Gaudiya Parampara Supreme Speciality.

8/20/2019 Gaudiya Parampara Supreme Speciality.

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Gaudiya Vaishnava Bhagavat Guru Paramparaand His Supreme Especiality

A clarification of some misconceptions regarding the Gaudiya

Vaishnava Guru Parampara and their mood of devotion.

*Pancharatrika and Bhagavat-Guru Parampara

*Jagad Guru Prabhupad Sri Srimad BhaktissidhantaSaraswati Gswami !hakur delineated the "upanugaline # highest devtin in his sng $Guruparampara%

*Srila Baladeva Vidyabhusana is "atnavali &evi-belng t the man'ari(s grup # Gpis)

* !he glries # Srila Baladev Vidyabhusanahasay

* &i#erence between "aganuga and "upanuga

* Priya +arma Sakhas are in sakhya rasa

* ,ll Gaudiya ,charyas have #ied the same supreme

gal and devtin * Sri Srimad Bhaktivedanta Swami ahara' is surely a

"upanuga ,charya in all respects)

* Smetimes. Vaisnavas hide their internal mdaccrding t time and circunstances)


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* Srila Sukadev Gswami is right. Srila Jayadev Gswamiis right

In the beginning of Srila Gurudev B.V.Narayan Goswami´s book called

“rabandha ancakam!" Srila Gurudev says# “Nowadays" as in the field of $olitics" we find that envy" hatred" bickering"insubordination or reluctance in the matter of acce$ting the guidance of senior authorities and other anomalies have also entered the arena of dharma. In former times everyone used to dee$ly revere the a%iom “mahäjano yena gataù sa

panthä! and honour the $rinci$le of änugatya" &acce$ting the guidance of one'sres$ectable su$eriors. (ue to the deteriorating influence of time" some narrow)minded modernists want to cut away at the holy thread of anygatya in the ancient

$aram$ara)system and destroy friendshi$ between the $ure sam$radayas. !hey

cnsider themselves imprtant by inventing an imaginary prcess # bha'anand then establishing them as authentic. *hese $eo$le who are creatingfactions within the sam$radaya cannot understand that by their ignobleendeavours" contrary to serving the mano´bhista or innermost desire of +ali ,uga-vatari Sri haitanya /0aha$rabhu" they are digging u$ the roots of the GaudiyaVaishnava Sam$radaya!

1e see that Gurudev words are still suitable for the $resent. 2s$ecially themisconce$tions regarding the goal $ro$agated by the -charyas of the GaudiyaVaishnavism have been misinter$reted by many $reachers and the so called

3advanced4 devotees who have been $ro$agating their own erroneous andunbased $hiloso$hy regarding this to$ic. 2s$ecially among them are5 +rsnaBalaram 0andir" IS+6N leaders and a Sangha created by Swami *ri$urari.*hey all have the same imaginary idea regarding some of the to$ics that we willdiscuss in this article. *he evidences here $resented are not mine5 they came fromthe bonafide Gurus who are also the diksa or sanyassi Guru of the 7 Institutionswho are s$reading these imaginary ideas regarding the Gaudiya aram$ara andtheir tattva)siddhanta. So" something had to be written) on the base of tattva)siddhanta" to ascertain the goal of our life before we start the a$$ro$riate $racticein order to attain that goal. *hat4s why Gurudev used used to 8uote Srila +rsna

(as +avira9 Goswami" who in the beginning of his haitanya aritamrta" 9ustafter the mangala)carana" told about the goal and the im$ortance to fi% it first#

!E/! 0 122) ,di-lila. cpater 34

sri-radhayah pranaya-mahima kidrso vanayaiva-

svadyo yenadbhuta-madhurima kidrso va madiyah

saukhyam casya mad-anubhavatah kidrsam veti lobhat

tad-bhavadhyah samajani saci-garbha-sindhau harinduh


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“(esiring to understand the glory of :adharani's love" the wonderful8ualities in ;im that She alone relishes through ;er love" and the ha$$inessShe feels when She reali


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So" taking a dee$ consideration of all these statements and taking the dust of my Gurudev´s lotus feet u$on my head" let us analy


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So by this statement we can understand that because ;rday aitanya wasestablished in a lower rasa than his disci$le Syamananda" he himself instructedSyamananda to go to iva Goswami who could give bha9an siksa to Syamanandarabhu. In this event we can learn two im$ortant things5 >) - bona fide Vaisnavais never envious of those who are higher than himself and will always ha$$ilysend his disci$le to be instructed by higher Vaisnavas5 H) - Guru situated in alower rasa than his disci$le can not give him instruction related to bha9an.

Srila Gurudev continues#

“cErya SyEmEnanda acce$ted the guidance of Sri iva GosvEmi" and becauseiva GosvEmi is e%clusively rF$Enuga &a follower of Sri :F$a GosvEmi?" ittherefore follows that Sri Baladeva VidyEbhFsana is also a rF$Enuga Vaisnava.*here are those who acknowledge that Baladeva VidyEbhFsana is in the line of SyEmEnanda" and yet deny that he is a rF$Enuga Vaisnava or that he is 8ualifiedfor the to$most service mood of unnata)u99vala)rasa. Such $eo$le are certainlyonly deluded offenders. -lthough Sri Baladeva VidyEbhFsana was initiated in

$ancarEtrika)diksE by Sri :EdhE (Emodara (Esa" he also acce$ted siksE inSrimad)BhEgavatam and the literatures of the GosvEmis.!

-nd#

“Crom these facts it becomes thoroughly obvious that bhEgavata)$aram$arE"which includes $ancarEtrika)$aram$arE" always shines forth brilliantly. 1hat canwe say" then" about those who ignore these facts" about those who cast as$ersions

on the guru)$ranali of Baladeva VidyabhFsana" Bhaktivinoda *hEkura andBhaktisiddhEnta Sarasvati *hEkura" and about those who doubt that they arerF$Enuga Vaisnavas@ Such $eo$le are certainly staunch o$$onents of aitanya0ahE$rabhu and secret agents of +ali. *hus" whatever o$inion my mostworshi$ful Srila Gurudeva has written on the sub9ect of the guru)$ranali of Baladeva VidyEbhFsana" and also in regard to $ancarEtrika)guru)$aram$arE and

bhEgavata)$aram$arE" is both logical and fully in agreement with the establishedconclusions of the scri$tures &sEstra)siddhEnta?.!

Srila Gurudev told mostly about -charya Syamananda and BaladevVidyabhusan regarding the diference between ancaratrik and Bhagavataram$ara because although both of them received diksa from the line of Gauridas andit" they still received instructions from :u$anuga -charyas whowere in the another line of Gurus. *hat4s why it4s im$ortant to understand their

$osition in our bonafide aram$ara. *hey are $erfect e%am$les of how our aram$ara was delineated according with level of devotion &all are in madhuryarasa in Bhagavat aram$ara? and not according to (iksa aram$ara wich in thiscase are all in a lower rasa as Gurudev e%$lained in his rabandha ancakam"

$age JH#


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!he guru # lwer rasa

“If a $ancarEtrika)diksE)guru in his siddha)svarF$a &constitutional s$iritualform? is situated in a rasa which lower than that of his disci$le" how can he give

bha9ana)siksE $ertaining to the more elevated rasa@ In this situation" the disci$lemust go elsewhere and take shelter of a Vaisnava who is 8ualified to give thea$$ro$riate su$erior guidance. Cor e%am$le" Sri ;rdaya aitanya is an associatein sakhya)rasa in +rsna lila" whereas his disci$le Srila SyEmEnanda rabhu&(unkhi +rsna (Esa? is an associate in madhura)rasa. *herefore Sri ;rdayaaitanya $ersonally sent (ukhi +rsna (Esa &Syamananda rabhu? to Srila ivaGosvEmi to receive higher bha9ana)siksE $ertaining to madhura)rasa.!

-bout the Su$reme es$eciality of our Gaudiya Bhagavat aram$ara" SrilaB.:.Sridhar Goswami also says &*he audio of the same is given below the te%t#

“1hen su$erior reali


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Jagad Guru Prabhupad Sri Srimad BhaktissidhantaSaraswati Gswami !hakur delineated the "upanuga line #

highest devtin in his sng $Guru Parampara%)

Now that we know our Gaudiya aram$ara to be a siksha aram$ara accordingto the su$reme level of devotion" let us analy


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In the listen given in Gurudev´s book &rabandha ancakam? there are aboutHP names. 1e see that in the song Laram$araL by rabhu$ad" he included onlythose in madhurya rasa and e%cluded all others wich mostly are in sakhya rasalike :asikananda" Gauri das etc... Its another evidence that only those who are

man9aris in their nitya)swaru$a can really be called :u$anuga in true sense. ;esays L0aha$rabhu ie. :adha +rsnaL is the life and soul of :u$anugas" then hestart with the chief :u$a Goswami" then he writes all those who follow ;iminternally...like Sanatan"Narottama"Viswanath" Baladev" agganath etc... he didnot include all >] )>T -charyas that are in sakhya rasa even though they alsocame from 0adhavendra uri.

=et4s see all the names given by rabhu$ad and their res$ective forms in Sri Sri:adha)+rsna lila# &See the $hoto of the same on the book written by aram

u9ya$ad Srila Bhakti Ballabh *irtha Goswami 0ahara9" footnote ^H?"upa Gswami- "upa an'ari

Sanatan Gswami- "ati r 9avanga an'ari

Jiva Gswami- Vilas an'ari

"aghunath &as Gswami- "asa r "ati an'ari. Bhanumati

:rsna &as :avira' Gswami- :asturi an'ari. "atnarekha

+arttama !hakur- 2hampak an'ari

Viswanath 2hakravarti !hakur- Vinde an'ari

Baladev Vidyabhusan- "atnavali &evi

Jagannath &as Baba'i ahara'- "asika an'ari

Bhaktivind !hakur- :amala an'ari

Gaur :shr &as Baba'i ahara'- Guna an'ari

Prabhupad Saraswati !hakur- +ayanamani an'ari

So" here we have another evidence of the bona fide line of Gaudiya Bhagavataram$ara from the agad Guru Srila Bhaktissidhanta Saraswati Goswami*hakur rabhu$ad" wich is the su$reme authority in all Gaudiya 0aths and his

branches in whole world.


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6ne may argue that Nityananda rabhu is -khanda Guru)tattva and that he isBalaram in +rsna)lila and it contradict the role of Guru)tattva in Bhagavataram$ara. Cor this Srila B.:.Sridhar)dev Goswami 0ahara9 says in his “SriGuru and ;is Grace!" $age JD#

“*he original s$iritual master is Nityananda rabhu. ;e is the generalre$resentation of guru. In the s$iritual world" he is the guru)tattva $rinci$le in thefour $rimary mellows of devotion" ecluding the con9ugal mellow. In madhurya)rasa" Baladeva´s re$resentation is ,nanga an'ari" the sister of :adharani.!

Srila Baladeva Vidyabhusana is "atnavali &evi- belng t theman'ari(s grup # Gpis)

2verywhere we read that# “In Vra9a" Baladev Vidyabhusan serves as Sri"adha;s eternal maidservant called "atnavali &evi.!

In the book called :adha +rsna Ganodesh di$ika &Gurudev" GV?) loka >TD)>PQ" the name of the Prana Sakhi- "atnavali is cited. rana and nitya sakhis arethe sakhis included in the category of the man'aris &Gurudev)the $innacle of devotion) see below" and also KN?. So" because Baladev V. is a $rana sakhi"e%actly the same category of the man9aris" he was ace$ted by all Gaudiya-charya as :u$anuga.. otherwise" like Swaru$ (amodar etc.. he would not becalled :u$anuga.

Srila Gurudev´s book" “*he innacle of devotion!" $age JQ#

“*he difference between the nitya sakhis and $rana)sakhis to the $riya)narma)sakhis is that the nitya-sakhis and prana- sakhis are man'aris. *hey doeverything for :Edhika. *hey have no desire to taste +rsna4s association for themselves. *his bhEva" or mood" which is called tat)tad)bhEvecchEtmikE" is alsounnato99vala)rasa" and it is this ty$e of unnato99vala)rasa that Sri aitanya0ahE$rabhu came to distribute.!

-nd#


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“&H? +itya-sakhis and &7? Prana-sakhis# these are the only two kinds of sakhis who are in the category of tat)tad)bhEvecchEtmikE. It is their service that_r` aitanya 0ahE$rabhu ultimately came to bestow u$on the 9ivas. *hesesakh`s serve both Sri Sri :EdhE and +rsna" with a $ro$ensity to favor :EdhikE

and render service to ;er. If +rsna calls them" they do not come to ;im5 theyobey only ;er.*he $rana)sakhis" like :F$a 0an9ari and :ati 0an9ari" being evenmore intimately connected with ;er are naturally the leaders of the nitya)sakhis.!

*hus it4s confirmed that Baladev Vidyabhusana serves Sri Sri :adha +rsna inthe mood of man'aris) $rana)sakhi.

!he glries # Srila Baladev Vidyabhusan ahasay

Srila Gurudev writes in ;is rabandha ancakam#

“Crom these facts it becomes thoroughly obvious that bhEgavata)$aram$arE"which includes $ancarEtrika)$aram$arE" always shines forth brilliantly. 1hat canwe say" then" about those who ignore these facts" about those who cast as$ersions

on the guru)$ranali of Baladeva VidyabhFsana" Bhaktivinoda *hEkura andBhaktisiddhEnta Sarasvati *hEkura" and about those who doubt that they arerF$Enuga Vaisnavas@ Such $eo$le are certainly staunch o$$onents of aitanya0ahE$rabhu and secret agents of +ali. *hus" whatever o$inion my mostworshi$ful Srila Gurudeva has written on the sub9ect of the guru)$ranali of Baladeva VidyEbhFsana" and also in regard to $ancarEtrika)guru)$aram$arE and

bhEgavata)$aram$arE" is both logical and fully in agreement with the establishedconclusions of the scri$tures &sEstra)siddhEnta?.!

In his book “Sri Guru and ;is grace! $age >JP" Srila Bhakti :akshak Sridhar)

dev Goswami also says# “Srila Baladev Vidyabhusan´s contribution for the sam$radaya is no less

im$ortant than that of the other great stalwarts in the line. ;e may be a member of another line in the $hysical sense" but his contribution" es$ecially in attracting

$eo$le to Gaudiya Vaishnavism with his commentary on the Vedanta Sutra"cannot be neglected by the students of $ro$esrity. So" his contribution has beenutili


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“Curthermore" Sri Baladev Vidyabhusan was the $roeminente siksa disci$le of Sri Viswavanath akravarti *hakur" who is well known as 3the second Sri :u$a4.*herefore" there is no doubt about Sri Baladev being a "upanuga. 1hat doubtcan remain regarding Sri Baladev´s $osition as :u$anuga when he has attainedthe mercy of both" Sri :u$a Goswami and his worshi$able deity Sri Govinda9i@;e belonged to both the $ancaratrika &diksa? and bhagavat)$aram$ara &siksa?" thetwo streams flowing togueter in him5 yet he established the authenticity and thecharm of the bhagavat)$aram$ara" wich" as it is founded on the degree # pr#iciency in bha'an. is superir t pancaratrika.!

-nd from rabandha ancakam#

Sri Baladeva Vidy7bh


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the cam$ of Srimati :adharani" and that can never be com$ared with anyattainment hitherto known even in the eternal factor of time and s$ace.!

In the book “Sri Guru and ;is Grace!" by Srila B)")Sridhar Gswami" ageHH>" he says#

“1hen :adha and Govinda are in secrecy" in a $rivate $lace" the sakhis, whoare well)versed in the art of that kind of $lay" because they are a little grown)u$"do not like to a$$roach there to disturb their confidential mi%ing. If the moregrown)u$ sakhis, enter there" both :adha and Govinda will feel shy. So" their

$resence may create some disturbance. But the younger girls can enter there" andthen :adha and Govinda have no hesitation in free mi%ing. S. in that highest

stage # the miing # "adha Gvinda. the #ree play # "adha-Gvinda.these manjaris, the yunger girls. can have admissin) But the grwn-upsakhis cannt have admissin there) +ew recruits may cme up t themanjari class. -nd the manjaris have that sort of s$ecial advantage under theleadershi$ of Sri :u$a 0an9ari. So" they get the best advantage there" the mostsacred ty$e of $ure service" which is nt pen even t the sakhis, is pen t themanjaris.!hat is #und in "adharani;s camp) S. the psitin # therupanugas, the #llwers # Sri "upa. is the mst pr#itable psitin) !hathas been given ut by Sri 2aitanya ahaprabhu) !hat has been shwn byHim. and that is #ied as the highest limit # ur #rtune in :rsna;s cncern .*his is une%$ectable" undesignable and beyond ho$e" but our $ros$ect lies therein that subtle cam$ of Sri :u$a 0an9ari" :u$a Goswami. So" the cam$" the

sampradaya of Sri aitanya 0aha$rabhu is known as the rupanugasampradaya. *here our fate and our fortune is located. Now we have to conductourself in such a way that naturally we can connect with that highest" $urests$iritual conce$tion" from here. ?e must nt allw urselves t be satis#iedwith anything less than this highest ideal) *hat should be the highest goal of

our life. -nd we must ad9ust our a$$roach from our $resent $osition.!

So here we have different -charyas) Srila Gurudev and Srila Sridhar 0ahara9giving the same conce$tion of the term :u$anuga. *hose who really honor themwill 9ust acce$t without any further and futile attem$t to contradict or to 9um$over their $ure conclusions.


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Priya +arma Sakhas are in sakhya rasa

Some $reachers" even though they claim to be Gurudev´s disci$les" still are $ro$agating the modern theory that the $riya narma sakhas of +rishna are really

not in sakhya rasa but in madhurya rasa. *he statement itself shows theimmaturity relating to their understanding of rasa)tattva and Goswami´sliterature. It4s the first time in history that this unbiased thing was written"contradicting all $revious -charyas views on this to$ic. *hey also say that all the

$reaching of Gurudev about madhurya rasa and radha dasya was 9ust his tactic to bring $eo$le to be interested in :adha)dasya. *his second statement for me islike a 9oke when we see that all -charyas have em$hatically stated that the verygift of Sriman 0aha$rabhu to the world is this unnatou9walla)rasa swa bhaktisriyam and all should not be content with anything less than that. *here is an

ocean of diference between what they call 3tactic4 and the tattva) siddhanta&-bsolute conclusion? $reached by our Gaudiya Vaishnava -charyas. Seems thatwhen they see that they are left without any argument to $rove their imaginaryideas" they try to conceal their fault &to not loose their name and fame? bydeclaring it was 9ust tactic. By this they ruin their lifes and the life of their followers. If anyone has doubt about why some are s$eculating abouttranscendental sub9ects without any $re)8ualification" here in the link below" onemay hear directly from Gurudev#

htt$s#www.youtube.comwatch@vO98N9(clHP

In aiva (harma" $age ]HQ" cha$ter HD" while s$eaking about Sakhya rasa"Goswami e%$lain to Vra9anath about the A ty$es of sakhya rasa bhaktas#

“*here are four ty$es of sakhas in Vra95 >) suhrt" H)sakha" 7) $riya sakha e A) $riya narma sakha.!

Ne%t $age it4s said# “*he s$ecial $rerogative of the $riya narma sakhas is toassist in +rishna´s madhurya lila. 9ike &asas" they decorate :rsna with forestflowers and render service such as fanning Him!

So" we see that the $riya narma sakhas are described as being in sakhya rasa byBhaktivinod *hakur and also :u$a Goswami$ad. 1e also see" even when relatedto madhurya lila" the $riya narma sakhas are said to assist :rishna and render service to Him- like dasas 1and nly t sme etent4. *o hear directly from

Gurudev" $lease hear link below &from min.]#HJ?#

https://www.youtube.com/watch?v=jqNjCDPcl28https://www.youtube.com/watch?v=jqNjCDPcl28


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htt$s#www.youtube.comwatch@vOuHi2o0nv0

=et4s see what sastra tell us about the $osition of the stayibhav and if it can bechanged when mi%ed with another bhavas. In aiva (harma" cha$ter 7Q)

L*hose who relish a $articular rasa are eternally sheltered in that one s$ecificrasa" which for them remains radiant as angi)rasa. 6ther rasas" even though theymay be mukhya" function in the ca$acity of angas of this $revailing angi)rasa!.

By this statement from aiva (harma we have evidence that even though $riyanarma sakhas may do some seva in madhurya)lila related to +rishna and only to

some e%tent" still they can never loose their sthaibhav wich is sakhya bhav. Its not $ossible as we see also from :u$a Goswmai$ad#

6ur dear Nemi 0ahara9 have refuted all their misconce$tions in his $age in CB" $lease kindly read in the link below

htt$s#www.facebook.combvnemi$osts>Q>JA7HHJTDJJPTPH#A

Sri$ad Nemi 0ahara9 says 8uoting :u$a Goswami$ad#

“Srila :u$a Gosvami has defined the sthayi)bhava of the $riya)narma)sakhasas sakhya)rati" which can only form the basis of sakhya)rasa.

sthEyi)bhEvo vibhEvEdyaih sakhyam Etmocitair ihanitas citte satEm $ustim rasah $reyEn udiryate

L1hen the foundational emotion of Lfriendshi$L &sakhya)rati? is fully develo$ed

in the heart of the devotee by means of the a$$ro$riate e%citants &vibhavas? andother aesthetic com$onents" it becomes $reyo)bhakti)rasa &sakhya)rasa?.L

&Sri Bhaktirasamrta)sindhu 7.7.>?

Sakhya kevalam) $ure sakhya rasa

Bhaktirasamrta)sindhu#

atha $reyasi sucer" yatha

dhanyanam kila murdhanyah subalamur vra9abalah /adharam $incha)cudasya calas culukayanti yah //

https://www.facebook.com/bvnemi/posts/10154322579558782:4https://www.facebook.com/bvnemi/posts/10154322579558782:4


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bhava" focus on Go$i)9anavallabha" and the other two words" krsnaya andgovindaya" will be ad9ectives of go$i)9anavallabhaya.

@Pu'yapada adhava ahara'a8A Baladeva rabhu is also an e%am$le of this.

;e has vatsalya &$arental mood?" sakhya &the mood of a cowherd friend?" dasya&the mood of a servant?" and even madhurya &the mood of a go$i? in the form of -nanga 0an9ari.

@Srila +arayan Gsvami ahara'a8A But others ) like Nanda Baba and ,asoda"Vasudeva and (evaki" Kddhava" and -krura ) cannot add other rasas to their already eternally e%isting rasa.

If one has a sthayi)bhava &the foundational ecstasy of a $articular relationshi$

with +rsna? in only one mood" he will always be in that one mood.

6ne can have two s$iritual forms ) in the $astimes of Sri aitanya 0aha$rabhuand in the $astimes of Sri +rsna ) and this is from the beginning of one'sdevotional $ractices.

@&hruva dasa8A Gurudeva" does the soul somehow se$arate to be in two forms intwo $astimes@

@Srila +arayan Gsvami ahara'a8A +rsna is akhanda)tattva. -khanda meansundivided" or whole. So how can ;e manifest in millions of forms@ 1e cannotimagine anything inconceivable" even in this world. ;ow have the trees come@Seeds come from trees" and trees again come from seeds. Clowers come andleaves come. ;ow@ 1e cannot imagine this. So" everything about Sri +rsna isinconceivable.

@&hruva dasa8A onsciousness is always e%$anding and +rsna is alwayse%$anding. So do +rsna's devotees also e%$and" even in their $erfect s$iritual

forms@@Srila +arayan Gsvami ahara'a8A ,es. Cor e%am$le" 0other ,asoda hasunlimited forms. 1herever +rsna is" she is. *his is true for Nanda Baba also" andfor 0adhu)mangala and all of +rsna's other associates as well ) But their rasa1their particular relatinship with :rsna4 will be the same.

By this statement Gurudev very clearly is saying that such to$ics like nityaswaru$a" can never be understood by human mind)intelect and any attem$t to do


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so will only give rise to imaginations" imitation &saha9ism? and es$eculative or tactic 3siddhant4" so one should be very carefull.

-nd here" from aiva (harma &ha$ter 7Q?" we learn how the anga rasa is there

9ust to enhance or intensify the angi or $rinci$al rasa" and can never take the $lace of the same.

$Gsvami8 *he tasting of rasa is increased by the combination of com$atiblerasas. *he combination of anga &su$$lementary? with angi &$rinci$al? rasas isgood. 1hether the com$atible rasa is mukhya or gauna" it is a$$ro$riate to makeit the com$lement &mitra? of angi)rasa.

Vra'anatha8 lease tell me about the difference between anga and angi.

Gsvami8 1hen any rasa" either mukhya or gauna" dominates the other rasasand becomes $rominent" it is called angi" and the rasa that nourishes the angi)rasa $lays the role of a sancari-bhava as an anga. -s stated in Visnu-dharmottara#

rasanam samavetanam yasya rupam bhaved bahu

sa mantavyo rasah sthayi sesah sancarino matah

1hen rasas combine" one should understand that the rasa whose nature is

$articularly $rominent is the sthayi-rasa" and the other rasas are sancari)bhavas.Vra'anatha8 ;ow can gauna)rasa be angi@

Gsvami8 Sri :u$a Gosvami has said#

Bhakti-rasamrta-sindhu

(Northern ivision, !th "ave, #$-%&'

“Sometimes even a gauna)rasa achieves the $osition of angi when it is ins$ired by an abundance of vibhava" and has also been nourished by the mukhya)rasathat usually $redominates it but has now develo$ed a contracted condition& gauna-bhava?. -t that time" the former mukhya)rasa becomes anga" hides itsown s$lendor" and nourishes the gauna)rasa that has become angi" 9ust asK$endra Bhagavan" Vamanadeva" maintained (evara9a Indra. Knlike the gauna-

sancari)bhavas" this mukhya-rasa does not merge into the land of bhaktas heart"which is endowed with sublime fragrance in the form of the beginninglesstendency for transcendental service. n ther wrds. the mukhya-rasa des ntdisappear. as the gauna)rasas do when they become vyabhicari and disa$$ear

into the mukhya)rasas. "ather the mukhya-rasa remains independently


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mani#est. nurishing itsel# by the aggregate # the cmpatible bhavas. whichtake the psitin # angas)

-nd#

“!hse wh relish a particular rasa are eternally sheltered in that nespeci#ic rasa. which #r them remains radiant as angi -rasa. 6ther rasas" eventhough they may be mukhya" function in the ca$acity of angas of this $revailingangi)rasa.

Cu shuld als nte that anga-rasa is nly accepted when it cmbines withangi -rasa t increase the relish # rasaD therwise. its cmbinatin withanther anga-rasa will be #ruitless)!

*hey also 8uote some slokas wich says that riya narma sakhas assist +rishnain madhurya lila and that they have some madhurya or sakhi)bhav. But none of these statements can change their sthayibhav as being in sakhya)rasa" thus notallowing them to enter the kun9as to serve :adha Govinda togueter in their intimate madhurya)lila. 0ostly they serve only +rsna even when related tomadhurya lila. *he most confidential nitya seva of :adha Govinda lila is

$erformed only by the man9aris" even asta sakhis who have much more higher bhavas than $riya narma sakhas can not" what to say the go$as@ *his conce$tionis also according to Srila Sridhar ahara'" book “9ving search #r the lst

servaint!" $age >QH#

“-nd serving those who can serve :adharani is the way to a$$roach ;er vicinity. By serving the servants of the servants" we are assured of success ingetting the grace of +rsna. If somehow one can be counted in the grou$ of Srimati :adharani's servitors" one's future is assured.

1ithin the grou$ of :adharani's servitors" we as$ire to be rupanugas" followersof Sri :u$a. -nd the followers of Sri :u$a will have great earnestness to look after the order of Sri :u$a" as he does towards =alita. In this way" through :u$aGoswami" our devotional service is going to the highest $lane. -nd our highestgain is only there. +t even ur cnnectin with "adharani r 9alitadevi isthe highest gal # li#e. but ur highest aspiratin is t serve in the

Rupanuga-sampradayaD that means that ur highest attainment is in Sri"upa;s cnnectin.

adha-dasyam has been said to be the highest attainment. 1hy@ *he 8uality and8uantity of rasa that :adharani can draw from +rsna can never be found


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anywhere else. So if you are situated 9ust behind :adharani" you'll be allowed totaste not only the 8uantity" but the highest 8uality of rasa.

No other $erson can draw such high rasa from +rsna. *he fullest" highest ty$e of

8uality is drawn from +rsna# ;e gives ;imself fully and wholly and dee$ly. So if you are in Sri :u$a's grou$" then you can have a taste of that sort of rasa.

In :adharani's cam$" when +rsna and :adha are en9oying very solitary $astimesin a secluded $lace" the grownu$ sakhis can't venture to enter the room and assist*hem. *he young girls" the manjaris" are sent there. *he leader of that younggrou$ can enter where both :adha and Govinda are very closely connected" wheneven the sakhis do not venture to go for fear of causing some interru$tion. But:u$a and the manjaris can enter there at that time due to their young age. *hat

sort of rasa that cannot be had even through the sakhis can be had only throughthe manjaris.

Bhaktivinoda *hakura $rays to gain admission there. ;e has such a high 8ualityof as$iration. ;e says rupanuga hoite sei doy. ;e runs to be enlisted in the grou$of :u$a" who can grant us that sort of $ros$ect. -nd rabhodananda Saraswatihas described the $rere8uisite for understanding all these things#

yatha yatha gaura padaravinde

vindeta bhaktim krta punya-rasihtatha tathotsarpati hrdy akasmat

radha padambhoja sudhambhurasih

L-s much as you surrender to the lotus feet of Sri Gaurahga" you'll find yourselfsafely situated in the service of :adha)Govinda. (on't try to a$$roach :adha)Govinda directly5 if you do" there may be some difficulty. But the lotus feet of SriGauranga will take you there safely.L

;ere Srila Sridhar Goswami very clearly says that we should submit ro :adhikathrough the man9aris only. If $riya narma sakhas are also in madhurya rasa why-charyas would say L6nly through the man9aris@L. If we read the kirtans written

by Bhaktivinod *hakur and Narottama *hakur we never see them $raying toSubala or K99wal" if they can give madhurya rasa why they never $rayed to them@But in other hand we see in all the songs like in ugal arati# Lriya narma sakhiyata camara dulayL. *ulsi arati# L+oro ni9a dasiL. L2i baro koruna koro =alita

VishakaL. LSri :u$a 0an9ari $adaL and many others. *hey have never $rayed to


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$riya narma sakhas in their song. *hus our goal and the $rocess to attain it wasvery clearly stated by our bonafide -charyas.

,ll Gaudiya ,charyas have #ied the same supreme gal anddevtin

LBhakti Sundar Govinda 0ahara9 from his book L:evealed truthL#

jrWla rabhu$Ud SaraswatW * XhUkur taught that we will think of our Gurudev at thehighest level as :UdhUrUn X W ;erself5 we will think that our Gurudev is anondifferent form of :UdhUrUn X W. Gurudev has different forms. Sometimes we willsee that Gurudev is nondifferent from +r Xs Xn Xa" but more e%clusively we see thathe is the su$reme servitor of +r Xs Xn Xa:UdhUrUn X WL

-nd#

LSamar$ayitum unnato99vala)rasU sva)bhakti)riyam# 0ahU)$rabhu not onlyṁgave the greatest mercy to the souls" with the greatest $ower through sa kWrtan"ṅ;e also gave them the highest $ossible attainment# the su$reme $rocess of ervingthe =ord. Knnato99vala)rasUm means the most elevated rasa# madhura)rasa.0ahU$rabhu gave souls entrance into that most elevated ty$e of love" attachment"and service. *he five rasasUnta" dUsya" sakhya" vUtsalya" and madhuraarecom$ared to ty$es of metals# cpper. silver. gld. and s n) Gld hlds thehighest rank. and ahprabhu Fr Gaur gadev. the glden,vatr. whṅappeared in "dhrn Is glden clur. gave the highest. glden rasa # madhura-rasa) ;arih X $urat Xa)sundara)dyuti)kadamba)sandW$itah X# throughout

;is astimes the condensed brightness of 0ahU$rabhu4s beautiful golden forma$$eared more e%alted than freshly cut" glimmering gold.SadU hr Xdaya)kandares$huratu vah XjachW)nandanah X# we $ray that the golden =ord jrW GaurU gadevṅmay reveal ;is full golden form and golden gift in our hearts.It was only $ossiblefor the =ord to show the e%clusive and su$reme $osition of e%treme $aramour love in madhura)rasa" in ;is astimes as jrW haitanya 0ahU$rabhu. 6nly whenthe =ord a$$eared with :UdhUrUn X W4s heart and halo" with ;er rati)gYd XhamahUbhUva &most confidential ecstatic love? could the glory of madhura)rasa befully revealed.L


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Same book) “:evealed *ruth!" $age AQJ" Srila Govinda 0ahara9" Sucessor -charya a$$ointed directly by Srila Sridhar 0ahara9" writes#

“If you want entrance into +r Xs Xn Xa)lWlU4s s$ecial chamber of $aramour love thenyou must go to the sakhWs" :UdhUrUn X W4s associates. ,ll rights are reserved by thesakhs in thse Pastimes) Cu must g t the sakhs. surrender t them. andget a visa #rm them t enter thse Pastimes) # the sakhs d nt give yu avisa then n neneither :r s n a. nr 9rd Fiva. nr anynecan give yuentrance int the Pastimes # paramur lve) =aks XmW (evW ;erself was denieda visa. -ll rights are reserved by the sakhWs. In jrW haitanya)charitUmr Xta it iswritten" sakhW vinU ei lWlU $us Xt Xa nUhi haya" sakhW lWlU vistUriyU" sakhW UsvUdaya&jrW haitanya)charitUmr Xta# 0adhya)lWlU" P.HQ7“*he sakhWs $rovide all thenourishment necessary for jrW jrW :UdhU)+r Xs Xn Xa4s astimes of $aramour love.*he sakhWs $ersonally taste these astimes" and only they have the $ower todistribute them. No one else has the right to taste them" and without the sakhWs4consent no one gets entrance into them.!:UdhUrUn X W is the leader of all the grou$sof sakhWs. She has eight $rinci$le sakhWs# =alitU" ViUkhU" hitra"ham$akalatikU" *u ga VidyU" IndulekhU" SudevW" and :a ga (evikU. *hey areṅ ṅthe grou$ leaders of all the servitors of :UdhU)+r Xs Xn Xa. *he ma9arWs" the younger sakhWs" serve under the eight $rimary sakhWs. *he ma9arWs are led by :Y$a

0a9arW and her associates# =ava ga 0a9arW" -na ga 0a9arW" :ati 0a9arW"ṅ ṅGun Xa 0a9arW" and so on. :UdhUrUn X W serves +r Xs Xn Xa directly while all of ;er associates assist ;er under the guidance of =alitU (evW and :Y$a 0a9arW.:UdhUrUn X W also sometimes sends +r Xs Xn Xa to satisfy the sakhWs. *he sakhWs do note%$ect they will associate with +r Xs Xn Xa alone" but :UdhUrUn X W makes many tactfularrangements for them. :UdhUrUn X W wants to satisfy +r Xs Xn Xa and side by side all of +r Xs Xn Xa4s servitors.

n this way the Pastimes # "dh-:r s n a g n. and service-entrance intthse Pastimes is nly available by surrendering t the sakhs) ?ithut theirmercy n ne can epect t serve "dhrn r :r s n a) !he service # "dhrn is very rare t get. and withut the mercy # the sakhs n newill get it) !he sakhs give pwer t the maK'ars. s i# anyne can receivethe mercy # "Lpa aK'ar. the leader # the maK'ars. then they will get #ullentrance int the service wrld # Glka Vr ndvan)If we $roceed $ro$erlywe must get the association and mercy of the (ivine ou$le4s associates" thesakhWs" one day. *hat is our life4s goal. But before that it is necessary for us tounderstand the identities of +r Xs Xn Xa" :UdhUrUn X W" and *heir associates" as well asour own identity and necessity. 1e need realisation of these things" and we need

to a$$roach that highest $lane through the $ro$er channel. If we can a$$roach $ro$erly then we reach our life4s goal.!


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-nd" same book" $age A>Q#

“6ur $rotection" our environment" our everything" comes to us through

Gurudev4s mercy" and through that we will be gracious" fortunate" and e%alted $ractitioners. In that way we will $ractise to serve :UdhU)+r Xs Xn Xa in the line of jrW haitanya 0ahU$rabhu. *hat is called +r Xs Xn XUnuWlanam# serving jrW +r Xs Xn Xaunder the guidance of jrWmatW :UdhUrUn X W. 1e know that Gurudev is nondifferentfrom :UdhUrUn X W. It is written everywhere in the scri$tures" but jrWla SaraswatW * XhUkur s$ecially and sweetly mentioned" “If I want to see my Gurudev" I shallsee that he is the nondifferent form of :UdhUrUnXW. I do not know and I do notwant to know the $osition of another $erson4s Guru. I only know that my Guru ismy rescuer" my master" my everything" and if I want to see him more dee$ly thenI see that he is a nondifferent form of :UdhUrUn X W.! jrWla SaraswatW * XhUkur e%$ressed his vision in this way" and we honour that fully.

Frla Bhakti Vind ! hkur. Frla Bhakti Siddhnta Saraswat ! hkur. andFrla Guru ahr' are all deeply attached t the service # "dhrn ) ?eshall try heart and sul as pssible by us t serve them. ur Guru-parampar. and thrugh that telescpic system ur service will g directlyand per#ectly t "dh-:r s n a) !his is the #inest and highest cnceptin # :r s n a cnsciusness) ?e are s #rtunate t be in the line # :r s n acnsciusness under the guidance # Frla Guru ahr' and FrlaSaraswat ! hkur. wh are the dearmst assciates # Frla "Lpa Gswm and "dhrn %

Sri Srimad Bhaktivedanta Swami Prabhupad is surely a"upanuga ,charya in all respects)

Cirst" some are of the o$iniom that Srila Swami 0ahara9 &rabhu$ad? is insakhya rasa and they 8uote the aladutta $rayer. *here sometime ;e used to call+rsna as friend etcR But we see" same $oem" in the main $art) the refrain" letssee what he wrote#

&refrain?

kr Xs Xn Xataba $un Xya habe bhUie) $un Xya koribe 9abe rUdhUrUn X W khusW habe

dhruva ati boli tomU tUi

http://sanskritdictionary.org/krsnahttp://sanskritdictionary.org/krsnahttp://sanskritdictionary.org/krsnahttp://sanskritdictionary.org/krsnahttp://sanskritdictionary.org/krsnahttp://sanskritdictionary.org/tabahttp://sanskritdictionary.org/punyahttp://sanskritdictionary.org/punyahttp://sanskritdictionary.org/punyahttp://sanskritdictionary.org/habehttp://sanskritdictionary.org/bhaihttp://sanskritdictionary.org/punyahttp://sanskritdictionary.org/punyahttp://sanskritdictionary.org/punyahttp://sanskritdictionary.org/habehttp://sanskritdictionary.org/habehttp://sanskritdictionary.org/dhruvahttp://sanskritdictionary.org/atihttp://sanskritdictionary.org/tomahttp://sanskritdictionary.org/taihttp://sanskritdictionary.org/krsnahttp://sanskritdictionary.org/tabahttp://sanskritdictionary.org/punyahttp://sanskritdictionary.org/habehttp://sanskritdictionary.org/bhaihttp://sanskritdictionary.org/punyahttp://sanskritdictionary.org/habehttp://sanskritdictionary.org/dhruvahttp://sanskritdictionary.org/atihttp://sanskritdictionary.org/tomahttp://sanskritdictionary.org/tai


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“I em$hatically say to you" 6 brothers" you will obtain your good fortune fromthe Su$reme =ord +r Xs Xn Xaonly when Frmat "dhrn becomes $leased withyou.!

So" in the same $oem wich is the one of very few 3evidences4 they have to tryto $rove that ;e is a sakha in Golok" even there he says that “6nly when:adharani becomes $leased with you!. It clearly indicates that ;e is a :u$anuga-carya" because only the :u$anugas are inclinated to :adhika and serves+rishna only because of ;is conection with :adhika" and never alone.

1e must also remember that its not because iva Goswami$ad have writtensomething about favoring swakiya bhav that he is established on that mood andalso it is not because Sanatana Goswami have written about Go$a +umara andsakhya rasa in his Brhad Bhagavatamrta" that he is also go$a in +rishna´s lila.1e all know that they both are man9aris in :adha)+rsna lila" there is no doubtabout it. *hus one should be carefull before dare to declare about any nityasiddha swaru$a. 6nly another nitya siddha can declare it being also situated intranscendental $latform.

Now" they also say that Srila Sridhar 0ahara9 sometimes told Srila Swami0ahara9 is inclinated to sakhya rasa. 1e also know that most of Swami 0ahara9disci$les used to believe that he was a go$a and to not cause any disharmony itstrue sometimes Sridhar Goswami told it" but even so lets see what he told someother times about same sub9ect#

$&evtee8 0ahara9" it has been clear now" in a way" that rabhu$ada &SrilaBhaktivedanta Swami 0ahara9? was in the sakhya rasa@

Srila Sridhar ahara'8 -t least tem$orarily he has showed like that. 1hat hehas e%$ressed there in that 9ourney there" it is almost clear that he liked that sortof lila best" but it may be. it might have been suppressed purpselyD it alscannt be denied. maybe) !hat is ne thing) !here may be such a pssibility.and he has given. he has said that "adharani was his Gurudeva) HisGurudeva was "adharani. but he himsel# was thinking that perhaps

madhurya rasa shuld nt be distributed in the #irst instalment) !hat mighthave been his view)

http://sanskritdictionary.org/krsnahttp://sanskritdictionary.org/krsnahttp://sanskritdictionary.org/krsnahttp://sanskritdictionary.org/krsnahttp://sanskritdictionary.org/krsnahttp://sanskritdictionary.org/krsnahttp://sanskritdictionary.org/krsna


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&evtee8 Is it $ossible to have two rasas in the s$iritual world@

Srila Sridhar ahara'8 It is not seen generally. *he $ermission is $ossible. Inthe first stage" it may not be detected and this is a great $roblem to us" and a great

guidance to us. ,nyhw. we have cme t a grup which is eclusively thegrup # madhurya rasa. !he guru-parampara yu see. nt # vatsalya rasa.but t madhurya rasa) Mr the mantram. leading t madhurya rasa.0adhurya rasa is all)accommodating rasa" and that was mainly given by0aha$rabhu" and also :u$a" so 0aha$rabhu" and also :u$anuga Sam$radayahad the mantram" what we get" all rasa combined" and to hel$ that rasa" theservice of that rasa" other $ara$hernalia has been created.!

So" here we see that what our Gurudev told is also e%$ressed by Sridhar Goswami. Imagine the situation if Swami 0ahara9 would s$eak at that time thathe was a go$i serving in the most confidential :adha)+rsna´s lila. 1hat that boysand girls would think@ ;ow they would digest such high truths@

Now" let4s see Srila Gurudev words on this to$ic. Book “Gaura vani racarine" $age >>Q#

“;e &Srila Swami 0ahara9? used to sing daily" “aya :adha 0adhava +un9aBihari Go$i 9ana vallabha 9aya giri vara dhari!. ;e has so much transcendentalgreed to serve +un9a)bihari. , cwerd by des nt have these sentiments ande%alted conce$tions. ;e saw that there were only a few in this world who were8ualified for this5 the number could be counted in one´s fingers. !hus in rdert gradually bring his audiences t a levelb# understanding" he $reachedabout agannath)dev and established (eities of Sita):ama and Sri +rsna)Balaram.!

By this" we have two e%alted -charyas who have told same thing" but Gurudevwas always very em$hatically to declare that Swami 0ahara9 is in madhuryarasa" go$i bhav. -nd it4s not so e%traordinary because it was Swami 0ahara9himself who a$$ointed Gurudev to do his last sacred ceremony" even thoughthere were many of his god brothers like Srila +rsna (as Baba9i 0ahara9 &who is

the only rabhu$ad´s disci$le knowed to be in sakhya rasa?" Srila Bhakti ;rdayBon Goswami and others. So" naturally it was Gurudev who o$enly told who


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Swami 0ahara9 really is in his nitya swaru$a. Some take this lila very chea$ly but who knows vedic traditions well" know the high im$ortance of this viraha)mahotsava. &Gurudev wrote the go$i mantra on ;is forehead to give ;imudi$ana for his entrance unto :adha)+rsna lila?. *o hear Gurudev directly" here is

the link)

htt$#sbnmcd.orgallm$7>DPH)>DDJ>DDH>>HQH>B60B-,HQSBHQ>Q7>PHQ6N*HQN6VHQHQHQ2+-(-SIHQ*-=+HQINHQS:I=-HQ:-B;K-(-SHQ:660HQ>.m$7

C:60 >#>D#QQ" =ink aboveM Gurudev intimate seva and revelation about S#

L;is -radhyadev was :adhikaL ... LI did same as i did for my Gurudev &Srila+eshav 0ahara9?L .... LI gave him some udi$ana for that :adhika´s seva" man9ari)sevaL ... L,our mood should be changed" that he is in madurya and not only insaklhya rasaL .. LIt may take many many births for you to reali


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Crom -http8NNwww)purebhakti)cmNteachersNbhakti-discurses-mainmenu-03N53-discurses-5OO5N555-guru-in-#ull-a-mani#estatin-#-radhika)html) weread#

“1e see in our guru)gayatri" krsnanandaya dhimahi. *his refers to both +rsnaand +rsnaa. S$elled in Sanskrit" k)r)s)n)a with a long 'a' at the end. - male canserve +rsna" but no male can serve +rsnaa. +rsnaa is :adhika. *herefore" in hisservice to :adhika" for rati)keli)siddhyai" the $erfection of :adha)+rsna con9ugallove" a guru cannot serve in his male form. arama)$u9ya$ada SrilaBhaktivedanta Svami 0ahara9a and my Gurudeva are both serving there in their female forms as go$is. In that realm my Gurudeva is Vinoda 0an9ari" Srilarabhu$ada Bhaktisiddanta Sarasvati *hakura is Nayana 0an9ari" SrilaBhaktivinoda *hakura is +amala 0an9ari" Srila iva Gosvami is Vilasa 0an9ari"Srila :u$a Gosvami is :u$a 0an9ari" and Srila :aghunatha dasa Gosvami is :ati

0an9ari. *hese man9aris can serve Sri Sri :adha)+rsna.4

Smetimes. Vaisnavas hide their internal md accrding ttime and circunstances)

In his book) “6f love se$aration!" aram u9ya$ad Srila Bhakti romodeuri Goswami 0ahara9 writes that5 “In the end of his manifested $astimes" Srilarabhu$ad could not conceal his inner mood anymore! and then Srila uriGoswami start to s$eak about ;is Gurudev internal mood in a serie of glorifications and slokas related to Srila rabhu$ad &Saraswati *hakur?. *here hewrote" $age PQ#

“Srimati :adharani and Sri :adha +unda were rabhu$ad´s ins$iration andlife)giving eli%ir. 1henever he s$oke of Sri :adha´s mercy or glorified ;er"rabhu$ad would com$letely lose himself in divine ecstasy. In $articular he

relished the following from rabodhananda´s radha)rasa)sudha)nidhi &H?) &*hissloka describe :adharani´s glories?. rabhu$ad´s eyes would fill u$ with tearsand his voice w$uld break with emotion when receting this verse. ;e alsocherished :aghunath das Goswami´s Vila$a +usuman9ali" the five cha$ters of rasa)lila" the Go$i)gita and Brahmara)gita from Bhagavat" :u$a Goswamí sstave)mala and :aghunath das Goswami´s Stavavali. 1e $ersonally heard himrelish verses from these books many times!

So in the 8uote above we have another glim$se of the internal mood of Gaudiya Vaishnava -charyas and their inclination to :adhika and also to the

books wich describes :adha´s infinite glories. In the $age P>" same book" Srilauri Goswamis writes#

http://www.purebhakti.com/teachers/bhakti-discourses-mainmenu-61/21-discourses-2002/222-guru-in-full-a-manifestation-of-radhika.htmlhttp://www.purebhakti.com/teachers/bhakti-discourses-mainmenu-61/21-discourses-2002/222-guru-in-full-a-manifestation-of-radhika.htmlhttp://www.purebhakti.com/teachers/bhakti-discourses-mainmenu-61/21-discourses-2002/222-guru-in-full-a-manifestation-of-radhika.htmlhttp://www.purebhakti.com/teachers/bhakti-discourses-mainmenu-61/21-discourses-2002/222-guru-in-full-a-manifestation-of-radhika.html


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“-nd he &rabhu$ad? concludes the K$adesamrta with the following cou$ler#

)ri-varsabhanavi devi kabe dayita-dasere *unda-tire sthana dibe nija-jana kare

“1hen 1ill the daugther of Vrishabhanu make this servant of ;er Beloved ;er own and give him a $lace on the banks of radha +und@!

“In these translations" Srila rabhu$ad was unable to keep his internal moodtoward the (ivine ou$le cncealed any longer!

;ere we have another evidence that many times Vaishnava conceal their internal mood from others" many times because the 8ualification of the audience"sometimes for some $reaching $ur$ose according to time and circunstances andsometimes because they consider it to be the treasure of their hearts and kee$ itsercret within them. -nyway" the im$ortant $oint here is that many times theGaudiya -charyas do not reveal his real eternal identity to the un8ualifiedfollowers. 2ven though it gives s$ace for misinter$retations and s$eculations"they 9udged that it is the best o$tion for establish a strong $latform for thes$iritual welfare of all.

Same book) “6f love and se$aration!" $age PH" Srila uri Goswami writes#

“Bhaktivinod *hakur similar sentiments are found in the following cou$let# +tapa-rahita suraja nahi jani

adha-virahita krsna nahi mani

“ust as there is no such thing as a Sun without heat or light" i do not ace$t a+rishna 1ho is without Srimati :adharani!. &Gitavali" :adhastaka P?

In his book “2ssence of $ure devotion!" $age H" Srila Bhakti romode uri

Goswami 0ahara9 wrote# “;is &rabhu$ad Saraswati *hakur? last words at the time of $assing away intohis eternal $astimes were5 3-ll of you" with the ob9ective of satisfying thetranscendental senses of the Su$reme -bsolute *ruth" should coo$erate with oneanother in obedience to the most surrendered counter)$art of the Su$reme =ord.*hat most surrendered soul to the Su$reme =ord =ord &asray)vigraha? is Srimati:adharani. ,ou are all $resent here with one $ur$ose5 that is to obtain the8ualification of the service to Srimati :adharani and ;er most beloved associatewich is the s$iritual master.!


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Srila +arayana ahara'a8 If you fully surrender" by body" mind" words andego" then I may tell you. 6therwise" I will not ) I know who he is" but you do notknow. None of the IS+6N leaders know. ,our rabhu$ada has cheated them

all" in the sense that he has nt revealed himsel# t them at all.''

Crom the above 8uotes from Srila Gurudev and Srila uri Goswami" we havee%am$les on how sometimes the -charya do not $reach thet same internal moodthat he himself have to others" but give instructions according to the 8uality of disci$les. 1hat more clear evidence we may have other the Great :asika-charya" the S$eaker of Srimad Bhagavat)Sukadeva Goswami who is wellknown to be *he arrot of :adhika but considering the 8ualification of hisaudience &:sis" 0aha:sis? did not s$oke a single one name of :adha directly@

1e have seem also in aram$u9ya$ad Srila Bhakti Ballabh *irtha Goswami0ahara9 also" he used to $reach so much about the biogra$hys of (hruv andrahlad" but we know very well that he is also a man9ari in :adha)+rishna lilaand he also revealed his nitya seva to the (ivine ou$le. ;e revealed it himself some years ago to his intimate disci$les and I myself have heard everythingabout it from their mouth.

0any times if we conclude the internal mood of Sri Guru and Vaishnavaaccording to his $reaching only" then we may be cheated as also we see in thecase of iva Goswami and also Sanatana Goswami &who wrote about sakhya)rasa

in his Brhad Bhagavatamrta?. So" one should always be carefull while 9udgingthe swaru$a of Guru)vaisnava. Its better that we go to Bhagavat aram$ara andsee what are their mood of devotion as we see in our Gaudiya $aram$ara all havesame mood) madhurya rasa" man9ari bhav.

Srila Sukadev Gswami is right. Srila Jayadev Gswami is right

In the book called “rabhu$ad Saraswati *hakur! by 0andala ublishingGrou$ wich contains many articles written by rabhu$ad" in the $age >>T of thesame" rabhu$ad wrote#

“*he 3hidden matters4 can only be known by the s$ecial mercy of Sri +rishnaand not otherwise. *hey are not to be divulged to all $ersons indiscriminately.*his e%$lanation offered by the Goswamis is nt ppsed to the pen treatment

of the same sub9ect by Sri ayadeva and others writers. In s$ite of the GitaGovinda and its com$anion works" the sub9ect of the relationshi$ of Sri :adhika


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to Sri +rishna remains shrouded in im$enetrable mistery. No language canconvey to the lay reader anything but a misleading idea of the nature of thesub9ect on wich Sri Sukadev maintained such discrite silence. *his result ishailed with unmistakable 9oy by Srila +rsna (as +avira9 Goswami" author of Sri

haitanya haritamrta. +avira9 Goswami $ertinently observes that no 'y cane%cel that of the narrator of the hidden sub9ect when he reali


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Qtnte 63


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Qtnte 6 5


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Gaudiya Parampara Supreme Speciality.

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