with any sadhu is not sadhu-sanga. Sadhu-sanga means being with a sadhu who is realized in the mood that we want in our heart. So if you want to be antaranga and in madhura-rasa, it's only sadhu-sanga if you associate with the sadhu who has that mood. Associating with others in different moods who are bahiranga, well, actually it's not sadhu-sanga, according to the definition of Rupa Gosvami-pada, Sajatiya-asaya means the innermost region of the heart, asaya, the place where all the vasanas are resting; so one who has the same mood and aspiration and goal as you is sajatiya.
46:19Sajatiya-asaya, snigdha, and with affection and varat—they should be more advanced, much more advanced than ourselves. It will also not be sadhu-sanga if they are on the same level or less. They have to be significantly more advanced than ourselves, in the same mood and full of affection for us. If no affection, then the benefit will not come so strongly.
46:58Oh, when will I have a deep love and affection for a pure Vaishnava? And by that attachment to that Vaishnava, then the vasanas, the samskaras of the material world, they'll be diminished, down to nothing. Why? Because they'll be replaced, they'll be overridden, overwritten with the new transcendental samskaras, Krishna-seva-vasana of the one particular mood of service. So, you should understand the subject in this way. Is it clear?
47:40Yes? Yeah. Gaur-premanande, hari-bol.
