Tag Archives: madhurya rasa

To love God

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Hare Krishna and pranams dear devotees,

The stellar role accomplished by the troika of  Srila Bhaktivinoda Thakur, Srila Bhaktisiddhanta Saraswati Thakur and Srila A.C. Bhaktivedanta Swami Prabhupada, to re-establish, reinforce and then broadcast the lost teachings of Sri Caitanya Mahaprabhu is incomparable. Their genius in understanding the unique mood of Sri Caitanya Mahaprabhu and the six Goswamis is also exceptional.

Recently I read an article written by Srila Bhaktivinod Thakura on the famous quote from Bible ‘Love God with all thy heart, with all thy mind, with all thy soul’. This amazing article not only gives us a proper understanding of how ‘To Love God’ means different to different people at different levels of consciousness but he also beautifully explains in brielf the whole Gaudiya Vaisnava philosophy. Here it is –

To Love God

It was Christ Jesus who first said “Love God with all thy heart, with all thy mind, with all thy soul, and with all thy strength, and love man as thy brother.” This is an absolute truth indeed; but different men put different interpretations to this noble expression. The expressions of all great men are nice but somewhat mysterious. When understood they bring the truth nearest to the heart otherwise they remain mere letters that ‘kill’. The reason of the mystery is that men, advanced in their approach to the Deity, are in the habit of receiving revelations which are but mysteries to those that are behind them. The stages of progress are very much the same as the circles of spiritualism which, though not true themselves, explain a great deal about the gradual development of the soul.

We have understood some spiritualists to maintain that matter when sublimated converts itself to spirit. This theory is indeed against any inward conviction. Matter is matter, and spirit is spirit; one of them cannot form the other. Spirit is certainly of a superior existence; though we cannot fully understand in our present state of material imprisonment, what relation Spirit does exactly bear to matter, space and time.

Metaphysics apart, we decide that the human soul rises higher and higher and can understand things of which we have no idea at present. Subject to this important rule, Christ Jesus of Nazareth received and uttered the words quoted above.

To readers who are a little above the scale of ordinary men, these expressions of Jesus teach that man should love God with all his heart (meaning the affections of the heart perceivable in all children as opposed to hate), with all his mind, (meaning the intellect which knows as opposed to ignorance of good things), with all his soul (meaning that principle of the human constitution which worships the Almighty and feels its own immortality), and with all his strength (meaning all active work). To the inspired, however, more things and better and more sublime meanings appear beneath these holy words of the inspired Jesus. He teaches man to love God and not to know, infer, hate, or think of God. He tells us that man in his absolute state is not the intellect or the body but is the pure soul itself.

The essence of the soul is wisdom and its action is love absolute. The absolute condition of man is his absolute relation to the Deity in pure love. Love then alone is the religion of the soul and consequently of the whole man. The pupil asks here, “What have I to do with the heart? — My heart loves ‘to see the sun smile, to eat the sweetest dish and to see a dance.’ Jesus profoundly replies “Yes, you must love God with all thy heart, your heart now runs to things other than God, but you must, as you train a bad horse, make your feelings run to the loving God.” This is one of the four principles of worship or what they call in Vaisnava literature, santa rasa.

Then the pupil says, “My Lord, the intellect takes me elsewhere from God, that is, it wants to take me to positivism; please instruct me what am I to do?” “Yes,” replies Jesus, “You must love God with all your mind, that is, when you perceive, conceive, remember, imagine and reason, you must not allow yourself to be a dry thinker but must love. Love alone can soften the dryness of the intellect, you must develop the intellect on all good and holy things by means of love of truth, spiritual beauty and harmony.” This is the second phase of Vaisnava development which passes by the name dasya rasa.

The pupil then inquires whether development of the affections and the intellect is quite enough for him. Then says the Lord “You must love God with thy soul also, that is, you must perceive yourself in spiritual communication with the Deity and receive holy revelations in your sublimest hours of worship.” This is called the sakhya rasa of the Vaisnavas — the soul approaching the Deity in holy and fearless service.

The disciple apprehends that he will be lost in such a position and will be unable to act. Then the Saviour tells him these words, “You must love God with all thy strength or will — you are wrong in concluding that you will loose your active existence — you will get it the more. Work for God and work to God, proceeding from no interested views but from a holy free will (which is alone the strength of man) and identifying with pure love, it will fully engross your attention.” This is a description of bhakti in general.

Then Jesus proceeds to tell us, “You must love man as thy brother.” From this is inferred the fourth phase of love which is a feeling that all men are brothers and God is their common Father. This is vatsalya rasa in its first stage of development.

Bhakti (love) is thus perceived in the very first development of man in the shape of heart, then in the shape of mind, then in the shape of soul and lastly in the shape of will. These shapes do not destroy each other but beautifully harmonize themselves into a pure construction of what we call the spiritual man or the ekanta of Vaisnava literature.

But there is another more sublime truth behind this fact which is revealed to a few that are prepared for it. We mean the spiritual conversion of the soul into a woman. It is in that sublime and lofty state in which the soul can taste the sweetness of an indissoluble marriage with God of Love. The fifth or the highest stage of Vaisnava development is this, which we call madhurya rasa, and on this alone the most beautiful portion of the Vaisnava literature so ably expatiates.

This phase of human life, mysterious as it is, is not attainable by all, nay, we should say, by any but “God’s own“. It is so very beyond the reach of common men that the rationalists and even the ordinary theists cannot understand it. Nay, they go so far as to sneer at it as something unnatural. Oh God! Reveal Thy most valuable truths to all so that “Your own” may not be numbered with the fanatics and the crazed and that the whole of mankind may be admitted as “Your own.”

(Reprinted from a Journal of Tajpur dated Friday, 25th August, 1871)

I hope we liked the illuminating peek, which Srila Bhaktivinoda Thakura mercifully allow us, into a heart which is sold-out to the teachings and instructions of Sri Caitanya Mahaprabhu. We may scratch our head at some of the above topics, fortunately, our way of gaining access into higher topics is by first praying and then reading it repeatedly.

All glories to Srila Bhaktivinod Thakura

All glories to Srila Prabhupada

your servant,

Giriraj dasa

Why did Lord Krishna appeared as Chaitanya Mahaprabhu ?

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Hare Krishna.

11th November, 2014. Gurgaon.

mahaprabhu

jaya jaya śrī-caitanya jaya nityānanda
jayādvaita-candra jaya gaura-bhakta-vṛnda

Question : What were the three external reasons for appearance of Sri Chaitanya Mahaprabhu ?

Ans: Srila Prabhupada writes in the summary of third chapter of Adi Lila :

The Supreme Personality of Godhead, Lord Śrī Kṛṣṇa, after displaying His pastimes as Lord Kṛṣṇa, thought it wise to make His advent in the form of a devotee to explain personally the transcendental mellows of reciprocal service and love exchanged between Himself and His servants, friends, parents and fiancīes. only Kṛṣṇa Himself can explain the confidential loving service performed in the four principal varieties of loving affairs between the Supreme Lord and His devotees. Lord Kṛṣṇa therefore personally appeared, with His plenary portions, as Lord Caitanya.

CC Ādi 3.13: Lord Kṛṣṇa enjoys His transcendental pastimes as long as He wishes, and then He disappears. After disappearing, however, He thinks thus:
CC Ādi 3.14: “For a long time I have not bestowed unalloyed loving service to Me upon the inhabitants of the world. Without such loving attachment, the existence of the material world is useless.
CC Ādi 3.15: “Everywhere in the world people worship Me according to scriptural injunctions. But simply by following such regulative principles one cannot attain the loving sentiments of the devotees in Vrajabhūmi.
CC Ādi 3.16: “Knowing My opulences, the whole world looks upon Me with awe and veneration. But devotion made feeble by such reverence does not attract Me.
CC Ādi 3.17: “By performing such regulated devotional service in awe and veneration, one may go to Vaikuṇṭha and attain the four kinds of liberation.
CC Ādi 3.26: “My plenary portions can establish the principles of religion for each age. No one but Me, however, can bestow the kind of loving service performed by the residents of Vraja.
CC Ādi 3.28: “Therefore in the company of My devotees I shall appear on earth and perform various colorful pastimes.”
CC Ādi 3.29: Thinking thus, the Personality of Godhead, Śrī Kṛṣṇa Himself, descended at Nadia early in the Age of Kali.

According to the Vedic literature, the foremost occupational duty for humanity in this Age of Kali is nāma-saṅkīrtana, or congregational chanting of the holy name of the Lord. Lord came as Yuga Avatara to inaugurate sankirtana movement.

F02.

CC Ādi 3.50: In Śrīmad-Bhāgavatam it is repeatedly and clearly said that the essence of religion in the Age of Kali is the chanting of the holy name of Kṛṣṇa.
CC Ādi 3.51: “O King, in this way people in Dvāpara-yuga worshiped the Lord of the universe. In Kali-yuga they also worship the Supreme Personality of Godhead by the regulations of the revealed scriptures. Kindly now hear of that from me.
CC Ādi 3.52: “In the Age of Kali, intelligent persons perform congregational chanting to worship the incarnation of Godhead who constantly sings the name of Kṛṣṇa. Although His complexion is not blackish, He is Kṛṣṇa Himself. He is accompanied by His associates, servants, weapons and confidential companions.”
CC Ādi 3.58: “By performing the sacrifice of congregational chanting of the holy name, learned scholars in the Age of Kali worship Lord Kṛṣṇa, who is now nonblackish because of the great upsurge of the feelings of Śrīmatī Rādhārāṇī. He is the only worshipable Deity for the paramahaṁsas, who have attained the highest stage of the fourth order [sannyāsa]. May that Supreme Personality of Godhead, Lord Caitanya, show us His great causeless mercy.”

Advaita Ācārya felt sorry for the condition of the world because even after Lord Kṛṣṇa’s appearance, no one had interest in devotional service to Kṛṣṇa. This forgetfulness was so overwhelming that Advaita Prabhu was convinced that no one but Lord Kṛṣṇa Himself could enlighten people about devotional service to the Supreme Lord. Therefore Advaita requested Lord Kṛṣṇa to appear as Lord Caitanya. Offering tulasī leaves and Ganges water, He cried for the Lord’s appearance. The Lord, being satisfied by His pure devotees, descends to satisfy them. As such, being pleased by Advaita Ācārya, Lord Caitanya appeared.

Advaita_Acarya

CC Ādi 3.96: Advaita Ācārya having appeared, He found the world devoid of devotional service to Śrī Kṛṣṇa because people were engrossed in material affairs.
CC Ādi 3.97: Everyone was engaged in material enjoyment, whether sinfully or virtuously. No one was interested in the transcendental service of the Lord, which can give total relief from the repetition of birth and death.
CC Ādi 3.98: Seeing the activities of the world, the Ācārya felt compassion and began to ponder how He could act for the people’s benefit.
CC Ādi 3.108: Thinking of the lotus feet of Śrī Kṛṣṇa, He constantly offered tulasī buds in water from the Ganges.
CC Ādi 3.109: He appealed to Śrī Kṛṣṇa with loud calls and thus made it possible for Kṛṣṇa to appear.
CC Ādi 3.110: Therefore the principal reason for Śrī Caitanya’s descent is this appeal by Advaita Ācārya. The Lord, the protector of religion, appears by the desire of His devotee.

Question : What were the three confidential reasons for appearance of Sri Chaitanya Mahaprabhu ?
Answer:

CC Ādi 4.230: Desiring to understand the glory of Rādhārāṇī’s love, the wonderful qualities in Him that She alone relishes through Her love, and the happiness She feels when She realizes the sweetness of His love, the Supreme Lord Hari, richly endowed with Her emotions, appeared from the womb of Śrīmatī Śacī-devī, as the moon appeared from the ocean.”

The first purpose was to relish the position of Śrīmatī Rādhārāṇī, who is the prime reciprocator of transcendental love of Śrī Kṛṣṇa. Lord Kṛṣṇa is the reservoir of transcendental loving transactions with Śrīmatī Rādhārāṇī. The subject of those loving transactions is the Lord Himself, and Rādhārāṇī is the object. Thus the subject, the Lord, wanted to relish the loving mellow in the position of the object, Rādhārāṇī.

The second reason for His appearance was to understand the transcendental mellow of Himself. Lord Kṛṣṇa is all sweetness. Rādhārāṇī’s attraction for Kṛṣṇa is sublime, and to experience that attraction and understand the transcendental sweetness of Himself, He accepted the mentality of Rādhārāṇī.

The third reason that Lord Caitanya appeared was to enjoy the bliss tasted by Rādhārāṇī. The Lord thought that undoubtedly Rādhārāṇī enjoyed His company and He enjoyed the company of Rādhārāṇī, but the exchange of transcendental mellow between the spiritual couple was more pleasing to Śrīmatī Rādhārāṇī than to Śrī Kṛṣṇa. Rādhārāṇī felt more transcendental pleasure in the company of Kṛṣṇa than He could understand without taking Her position, but for Śrī Kṛṣṇa to enjoy in the position of Śrīmatī Rādhārāṇī was impossible because that position was completely foreign to Him. Kṛṣṇa is the transcendental male, and Rādhārāṇī is the transcendental female. Therefore, to know the transcendental pleasure of loving Kṛṣṇa, Lord Kṛṣṇa Himself appeared as Lord Caitanya, accepting the emotions and bodily luster of Śrīmatī Rādhārāṇī.

Lord Caitanya appeared in order to fulfill these confidential desires, and also to preach the special significance of chanting Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare/ Hare Rāma, Hare Rāma, Rāma Rāma, Hare Hare and to answer the call of Advaita Prabhu. These were secondary reasons.

CC Ādi 4.238 — Once Lord Kṛṣṇa considered within His heart, “Everyone says that I am complete bliss, full of all rasas.
CC Ādi 4.239 — “All the world derives pleasure from Me. Is there anyone who can give Me pleasure?
CC Ādi 4.240 — “One who has a hundred times more qualities than Me could give pleasure to My mind.
CC Ādi 4.241 — “One more qualified than Me is impossible to find in the world. But in Rādhā alone I feel the presence of one who can give Me pleasure.
CC Ādi 4.242-243 — “Although My beauty defeats the beauty of ten million Cupids, although it is unequaled and unsurpassed, and although it gives pleasure to the three worlds, seeing Rādhārāṇī gives pleasure to My eyes.
CC Ādi 4.244 — “The vibration of My transcendental flute attracts the three worlds, but My ears are enchanted by the sweet words of Śrīmatī Rādhārāṇī.
CC Ādi 4.248 — “Thus although I am the source of happiness for the entire world, the beauty and attributes of Śrī Rādhikā are My life and soul.
CC Ādi 4.249 — “In this way My affectionate feelings for Śrīmatī Rādhārāṇī may be understood, but on analysis I find them contradictory.
CC Ādi 4.250 — “My eyes are fully satisfied when I look upon Śrīmatī Rādhārāṇī, but by looking upon Me, She becomes even more advanced in satisfaction.
CC Ādi 4.262 — “I am always eager to taste the joy that Rādhārāṇī derives from Me.
CC Ādi 4.263 — “In spite of various efforts, I have not been able to taste it. But My desire to relish that pleasure increases as I smell its sweetness.
CC Ādi 4.264 — “Formerly I appeared in the world to taste mellows, and I tasted the mellows of pure love in various ways.
CC Ādi 4.265 — “I taught devotional service that springs from the devotees’ spontaneous love by demonstrating it with My pastimes.
CC Ādi 4.266 — “But these three desires of Mine were not satisfied, for one cannot enjoy them in a contrary position.
CC Ādi 4.267 — “Unless I accept the luster of the ecstatic love of Śrī Rādhikā, these three desires cannot be fulfilled.
CC Ādi 4.268 — “Therefore, assuming Rādhārāṇī’s sentiments and bodily complexion, I shall descend to fulfill these three desires.”
CC Ādi 4.269 — In this way Lord Kṛṣṇa came to a decision. Simultaneously, the time came for the incarnation of the age.

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CC Ādi 4.231 — All these conclusions are unfit to disclose in public. But if they are not disclosed, no one will understand them.
CC Ādi 4.232 — Therefore I shall mention them, revealing only their essence, so that loving devotees will understand them but fools will not.

All glories to Sri Guru and Gauranga.
All glories to Srila Prabhupada.