Sections 124–134

English witness · section(s) 106

Anuccheda 106

Goddess Laksmi and others find the path of directly enjoying blissfuì pastimes with Lord Krsna is very difficult to attain This is revealed in the following words of Srimad- Bhagavatam (10.47.62)

ya vai sritarcitam ajadibhir apta-kamair yogesvarair api sadatmani rasa-gosthyam krsnasya tad bhagavatah caranaravindam nyastam stanesu vijahuh parirabhya tapam

The goddess of fortune herself, along with Lord Brahma and alì the other demigods, who are masters of yogic perfection, can worship the lotus feet of Krsna only within her mind But during the rasa dance Lord Krsna placed His feet upon these gopis breasts, and by embracing those feet the gopis gave up alì distress."

This verse means In the assembly of the rasa- dance (rasa-gosthyam) embracing (parirabhya) the indescribably sweet lotus feet (padaravindam) of Lord Krsna (zri-krsnasya), the Supreme Personality of Godhead (bhagavatah), who manifests alì opulences, of which sweetness is the best, the gopis became free (jahuh) of the great anxiety they felt from not being able to associate with Lord Krsna directly Srila Sukadeva Gosvami and other sages expert in the yoga of devotionaì service (yogesvaraih) worship in their hearts (atmani) the lotus feet of Lord Krsna.

It is said in Srimad-Bhagavatam (10.16.36)

yad-vanchaya srir lalanacarat tapah

O Lord, we do not knot hot the serpent Kaliya has attained this great opportunity of being touched by the dust of Your lotus feet For this end, the goddess of fortune performed austerities for centuries, giving up alì other desires and taking austere vows."

In these words it is seen that even Goddess Laksmi has to worship Lord Krsna opnly within her mind This she always did (sad.a) from beginningless time She was never able to approach Lord Krsna directly That truth is confirmed by the Sruti-sastras and other scriptures.

English witness · section(s) 107

Anuccheda 107

Humbled by seeing the gopis glorious status, and feeling himself very unqualified, Uddhava offers respectfuì obeisances to the dust of the gopis feet He says in Srimad-Bhagavatam (10.47.63)

vande nanda-vraja-strinam pada-renum abhiksnasah yasam hari-kathodgitam punati bhuvana-trayam

I repeatedly offer my respects to the dust from the feet of the women of Nanda Maharaja's cowherd village When these gopis loudly chant the glories of Sri Krsna, the vibration purifies the three worlds."

In this verse Uddhava says I offer my respectfuì obeisances (vande) to the dust of the gopis feet (pada- renum). Then in the second part of the verse he describes thr gopis Uddhava's meaning here is The good fortune we have attained today is very wonderful. Lord Krsna Himself describes the glories of His devotees in these words of Padma Purana, Karttika-mahatmya

ete hi yadavah sarve mad-gana eva bhavini sarvada mat-priya devi mat-tulya-guna-salinah

O glorious goddess, alì the Yadavas are always very dear to Me They have virtues like My own."

The Yadavas, who are very dear to Lord Krsna, the Supreme Personality of Godhead, is confirmed by these words of Srimad- Bhagavatam (10.90.46)

sayyasanatanalapa .

The Vrsnis were so absorbed in Krsna consciousness that they forgot their own bodies while sleeping, sitting, walking, conversing, playing, bathing, and so on."

Devotees whose relationship is with other forms of the Lord, forms other than the form of Lord Krsna, are not as glorious as the Yadavas That amongst the Yadavas and other devotees Uddhava is very glorious is confirmed by these words spoken by Lord Krsna Himself in Srimad-Bhagavatam (11.16.29)

tvam tu bhagavatesö aham

O Uddhava, amongst the devotees you are my representative."

Lord Krsna also says in Srimad-Bhagavatam (11.11.49)

tvam me bhrtyah suhrt sakha

O Uddhava, you are My friend, servant, and welì- wisher."

Lord Krsna also says in Srimad-Bhagavatam (3.4.31)

noddhavo 'nö api man-nyunah

Udsdhava is not inferior to Me in any way."

Lord Krsna also says in Srimad-Bhagavatam (11.14.15)

na ca sankarsano na srir naivatma ca yatha bhavan

My dear Uddhava, neither Lord Brahma, Lord Siva, Lord Sankarsana, the goddess of fortune, nor indeed My own self are as dear to Me as you."

In these and many other statements Lord Krsna affirms that Uddhava is exalted amongst the devotees Still, Uddhava is very humble when he speaks about the gopis He is not humble in the same way about the Lord's queens in Dvaraka The queens glory compares to the gopis glory in the same way the eye of a person blind from birth compares to the glory of the fulì moon.

English witness · section(s) 108

Anuccheda 108

That Sri Radha‘ is more glorious than the 16,00° queens of Lord Krsna, the king of the Yadus, is confirmed by the queens themselves, who say in Srimad-Bhagavatam (10.83.4±-43)

na vayam sadhvi samrajyam svarajyam bhaujyam apy uta vairajyam paramesthyam ca anantyam va hareh padam

kamayamaha etasya srimat-pada-rajah sriyah kuca-kunkuma-gandhadhyam murdhna vodhum gada-bhrtah

O saintly lady, we do not desire dominion over the earth, the sovereignty of the King of heaven, unlimited facility for enjoyment, mystic power, the position of Lord Brahma, immortality, or even attainment of the kingdom of God We simply desire to carry on our heads the glorious dust of Lord Krsna's feet, enriched by the freagrance of kunkuma from His consort's bosom.

vraja-striyo yad vanchanti pulindyas trna-virudhah gavas carayato gopah pada-sparsam mahatmanah

We desire the same contact with the Supreme Lord's feet that the young women of Vraja, the cowherd boys, and even the aborigine Pulinda women desirethe touch of the dust He leaves on the plants and grass as He tends His cows."

This verse means O saintly lady, we do not desire dominion over the earth, or any other materiaì benefit. Here the word samrajyam means a kingdom on the earth", svarajyam means the kingdom of Indra", bhojyam means the pleasures available in these two kingdoms", vairajyam means mystic powers", and paramesthyam means the kingdom of Lord Brahma" Anantyam here means the limitless happiness one attains by realizing the Supreme Personality of Godhead" This limitless happiness is described in the Taittiriya Upanisad (2.8.²-9), where the different levels of human happiness, each leveì of happiness a hundred times greater than the one belot is described The highest of these levels of happiness is found in realizing the Supreme Personality of Godhead In Taittiriya Upanisad (2.8.9) that limitless happiness is described That is the meaning here What more may be said: The queens say We do not desire (na kamayamahe) to stay near Lord Hari (sri-hareh padam). Someone may ask Then what do you desire to attain? To this question the queens answer We desire to carry (vodhum) on our heads (murdhna) the dust of the glorious feet (srimat-pada-rajah) of our master, alì-knowing Lord Krsna (gada-bhrtah) Fuerther, we desire to attain the great treasure present in that dust, the treasure that is the fragrance of kunkuma from the goddess of fortune's breast (sriyah kuca- kunkuma-gandhadhyam). Here someone may protest O queens, first you say you do not desire to attain Lord Hari's feet, and then you say you want to hold the dust of His feet on your heads, dust rich with the fragrance of kunkuma from the goddess of fortune's breast Why do you contradict your own words: If Rukmini, the goddess of fortune, desires, then you wilì certainly attain your desire Then you wilì indeed attain the dust of the Lord's feet, dust rich with kunkuma from the most exalted goddess of fortune's breast But first please clearly telì us what it is that you desire." The answer to this protest is found in Srimad-Bhagavatam 10.83.43, where the feet of Lord Krsna (not Lord Narayana) are specifically described The dust of Lord Krsna's feet are also described in these words of Srimad-Bhagavatam (10.21.17)

purnah pulindya urugaya .

The aborigine women of the Vrndavana area become disturbed by lust when they see the grass marked with reddish kunkuma powder Endowed with the color of Krsna's lotus feet, this powder originally decorated the breasts of His beloveds, and when the aborigine women smear it on their faces and breasts, they give up alì their anxiety."

In these quotes it is seen that the gopis of Vraja yearned to attain (yad vanchanti) the dust of Lord Krsna's feet The present tense is used here (vanchanti) on the assumption that even today the gopis are not truly separated from Lord Krsna By mentioning the aborigine girls, the queens hint (in Srimad- Bhagavatam 10.83.43) that they themselves should also be qualified to attain the dust of Lord Krsna's feet Here the words trna-virudhah mean the durva grass and other plants" The fragranced of the kunkuma from the goddess of foretune's breast is never absent from Lord Krsna's feet That is the idea here Here the word gavah means cows", carayatah means herding", The cowherd boys (gopah) are only briefly mentioned here Although many cowherd boys, such as the priya-sakhas and narma-sakhas, are very close friends of Lord Krsna, because they are males an elaborate description of them here in the midts of a discusion of the gopis is not appropriate Even famous Goddess Laksmi cannot attain Lored Krsna's feet, although she aspires to Thismis confirmed in the Naga-patnis prayers in Srimad-Bhagavatam 10.16.3¶ and also in the words of Uddhava in Srimad-Bhagavatam 10.47.62 Not even the famous Goddess Rukmini can attain the same kind of association with Lord Krsna, for her association with Him is in a different time and place Therefore Rukmini cannot hope to associate with Lord Krsna as the gopis of Vraja do The superior status of the gopis is confirmed in Srimad- Bhagavatam 10.47.60 Of Queen Rukmini it is said the Matsya Purana:

rukmini dvaravatyam tu radha vrndavane vane

She who is Rukmini in Dvaraka is also Radha‘ in Vrndavana Forest."

Vedanta-sutra (1.1.3°) and the Ahangrahopasana-sastras declare that the demigod Indra and Goddess Durga are in one sense not different from the Supreme Personality of Godhead In the same way, in one sense Sri Radha‘ is not different from Goddess Laksmi The difference is that Sri Radha‘ is the originaì and complete form of Goddess Laksmi This is confirmeed ion the following words of the Brhad-Gautamiya Tantra:

devi krsnamayi prokta radhika .

The transcendentaì goddess Srimati Radharani is the direct counterpart of Lord Sri Krsna She is the centraì figure for alì the goddesses of fortune She possesses alì the attractiveness to attract the alì-attractive Supreme Personality of Godhead She is the primevaì internaì potency of the Lord."

In the Bahv-rk-parisista it is said of Sri Radha:

radhaya madhavo devo madhavenaiva radhika

Lored Krsna always stays with Sri Radha Sri Radha‘ always stays with Lord Krsna."

When she appears as Sri Radha, the goddess of fortune is most glorious That is confirmed by these words It is also confirmed by the followiong words of Srimad-Bhagavatam (10.30.28), which refer to Sri Radha

anayaradhito nunam bhagavan .

Certainly this particular gopi has perfectly worshiped the all-powerfuì Personality of Godhead, Govinda, since He was so pleased with Her that He abandoned the rest of us and brought Her to a secluded place."

The following words of Srimad-Bhagavatam (10.30.11) also refer to Sri Radha

apy ena-patny upagatah .

O friend, wife of the deer, has Lord Acyuta been here with His beloved, bringing great joy to your eyes: Indeed, blowing this way is the fragrance of His garland of kunda flowers, which was smeared with the kunkuma from the breasts of His girlfriend when He embraced Her."

In Srimad-Bhagavatam 10.83.4±-4³ the Dvaraka queens say As the gopis yearn to touch Lord Krsna's feet, so do we. They pray May the fragrance of the ecstatic love the gopis feeì be manifest in us. The Dvaraka queens do not desire only to attain the dust of Lord Krsna's feet They desire to touch His feet also Thus the words vayam kamayamahe may refer to the desire expressed in Srimad- Bhagavatam 10.83.4² or the desire expressed in Srimad-Bhagavatam 10.83.43 Thus the Dvaraka queens' request may be either We desire to touch Lord Krsna's feet. or We desire to touch the dust of Lord Krsna's feet. Either way, the same result is attained Therefore these two requests are not truly different In Srimad-Bhagavatam 10.83.4² the word etasya refers to Lord Krsna What is Lord Krsna's nature: In Srimad-Bhagavatam 10.83.4³ it is said that Lord Krsna is mahatmanah" In that word maha means He who is naturally the greatest of all", and atmanah means He whose nature is filled with handsomeness and alì other virtues" Lord Krsna's handsomeness and virtues are seen in these words spoken by Srila Sukadeva Gosvami of Srimad-Bhagavatam (10.33.6)

tatratisusubhe tabhir bhagavan .

In the midst of the dancing gopis, Lord Krsna appeared most brilliant, like an exquisite sapphire in the midst of golden ornaments."

The Srimad-Bhagavatam verses 10.83.4±-4³ quoted in the beginning of this anucheda were spoken by the Dvaraka queens to Draupadi.

English witness · section(s) 109

Anuccheda 109

Sri Radha‘-devi is described in these words of the Adi Purana:

trailokye prthivi dhanya tatra vrndavanam punah tatrapi gopikah partha tatra radhabhidha mama

O Partha, the earth planet is the most fortunate place in the three worlds, for Vrndavana forest, the gopis, and My beloved who bears the name Radha‘ alì stay there."

Sri Radha‘-devi is AGAIN described in these words of the Padma Purana, Karttika-mahatmya:

yatha radha priya visnos tasyah kundam priyam tatha sarva-gopisu saivaika visnor atyanta-vallabha

Just as Srimati Radharani is dear to the Supreme Lord Krsna (Visnu), so Her bathing place (Radha‘- kunda) is equally dear to Krsna Among alì the gopis, She alone stands supreme as the Lord's most beloved."

Sri Radha's love is the greatest This is confirmed in the following words of the Agni Purana, Vasana-bhasya:

gopyah papracchur usasi krsnanucaram uddhavam hari-lila-viharams ca tatraikam radhikam vina radha tad-bhava-samlina vasanaya viramita

At dawn the gopis asked Krsna's servant Uddhava to describe hot Krsna was enjoying pastimes without Sri Radha At that moment, overcome with love and yearning to be with Krsna, Sri Radha‘ fainted."

Here the words vasanaya viramita indicate that Sri Radha‘ was in the ninth state of consciousness In other words, She was completely overcome She had no power to continue That Sri Radha‘ is the best of the gopis is seen in the following words describing the rasa-dance pastime in Srimad-Bhagavatam (10.30.27)

kasyah padani .

Here we see the footprints of some gopi who must have been walking along with the son of Nanda Maharaja He must have put His arm on Her shoulder, just as an elephant rests His trunk on the shoulder of an accompanying she-elephant."

These words describe Sri Radha's supreme good fortune Sri Radha's name is indirectly uttered in these words of Srimad- Bhagavatam (10.30.28)

anayaradhito nunam bhagavan harir isvarah yan no vihaya govindah prito yam anayad rahah

Certainly this particular gopi has perfectly worshiped (aradhita) the all-powerfuì Personality of Godhead, Govinda, since He was so pleased with Her that He abandoned the rest of us and brought Her to a secluded place."

Here the words anaya bhagavan radhitah mean Sri Radha‘ brought the Supreme Personality of Godhead under Her control" The word nunam here is used in the sense of making a guess Within the word aradhitah (worshiped) in this verse the name Radha‘ is hidden The result of Radha's worshiping Krsna is given in the words beginning with yan na", the words that say He was so pleased with Her that He abandoned the rest of us and brought Her to a secluded place. Here the word govindah refers to Lord Krsna, the king of Gokula This verse was spoken by the vraja- gopis.

English witness · section(s) 110

Anuccheda 110

The different levels of gopis who love the Supreme Lord in the mood of sweetness, levels that culimate in the love felt by Sri Radha, who has no equaì or superior, wilì be described in this anuccheda Considering its causes and effects, scholars learned in ordinary materiaì poetry calì this kind of love sthayi-bhava (continuous ecstatic love) The causes of sthayi-bhava are vibhava, anubhava, and vyabhicari-bhava These bhavas are alì part of priti (ecstatic love) Sthayi-bhava is described in these words of the rasa-sastra:

viruddhair aviruddhair va bhavair vicchidyate na yah atma-bhavam nayaty anyan sa sthayi lavanakarah

Ecstatic love that is not diminished by favorable or unfavorable situations is called sthayi-bhava, which is love deep like an ocean."

Vibhava and the other parts of love wilì be discussed later in this book When sthayi-bhava and its causes are manifest in the context of ecstatic love for the Supreme Personality of Godhead (bhagavat-priti), then they are called bhagavat- pritimaya-rasa", or bhakti-rasa" (the mellows of devotionaì service) That the bhavas thus become the rasas is described in the following words of the rasa-sastra:

bhava evabhisampannah prayanti rasa-rupatam

The bhavas become the rasas."

Because they do not have the ingredients (samagri) of the true rasas, the poets who relish the materiaì rasas (prakrta- rasikas) do not desire to taste the rasas of devotionaì service (bhakti-rasa) Their sphere of tasting the rasas is limited to the materiaì demigods or other materiaì persons The samagris (igredients of the rasas are of three kinds 1 svarupa- yuogyata samagri, 2 parikara-yogyata samagri, and 3 purusa-yogyata samagri The svarupa-yuogyata samagris are the ingredients of sthayi-bhava, rati and other sentiemnts when they are manifest in the materiaì rasas These sentiments are based on the individuaì soul's desire to attain happiness for the Supreme Personality of Godhead, that love brings happiness much greater than the waves of happiness attained by realizing the impersonaì Brahman Persons in materiaì consciousness cannot understand those sentiments, which are called yogyata samagri Only spirituaì poets and philosophers can understand those spirituaì sentiments These sentiments are very beautifuì and wonderful The spirituaì sentiments felt by Sri Prahlada and the other great devotees are called purusa-yogyata samagri Materiaì poets and philosophers who are not qualified like the great devotees cannot understand these sentiments This is described in the following words of Sahitya-darpana (3.2):

punyavantah pamanvanti yogi-vad rasa-santatim

Only saintly devotees can understand the spirituaì rasas."

It is also said in Sahitya-darpana (3.8):

na jayate tad-asvado vina raty-adi-vasanam

Without rati (attraction) and the other sentiments, thr taste of the rasas is not manifest."

In the materiaì rasas one tastes the pleasure of one's own happiness This is described in the following words of Sahitya- darpana (3.2):

sattvodrekad akhanda-sva- prakasananda-cin-mayah vedyantara-sparsa-sunyo brahmasvada-sahodarah

When the mode of goodness becomes very strong, then limitless spirituaì bliss becomes manifest When one tastes the bliss of the Supreme, then even the touch of knowledge of anything else becomes absent Knowledge of the Supreme and unawareness of anything else are like two brothers.

lokottara-camatkara- pranah kaiscit pramatrbhih sakaravad abhinnatven- ayam asvadyate rasah

Some great souls knot the spoirituaì wonders beyond the reach of this world They taste the rasas of love for the Supreme Personality of Godhead, whose form is spiritual."

Pure spirituaì goodness (aprakrta-visuddha-sattva) enables one to taste the spriituaì rasas This is described in the following words of Srimad-Bhagavatam (4.3.23)

sattvam visuddham vasudeva-sabditam .

I am always engaged in offering obeisances to Lord Vasudeva in pure Krsna consciousness Krsna consciousness is always pure consciousness (visuddha-sattva), in which the Supreme Personality of Godhead, known as Vasudeva, is revealed without any covering."

Spirituaì pure goodness has already been described in the Bhagavat-sandarbha That the taste of rasas of love for the Supreme Personality of Godhead is sweeter than the taste of realizing the impersonaì Brahman is confirmed in these words of Srimad-Bhagavatam (4.9.10)

ya nirvrttis tanu-bhrtam .

My Lord, the transcendentaì bliss derived from meditating upon Your lotus feet or hearing about Your glories from pure devotees is so unlimited that it is far beyond thwe stage of brahmananda, wherein one thinks oneself merged in the impersonaì Brahman as one with the Supreme."

Tbis truth is also confirmed by the following words of Srimad-Bhagavatam (3.15.48)

natyantikam viganayanty api te prasadam .

Persons who are very expert and most intelligent in understanding things as they are engage in hearing narrations of the auspicious activities and pastimes of the Lord, which are worth chanting and worth hearing Such persons do not care even for the highest materiaì benediction, namely liberation, to say nothing of less important other benedictions like the materiaì happiness of the heavenly kingdom."

That the rasas of perceiving the Supreme Personality of Godhead are very wonderfuì is confirmed by these words of Srimad-Bhagavatam (3.2.12)

vismapanam svasya ca saubhagarddheh .

The Lord appeared in the mortaì world by His internaì potency, yogamaya He came in His eternaì form, which is just suitable for His pastimes These pastimes were wonderfuì for everyone, even for thos proud of their own opulence, including the Lord Himself in His form as the Lord of Vaikuntha Thus His (Sri Krsna's) transcendentaì body is the ornament of alì ornaments."

The great authors of the past, who knet everything about the spirituaì and materiaì rasas, have throughly explained ths topic of rasa Rasa was also described in a generaì way by the author of Sri Bhagavan-nama-kaumudi The five rasas were explicitly described by Srila Sridhara Svami in his commentary on Srimad- Bhagavatam (10.43.17) There he said the word strinam referred to srngara-rasa, gopanam referred to the sakha, priya-sakha, and narma-sakha friends of tht Lord, among whom Sridama and many others are prominent, pitroh referred to the kind devotees in vatsalya-rasa, yoginam referred to the jnani-bhaktas in santa=rasa, vrsninam referred to the devoteed Vrsnis, and nrnam referred ot the people in generaì who loved the Lord In this description alì the rasas, beginning with santa-rasa, are wonderfully described The rasas are also explained by Dharma-datta in these words of Sahitya-darpana (3.2):

rase saras camatkarah sarvatrapy anubhuyate tac-camatkara-saratve sarvatrapy adbhuto rasah tasmad adbhutam evaha krti narayano rasam

Wonder is present everywhere in the rasas The rasas are wonderfuì everywhere Therefore, saintly Narayuana dasa says the rasas are wonderful."

Srila Sridhara Svami does not shot honor to the rasas like raudra-rasa (anger) felt by the wrestlers and others, for the persons in these rasas act like enemies of the Lord The philosophers who knot the truths of the spirituaì rasas agree with this view Some philosopghers learned in the materiaì rasas especially honor sakhya-rasa and vatsalya-rasa Of this viet it is said:

sneha-sthayi-bhavah preyan

The ecstasy of sthayi-bhava is manifest in sakhya-rasa."

Srngara-rasa is described ion these words:

yad eva rocate mahyam tad eva kurute priya iti vetti na janati tat priyam yat karoti sa

Whatever pleases me, my beloved does I may be aware of her actions or not, but she always acts to please me."

Those words described the relationship of husband and wife The following words describe sakhya-rasa:

sphutam camatkaritataya vatsalam ca rasam viduh sthayi vatsalatasyeha putrady-alambanam matam

The sages knot that vatsala-rasa is wonderful In vatsala-rasa sthayi-bhava is manifest Vatsala-rasa is the love one feels for children and others in a like position."

The sage Sudeva and others acknowledge vatsala-rasa as one of the bhakti-rasas Furthermore, materiaì rati (attraction) and the materiaì rasas may bring pleasure in the beginning, but in the end they bring suffering This the Supreme Personality of Godhead Himself confirmed in these words of Srimad-Bhagavatam (11.19.41)

.sukham duhkha-sukhatyayah duhkham kama-sukhapeksa

Reaì happiness is to transcend materiaì happiness and unhappiness, and reaì misery is to be implicated in searching for seø pleasure."

The Supreme (ord describes true peace in these words of Srimad-Bhagavatam (11.19.36)

samo man-nisthata buddheh

True peace is attained when one faithfully rests his intelligence in Me."

In these weords the Supreme Lord criticizes materiaì pleasures, which bring horrible results Even the ordinary people of this world eventually come to hate materiaì pleasures Criticizing materiaì so-called pleasures and praising the rasas of love for the Supreme Personality of Godhead, Sri Narada explains in Srimad-Bhagavatam (1.5.10-11)

na yad-vacas citra-padam harer yaso jagat-pavitram pragrnita karhicit tad vayasam tirtham usanti manasa na yatra hamsa niramanty usik-ksayah

Those words which do not describe the glories of the Lord, who alone can sanctify the atmosphere of the whole universe, are considered by saintly persons to be like unto a pilgrimage for crows Since the alì-perfect persons are inhabitants of the transcendentaì abode, they do not derive any pleasure there.

tad-vag-visargo janatagha-viplavo yasmin prati-slokam abaddhavaty api namany anantasya yaso 'nkitani yat srnvanti gayanti grnanti sadhavah

On the other hand, that literature which is fulì of descriptions of the transcendentaì glories of the name, fame, forms, pastimes, etc of the unlimited Supreme Lord is a different creation, fulì of transcendentaì words directed toward bringing about a revolution in the impious lives of this world's misdirected civilization Such transcendentaì literatures, even though imperfectly composed, are heard, sung, and accepted by purified men who are thoroughly honest."

The materiaì rasas are also rejected by Queen rukmini, who says in Srimad-Bhagavatam (10.60.45)

tvak-smasru-roma-nakha-kesa-pinaddham antar mamsasthi-rakta-krimi-vit-kapha-pitta-vatam jivac-chavam bhajati kanta-matir vimudha ya te padabja-makarandam ajighrati stri

A woman who fails to relish the fragrancd of the honey of Your lotus feet becomes tortally befooled, and thus she accepts as her husband or lover a living corpse covered with skin, whiskers, nails, head-hair, and body hair, and filled with flesh, bones, blood, parasites, feces, mucus, bile, and air."

Therefore one should not place his faith in the materiaì rasas, for the materiaì rasas always lead to a situation filled with horrors The rasas of love for the Supreme Personality of Godhead, on the other hand, lead to liberation from the materiaì world If the materiaì reasas lead only to distress and the spirituaì rasas lead to liberation, why then do the foolish people not relish the spirituaì rasas: The answer is given in these words of Srimad-Bhagavatam (10.1.4)

nivrtta-tarsair upagiyamanat .

Glorification of the Supreme Personality of Godhead is performed in the parampara system That is, it is conveyed from spirituaì master ot disciple Such gloreification is relished by those no longer interested in the false, temporary glorification of this cosmic manifestation Descriptions of the Lord are the right medicine for the conditioned souì undergoing repeated birth and death Therefore, who wilì cease hearing such glorification of the Lord except a butcher or one who is killing his own self?"

The sweetness of thet spirituaì rasas is described in these words of Srimad-Bhagavatam (10.21.19):

aspandanam gati-matam pulakas tarunam .

When Lord Krsna plays on His flute, the sweet music causes the moving living entities to become stunned and the nonmoving trees to tremble in ecstasy These things are certainly very wonderful."

The spirituaì rasas of association with Lord Krsna brought the devotees back to life This is described in the following words of Srimad-Bhagavatam (10.17.15)

krsnam sametya labdheha asan suska naga api

Having regained their vitaì functions, Yasoda, Rohini, Nanda and alì the other cowherd women and men went up to Krsna O descendant of Kuru, even the dried-up trees came back to life."

The Purana Srimad-Bhagavatam teaches the rasas of loöe for the Supreme Personality of Godhead This is confirmed by the following words (Srimad-Bhagavatam 1.1.3)

nigama-kalpa-taroh .

O 4expert and thoughtfuì men, rlish Srimad- Bhagavatam, the mature fruit of the desire tree of Vedic literatures It emanated from the lips of Sri Sukadeva Gosvami Therefore this fruit has become even more tasteful, although its nectarean juice weas already relishable for all, including liberated souls."

This verse means O auspicious souls learned in the rasas of love for the Supreme Personality of Godhead, in your hearts please relish the Supreme Personality of Godhead, whioch is the sweet fruit of desire tree of the Vedas, a tree with many branches and suâ-branches that bear alì fruits, a tree that has come to this earth from the spirituaì world of Vaikuntha. Here the word aho ismnused to hint that Srimad-Bhagavatam enables one to attain what is otherwise unattainable The scripture Srimad-Bhagavatam is desdcriubeed here with the w0ord rasa because it is sweet with the spirituaì rasas It is called Bhagavatam because it describes the rasas of love for Bhagavan (the Supreme Personality of Godhead) That Srimad- Bhagavatam is filled with the reasas of love for the Supreme Personality of Godhead is described in these words (Srimad- Bhagavatam 1.7.7)

yasyam vai sruyamanayam .

Simply by giving auraì reception to this Vedic literature (Srimad-Bhagavatam), the feeling for loving devotionaì service to Lord Krsna, the Supreme Personality of Godhead, sprouts up at once to extinguish the fire of lamentation, illusion and fearfulness."

The word rasa is used in relation to the Supreme Personality of Godhead in these words of Taittiriya Upanisad (2.7.1):

raso vai sah rasam hy evayam labdhvanandi-bhavati.

When one understands the Supreme Personality of Godhead, the reservoir of pleasure (rasa), Krsna, he actually becomes transcendentally blissful."

In Srimad-Bhagavatam 1.1.³ the word rasikah shows that the sages who attained perfection in ancient times as welì as the sages who attained perfection in recent tiomes knet the truth of the rasas The word galitam shows that the fruit here is perfectly ripe and sweet Here it is seen that because it has come from the tree of the scriptures, this fruit is very sweet and delicious Rasam here shows that this fruit has neither skin nor pit It has no defect in any way The words bhagavatam nigamasya here shot that Srimad- Bhagavatam is the best of alì the sacred fruits of the tree of the scriptures This is so because it teaches the highest goaì of life Even though the nectar of the Supreme Personality of Godhead is naturally very excellent, it is made even more excellent in Srimad-Bhagavatam This is shown here by the word suka" Although the fruit of Srimad-Bhagavatam is very wonderfuì because it has fallen from the kalpa-vrksa tree of the scriptures, it is made even more sweet and nectarean because it is touched by ther mouth of Srila Sukadeva Gosvami When it touches Srila Sukadeva Gosvami's mouth, that fruit becoems sweeter When they come from the mouth of a great devotee, descroptions of the Supreme Personality of Godhead become sweeter Hot much more is this true when such descriptions come from the mouth of Srila Sukadeva Gosvami, the king of alì great devotees: By tasting ther nectar of Srimad-Bhagavatam one wilì never become satiated His desire to taste it wilì never become diminished Therefore, even after attaining liberation (alayam), one should drink (pibata) the nectar of Srimad- Bhagavatam That even liberated souls are attracted to Srimad- Bhagavatam is confirmed by Srila Sukadeva Gosvami in the following words (Srimad-Bhagavatam 2.1.9)

parinisthito 'pi .

O saintly king, I was perfectly situated in transcendence, yet I was stilì attracted by the delineation of the pastimes of the Lord, who is described by enlightened verses."

The sweetness of other things fades in the course of time The sweetness of Srimad-Bhagavatam is not like that It does not fade The reasas of love for the Supreme Personality of Godhead are of two kinds 1 prity-upayukta and 2 priti-parinama These are described in these words of Srimad-Bhagavatam (12.3.1´- 15)

katha imas te kathita mahiyasam vitatya lokesu yasah pareyusam vijnana-vairagya-vivaksaya vibho vaco-vibhutir na tu paramarthyam

O mighty Pariksit, I have related to you the narrations of alì these great kings, who spread their fame throughout the world and then departed My reaì purpose was to teach transcendentaì knowledge and renunciation Stories of kings lend power and opulence to these narrations but do not in themselves constitute the ultimate aspect of knwoledge.

yas tuttama-sloka-gunanuvadah sangiyate 'bhiksnam amangala-ghnah tam eva nityam srnuyad abhiksnam krsne 'malam bhaktim abhipsamanah

The person who desires pure devotionaì service to Lord Krsna should hear the narrations of Lord Uttamasloka's glorious qualities, the constant chanting of which destoys everything inauspicious The devotee should engage in such listening in regular daily assemblies and should also continue his hearing throughout the day."

After describing the rasas in a generaì way, Srila Sukadeva Gosvami describes thme in more detaiì in the word amrta" Amrta here refers to the nectar of the Lord's pastimes, nectar described in these owrds of Srimad- Bhagavatam (12.13.11)

hari-lila-katha-vrata- mrtanandita-sat-suram

Srimad-Bhagavatam is fulì of nectarean accounts of Lord Krsna's pastimes, which guve ecstasy ot the saintly devotees and demigods."

That narrations of Lord's pastimes are sweet is confirmed by these words of Srimad-Bhagavatam (12.4.40)

lila-katha-rasa-nisevanam .

Narrations of lord Krsna's pastimes are sweet like nectar."

In the word sat-suram from Srimad-Bhagavatam 12.13.11, the word sat refers to the atmarama transcendentalists situated in Brahman realization, who are referred to by thet word satam in Srimad-Bhagavatam 10.12.11, and the word suram refers to the devotees who taste only the nectar of devotionaì service ot the Lord In Srimad-Bhagavatam 1.1.³ the word amrta-drava means the sweetest nectar of the Lord's pastimes" The following exp lanation may be given Although the nectar of love (pritimaya-rasa) for the Supreme Personality of Godhead is the sweetest of alì nectars (sreyah), various levels of that nectar be certainly be distinguished The taste of the nectar of the rasas, as described in the word pibata is of two kinds, the first of which is the rasas tasted by the Lord's personaì associates who personally participate in the Supreme Lord's pastimes This perception of the rasas is the best, because it is direct and confidentiaì (antaranga) The other perception of the rasas is tasted by alì others It is indirect and not confidentiaì (bahiranga) These two levels of the perception of the nectar of the rasas are both described here by the single word pibata" This nectar is like a river flowing from the mouth of Srila Sukadeva Gosvami That Srimad-Bhagavatam describes the sweetest nectar of love for the Supreme Personality of Godhead is confirmed by these words (Srimad-Bhagavatam 12.13.15):

sarva-vedanta-saram hi . .tad-rasamrta-trptasya .

Srimad-Bhagavatam is declared to be the essence of alì Vedanta philosophy One who has felt satisfaction from its nectarean mellot wilì never be attracted by any other literature."

In His commentary Srila Sridhara Svami defines the word bhavukah in this way:

168ý `Bhavukah here means `they who are expert at meditating on the nectar rasas'."

This meditation is described in these words of Srimad- Bhagavatam (1.5.19)

smaran mukundanghry-upaguhanam punar vidhatum icchen na rasa-graho janah

A person who has once relished the taste of the lotus feet of the Lord can do nothing but remember that ecstasy again and again."

Srimad-Bhagavatam 1.1.³ quoted in this anuccheda was spoken by Srila Vedavyasa.

English witness · section(s) 111

Anuccheda 111

Thus joined with vibhava and its other components, the rasac of love for the Supreme Personality of Godhead is manifest They who are learned i n the materiaì rasas shown in dramas describe four kinds of characters First is the hero who is primarily served by the rasa He is the first character in the drama Then there is the person who because of being limited, or because of fear or some other impediment, becomes a follower or servant of the hero That person, the follower or servant, is the second kind of character Then there is a person who, an ordinary person among the people in generaì who, because he is unintelligent and needs to accept instructions and orders, becomes a follower or servant of the hero That follower or servant is the third kind of character Can the follower or servant who is the second character not be intelligent: If he is he becomes the fourth kind of character The devotees of the Lord taste the rasas of love for the Supreme Personality of Godhead In this way the rasas they taste are not materiaì in nature In this way the rasas of love present in the hearts of this hero and His servants and followers are eternal They are perfect and complete In this way it is demonstrated that the rasas of love for the Supreme Personality of Godhead are limitless and spirituaì in nature They are not like the materiaì rasas described in materiaì poems That is their nature For example, it is seen that Sri Prahlada, the vraja-gopis, and many other devotees were completely unaffected by fear, and Sri Vrtra, Sri Gajendra, Sri Bharata, and other devotees were completely unaffected by the actions of their previous births What more need be said: Sri Sukadeva Gosvami and other devotees were completely unaffected by the bliss of impersonaì Brahman realization In these ways it shoul;d be known that the love they felt for the Supreme Personality of Godhead was certainly spirituaì in nature It was not material Here the alambana (main cause of feeling the rasa of love) is the Supreme Lord's opulences, glories, and virtues, which have no equaì or superior The personaì assaociates of the Lord have spirituaì qualities like the Lord's This truth is proclaimed by the great dundubhi drums that are the Vedas, Puranas, and other scriptures The uddipanas (secondary causes of feeling the rasa of love) are the things in relation to the Lord These secondary causes of rasa are described in these words of Srimad-Bhagavatam (3.15.43)

tasyaravinda-nayanasya . .cakara tesam sanksobham aksara-jusam api citta-tanvoh

When the breeze carrying the aroma of tulasi leaves from the toes of the lotus feet of the Supreme Personality of Godhead entered the nostrils of those sages, they experienced a change both in body and in mind, even though they were attached to the impersonaì Brahman understanding."

The Supreme Lord's handsomeness as a cause of rasa is seen in these words of Srimad-Bhagavatam (10.44.14)

gopyas tapah kim acaran .

What austerities must the gopis have performed¡ With their eyes they always drink the nectar of Lord Krsna's form, which is the essence of loveliness and is not to be equaled or surpassed That loveliness is the only abode of beauty, fame, and opulence It is self-perfect, ever fresh and extremely rare.

The causes of rasa are also seen in these words of Srimad- Bhagavatam (10.29.40)

ka stry anga . .yad go-dvija-druma-mrgah pulakany abibhran

Dear Krsna, what woman in alì the three worlds wouldn't deviate from religious behavior when bewildered by the sweet, drawn-out melody of Your flute: Your beauty makes alì three worlds auspicious Indeed, even the cows, birds, trees and deer manifest the ecstatic symptom of bodily hair standing on end when they see Your beautifuì form."

Lord Krsna's flute-music as a cause of rasa is seen in these words of Srimad-Bhagavatam (10.35.1´-15)

vividha-gopa-caranesu vidagdhah .

.savanasas tad upadharya suresah sakra-sarva-paramesthi-purogah kavaya anata-kandhara-cittah kasmalam yayur aniscita-tattvah

O pious mother Yasoda, your son, who is expert in alì the arts of herding cows, has invented many net styles of flute- playing When He takes His flute to His bimba-red lips and sends forth the tones of the harmonic scale in variegated melodies, Brahma, Siva, Indra and other chief demigods become confused upon hearing the sound Although they are the most learned authorities, they cannot ascertain the essence of that music, and thus they bot down their heads and hearts."

Srimad-Bhagavatam (10.20.31)

Srimad-Bhagavatam (10.21.19)

ga gopakair anu-vanam nayator udara-

venu-svanaih kala-padais tanu-bhrtsu sakhyah

aspandanam gati-matam pulakas tarunam

niryoga-pasa-krta-laksanayor vicitram

My dear friends, as Krsna and Balarama pass through the forest with Their cowherd friends, leading Their cows, They carry ropes to bind the cows rear legs at the time of milking When Lord Krsna plays on His flute, the sweet music causes the moving living entities to become stunned and the nonmoving trees to tremble with ecstasy These things are certainly very wonderful."

Srimad-Bhagavatam (10.90.26)

sruta-matro 'pi yah strinam prasahyakarsate manah uru-gayoru-gito va pasyantinam ca kim punah

The Lord, whom countless songs glorify in countless ways, forcibly attracts the minds of alì women who simply hear about Him What to speak, then, of those women who see Him directly?

Srimad-Bhagavatam (11.6.44) Srimad-Bhagavatam (6.5.22) Srimad-Bhagavatam (7.4.39) Srimad-Bhagavatam (7.4.41) Srimad-Bhagavatam (9.24.65): Srimad-Bhagavatam (10.44.14)

gopyas tapah kim acaran yad amusya rupam

lavanya-saram asamordhvam ananya-siddham

drgbhih pibanty anusavabhinavam durapam

ekanta-dhama yasasah sriya aisvarasya

What austerities must the gopis have performed¡ With their eyes they always drink the nectar of Lord Krsna's form, which is the essence of loveliness and is not to be equaled or surpassed." That lovliness is the only abode of beauty, fame, and opulence It is self-perfect, ever fresh and extremely rare.

Srimad-Bhagavatam (10.23.27)

prana-buddhi-manah-svatma-

darapatya-dhanadayah

yat-samparkat priya asams

tatah ko nö aparah priyah

It is only by contact with the self that one's vitaì breath, intelligence, mind, friends, body, wife, children, wealth and so on are dear Therefore what object can pos sibly be more dear than one's own self?"

Srimad-Bhagavatam (10.13.36)

kim etad adbhutam iva

vasudeve'khilatmani

vrajasya satmanas tokesv

apurvam prema vardhate What is this wonderful phenomenon? The affection of all the inhabitants of Vraja, including Me, toward these boys and calves is increasing as never before, just like our affection for Lord Krsna, the Supersoul of all living entities."

Srimad-Bhagavatam (10.23.22) Srimad-Bhagavatam (1.18.13)

Srimad-Bhagavatam (1.16.6)

athavasya padambhoja-

makaranda-liham satam

kim anyair asad-alapair

ayuso yad asad-vyayah

The devotees of the Lord are accustomed to licking up the honey available from the lotus feet of the Lord What is the use of topics which simply waste one's valuable life?"

Srimad-Bhagavatam (1.8.41)

atha visvesa visvatman

visva-murte sva-kesu me

sneha-pasam imam chindhi

drdham pandusu vrsnisu

O Lord of the universe, souì of the universe, O personality of the form of the universe, please, therefore, sever my tie of affection for my kinsmen, the Pandavas and the Vrsnis."

Srimad-Bhagavatam (1.8.42)

tvayi me 'nanya-visaya

matir madhu-pate'sakrt

ratim udvahatad addha

gangevaugham udanvati

O Lord of Madhu, as the Ganges forever flows to the sea without hindrance, let my attraction be constamtly drawn unto You without being diverted to anyone else."

Srimad-Bhagavatam (1.8.43)

sri-krsna krsna-sakha vrsny-rsabhavani- dhrug-

rajanya-vamsa-dahananapavarga-virya

govinda go-dvija-surarti haravatara

yogesvarakhila-guro bhagavan namas te

O Krsna, O friend of Arjuna, O chief amongst the descendants of Vrsni, You are the destroyer of those politicaì parties which are disturbing elements on this earth Your prowess never deteriorates You are the proprietor of the transcendentaì abode, and You descend to relieve the distresses of the cows, the brahmanas and the devotees You possess alì mystic powers, and You are the preceptor of the entire universe You are the almighty God, and I offer You my respectfuì obeisances."

Srimad-Bhagavatam (11.29.3¹-40)

Srimad-Bhagavatam (1.8.45)

tam badham ity upamantrya

pravisya gajasahvayam

striyas“ ca sva-puram yasyan

premna rajna nivaritah

Thus accepting the prayers of Srimati Kuntidevi, the Lord subsequently informed other ladies of His departure by entering the palace of Hastinapura But upon preparing to leave, He was stopped by King Yudhisthim, who implored Him lovingly."

Srimad-Bhagavatam (10.85.5´-56)

apayayat stanam prita suta-sparsa-parisnutam mohita mayaya visnor yaya srstih pravartate

Lovingly she let her sons drink from her breast, which became wet with milk just by their touch She was entrabced by the same illusory energy of Lord Visnu that initiates the creation of the universe.

pitvamrtam payas tasyah pita-sesam gada-bhrtah narayananga-samsparsa- pratilabdhatma-darsanah

te namaskrtya govindam devakim pitaram balam misatam sarva-bhutanam yayur dhama divaukasam

By drinking her nectarean milk, the remnants of what Krsna Himself had previously drunk, the siø sons touched the transcendentaì body of Lord Narayana, and this contact awakened them to their originaì identities They bowed down to Govinda, Devaki, their father, and Balarama, and then, as everyone looked on, they left for the abode of the demigods.

Srimad-Bhagavatam (10.54.33) Srimad-Bhagavatam (11.13.40)

Srimad-Bhagavatam (1.16.2·-30)

satyam saucam daya ksantis

tyagah santosa arjavam

samo damas tapah samyam

titiksoparatih srutam

jnanam viraktir aisvaryam

sauryam tejo balam smrtih

svatantryam kausalam kantir

dhairyam mardavam eva ca

pragalbhyam prasrayah silam

saha ojo balam bhagah

gambhiryam sthairyam astikyam

kirtir mano'nahankrtih

ete canye ca bhagavan

nitya yatra maha-gunah

prarthya mahattvam icchadbhir

na viyanti sma karhicit

tenaham guna-patrena

sri-nivasena sampratam

socami rahitam lokam

papmana kalineksitam

In Him reside (1) truthfulness, (2) cleanliness, (3) intolerance of another's unhappiness, (4) the power to controì anger," (5) self-satisfaction, (6) straightforwardness, (7) steadiness of mind, (8) controì of the sense organs, (9) responsibility," (10) equality, (11) tolerance, (12) equanimity, (13) faithfulness, (14) knowledge, (15) absence of sense enjoyment," (16) leadership, (17) chivalry, (18) influence, (19) the power to make everything possible, (20) the discharge of proper duty," (21) complete independence, (22) dexterity, (23) fullness of alì beauty, (24) serenity, (25) kindheartedness, (26) ingenuity, (27) gentility, (28) magnanimity, (29) detemnination, (30) perfection in alì knowledge, (31) proper execution, (32) possession of alì objects of enjoyment, (33) joyfulness, (34) immovability," (35) fidelity, (36) fame, (37) worship, (38) pridelessness," (39) being (as the Personality of Godhead), (4O) eternity, and many other transcendentaì qualities which are eternally present and never to be separated from Him That Personality of Godhead, the reservoir of alì goodness and beauty, Lord Sri Krsna, has not closed His transcendentaì pastimes on the face of the earth In His absence the age of Kali has spread its influence everywhere, so I am sorry to see this condition of existence."

Srimad-Bhagavatam (1.11.26)

sriyo nivaso yasyorah pana-patram mukham drsam bahavo loka-palanam saranganam padambujam

The Lord's chest is the abode of the goddess of fortune His moonlike face is the drinking vesseì for eyes which hanker after" alì that is beautiful His arms are the resting places for the administrative demigods And His lotus feet are the refuge of pure devotees who never talk or sing of any subject except His Lordship."

Srila Jiva Gosvami's

Sri Priti-sandarbha

His opulence. Still, their awareness of His sweetness was more important. This is confirmed by srila sridhara Svami, who in His commentary on srimad-Bhagavatam (10.45.1) explains that althouh Devaki and Vasudeva were certainly aware of the Lord's opulence, their love for Him as their son was a more rare and valuable attainment for them. This is also true for the gopas, as srimad-Bhagavatam 10.43.17 explains in the words "sri-gopanam svajanah" (the cowherd men saw Lord Krsna as their relative). The cowherd people were not like Kamsa and the other enemies of the Lord. The cowherd people were overcome with love for Lord Krsna. This is seen in the following words of srimad-Bhagavatam (10.16.15):

a-bala-vrddha-vanitah sarve 'nga pasu-vrttayah nirjagmur gokulad dinah krsna-darsana-lalasah

"All the inhabitants of Vrndavana, including the children, women and elderly persons, thought of Krsna just as a cow thinks of her helpless young calf, and thus these poor, suffering people rushed out of the village, intent upon finding Him."

Maharaja Nanda was situated in the most exalted eternal parental love for the Lord. The Lord personally became his son. What more need be said? srimad-Bhagavatam 10.43.17 quoted in this anuccheda was spoken by srila sukadeva Gosvami.

Anuccheda 100

Because they were aware of the Supreme Lord's sweetness, the cowherd people became the the most wise philosophers (parama- jani). The demigod Brahma, who had personally seen numberless four-armed forms of the Lord, specifically took shelter of the form of Lord Krsna. Brahma said in srimad- Bhagavatam (10.14.1):

naumidya te 'bhra-vapuse tadid-ambaraya gujavatamsa-paripiccha-lasan-mukhaya vanya-sraje kavala-vetra-visana-venu- laksma-sriye mrdu-pade pasupangajaya

"My dear Lord, You are the only worshipful Supreme Lord, Personality of Godhead. Therefore I am offering my humble obeisances and prayers just to please You. Your bodily features are of the color of clouds filled with water. You are glittering with a silver electric aura emanating from Your yellow garments. "Let me offer my respectful repeated obeisances unto the son of Maharaja Nanda who is standing before me with conchshell, earrings, and peacock feather on His head. His face is beautiful. He is wearing a helmet, garlanded with forest flowers, and He stands with a morsel of food in His hand. He is decorated with cane and bugle, and He carries a buffalo horn and flute. He stands before me with small lotus feet."

The spiritual love the cowherd people feel for Lord Krsna is the crest jewel of all kinds of love. When opposing things suddenly appear, that love does not waver. On the contrary, that love eclipses all opposition. When obstacles arise, that love increases. In this way spiritual love is like the love hedonists feel for material sense objects. That love the hedonists feel for material senses objects, love that the scriptures and direct perception both declare to be be full of faults, is indeed very passionate and strong. In that sense spiritual love is similar to that material love. This is seen in the following prayer spoken by Prahlada Maharaja to Lord Nrsimha in Visnu Purana (1.20.19):

ya pritir avivekanam visayesv anapayini tvam anusmaratah sa me hrdayan napasrpatu

"Fools fall in love with material sense objects. As they always love senses obejcts, may I always love You. I always meditate on You. I pray that You will never leave my heart."

The intensity of spiritual love is also seen in these words spoken by Nanda and Yasoda to Lord Balarama in srimad- Bhagavatam (10.65.3):

ciram nah pahi dasarha sanujo jagad-isvarah ity aropyankam alingya netraih sisicatur jalaih

" `O descendant of Dasarha, O Lord of the universe, may You and Your younger brother Krsna ever protect us.' Saying this, they raised sri Balarama onto their laps, embraced Him, and moistened Him with tears from their eyes."

Even though it was very clear the Lord Balarama was Vasudeva's son, a ksatriya, and the Supreme Personality of Godhead Himseelf, Nanda and Yasoda still thought of Him as their own son. This is seen in these words of srimad-Bhagavatam (10.65.1-2):

balabhadrah kusu-srestha bhagavan ratham asthitah suhrd-didrksur utkanthah prayayau nanda-gokulam

"O best of the Kurus, once Lord Balarama, eager to visit His well-wishing friends, mounted His chariot and traveled to Nanda Gokula.

parisvaktas cirotkanthair gopair gopibhir eva ca ramo 'bhivadya pitarav asirbhir abhinanditah

"Having long suffered the anxiety of separation, the cowherd men and their wives ambraced Lord Balarama. The Lord then offered respects to His parents, and they joyfully greeted Him with prayers."

When spiritual love (priti) becomes very prominent, it eclispses everything else. This occurs even amongst the devotees who are naturally attracted to the Lord in His feature of power and opulence. An example of this is seen in the following description of sri Devahuti in srimad-Bhagavatam (3.33.21):

vanam pravrajite patyav apatya-virahatura jata-tattvapy abhun naste vatse gaur iva vatsala

"Devahuti's husband had already left home and accepted the renounced order of life, and then her only son, Kapila, left home. Although she knew all the truths of life and death, and although her heart was cleansed of all dirt, she was very aggrieved at the loss of her son, just as a cow is affected when her calf dies."

A similar situation, where spiritual love overcomes awareness of the Lor'd power and opulence, is seen in these words spoken by sri Devaki-devi in srimad-Bhagavatam (10.3.29):

samuvije bhavad-dhetoh kamsad aham adhira-dhih

"O Madhusudana, because of Your appearance, I am becoming more and more anxious in fear of Kamsa."

The same sentiment is seen in these words describing Maharaja Yudhisthira in srimad-Bhagavatam (1.10.32):

ajata-satruh prtanam gopithaya madhu-dvisah parebhyah sankitah snehat prayunkta catur-anginim

"Maharaja Yudhisthira, although no one's enemy, engaged four divisions of defense [horse, elephant, chariot and army] to accompany Lord Krsna, the enemy of the asuras [demons]. The Maharaja did this because of the enemy, and also out of affection for the Lord."

This same senitment of spieritual love eclipsing awareness of the Lord's power and opulence is again seen in these words of srimad-Bhagavatam (1.10.33):

atha duragatan saurih kauravan virahaturan sannivartya drdham snigdhan prayat sva-nagarim priyaih

"Out of profound affection for Lord Krsna, the Pandavas, who were of the Kuru dynasty, accompanied Him a considerable distance to see Him off. They were overwhelmed with the thought of future separation. The Lord, however, persuaded them to return home, and He proceeded towards Dvaraka with His dear companions."

How spiritual love overwhelmed even Lord Balarama's awareness of Lord Krsna's power and opulence is seen in these words of srimad-Bhagavatam (10.53.20-21):

srutvaitad bhagavan ramo vipaksiya-nrpodyamam krsnam caikam gatam hartum kanyam kalaha-sankitah

balena mahata sardham bhratr-sneha-pariplutah tvaritah kundinam pragad gajasva - ratha-pattibhih

"When Lord Balarama heard about these preparations of the inimical kings and how Lord Krsna had set off alone to steal the bride, He feared that a fight would ensue. Immersed in affection for His brother, He hurried to Kundina with a mighty army consisting of infantry and soldiers riding on elephants, horses, and chariots."

Here the word "bhagavan" means "all- knowing". Another example of devotees being overwhelmed by love for Lord Krsna is seen in these words of srimad-Bhagavatam (10.11.49):

krsnam maha-baka-grastam drstva ramadayo 'rbhakah. . .

"When Balarama and the other boys saw that Krsna had been devoured by the gigantic duck, they became almost unconscious, like senses without life."

The bliss the cowherd people attain by perceiving Lord Krsna's sweetness far surpasses the bliss that comes from perceiving Brahman or perceiving the opulence and power of the Supreme Personality of Godhead. Seeing the good fortune attained by the cowherd people, srila sukadeva Gosvami became filled with wonder. He said in srimad-Bhagavatam (10.12.11):

ittham satam brahma-sukhanubhutya. . .

"In this way, all the cowherd boys used to play with Krsna, who is the source of the Brahman effulgence for j anis desiring to merge into that effulgence, who is the Supreme Personality of Godhead for devotees who have accepted eternal servitorship, and who for ordinary persons is but another ordinary child. The cowherd boys, having accumulated the results of pious activities for many lives, were able to associate in this way with the Supreme Personality of Godhead. How can one explain their great fortune?"

He also said in srimad-Bhagavatam (10.9.20):

nemam virico na bhavah. . .

"Neither Lord Brahma nor lord siva, nor even the goddess of fortune, who is always the better half of the Supreme Lord, can obtain from the Supreme Personality of Godhead, the deliverer from this material world, such mercy as was received by Mother Yasoda."

He also said in srimad-Bhagavatam (10.9.21):

nayam sukhapah. . .

"The Supreme Personality of Godhead, Krsna, the son of mother Yasoda, is accessible to devotees engaged in spontaneous loving service, but He is not as easily accessible to mental speculators, to those striving for self-realization by severe austerities and pen- ances, or to those who consider the body the same as the self."

He also said in srimad-Bhagavatam (10.47.60):

nayam sriyo 'nga. . .

"When Lord sri Krsna was danciong with the gopis in the rasa-lila, the gopis were embraced by the arms of the Lord. This transcendental favor was never bestowed upon the goddess of fortune or other consorts in the spiritual world. Indeed, never was such a thing even imagined by the most beautiful girls in the heavenly planets, whose bodily luster and aroma resemble the lotus flower. Ansd what to speak of worldly women who are very beautiful according to material estimation?"

Sometimes the manifestation of the Lord's opulence increases the perception of His sweetness. This occurs when the devotee has the idea "How can this by our son (or other relation) in this wonderful situation?" An example of such a situation is seen in these words of srimad-Bhagavatam (10.28.18):

nandadayas tu tam drstva paramananda-nivrtah krsnam ca tatra cchandobhih stuyamanam su-vismitah

"Nanda Maharaja and the other cowherd men felt the greatest happiness when they saw that transcendental abode. They were especially amazed to see Krsna Himself there, surrounded by the personified Vedas, who were offering Him prayers."

Because of its great purity, the love the residents of sri Gokula feel is very glorious. It is said in srimad-Bhagavatam (10.14.35):

esam ghosa-nivasinam uta bhavan. . .

"My Lord, sometimes I am puzzled as to how Your Lordship will be able to repay, in gratitude, the devotional service of these residents of Vrndavana. Although I know that You are the supreme source of all benediction, I am puzzled to know how You will be able to repay all the service that You are receiving from these residents of Vrndavana. I think of how You are so kind, so magnanimous, that even Putana, who came to cheat You by dressing herself as a very affectionate mother, was awarded liberation and the actual post of a mother. And other demons belonging to the same family, such as Aghasura and Bakasura, were also favored with liberation. Under the circumstances, I am puzzled. These residents of Vrndavana have given You everything: Their bodies, their minds, their love, their homes. Everything is being utilized for Your purpose. So how will You be able to repay their debt? You have already given Yourself to Putana! I surmise that You shall ever ever remain a debtor to the residents of Vrndavana, being unable to repay their loving service.

It is seen that even the cows love Lord Krsna very deeply. When Lord Krsna dove into the Kaliya lake, the cows were overwhelmed. This is described in the following words of srimad- Bhagavatam (10.16.11):

gavo vrsa vatsataryah krandamanah su-duhkhitah krsne nyasteksana bhita rudantya iva tasthire

"The cows, bulls and female calves, in great distress, called out piteously to Krsna. Fixing their eyes on Him, they stood still in fear, as if ready to cry but too shocked to shed tears."

When Lord Krsna finally emerged from the Kaliya lake, the cows were overjoyed. This is described in these words of srimad- Bhagavatam (10.17.16):

gavo vrsa vatsataryo lebhire paramam mudam

"Lord Balarama embraced His infallible brother and laughed, knowing well the extent of His potency. Out of great feelings of love, He lifted Him up on His lap and repeatedly looked at Him. The cows, bulls and young female calves also achieved the highest pleasure."

Even the unmoving living beings, like the trees and plants, became filled with joy. This is described in these words of srimad- Bhagavatam (10.17.15):

krsnam sametya labdheha asan suska naga api

"Having regained their vital functions, Yasoda, Rohini, Nanda and all the other cowherd women and men went up to Krsna. O descendant of Kuru, even the dried-up trees came back to life."

Even the plants of Gokula were filled with love for Lord Krsna. For this reason the demigod Brahma prayed in srimad-Bhagavatam (10.14.34):

tad bhuri-bhagyam iha janma kim apy atavyam yad gokule 'pi katamanghri-rajo-'bhisekam

"I am most humbly praying at Your lotus feet for You to please give me any sort of birth within this Vrndavana forest so that I may be able to be favored by the dust of the feet of some of the devotees of Vrndavana. Even if I am given the chance to grow just as the humble grass in this land, that will be a glorious birth for me. But if I am not so fortunate to take birth within the forest of Vrndavana, I beg to be allowed to take birth outside the immediate area of Vrndavana so that when the devotees go out they will walk over me. Even that would be a great fortune for me. I am just aspiring for a birth in which I will be smeared by the dust of Your devotees' feet. I can see that everyone here is simply full of Krsna consciousness. They do not know anything but Mukunda. All the Vedas are indeed searching after the lotus feet of Krsna.

The devotees in Gokula aware of the Lord's sweetness are of two kinds: 1. the followers (anugata) of the Lord, and 2. the friends and kinsmen (bandhava) of the Lord. Of these two kinds of dear devotees of the Lord, the Lord's friends and kinsmen are more exalted, for they are more firmly convinced that the Lord is mine". Their exalted position is described in these words of srimad-Bhagavatam (10.14.32):

aho bhagyam aho bhagyam. . .

"How greatly fortunate are Nanda Maharaja, the cowherd men, and all the other inhabitants of Vrajabhumi! There is no limit to their good fortune because the Absolute Truth, the source of transcendental bliss, the eternal Supreme Brahman, has become their friend."

It is said that even the least important of the residents of Gokula consider Lord Krsna their friend. In this way their friendship with Lord Krsna is glorified. The exalted position of Lord Krsna's friends (sakha) is described in these words of srimad-Bhagavatam (10.12.11):

ittham satam brahma-sukhanubhutya dasyam gatanam para-daivatena mayasritanam nara-darakena sakam vijahruh krta-punya-punjah

"In this way, all the cowherd boys used to play with Krsna, who is the source of the Brahman effulgence for j anis desiring to merge into that effulgence, who is the Supreme Personality of Godhead for devotees who have accepted eternal servitorship, and who for ordinary persons is but another ordinary child. The cowherd boys, having accumulated the results of pious activities for many lives, were able to associate in this way with the Supreme Personality of Godhead. How can one explain their great fortune?"

In this verse the word "satam" means "the jnanis, before whom the Lord appears as the impersonal Brahman". The devotees of the Lord are extremely rare. The words dasyam gatanam" mean "they who have attained service to the Lord." These persons are deascriobed in the following words of srimad-Bhagavatam (6.14.5):

muktanam api siddhanam narayana-parayanah sudurlabhah prasantatma kotisv api maha-mune

"O great sage, among many millions who are liberated and perfect in knowledge of liberation, one may be a devotee of Lord Narayana, or Krsna. Such devotees, who are fully peaceful, are extremely rare."

Thus the devotees who worship the Supreme Personality of Godhead are extremely rare. In srimad-Bhagavatam 10.12.11 the word "mayasritanam" means "persons who have neither knowledge of, devotion to, nor friendship for the Supreme Personality of Godhead, and who thus do nto understand Lord Krsna's spiritual form, do not understand that He is the Supreme Personality of Godhead, and do not love Him, and who are thus not qualified to directly see the Supreme Personality of Godhead standing before them. These persons think Lord Krsna is an ordinary human boy. Lord Krsna describes these persons in the following words of Bhagavad-gita (9.11):

avajananti mam mudha manusim tanum asritam

"Fools deride Me when I descend in the human form. They do nto know My transcendental nature and My supreme dominion over all that be."

Lord Krsna alsop says in Bhagavad-gita (7.25):

naham prakasah sarvasya yogamaya-samavrtah

"I am never manifest to the foolish and unintelligent. For them I am covered by My creative potency (yogamaya), and so the deluded world knows Me not, who am unborn and infallible."

In these three quotes it is seen that the Supreme Lord very rarely makes Himself visible in this world. Still, even though He very rarely appears in this worled, He personally enjoys pastimes (vijahruh) with His dear friends who are filled with love for Him. This truth fills srila sukadeva Gosvami with wonder. Or, these words may also be interpreted to mean: "He very mercifully appears before even the ordinary persons who have taken shelter of may.a (mayasritanam) and before them He manifests His all-glorious spiritual form which seems to be the form of a human being, and which is very rarely visible in this world." Still, ordinary persons cannot become the friend or kinsman of the Lord in His rare, more rare, or most rare spiritual forms. With these friends the Supreme Lord enjoys pastimes (vijahruh). Here the word "krta-punya- pujah" means "they are the best among persons weho have performed many pious deeds to please the Supreme Personality of Godhead. Thweir friendship with the lord is not like the friendship of ordinary persons. Their friendship for the Lord is glorious. How can the good fortune of these loving friends of the Lord be described? Even the ordinary people of Vraja have great good fortune. Even the persons who have only seen Lord Krsna have great good fortune. The good fortune they have attained is attainable by the great sages. This truth is described in the following words of srimad-Bhagavatam (10.12.12):

yat-pada-pamsur bahu janma-krcchratah. . .

"Yogis may undergo severe austerities and penances for many births by practicing yama, niyama, asana and pranayama, none of which are easily performed. Yet in due course of time, when these yogis attain the perfection of controlling the mind, they will still be unable to taste even a particle of dust from the lotus feet of the Supreme Personality of Godhead. What then can we describe about the great fortune of the inhabitants of Vrajabhumi, Vrndavana, with whom the Supreme Personality of Godhead personally lived and who saw the Lord face to face?"

These words affirm the truth that the friends of Lord Krsna were very fortunate. This truth was also confirmed by Akrura in these words of srimad-Bhagavatam (10.38.15):

athavarudhah. . . . . .namasya abhyam ca sakhin vanaukasah

"Then I will at once alight from my chariot and bow down to the lotus feet of Krsna and Balarama, the Supreme Personalities of Godhead. Theirs are the same feet that great mystic yogis striving for self-realization bear within their minds. I will also offer my obeisances to the Lords' cowherd boyfriends and to all the other residents of Vrndavana."

When Lord Brahma kidnappeed Lord Krsna's friends and calves, Lord Krsna created new friends and calves. Brahma then returned the original friends and calves. srimad-Bhagavatam 10.12.11 quoted in this anuccheda was spoken by srila sukadeva Gosvami.

Anuccheda 101

Lord Krsna parents are even more fortunate than His friends. They are described in these words of srimad-Bhagavatam (10.8.51):

tato bhaktir bhagavati putri-bhute janardane dam-patyor nitaram asid gopa-gopisu bharata

"Thereafter, O Maharaja Pariksit, best of the Bharatas, when the Supreme Personality of Godhead became the son of Nanda Maharaja and Yasoda, they maintained continuous, unswerving devotional love in parental affection. And in their association, all the other inhabitants of Vrndavana, the gopas and gopis, developed the culture of Krsna-bhakti."

In this verse the word "bhaktih" means love", nitaram" means "up to the levels of sneha and raga", "gopah" means "all the gopas", and gopyah" means "the gopis who were not Lord Krsna's beloveds". This statement will be explained later in this book. Ofg all thes edevotees, the gopis of Vraja, who have the most glorious prema, pranaya, mana, and raga love for the Lord, and who have the great good fortune of having anuraga and maha-bhava love for the Lord, and whose pure love brings Lord Krsna under their control, are very glorious and fortunate. Their glory and good fortune have no equal or better. The gopis are thus very exalted. Even Uddhava asked permission from them. This is seen in the following words of srimad-Bhagavatam (10.47.64):

atha gopir anujapya yasodam nandam eva ca gopan amantrya dasarho yasyann aruruhe ratham

"Uddhava, the descendent of Dasarha, then took permission from the gopis and from Mother Yasoda and Nanda Maharaja. He bade farewell to all the cowherd men and, about to depart, mounted his chariot."

The meaning of this verse is clear. This verse was spoken by srila sukadeva Gosvami.

Anuccheda 102

The gopis are the most exalted of all the residents of Gokula. This truth is seen in the following words of srimad- Bhagavatam (10.87.57-58):

drstvaivam-adi gopinam krsnavesatma-viklavam uddhavah parama-pritas ta namasyann idam jagau

"Thus seeing how the gopis were always disturbed because of their total absorption in Krsna, Uddhava was supremely pleased. Desiring to offer themn all respect, he sang as follows.

etah param tanu-bhrto bhuvi gopa-vadhvo govinda eva nikhilatmani rudha-bhavah vachanti yad bhava-bhiyo munayo vayam ca kim brahma-janmabhir ananta-katha-rasasya

"Among all persons on earth, these cowherd women alone have actually perfected their embodied lives, for they have achieved the perfection of unalloyed love for Lord Govinda. Their pure love is hankered after by those who fear material existence, by great sages, and by ourselves as well. For one who has tasted the narrations of the infinite Lord, what is the use of taking birth as a high-class brahmana, or even as Lord Barhma himself?"

In the second of these towo verses the word "param" means "only", "etas tanu-bhrtah" means whose birth in this world has borne its fruit", akhilatmani" means "in the Supreme Personality of Godhead who, although rarely seen in this world, is present as the Supersoul in all living beings", "govinde" means the Supreme Personality of Godhead, who is directly manifest in this world as the prince of Gokula", "evam" means with sweetness like this", and "rudha-bhavah" means "whose ecstatic maha-bhava love is manifest". The words "vachanti yad bhava-bhiyo munayah" mean If somehow the description of the sweetness of ecstatic love reaching up to the level of maha-bhava enters their ears, then the sages who ordinary yearn for liberation will renounce that desire and, understanding its glories, will yearn to attain ecstatic love." The word "vayam" means "even great devotees like myself yearn to attain that love. That means we have not yet attained it. We are not qualified to feel that very sweet ecstatic love." That is the meaning. Then the speaker of this verse criticizes persons who do not yeran to attain that ecstatic love. He says: "kim brahma-janmabhir ananta- katha-rasasya", which means "What is the use of taking birth as the demigod Brahma numberless times if we cannto taste the nectar of the hearing the topics of Lord Krsna, whose pastimes have no end?" This rhetorical question implies the answer:"there is no use in taking birth as such a Lord Brahma."

Anucchedas 103 and 104

Here someone may protest: "Is it not true that the sages who yearn after liberation and who have already attained liberation are glorified in all the scriptures? How can the devotees be superior to them? Why would the sages desire anything but liberation?" To answer this protest, Uddhava speaks these words of srimad-Bhagavatam (10.47.59):

kvemah striyo vana-carir vyabhicara-dustah krsne kva caisa paramatmani rudha-bhavah nanv isvaro 'nubhajato 'viduso 'pi saksac chreyas tanoty agada-raja ivopayuktah

"How amazing it is that these simple women who wander about the forest, seemingly spoiled by improper behavior, have achieved the perfection of unalloyed love for Krsna, teh Superme Soul! Still, it is true that the Supreme Lord Himself awards His blessings even to an ignorant worshiper, just as the best medicine works even when taken by a person ignorant of its ingredients."

In these verses, from beginning to end, sriman Uddhava's great devotion to the Lord is clearly seen. Here someone may protest that the gopis' relationship with Lord Krsna was adulterous and therefore immoral. This protest is answered by these words spoken at the conclusion of the description of the rasa dance (srimad-Bhagavatam 10.33.35):

gopinam tat-patinam ca sarvesam eva dehinam yo 'ntas carati so 'dhyaksah kridaneneha deha-bhak

"He who lives as the overseeing witness within the gopis and their husbands, and indeed within all embodied living beings, assumes forms in this world to enjoy transcendental pastimes."

The idea of wicked-hearted men that the gopis acted immorally in their relationship with Lord Krsna is refuted by this verse, by the word "paramatmani" (the Supreme Personality of Godhead) in srimad-Bhagavatam 10.47.59, and also by these words of srimad-Bhagavatam (10.47.61):

arya-patham ca hitva. . .

"The gopis of Vrndavana have given up the association of their husbands, sons, and other family members, who are very difficult to give up, andf they have forsaken the path of chastity to take shelter of tyhe lotus feet of Mukunda, Krsna, which one should search for by Vedic knowledge. Oh, let me be fortunate enough to be one of the bushes, creepers, or herbs in Vrndavana, because the gopis trample them and bless them with the dust of their feet."

Now is not the right time to refute the mistaken idea that the gopis acted immorally. Later in this book we will proove that the gopis acted rightly. In srimad-Bhagavatam 10.47.58 and 59 the words "kvemah striyo vana-carih" mean "what is the status of the women who enjoyed pastimes in Vrndavana forest and took shelter of Lord Krsna?" In these verse the words "kva vyabhicara-dustah bhava-bhiyo vayam" mean and what is the status of us, sages who have not attained exalted spiritual love and who are not attached to Lord Krsna, are afraid of material existence?" The meaning here is: The difference bewteen us and the gopis is very great." Here the question may be asked: "Why does such a great difference exist?" The answer is given here in the words esa paramatmani rudha-bhavah", which mean "In the gopis is seen great ecstatic love (maha-bhava) for the Supreme Personality of Godhead, who is worshiped by everyone and who is the abode of all desires. That same ecstatic love is not seen in us." If this is so, then the following question may be asked: If you do not directly see Lord Krsna's glorious qualities, qualities that made the gopis fall in love with Him, then how will you attain that ecstatic love even if you yearn to attain it? This quesyion is answered in this verse in the passage beginning with the word "nanu" (the Supreme Lord Himself awards His blessings even to an ignorant worshiper, just as the best medicine works even when taken by a person ignorant of its ingredients.) Here the word "avidusah" means the Lord Hismelf makes this love spontaneously manifest within me." That is the example given here. Uddhava declares in srimad-Bhagavatam (10.47.27):

virahena maha-bhaga mahan me 'nugrahah krtah

"You have rightfully claimed the privilege of unalloyed love for the transcendental Lord, O most glorious gopis. Indeed, by exhibiting your love for Krsna in separation from Him, you have shown me great mercy7"

srimad-Bhagavatam 10.47.59 may also be interpreted in a different way, in a way that sternly rebukes ladies who, although very faithful to their husbands, are averse to the rasas of devotional service. In the first interpretation of this verse the words "kvemah striah" referred to the gopis, who enjoy pastimes in Vrndavana forest. The second interpretation of this verse is based on the asumption that an "a" was originally present before the word "vana-carih" and then elided by sandhi. Thus the word was originally "avana- carih", which would mean "women who are not like the gopis". Such materialistic women are described in these words of srimad-Bhagavatam (5.18.19):

striyo vratais tva. . .

"My dear Lord, You are certainly the fully independent master of all the senses. Therefore all women who worship You by strictly observing vows because they wish to acquire a husband to satisfy their senses are surely under illusion. They do not know that such a husband cannot actually give protection to them or their children. Nor can he protect their wealth or duration of life, for he himself is dependent on time, fruitive results and the modes of nature, which are all subordinate to You."

These words were spoken by srimati Laksmi- - devi in the midst of srimad-Bhagavatam's description of Kutmala-varsa. In srimad-Bhagavatam 10.47.59 the words "imah striyo vyabhicara-dustah krsne kva paramatmani" may then be interpreted to mean "What is the status of women who are averse to Krsna, the Supreme Personality of Godhead?" The meaning then would be: "There is a great difference between such women and the gopis." Then the word rudha-bhavah" may be interpreted to mean: "Not even the smallest fragment of the exalted spiritual love that is the crest jewel of all goals of life is not seen in such women". That exalted spiritual love is present only in the devotees, who are filled with love for the Lord. Only the devotees love the Lord. This is confirmed by the passage beginning with the word "nanu" (Still, it is true that the Supreme Lord Himself awards His blessings even to an ignorant worshiper, just as the best medicine works even when taken by a person ignorant of its ingredients.) What more may bhe said? The next verse of srimad- Bhagavatam (10.47.60) declares:

nayam sriyo 'nga u nitanta-rateh prasadah svar-yositam nalina-gandha-rucam kuto 'nyah rasotasave 'sya bhuja-danda-grhita-kantha- labdhasisam ya udagad vraja-sundarinam

"When Lord sri Krsna was danciong with the gopis in the rasa-lila, the gopis were embraced by the arms of the Lord. This transcendental favor was never bestowed upon the goddess of fortune or other consorts in the spiritual world. Indeed, never was such a thing even imagined by the most beautiful girls in the heavenly planets, whose bodily luster and aroma resemble the lotus flower. Ansd what to speak of worldly women who are very beautiful according to material estimation?"

In this verse the word "ange" means "on the graceful form of the master of Vaikuntha", "sriyah" means "of the Lord's dearmost beloved", "nitanta- rateh" means "of the love a girl feels for hewr beloved", "prasadah" means "happiness, and nayam" means "is not". The verse then continued: "svar-yositam nalina-gandha-rucam", which means: "If even the goddess of fortune cannot attain that happiness, then the women of Svarghaloka, whose limbs are like golden lotus flowers, and who do not even reside in Vaikuntha certainly cannot attain it." Then the words "kuto 'nyah" mean "Other woemen, who are far away from them certainly cannot attain it." That is the meaning. Then one may ask: Are there any women who care not bereft of this happiness? The answer is given in this verse in the passage beginning with the word "rasa" (When Lord sri Krsna was danciong with the gopis in the rasa-lila, the gopis were embraced by the arms of the Lord.) Here the word "asya" means of the form of Lord Krsna, the prince of Vraja". That Goddess Laksmi yearns to attain the touch of Lord Krsna is also confirmed by these words of srimad-Bhagavatam (10.16.36):

yad-vachaya srir lalanacarat tapah. . .

"O Lord, we do not know how the serpent Kaliya has attained this great opportunity of being touched by the dust of Your lotus feet. For this end, the goddess of fortune performed austerities for centuries, giving up all other desires and taking austere vows."

Goddess Laksmi did not only yearn to attain the love the gopis felt in separation from Lord Krsna, she also yearned to attain the love they felt when they directlyenjoyed pastimes with Him. What persons like myself say to describe that love? In srimad-Bhagavatam 10.47.60 the words "rasotasave 'sya bhuja-danda-grhita-kantha-labdhasisam ya udagad" mean "When, in the rasa dance, Lord Krsna embraced the gopis' necks, the gopis felt all their desires were fulfilled". This means the desire the gopis had long kept hidden in their hearts was now openly attained. That Goddess Laksmi yearned to attain the gopis' good fortune is also confirmed by theese words of srimad-Bhagavatam (10.15.8):

api yat-sprha srih

"You have embraced the young cowherd women between Your two arms--a favor hankered after by the goddess of fortune herself."

In srimad-Bhagavatam 10.47.60 the word "vraja- sundarinam (of the beautiful girls of Vraja) shows that the gopis are the most beautiful of all girls". That the devotees attain all exalted qualities is confirmed by these words of srimad-Bhagavatam (5.18.12):

yasyasti bhaktir bhagavaty akicana. . .

"All the demigods and their exalted qualities, such as religion, knowledge and renunciation, become manifest in the body of one who has developed unalloyed devotion for the Supreme Personality of Godhead, Vasudeva."

Spiritual love where the devotee loves the Lord as a beloved is the crest jewel of all kinds of spiritual love. Here two levels of that love, as manifested by Goddess Laksmi and by the gopis, are revealed. That this kind of spiritual love for the Lord is the most exalted is not refuted by the following words spoken by the Lord to Uddhava in srimad-Bhagavatam (11.14.15):

na ca sankarsano na srih

"My dear Uddhava, neither Lord Brahma, Lord siva, Lord Sankarsana, teh goddess of fortune, nor indeed My own self are as dear to MKe as you are."

These words are only intended to praise devotional service and the devotees in a general way. They do not mean that Uddhava is in a position superior to Goddess Laksmi and the other devotees who consider the Lord their beloved. Because the gopis love Lord Krsna, the original form of the Supreme Personality of Godhead, their position is most exalted.

Anuccheda 105

Uddhava thinks: "For me to aspire to become like the gopis is like a dwarf yearning to catch the moon. Therefore my only prayer is this: (srimad-Bhagavatam 10.47.61):

asam aho carana-renu-jusam aham syam vrndavane kim api gulma-latausadhinam ya dustyajam sva-janam arya-patham ca hitva bhejur mukunda-padavim srutibhir vimrgyam

"The gopis of Vrndavana have given up the association of their husbands, sons, and other family members, who are very difficult to give up, and they have forsaken the path of chastity to take shelter of tyhe lotus feet of Mukunda, Krsna, which one should search for by Vedic knowledge. Oh, let me be fortunate enough to be one of the bushes, creepers, or herbs in Vrndavana, because the gopis trample them and bless them with the dust of their feet."

In this verse Uddhava says: "It is not possible for me to attain even a slight touch of the effulgent glory of the gopis' great love for Lord Krsna. Therefore my desire will be to tak another, a different birth in this world. If in that birth I still cannot directly attain the touch of the gopis' feet, for what shall I pray? I will pray: Let me take birth (syam) even among the undesireable speciies of life, among the bushes, creepers, or herbs (kim api gulma-latausadhinam), for then I will have the4 good fortune of attaining the touch of the dust of the gopis' feet (asam carana-renu)." Here the word aho" (Oh!) shows that Uddhava's heart is agitated with this desire. Here the question may be asked: "What is the nature of these gopis?" The answer is given: "Impelled by passionate love, they have forsaken the path of chastity and rejected the moral codes taught by the Vedas and ordinary social custon" (ya dustyajam sva-janam arya-patham ca hitva). They follow the blissful path of love for Lord Krsna, a path all the sruti-sastras have concluded is the crest jewel of all goals of life (bhejur mukunda-padavim srutibhir vimrgyam)." The conclusion, then, of this verse is: "Let us also reject the path of conventional religion (arya-patham) and follow the footsteps of the gopis."

Anuccheda 106

Goddess Laksmi and others find the path of directly enjoying blissful pastimes with Lord Krsna is very difficult to attain. This is revealed in the following words of srimad- Bhagavatam (10.47.62):

ya vai sritarcitam ajadibhir apta-kamair yogesvarair api sadatmani rasa-gosthyam krsnasya tad bhagavatah caranaravindam nyastam stanesu vijahuh parirabhya tapam

"The goddess of fortune herself, along with Lord Brahma and all the other demigods, who are masters of yogic perfection, can worship the lotus feet of Krsna only within her mind. But during the rasa dance Lord Krsna placed His feet upon these gopis' breasts, and by embracing those feet the gopis gave up all distress."

This verse means: "In the assembly of the rasa- dance (rasa-gosthyam) embracing (parirabhya) the indescribably sweet lotus feet (padaravindam) of Lord Krsna (sri-krsnasya), the Supreme Personality of Godhead (bhagavatah), who manifests all opulences, of which sweetness is the best, the gopis became free (jahuh) of the great anxiety they felt from not being able to associate with Lord Krsna directly. srila sukadeva Gosvami and other sages expert in the yoga of devotional service (yogesvaraih) worship in their hearts (atmani) the lotus feet of Lord Krsna."

It is said in srimad-Bhagavatam (10.16.36):

yad-vachaya srir lalanacarat tapah

"O Lord, we do not know how the serpent Kaliya has attained this great opportunity of being touched by the dust of Your lotus feet. For this end, the goddess of fortune performed austerities for centuries, giving up all other desires and taking austere vows."

In these words it is seen that even Goddess Laksmi has to worship Lord Krsna opnly within her mind. This she always did (sad.a) from beginningless time. She was never able to approach Lord Krsna directly. That truth is confirmed by the sruti-sastras and other scriptures.

Anuccheda 107

Humbled by seeing the gopis' glorious status, and feeling himself very unqualified, Uddhava offers respectful obeisances to the dust of the gopis' feet. He says in srimad-Bhagavatam (10.47.63):

vande nanda-vraja-strinam pada-renum abhiksnasah yasam hari-kathodgitam punati bhuvana-trayam

"I repeatedly offer my respects to the dust from the feet of the women of Nanda Maharaja's cowherd village. When these gopis loudly chant the glories of sri Krsna, the vibration purifies the three worlds."

In this verse Uddhava says: "I offer my respectful obeisances (vande) to the dust of the gopis' feet (pada- renum)." Then in the second part of the verse he describes the gopis. Uddhava's meaning here is: "The good fortune we have attained today is very wonderful." Lord Krsna Himself describes the glories of His devotees in these words of Padma Purana, Karttika-mahatmya:

ete hi yadavah sarve mad-gana eva bhavini sarvada mat-priya devi mat-tulya-guna-salinah

"O glorious goddess, all the Yadavas are always very dear to Me. They have virtues like My own."

The Yadavas, who are very dear to Lord Krsna, the Supreme Personality of Godhead, is confirmed by these words of srimad- Bhagavatam (10.90.46):

sayyasanatanalapa. . .

"The Vrsnis were so absorbed in Krsna consciousness that they forgot their own bodies while sleeping, sitting, walking, conversing, playing, bathing, and so on."

Devotees whose relationship is with other forms of the Lord, forms other than the form of Lord Krsna, are not as glorious as the Yadavas. That amongst the Yadavas and other devotees Uddhava is very glorious is confirmed by these words spoken by Lord Krsna Himself in srimad-Bhagavatam (11.16.29):

tvam tu bhagavatesv aham

"O Uddhava, amongst the devotees you are my representative."

Lord Krsna also says in srimad-Bhagavatam (11.11.49):

tvam me bhrtyah suhrt sakha

"O Uddhava, you are My friend, servant, and well- wisher."

Lord Krsna also says in srimad-Bhagavatam (3.4.31):

noddhavo 'nv api man-nyunah

"Udsdhava is not inferior to Me in any way."

Lord Krsna also says in srimad-Bhagavatam (11.14.15):

na ca sankarsano na srir naivatma ca yatha bhavan

"My dear Uddhava, neither Lord Brahma, Lord siva, Lord Sankarsana, the goddess of fortune, nor indeed My own self are as dear to Me as you."

In these and many other statements Lord Krsna affirms that Uddhava is exalted amongst the devotees. Still, Uddhava is very humble when he speaks about the gopis. He is not humble in the same way about the Lord's queens in Dvaraka. The queens' glory compares to the gopis' glory in the same way the eye of a person blind from birth compares to the glory of the full moon.

Anuccheda 108

That sri Radha is more glorious than the 16,000 queens of Lord Krsna, the king of the Yadus, is confirmed by the queens themselves, who say in srimad-Bhagavatam (10.83.41-43):

na vayam sadhvi samrajyam svarajyam bhaujyam apy uta vairajyam paramesthyam ca anantyam va hareh padam

kamayamaha etasya srimat-pada-rajah sriyah kuca-kunkuma-gandhadhyam murdhna vodhum gada-bhrtah

"O saintly lady, we do not desire dominion over the earth, the sovereignty of the King of heaven, unlimited facility for enjoyment, mystic power, the position of Lord Brahma, immortality, or even attainment of the kingdom of God. We simply desire to carry on our heads the glorious dust of Lord Krsna's feet, enriched by the freagrance of kunkuma from His consort's bosom.

vraja-striyo yad vachanti pulindyas trna-virudhah gavas carayato gopah pada-sparsam mahatmanah

"We desire the same contact with the Supreme Lord's feet that the young women of Vraja, the cowherd boys, and even the aborigine Pulinda women desire - the touch of the dust He leaves on the plants and grass as He tends His cows."

This verse means: "O saintly lady, we do not desire dominion over the earth, or any other material benefit." Here the word "samrajyam" means "a kingdom on the earth", "svarajyam" means "the kingdom of Indra", bhojyam" means "the pleasures available in these two kingdoms", "vairajyam" means "mystic powers", "and "paramesthyam" means "the kingdom of Lord Brahma". "Anantyam" here means "the limitless happiness one attains by realizing the Supreme Personality of Godhead". This limitless happiness is described in the Taittiriya Upanisad (2.8.2-9), where the different levels of human happiness, each level of happiness a hundred times greater than the one below is described. The highest of these levels of happiness is found in realizing the Supreme Personality of Godhead. In Taittiriya Upanisad (2.8.9) that limitless happiness is described. That is the meaning here. What more may be said? The queens say: "We do not desire (na kamayamahe) to stay near Lord Hari (sri-hareh padam)." Someone may ask: "Then what do you desire to attain?" To this question the queens answer: "We desire to carry (vodhum) on our heads (murdhna) the dust of the glorious feet (srimat-pada-rajah) of our master, all-knowing Lord Krsna (gada-bhrtah). Fuerther, we desire to attain the great treasure present in that dust, the treasure that is the fragrance of kunkuma from the goddess of fortune's breast (sriyah kuca- kunkuma-gandhadhyam)." Here someone may protest: "O queens, first you say you do not desire to attain Lord Hari's feet, and then you say you want to hold the dust of His feet on your heads, dust rich with the fragrance of kunkuma from the goddess of fortune's breast. Why do you contradict your own words? If Rukmini, the goddess of fortune, desires, then you will certainly attain your desire. Then you will indeed attain the dust of the Lord's feet, dust rich with kunkuma from the most exalted goddess of fortune's breast. But first please clearly tell us what it is that you desire." The answer to this protest is found in srimad-Bhagavatam 10.83.43, where the feet of Lord Krsna (not Lord Narayana) are specifically described. The dust of Lord Krsna's feet are also described in these words of srimad-Bhagavatam (10.21.17):

purnah pulindya urugaya. . .

"The aborigine women of the Vrndavana area become disturbed by lust when they see the grass marked with reddish kunkuma powder. Endowed with the color of Krsna's lotus feet, this powder originally decorated the breasts of His beloveds, and when the aborigine women smear it on their faces and breasts, they give up all their anxiety."

In these quotes it is seen that the gopis of Vraja yearned to attain (yad vanchanti) the dust of Lord Krsna's feet. The present tense is used here (vanchanti) on the assumption that even today the gopis are not truly separated from Lord Krsna. By mentioning the aborigine girls, the queens hint (in srimad- Bhagavatam 10.83.43) that they themselves should also be qualified to attain the dust of Lord Krsna's feet. Here the words "trna-virudhah" mean the durva grass and other plants". The fragranced of the kunkuma from the goddess of foretune's breast is never absent from Lord Krsna's feet. That is the idea here. Here the word "gavah" means cows", "carayatah" means "herding", The cowherd boys (gopah) are only briefly mentioned here. Although many cowherd boys, such as the priya-sakhas and narma-sakhas, are very close friends of Lord Krsna, because they are males an elaborate description of them here in the midts of a discusion of the gopis is not appropriate. Even famous Goddess Laksmi cannot attain Lord Krsna's feet, although she aspires to. Thismis confirmed in the Naga-patnis' prayers in srimad-Bhagavatam 10.16.36 and also in the words of Uddhava in srimad-Bhagavatam 10.47.62. Not even the famous Goddess Rukmini can attain the same kind of association with Lord Krsna, for her association with Him is in a different time and place. Therefore Rukmini cannot hope to associate with Lord Krsna as the gopis of Vraja do. The superior status of the gopis is confirmed in srimad- Bhagavatam 10.47.60. Of Queen Rukmini it is said the Matsya Purana:

rukmini dvaravatyam tu radha vrndavane vane

"She who is Rukmini in Dvaraka is also Radha in Vrndavana Forest."

Vedanta-sutra (1.1.30) and the Ahangrahopasana-sastras declare that the demigod Indra and Goddess Durga are in one sense not different from the Supreme Personality of Godhead. In the same way, in one sense sri Radha is not different from Goddess Laksmi. The difference is that sri Radha is the original and complete form of Goddess Laksmi. This is confirmeed ion the following words of the Brhad-Gautamiya Tantra:

devi krsnamayi prokta radhika. . .

"The transcendental goddess srimati Radharani is the direct counterpart of Lord sri Krsna. She is the central figure for all the goddesses of fortune. She possesses all the attractiveness to attract the all-attractive Supreme Personality of Godhead. She is the primeval internal potency of the Lord."

In the Bahv-rk-parisista it is said of sri Radha:

radhaya madhavo devo madhavenaiva radhika

"Lord Krsna always stays with sri Radha. sri Radha always stays with Lord Krsna."

When she appears as sri Radha, the goddess of fortune is most glorious. That is confirmed by these words. It is also confirmed by the followiong words of srimad-Bhagavatam (10.30.28), which refer to sri Radha:

anayaradhito nunam bhagavan. . .

"Certainly this particular gopi has perfectly worshiped the all-powerful Personality of Godhead, Govinda, since He was so pleased with Her that He abandoned the rest of us and brought Her to a secluded place."

The following words of srimad-Bhagavatam (10.30.11) also refer to sri Radha:

apy ena-patny upagatah. . .

"O friend, wife of the deer, has Lord Acyuta been here with His beloved, bringing great joy to your eyes? Indeed, blowing this way is the fragrance of His garland of kunda flowers, which was smeared with the kunkuma from the breasts of His girlfriend when He embraced Her."

In srimad-Bhagavatam 10.83.41-43 the Dvaraka queens say: "As the gopis yearn to touch Lord Krsna's feet, so do we." They pray: "May the fragrance of the ecstatic love the gopis' feel be manifest in us." The Dvaraka queens do not desire only to attain the dust of Lord Krsna's feet. They desire to touch His feet also. Thus the words "vayam kamayamahe" may refer to the desire expressed in srimad- Bhagavatam 10.83.42 or the desire expressed in srimad-Bhagavatam 10.83.43. Thus the Dvaraka queens' request may be either We desire to touch Lord Krsna's feet." or "We desire to touch the dust of Lord Krsna's feet." Either way, the same result is attained. Therefore these two requests are not truly different. In srimad-Bhagavatam 10.83.42 the word etasya" refers to Lord Krsna. What is Lord Krsna's nature? In srimad-Bhagavatam 10.83.43 it is said that Lord Krsna is mahatmanah". In that word "maha" means "He who is naturally the greatest of all", and "atmanah" means "He whose nature is filled with handsomeness and all other virtues". Lord Krsna's handsomeness and virtues are seen in these words spoken by srila sukadeva Gosvami of srimad-Bhagavatam (10.33.6):

tatratisusubhe tabhir bhagavan. . .

"In the midst of the dancing gopis, Lord Krsna appeared most brilliant, like an exquisite sapphire in the midst of golden ornaments."

The srimad-Bhagavatam verses 10.83.41-43 quoted in the beginning of this anucheda were spoken by the Dvaraka queens to Draupadi.

Anuccheda 109

sri Radha-devi is described in these words of the Adi Purana:

trailokye prthivi dhanya tatra vrndavanam punah tatrapi gopikah partha tatra radhabhidha mama

"O Partha, the earth planet is the most fortunate place in the three worlds, for Vrndavana forest, the gopis, and My beloved who bears the name Radha all stay there."

sri Radha-devi is AGAIN described in these words of the Padma Purana, Karttika-mahatmya:

yatha radha priya visnos tasyah kundam priyam tatha sarva-gopisu saivaika visnor atyanta-vallabha

"Just as srimati Radharani is dear to the Supreme Lord Krsna (Visnu), so Her bathing place (Radha- kunda) is equally dear to Krsna. Among all the gopis, She alone stands supreme as the Lord's most beloved."

sri Radha's love is the greatest. This is confirmed in the following words of the Agni Purana, Vasana-bhasya:

gopyah papracchur usasi krsnanucaram uddhavam hari-lila-viharams ca tatraikam radhikam vina radha tad-bhava-samlina vasanaya viramita

"At dawn the gopis asked Krsna's servant Uddhava to describe how Krsna was enjoying pastimes without sri Radha. At that moment, overcome with love and yearning to be with Krsna, sri Radha fainted."

Here the words "vasanaya viramita" indicate that sri Radha was in the ninth state of consciousness. In other words, She was completely overcome. She had no power to continue. That sri Radha is the best of the gopis is seen in the following words describing the rasa-dance pastime in srimad-Bhagavatam (10.30.27):

kasyah padani. . .

"Here we see the footprints of some gopi who must have been walking along with the son of Nanda Maharaja. He must have put His arm on Her shoulder, just as an elephant rests His trunk on the shoulder of an accompanying she-elephant."

These words describe sri Radha's supreme good fortune. sri Radha's name is indirectly uttered in these words of srimad- Bhagavatam (10.30.28):

anayaradhito nunam bhagavan harir isvarah yan no vihaya govindah prito yam anayad rahah

"Certainly this particular gopi has perfectly worshiped (aradhita) the all-powerful Personality of Godhead, Govinda, since He was so pleased with Her that He abandoned the rest of us and brought Her to a secluded place."

Here the words "anaya bhagavan radhitah" mean sri Radha brought the Supreme Personality of Godhead under Her control". The word "nunam" here is used in the sense of making a guess. Within the word "aradhitah" (worshiped) in this verse the name Radha is hidden. The result of Radha's worshiping Krsna is given in the words beginning with "yan na", the words that say: "He was so pleased with Her that He abandoned the rest of us and brought Her to a secluded place." Here the word "govindah" refers to Lord Krsna, the king of Gokula. This verse was spoken by the vraja- gopis.

Anuccheda 110

The different levels of gopis who love the Supreme Lord in the mood of sweetness, levels that culimate in the love felt by sri Radha, who has no equal or superior, will be described in this anuccheda. Considering its causes and effects, scholars learned in ordinary material poetry call this kind of love sthayi-bhava" (continuous ecstatic love). The causes of sthayi-bhava are vibhava, anubhava, and vyabhicari-bhava. These bhavas are all part of priti (ecstatic love). Sthayi-bhava is described in these words of the rasa-sastra:

viruddhair aviruddhair va bhavair vicchidyate na yah atma-bhavam nayaty anyan sa sthayi lavanakarah

"Ecstatic love that is not diminished by favorable or unfavorable situations is called sthayi-bhava, which is love deep like an ocean."

Vibhava and the other parts of love will be discussed later in this book. When sthayi-bhava and its causes are manifest in the context of ecstatic love for the Supreme Personality of Godhead (bhagavat-priti), then they are called "bhagavat- pritimaya-rasa", or "bhakti-rasa" (the mellows of devotional service). That the bhavas thus become the rasas is described in the following words of the rasa-sastra:

bhava evabhisampannah prayanti rasa-rupatam

"The bhavas become the rasas."

Because they do not have the ingredients (samagri) of the true rasas, the poets who relish the material rasas (prakrta- rasikas) do not desire to taste the rasas of devotional service (bhakti-rasa). Their sphere of tasting the rasas is limited to the material demigods or other material persons. The samagris (igredients of the rasas are of three kinds: 1. svarupa- yuogyata samagri, 2. parikara-yogyata samagri, and 3. purusa-yogyata samagri. The svarupa-yuogyata samagris are the ingredients of sthayi-bhava, rati and other sentiemnts when they are manifest in the material rasas. These sentiments are based on the individual soul's desire to attain happiness for the Supreme Personality of Godhead, that love brings happiness much greater than the waves of happiness attained by realizing the impersonal Brahman. Persons in material consciousness cannot understand those sentiments, which are called yogyata samagri. Only spiritual poets and philosophers can understand those spiritual sentiments. These sentiments are very beautiful and wonderful. The spiritual sentiments felt by sri Prahlada and the other great devotees are called purusa-yogyata samagri. Material poets and philosophers who are not qualified like the great devotees cannot understand these sentiments. This is described in the following words of Sahitya-darpana (3.2):

punyavantah pamanvanti yogi-vad rasa-santatim

"Only saintly devotees can understand the spiritual rasas."

It is also said in Sahitya-darpana (3.8):

na jayate tad-asvado vina raty-adi-vasanam

"Without rati (attraction) and the other sentiments, the taste of the rasas is not manifest."

In the material rasas one tastes the pleasure of one's own happiness. This is described in the following words of Sahitya- darpana (3.2):

sattvodrekad akhanda-sva- prakasananda-cin-mayah vedyantara-sparsa-sunyo brahmasvada-sahodarah

"When the mode of goodness becomes very strong, then limitless spiritual bliss becomes manifest. When one tastes the bliss of the Supreme, then even the touch of knowledge of anything else becomes absent. Knowledge of the Supreme and unawareness of anything else are like two brothers.

lokottara-camatkara- pranah kaiscit pramatrbhih sakaravad abhinnatven- ayam asvadyate rasah

"Some great souls know the spoiritual wonders beyond the reach of this world. They taste the rasas of love for the Supreme Personality of Godhead, whose form is spiritual."

Pure spiritual goodness (aprakrta-visuddha-sattva) enables one to taste the spriitual rasas. This is described in the following words of srimad-Bhagavatam (4.3.23):

sattvam visuddham vasudeva-sabditam. . .

"I am always engaged in offering obeisances to Lord Vasudeva in pure Krsna consciousness. Krsna consciousness is always pure consciousness (visuddha-sattva), in which the Supreme Personality of Godhead, known as Vasudeva, is revealed without any covering."

Spiritual pure goodness has already been described in the Bhagavat-sandarbha. That the taste of rasas of love for the Supreme Personality of Godhead is sweeter than the taste of realizing the impersonal Brahman is confirmed in these words of srimad-Bhagavatam (4.9.10):

ya nirvrttis tanu-bhrtam. . .

"My Lord, the transcendental bliss derived from meditating upon Your lotus feet or hearing about Your glories from pure devotees is so unlimited that it is far beyond thwe stage of brahmananda, wherein one thinks oneself merged in the impersonal Brahman as one with the Supreme."

Tbis truth is also confirmed by the following words of srimad-Bhagavatam (3.15.48):

natyantikam viganayanty api te prasadam. . .

"Persons who are very expert and most intelligent in understanding things as they are engage in hearing narrations of the auspicious activities and pastimes of the Lord, which are worth chanting and worth hearing. Such persons do not care even for the highest material benediction, namely liberation, to say nothing of less important other benedictions like the material happiness of the heavenly kingdom."

That the rasas of perceiving the Supreme Personality of Godhead are very wonderful is confirmed by these words of srimad-Bhagavatam (3.2.12):

vismapanam svasya ca saubhagarddheh. . .

"The Lord appeared in the mortal world by His internal potency, yogamaya. He came in His eternal form, which is just suitable for His pastimes. These pastimes were wonderful for everyone, even for thos proud of their own opulence, including the Lord Himself in His form as the Lord of Vaikuntha. Thus His (sri Krsna's) transcendental body is the ornament of all ornaments."

The great authors of the past, who knew everything about the spiritual and material rasas, have throughly explained ths topic of rasa. Rasa was also described in a general way by the author of sri Bhagavan-nama-kaumudi. The five rasas were explicitly described by srila sridhara Svami in his commentary on srimad- Bhagavatam (10.43.17). There he said the word "strinam" referred to srngara-rasa, "gopanam" referred to the sakha, priya-sakha, and narma-sakha friends of thw Lord, among whom sridama and many others are prominent, "pitroh" referred to the kind devotees in vatsalya-rasa, "yoginam" referred to the jani-bhaktas in santa - rasa, vrsninam" referred to the devoteed Vrsnis, and "nrnam" referred ot the people in general who loved the Lord. In this description all the rasas, beginning with santa-rasa, are wonderfully described. The rasas are also explained by Dharma-datta in these words of Sahitya-darpana (3.2):

rase saras camatkarah sarvatrapy anubhuyate tac-camatkara-saratve sarvatrapy adbhuto rasah tasmad adbhutam evaha krti narayano rasam

"Wonder is present everywhere in the rasas. The rasas are wonderful everywhere. Therefore, saintly Narayuana dasa says: the rasas are wonderful."

srila sridhara Svami does not show honor to the rasas like raudra-rasa (anger) felt by the wrestlers and others, for the persons in these rasas act like enemies of the Lord. The philosophers who know the truths of the spiritual rasas agree with this view. Some philosopghers learned in the material rasas especially honor sakhya-rasa and vatsalya-rasa. Of this view it is said:

sneha-sthayi-bhavah preyan

"The ecstasy of sthayi-bhava is manifest in sakhya-rasa."

srngara-rasa is described ion these words:

yad eva rocate mahyam tad eva kurute priya iti vetti na janati tat priyam yat karoti sa

"Whatever pleases me, my beloved does. I may be aware of her actions or not, but she always acts to please me."

Those words described the relationship of husband and wife. The following words describe sakhya-rasa:

sphutam camatkaritataya vatsalam ca rasam viduh sthayi vatsalatasyeha putrady-alambanam matam

"The sages know that vatsala-rasa is wonderful. In vatsala-rasa sthayi-bhava is manifest. Vatsala-rasa is the love one feels for children and others in a like position."

The sage Sudeva and others acknowledge vatsala-rasa as one of the bhakti-rasas. Furthermore, material rati (attraction) and the material rasas may bring pleasure in the beginning, but in the end they bring suffering. This the Supreme Personality of Godhead Himself confirmed in these words of srimad-Bhagavatam (11.19.41):

. . .sukham duhkha-sukhatyayah duhkham kama-sukhapeksa

"Real happiness is to transcend material happiness and unhappiness, and real misery is to be implicated in searching for sex pleasure."

The Supreme (ord describes true peace in these words of srimad-Bhagavatam (11.19.36):

samo man-nisthata buddheh

"True peace is attained when one faithfully rests his intelligence in Me."

In these weords the Supreme Lord criticizes material pleasures, which bring horrible results. Even the ordinary people of this world eventually come to hate material pleasures. Criticizing material so-called pleasures and praising the rasas of love for the Supreme Personality of Godhead, sri Narada explains in srimad-Bhagavatam (1.5.10-11):

na yad-vacas citra-padam harer yaso jagat-pavitram pragrnita karhicit tad vayasam tirtham usanti manasa na yatra hamsa niramanty usik-ksayah

"Those words which do not describe the glories of the Lord, who alone can sanctify the atmosphere of the whole universe, are considered by saintly persons to be like unto a pilgrimage for crows. Since the all-perfect persons are inhabitants of the transcendental abode, they do not derive any pleasure there.

tad-vag-visargo janatagha-viplavo yasmin prati-slokam abaddhavaty api namany anantasya yaso 'nkitani yat srnvanti gayanti grnanti sadhavah

"On the other hand, that literature which is full of descriptions of the transcendental glories of the name, fame, forms, pastimes, etc. of the unlimited Supreme Lord is a different creation, full of transcendental words directed toward bringing about a revolution in the impious lives of this world's misdirected civilization. Such transcendental literatures, even though imperfectly composed, are heard, sung, and accepted by purified men who are thoroughly honest."

The material rasas are also rejected by Queen rukmini, who says in srimad-Bhagavatam (10.60.45):

tvak-smasru-roma-nakha-kesa-pinaddham antar mamsasthi-rakta-krimi-vit-kapha-pitta-vatam jivac-chavam bhajati kanta-matir vimudha ya te padabja-makarandam ajighrati stri

"A woman who fails to relish the fragranc of the honey of Your lotus feet becomes totally befooled, and thus she accepts as her husband or lover a living corpse covered with skin, whiskers, nails, head-hair, and body hair, and filled with flesh, bones, blood, parasites, feces, mucus, bile, and air."

Therefore one should not place his faith in the material rasas, for the material rasas always lead to a situation filled with horrors. The rasas of love for the Supreme Personality of Godhead, on the other hand, lead to liberation from the material world. If the material reasas lead only to distress and the spiritual rasas lead to liberation, why then do the foolish people not relish the spiritual rasas? The answer is given in these words of srimad-Bhagavatam (10.1.4):

nivrtta-tarsair upagiyamanat. . .

"Glorification of the Supreme Personality of Godhead is performed in the parampara system. That is, it is conveyed from spiritual master ot disciple. Such gloreification is relished by those no longer interested in the false, temporary glorification of this cosmic manifestation. Descriptions of the Lord are the right medicine for the conditioned soul undergoing repeated birth and death. Therefore, who will cease hearing such glorification of the Lord except a butcher or one who is killing his own self?"

The sweetness of thew spiritual rasas is described in these words of srimad-Bhagavatam (10.21.19):

aspandanam gati-matam pulakas tarunam. . .

"When Lord Krsna plays on His flute, the sweet music causes the moving living entities to become stunned and the nonmoving trees to tremble in ecstasy. These things are certainly very wonderful."

The spiritual rasas of association with Lord Krsna brought the devotees back to life. This is described in the following words of srimad-Bhagavatam (10.17.15):

krsnam sametya labdheha asan suska naga api

"Having regained their vital functions, Yasoda, Rohini, Nanda and all the other cowherd women and men went up to Krsna. O descendant of Kuru, even the dried-up trees came back to life."

The Purana srimad-Bhagavatam teaches the rasas of love for the Supreme Personality of Godhead. This is confirmed by the following words (srimad-Bhagavatam 1.1.3):

nigama-kalpa-taroh. . .

"O expert and thoughtful men, rlish srimad- Bhagavatam, the mature fruit of the desire tree of Vedic literatures. It emanated from the lips of sri sukadeva Gosvami. Therefore this fruit has become even more tasteful, although its nectarean juice weas already relishable for all, including liberated souls."

This verse means: "O auspicious souls learned in the rasas of love for the Supreme Personality of Godhead, in your hearts please relish the Supreme Personality of Godhead, whioch is the sweet fruit of desire tree of the Vedas, a tree with many branches and sub-branches that bear all fruits, a tree that has come to this earth from the spiritual world of Vaikuntha." Here the word "aho" ismnused to hint that srimad-Bhagavatam enables one to attain what is otherwise unattainable. The scripture srimad-Bhagavatam is desdcriubeed here with the w0ord "rasa" because it is sweet with the spiritual rasas. It is called Bhagavatam because it describes the rasas of love for Bhagavan (the Supreme Personality of Godhead). That srimad- Bhagavatam is filled with the reasas of love for the Supreme Personality of Godhead is described in these words (srimad- Bhagavatam 1.7.7):

yasyam vai sruyamanayam. . .

"Simply by giving aural reception to this Vedic literature (srimad-Bhagavatam), the feeling for loving devotional service to Lord Krsna, the Supreme Personality of Godhead, sprouts up at once to extinguish the fire of lamentation, illusion and fearfulness."

The word "rasa" is used in relation to the Supreme Personality of Godhead in these words of Taittiriya Upanisad (2.7.1):

raso vai sah. rasam hy evayam labdhvanandi-bhavati.

"When one understands the Supreme Personality of Godhead, the reservoir of pleasure (rasa), Krsna, he actually becomes transcendentally blissful."

In srimad-Bhagavatam 1.1.3 the word "rasikah" shows that the sages who attained perfection in ancient times as well as the sages who attained perfection in recent tiomes knew the truth of the rasas. The word "galitam" shows that the fruit here is perfectly ripe and sweet. Here it is seen that because it has come from the tree of the scriptures, this fruit is very sweet and delicious. "Rasam" here shows that this fruit has neither skin nor pit. It has no defect in any way. The words "bhagavatam nigamasya" here show that srimad- Bhagavatam is the best of all the sacred fruits of the tree of the scriptures. This is so because it teaches the highest goal of life. Even though the nectar of the Supreme Personality of Godhead is naturally very excellent, it is made even more excellent in srimad-Bhagavatam. This is shown here by the word "suka". Although the fruit of srimad-Bhagavatam is very wonderful because it has fallen from the kalpa-vrksa tree of the scriptures, it is made even more sweet and nectarean because it is touched by ther mouth of srila sukadeva Gosvami. When it touches srila sukadeva Gosvami's mouth, that fruit becoems sweeter. When they come from the mouth of a great devotee, descroptions of the Supreme Personality of Godhead become sweeter. How much more is this true when such descriptions come from the mouth of srila sukadeva Gosvami, the king of all great devotees? By tasting ther nectar of srimad-Bhagavatam one will never become satiated. His desire to taste it will never become diminished. Therefore, even after attaining liberation (alayam), one should drink (pibata) the nectar of srimad- Bhagavatam. That even liberated souls are attracted to srimad- Bhagavatam is confirmed by srila sukadeva Gosvami in the following words (srimad-Bhagavatam 2.1.9):

parinisthito 'pi. . .

"O saintly king, I was perfectly situated in transcendence, yet I was still attracted by the delineation of the pastimes of the Lord, who is described by enlightened verses."

The sweetness of other things fades in the course of time. The sweetness of srimad-Bhagavatam is not like that. It does not fade. The reasas of love for the Supreme Personality of Godhead are of two kinds: 1. prity-upayukta and 2. priti-parinama. These are described in these words of srimad-Bhagavatam (12.3.14- 15):

katha imas te kathita mahiyasam vitatya lokesu yasah pareyusam vijana-vairagya-vivaksaya vibho vaco-vibhutir na tu paramarthyam

"O mighty Pariksit, I have related to you the narrations of all these great kings, who spread their fame throughout the world and then departed. My real purpose was to teach transcendental knowledge and renunciation. Stories of kings lend power and opulence to these narrations but do not in themselves constitute the ultimate aspect of knwoledge.

yas tuttama-sloka-gunanuvadah sangiyate 'bhiksnam amangala-ghnah tam eva nityam srnuyad abhiksnam krsne 'malam bhaktim abhipsamanah

"The person who desires pure devotional service to Lord Krsna should hear the narrations of Lord Uttamasloka's glorious qualities, the constant chanting of which destoys everything inauspicious. The devotee should engage in such listening in regular daily assemblies and should also continue his hearing throughout the day."

After describing the rasas in a general way, srila sukadeva Gosvami describes thme in more detail in the word amrta". "Amrta" here refers to the nectar of the Lord's pastimes, nectar described in these owrds of srimad- Bhagavatam (12.13.11):

hari-lila-katha-vrata- mrtanandita-sat-suram

"srimad-Bhagavatam is full of nectarean accounts of Lord Krsna's pastimes, which guve ecstasy ot the saintly devotees and demigods."

That narrations of Lord's pastimes are sweet is confirmed by these words of srimad-Bhagavatam (12.4.40):

lila-katha-rasa-nisevanam. . .

"Narrations of lord Krsna's pastimes are sweet like nectar."

In the word "sat-suram" from srimad-Bhagavatam 12.13.11, the word "sat" refers to the atmarama transcendentalists situated in Brahman realization, who are referred to by thew word "satam" in srimad-Bhagavatam 10.12.11, and the word "suram" refers to the devotees who taste only the nectar of devotional service ot the Lord. In srimad-Bhagavatam 1.1.3 the word "amrta-drava" means the sweetest nectar of the Lord's pastimes". The following exp"lanation may be given: Although the nectar of love (pritimaya-rasa) for the Supreme Personality of Godhead is the sweetest of all nectars (sreyah), various levels of that nectar be certainly be distinguished. The taste of the nectar of the rasas, as described in the word "pibata" is of two kinds, the first of which is the rasas tasted by the Lord's personal associates who personally participate in the Supreme Lord's pastimes. This perception of the rasas is the best, because it is direct and confidential (antaranga). The other perception of the rasas is tasted by all others. It is indirect and not confidential (bahiranga). These two levels of the perception of the nectar of the rasas are both described here by the single word "pibata". This nectar is like a river flowing from the mouth of srila sukadeva Gosvami. That srimad-Bhagavatam describes the sweetest nectar of love for the Supreme Personality of Godhead is confirmed by these words (srimad-Bhagavatam 12.13.15):

sarva-vedanta-saram hi. . . . . .tad-rasamrta-trptasya. . .

"srimad-Bhagavatam is declared to be the essence of all Vedanta philosophy. One who has felt satisfaction from its nectarean mellow will never be attracted by any other literature."

In His commentary srila sridhara Svami defines the word bhavukah" in this way:

" `Bhavukah' here means `they who are expert at meditating on the nectar rasas'."

This meditation is described in these words of srimad- Bhagavatam (1.5.19):

smaran mukundanghry-upaguhanam punar vidhatum icchen na rasa-graho janah

"A person who has once relished the taste of the lotus feet of the Lord can do nothing but remember that ecstasy again and again."

srimad-Bhagavatam 1.1.3 quoted in this anuccheda was spoken by srila Vedavyasa.

Anuccheda 111

Thus joined with vibhava and its other components, the rasac of love for the Supreme Personality of Godhead is manifest. They who are learned i n the material rasas shown in dramas describe four kinds of characters. First is the hero who is primarily served by the rasa. He is the first character in the drama. Then there is the person who because of being limited, or because of fear or some other impediment, becomes a follower or servant of the hero. That person, the follower or servant, is the second kind of character. Then there is a person who, an ordinary person among the people in general who, because he is unintelligent and needs to accept instructions and orders, becomes a follower or servant of the hero. That follower or servant is the third kind of character. Can the follower or servant who is the second character not be intelligent? If he is he becomes the fourth kind of character. The devotees of the Lord taste the rasas of love for the Supreme Personality of Godhead. In this way the rasas they taste are not material in nature. In this way the rasas of love present in the hearts of this hero and His servants and followers are eternal. They are perfect and complete. In this way it is demonstrated that the rasas of love for the Supreme Personality of Godhead are limitless and spiritual in nature. They are not like the material rasas described in material poems. That is their nature. For example, it is seen that sri Prahlada, the vraja-gopis, and many other devotees were completely unaffected by fear, and sri Vrtra, sri Gajendra, sri Bharata, and other devotees were completely unaffected by the actions of their previous births. What more need be said? sri sukadeva Gosvami and other devotees were completely unaffected by the bliss of impersonal Brahman realization. In these ways it should be known that the love they felt for the Supreme Personality of Godhead was certainly spiritual in nature. It was not material. Here the alambana (main cause of feeling the rasa of love) is the Supreme Lord's opulences, glories, and virtues, which have no equal or superior. The personal assaociates of the Lord have spiritual qualities like the Lord's. This truth is proclaimed by the great dundubhi drums that are the Vedas, Puranas, and other scriptures. The uddipanas (secondary causes of feeling the rasa of love) are the things in relation to the Lord. These secondary causes of rasa are described in these words of srimad-Bhagavatam (3.15.43):

tasyaravinda-nayanasya. . . . . .cakara tesam sanksobham aksara-jusam api citta-tanvoh

"When the breeze carrying the aroma of tulasi leaves from the toes of the lotus feet of the Supreme Personality of Godhead entered the nostrils of those sages, they experienced a change both in body and in mind, even though they were attached to the impersonal Brahman understanding."

The Supreme Lord's handsomeness as a cause of rasa is seen in these words of srimad-Bhagavatam (10.44.14):

gopyas tapah kim acaran. . .

"What austerities must the gopis have performed! With their eyes they always drink the nectar of Lord Krsna's form, which is the essence of loveliness and is not to be equaled or surpassed. That loveliness is the only abode of beauty, fame, and opulence. It is self-perfect, ever fresh and extremely rare.

The causes of rasa are also seen in these words of srimad- Bhagavatam (10.29.40):

ka stry anga. . . . . .yad go-dvija-druma-mrgah pulakany abibhran

"Dear Krsna, what woman in all the three worlds wouldn't deviate from religious behavior when bewildered by the sweet, drawn-out melody of Your flute? Your beauty makes all three worlds auspicious. Indeed, even the cows, birds, trees and deer manifest the ecstatic symptom of bodily hair standing on end when they see Your beautiful form."

Lord Krsna's flute-music as a cause of rasa is seen in these words of srimad-Bhagavatam (10.35.14-15):

vividha-gopa-caranesu vidagdhah. . .

. . .savanasas tad upadharya suresah sakra-sarva-paramesthi-purogah kavaya anata-kandhara-cittah kasmalam yayur aniscita-tattvah

"O pious mother Yasoda, your son, who is expert in all the arts of herding cows, has invented many new styles of flute- playing. When He takes His flute to His bimba-red lips and sends forth the tones of the harmonic scale in variegated melodies, Brahma, Siva, Indra and other chief demigods become confused upon hearing the sound. Although they are the most learned authorities, they cannot ascertain the essence of that music, and thus they bow down their heads and hearts."

That the accidental manifestation of one of the Lord's potencies can become a cause of spiritual rasa is seen in the following words of srimad-Bhagavatam (10.20.31):

pravrt-sriyam ca tam viksya sarva-kala-sukhavaham bhagavan pujayam cakre atma-sakty-upabrmhitam

"Observing the beauty and opulence of Vrndavana's rainy season, a perennial source of great happiness, the Lord offered all respect to that season, which was expanded from His own internal potency."

Here the clouds and other features of the rainy season bring ecstatis symptoms, like standing up of the body's hairs.

It is said in srimad-Bhagavatam (10.21.19):

aspandanam gati-matam pulakas tarunam

"When Lord Krsna plays on His flute, the sweet music causes the moving living entities to become stunned and the nonmoving trees to tremble with ecstasy. These things are certainly very wonderful."

Here even the trees and other like living entities wonderfully become like human beings. Even grief and other like emotions can help one taste the spiritual rasas. In that greif it is said there may come madness or other like conditions caused by sorrow and by separation from the Lord. These emotions can certainly be manifest on the spiritusl platform. The spiritual world is described in these words of Brahma-samhita (5.56-57):

sriyah kantah kantah parama-purusah kalpa-taravo druma bhumis cintamani-gana-mayi toyam amrtam katha ganam natyam gamanam api vamsi priya-sakhi cid-anandam jyotih param api tad asvadyam api ca

sa yatra ksirabdhih sravati surabhibhyas ca su-mahan nimesardhakhyo va vrajati na hi yatrapi samayah bhaje svetadvipam tam aham iha golokam iti yam vidantas te santah ksiti-virala-carah katipaye

"I worship thyat transcendental seat, known as svetadvipa, where as loving consorts the Laksmis in their unalloyed spiritual essence practice the amorous service ofnthe Supreme Lord Krsna as their only lover, where every tree is a transcendental purpose tree, where the sopil is the purpose gem, all water is nectar, every word is a song, every gait is a dance, the flute is the favorite attendant, effulgence is full of transcendental bliss, and the supreme spiritual entities are all enjoyable and tasty, where numberless milk cows always emit transcendental oceans of milk, where there is eternal existence of transcendental time, who is ever-present and without past or future and hence is nto subject to the quality of passing away even for the space of half a moment. That realm is known nas Goloka only to a very few self-realized souls in this world."

Here the words "ganam natyam" refer to the rasas. The causes that create the rasas of love for the supreme hero, Lord Krsna, rasas that are spiritual and have many spiritual quialities, are called vibhavas. The vibhavas are described in these words of Sahitya-darpana (3.13):

vibhavanam raty-ader visesenasvadankura-yogyatanayanam. anubhavanam evam-bhutasya raty-adeh samantaram eva rasadi- rupataya bhavanam. sacaranam tatha-bhutasya tasyaiva samyak caranam.

"Vibhava makes rati and the other aspects of rasas first appear as a new sprout. Comeing after vibhava, anubhava enables one to directly perceive the nature of rasa. Then sacari-bhava makes the rasas become active."

Even material poets who know the material rasas say that happiness can arise out of sorrow. We also say that spiritual bliss can arise even out of separation from the Lord. Externally the devotee separated from the Lord may seem to be sorrowful. However, during the anguish of separation the supremely blissful Lord is always manifest in the devotee's thoughts. Therefore the devotee is also filled with intense spiritual bliss. In such a situation it is not possible for the devotee to avoid those two emotions of anguish and bliss. These two emoptions do nto contradict each other. Rather they are like sweetened hot milk placed before a hungry person. The two features of sweetness and heat do not negate each other. Rather they compliment each other. In this way the anguish of separation from the Lord is actually the cause of intense spiritual bliss, just as the shining of the moon and stars is a source of pleasure. Because it is nourished by the memory of the bliss of directly associating with the Supreme Lord, the anguish of separation brings bliss with it. In that state of separatuion the karuna-rasa (the rasa of a pitiable condition) is manifest. At that time the devotee yearns to be with the Lord. In this way the manifeastatoon of the rasas of love for ther supreme hero, Lord Krsna, is described. The rasas arise in two primary ways: 1. the love (anuraga) created by hearing, and 2. the love created by seeing. These are both described in the following words of srimad-Bhagavatam (10.90.26):

sruta-matro 'pi yah strinam prasahyakarsate manah uru-gayoru-gito va pasyantinam ca kim punah

"The Lord, whom countless songs glorify in countless ways, forcibly attracts the minds of all women who simply hear about Him. What to speak, then, of those women who see Him directly?"

The arisal of the rasa of love for the Lord is described by Uddhava in the following two verses of srimad-Bhagavatam 11.6.44- 45):

tava vikriditam brahman. . .

"My dear Krsna, Your pastimes are supremely auspicious for mankind and are an intoxicating beverage for the ears. Tasting such pastimes, people forget their desires for other things. "My dear Lord, You are the Supreme Soul, and thus You are most dear to us. We are Your devotees, and how can we possibly reject You or live without You for even a moment? Whether we ar lying down, sitting, walkign, standing, bathing, enjoying recreation, eating, or doing anything else, we are constantly engaged in Your service."

The anukarta, or follower or servant of the Lord is thus a devotee of the Lord.Non-devotees cannot become followers or servants of the Lord. The rasas of love for the Lord arise amongst the devotees. Here the word "anukarta" should not be inter"reted to mean "imitator". It is not possible for the individual spirit souls to imitate the actions of the Lord. The attempt to imitate the Lord is against the principles of devotional service. The devotees associate with the Lord and directly perceive Him, but they never become one with Him. In this way the uddipanas of the rasas, which arouse the devotees' love, enchance the Lord's pastimes. If the pure devotees sometimes imitate the Lord, the devotees always think, "the Lord is mine". They never think, "I have become the Lord. I am the Lord." That kind of imitation is seen in Vasudeva's son Gada and the Lord's other brothers, who think themselves the Lord's equal. Their sentiments are not against the principles of devotional service. The ordinary (samajika) devotees yearn to attain such a glorious position. In drsya- kavyas (staged dramas), the audience sees with their eyes and meditates on the rasas. In sravya-kavyas (recited narrative poems), the audioence hears the descriptions of the Lord. In this way the audience meditates on the Lord. The sprout of rati (attraction to the Lord) arises within them. They attain great love (prema) for the Lord. Melodies in the sixth note may also be a cause (uddipana) of rasa. This is described in the following words of srimad-Bhagavatam (6.5.22):

svara-brahmani nirbhata- hrsikesa-padambuje akhandam cittam avesya lokan anucaran munih

"The seven musiacl notes - sa, r, ga, ma, pa, dha, and ni - are used in musical instruments, but originally they come from the Sama Veda. The great sage Narada vibrates sounds describing the pastimes of the Supreme Lord. By such transcendental vibrations such as Hare Krsna, Hare Krsna, Krsna Krsna, Hare Hare, Hare Rama, Hare Rama, Rama Rama, Hare Hare,, he fixes his mind at the lotus feet of the Lord. Thus he directly perceives Hrsikesa, the master of the senses. After delivering the Haryasvas, Narada Muni continued traveling throughout the planetary systems, His mind always fixed at the lotus feet of the Lord."

Prema and the other kinds of ecstatic love (bhavas) create the samagris (ingredients of rasa). This is described in the following words of srimad-Bhagavatam (7.4.39-41):

kvacid rudati vaikuntha- cinta-sabala-cetasah. . .

. . .kvacid utpulakas tusnim aste samsparsa-nirvrtah aspanda-pranayananda- salilamiliteksanah

"Because of advancement in Krsna consciousness, he sometimes cried, sometimes laughed, sometimes expressed jubilation, and sometimes sang loudly. "Sometimes, upon seeing the Supreme Personality of Godhead, Prahlada Maharaja would loudly call in full anxiety. He sometimes lost his shyness in jubilation and began dancing in ecstasy, and sometimes, being fully absorbed in thoughts of Krsna, he felt oneness and imitated the pastimes of the Lord. "Sometimes, feeling the touch of the Lord's lotus hands, he became spiritually jubilant and remained silent, his hairs standing on end and tears gliding down from his half-closed eyes because of his love for the Lord."

Materialists who relish the material rasas are attracted by something that is imperfect and incomplete. Persons who taste the rasas of love for the Supreme Personality of Godhead (bhagavat-priti-rasika) are of two kinds: 1. the devotees who directly participate in the Lord's pastimes (tadiya-lilantah- pati), and 2. the devotees who aspire to participate in the Lord's pastimes (tadiya-lilantah-patitabhimana). Because of their past devotional activities, the devotees ion the first group attained the Lord's direct association. The devotees in the second group are of two kinds: 1. the devotees who hear description of ther Lord's pastimes with His personal associates, and 2. the devotees who hear descriptions of the Lord's sweetness and other transcendental qualities. If a devotee in the first of these two groups desires in the sameee way the personal associates of the Lord desire, then that devotee eventually becomes the Lord's personal associate. Then that devotee attains the vibhavas and other elements of rasas manifest in a personal associate of the Lord. How the gopis think is seen in the following words of Sahitya-darpana (3.12):

parasya na parasyeti na mameti mameti ca tad-asvade vibhavadeh paricchedo na vidyate

"My beloved may be another's husband, or He may not be another's husband. He may be my husband, or he may not be my husband. When I taste the vibhavas and other elements of the rasas of love for Him, it makes no difference to me if He is my husband or not."

If a devotee desires in a way different from the way the Lord's personal associates desire, then that devotee attains vibhava, anubhava, and sacari-bhava that are generally ordinary in nature. Even when the uddipanas (which arouse the feelings of rasa) are present, that devotee does not perceive the sweetness of rasa. If a devotee desires ina way that opposes the the way the Lord's personal associates desire, then, even if the uddipanas of vatsalya-rasa and the other rasas are present, that devotee will not perceive the different bhavas (ecstasies of love), nor will he perceive the sweetness of rasa. Now we will discuss the devotees who hear descriptions of the Lord's sweetness and other transcendental qualities. These devotees are are independent like the Lord's personal associates who participate in the Lord's pastimes. These devotees have th4e power to perceive the sweetness of rasa. Now the perfection of the reasas of love for the Supreme Personality of Godhead will be considered. When love for thwe Supreme Personality of Godhead (bhagavat-priti) is mixed with the vibhavas and other elements of rasa, the result is the rasas of love for the Supreme Personality of Godhead (bhagavat-pritimaya-rasa). This is described in the following words of Sahitya-darpana (3.15):

yatha khanda-maricadinam sammelanad apurva iva kascid asvadah prapanaka-rase sajayate. vibhavadi-sammelanad ihapi tatha.

"As sugar, black pepper, and other ingredients make a drink delightful for the tongue, so the vibhavas and other elements of rasa make the rasas delightful to taste."

The sweetness of the Lord is counted among the uddipanas, the secondary elements that help one to taste the spiritual rasas. The Supreme Lord Himself is the alambana, the primary element that enables one to taste the spiritual rasas. The alambanas and uddipanas are described in these words of Agni Purana:

vibhavyate hi raty-ader yatra yena vibhavyate vibhavo nama sa devdha- lambanoddipanatmakah

"Vibhava enables one to perceive rati and the other elements of rasa. Vibhava is of two kinds: 1. alambana, and 2. uddipana."

The alambana may be of two kinds: 1. Lord Krsna, the Supreme Personality of Godhead, who is dearly loved by the devotees, and 2. the Lord's devotees, who are filled with lofve for Him. These two kinds ofalambanas are indicsted in Sanskrit by use of the locative case. Lord Krsna as the alambana is described in these owrds of srimad-Bhagavatam (9.24.65):

yasyananam makara-kundala. . .

"Krsna's face is decorated with ornaments, such as earrings resembling sharks. His ears are beautiful, His cheeks brilliant, and His smiling attractive to everyone. Whoever sees Lord Krsna sees a festival. His face and body are fully satisfying for everyone to see."

Lord Krsna as the alambana is also described in these words of srimad-Bhagavatam (10.44.14):

gopyas tapah kim acaran yad amusya rupam

"What austerities must the gopis have performed! With their eyes they always drink the nectar of Lord Krsna's form, which is the essence of loveliness and is not to be equaled or surpassed. That lovliness is the only abode of beauty, fame, and opulence. It is self-perfect, ever fresh and extremely rare."

As long as Lord Krsna's sweetness is not manifest, the individual soul will see his own self as the most dear and lovable being in the whole world. This is described in the following words of srimad-Bhagavatam (10.23.27):

prana-buddhi-manah-svatma- darapatya-dhanadayah yat-samparkat priya asams tatah ko nv aparah priyah

"It is only by contact with the self that one's vital breath, intelligence, mind, friends, body, wife, children, wealth and so on are dear. Therefore what object can possibly be more dear than one's own self?"

In this verse the word "sva" means "the pure soul", "atma" means "the material body", and "yat-samparkat" means "because of my contact with that". This verse implies: "As a spirit soul I am full of spiritual bliss. Therefore I am dear to myself." This verse also implies: "Because I am His part-and-parcel, the Supreme Personality of Godhead, the Supersoul in my heart, is also dear to me." This verse also implies: "The things in relation to me are also dear to me." Thus the vital breath and other things are dear because of their relation to the soul. Even when He appears in many different forms, the Supreme Personality of Godhead is always dear to the individual soul. This is seen in the following words spoken by Lord Balarama in srimad-Bhagavatam (10.13.36):

kim etad adbhutam iva vasudeve'khilatmani vrajasya satmanas tokesv apurvam prema vardhate

"What is this wonderful phenomenon? The affection of all the inhabitants of Vraja, including Me, toward these boys and calves is increasing as never before, just like our affection for Lord Krsna, the Supersoul of all living entities."

Lord Krsna's own form is described in these words of srimad- Bhagavatam (10.23.22):

syamam hiranya-paridhim vanamalya-barha- dhatu-pravala-nata-vesam anuvratamse vinyasta-hastam itarena dhunanam abjam karnotpalalaka-kapola-mukhabja-hasam

"His complexion was dark blue and His garment golden. Wearing a peacock feather, colored minerals, sprigs of flower buds, and a garland of forest flowers and leaves, He was dressed just like a dramatic dancer. He rested one hand upon the shoulder of a friend and the with the other twirled a lotus. Lilies graced His ears, His hair hung down over His cheeks, and His lotuslike face was smiling."

The words of this verse imply: "Will you not become wonderfully attracted to these features of Lord Krsna?" srimad- Bhagavatam 10.23.27, quoted in this anuccheda, was spoken by Lord Krsna to the yaja-patnis.

English witness · section(s) 112

Anuccheda 112

The devotees dear to the Lord are described in these words of srimad-Bhagavatam (1.18.13):

tulayama lavenapi. . .

"The value of a moment's association with the devotee of the Lord cannot be compared to the attainment of heavenly planets or liberation from matter, and what to speak of worldly benedictions in the form of material prosperity, which are for those who are meant for death."

In this way it is seen that the Supreme Personality of Godhead is the object of love (visaya) and He is also the primary cause (alambana) that makes the devotees fall in love with Him. By following the path that begins with hearing about the Lord, the devotees attain love (priti) for Him. The word "visaya" may mean either the person who loves or the person who is loved. It is said in srimad-Bhagavatam (1.16.5-6):

tat kathyatam maha-bhaga yadi krsna-kathasrayam athavasya padambhoja- makaranda-liham satam

"Please describe all these incidents if they realte to the topics of Lord Krsna. The devotees of the Lord are accustomed to licking up the honey available from the lotus feet of the Lord."

By associating with the Supreme Lord, one falls in love with Him. In this way the Supreme Personality of Godhead is the primary cause (alambana) of ecstatic love for Him. The secondary causes (uddipana) of ecstatic love are different. The Lord's dear devotees, who are of two kinds, namely the devotees who have the same desire (savasana) and the devotees who have different desires (bhinna-vasana), are also objects (visaya) of ecstatic love. The devotees are also the reservoirs of love (adhara) for the Lord. However, one's material friends and kinsmen are not the causes of attaining love ofr Lord Krsna. Indeed, the devotees do not pray to attain love for their friends and kinsmen. Rthaer they pray only to love the Supreme Lord. That they do not pray to attain love for their friends and kinsmen is seen in these words of Queen Kunti in srimad-Bhagavatam (1.8.41):

atha visvesa visvatman visva-murte sva-kesu me sneha-pasam imam chindhi drdham pandusu vrsnisu

"O Lord of the universe, soul of the universe, O personality of the form of the universe, please, therefore, sever my tie of affection for my kinsmen, the Pandavas and the Vrsnis."

English witness · section(s) 113

Anuccheda 113

The love the devotees pray to attain is described in these words of Queen Kunti in srimad-Bhagavatam (1.8.42):

tvayi me 'nanya-visaya matir madhu-pate'sakrt ratim udvahatad addha gangevaugham udanvati

"O Lord of Madhu, as the Ganges forever flows to the sea without hindrance, let my attraction be constamtly drawn unto You without being diverted to anyone else."

English witness · section(s) 114

Anuccheda 114

The love the devotees accept (angikara) is described in these words of Queen Kunti in srimad-Bhagavatam (1.8.43):

sri-krsna krsna-sakha vrsny-rsabhavani-dhrug- rajanya-vamsa-dahananapavarga-virya govinda go-dvija-surarti- haravatara yogesvarakhila-guro bhagavan namas te

"O Krsna, O friend of Arjuna, O chief amongst the descendants of Vrsni, You are the destroyer of those political parties which are disturbing elements on this earth. Your prowess never deteriorates. You are the proprietor of the transcendental abode, and You descend to relieve the distresses of the cows, the brahmanas and the devotees. You possess all mystic powers, and You are the preceptor of the entire universe. You are the almighty God, and I offer You my respectful obeisances."

Here Kunti calls out to Krsna, addressing Him with names such as "O friend of Arjuna (Krsna-sakha). In this context Queen Kunti accepts a loving relationship with Arjuna and others because they are all filled with love for the Supreme Lord. These verses were spoken by Queen Kunti to the Supreme Personality of Godhead, Lord Krsna.

English witness · section(s) 115

Anuccheda 115

Now we may consider these words spoken by Uddhava in srimad- Bhagavatam (11.29.39-40):

vrknas ca me su-drdhah sneha-paso dasarha-vrsny-andhaka-satvatesu prasaritah srsti-vivrddhaye tvaya sva-mayaya hy atma-subodha-hetina

"The firmly bindfing rope of my affection for the families of the Dasarhas, Vrsnis, Andhakas, and Satvatas - a rope You originally cast over me by Your illusory energy for the purpose of developing Your creation - is now cut off by the weapon of transcendental knowledge of the self.

namo 'stu te maha-yogin prapannam anusadhi mam yatha tvac-caranambhoje ratih syad anapayini

"Obeisances unto You, O greatest of yogis. Please instruct me, who am surrendered unto You, how I may have undeviating attachment to Your lotus feet."

Here Uddhava says: "The rope of my affection for others in a bodily relationshoip with me, a rope You originally cast over me by Your illusory energy for the purpose of developing Your creation - is now cut off." How was that rope cut off? The answer is given in the words: "by the weapon of transcendental knowledge of the self." This means "by the weapon of knowledge of Your glory and attractiveness, which make the devotee fall in love (prity-utpadaka) with You". Uddhava's statement here that His affection for the Dasarhas, Vrsnis, Andhakas, and Satvatas is maya and his prayer that this affection be removed is a kind of self-delusion on Uddhava's part, for these kinsmen of his are all perfect liberated souls. In the words of srimad-Bhagavatam 0 1.8.41 quoted here, Queen Kunti thinks: "If Lord Krsna departs from Hastinapura, that will be inauspicious for the Pandavas, and if He does not depart from Hastinapura and return to Dvaraka that will be inauspicious for the Vrsnis. Her heart thus agitated by competeing affections for these two sides of of her family, Queen Kunti here prays that the affection she bears for her kinsmen be destroyed. The truth is that when she sees how the two sides of her family dearly love Lord Krsna, her own love for Lord Krsna increases. Therefore, the pretext of saying Please destroy my affection for my kinsmen", Queen Kunti really prays: "Please do not leave the association of either of the two sides of my family." After Queen Kunti offered her prayers, Lord Krsna still prepared to depart. srila Suta Gosvami explains in srimad-Bhagavatam (1.8.45):

tam badham ity upamantrya. . .

"Thus accepting the prayers of Srimati Kuntidevi, the Lord subsequently informed other ladies of His departure by entering the palace of Hastinapura. But upon preparing to leave, He was stopped by King Yudhisthim, who implored Him lovingly.".

In srimad-Bhagavatam 11.29.39 Uddhava also prayed to attain Lord Krsna's association. srimad-Bhagavatam 11.29.39-40 was spoken by Uddhava.