jueves, 15 de septiembre de 2011

IF RUPA GOSVAMI HAD NOT COME - Sri Srimad Bhaktivedanta Narayana Gosvami Maharaja













harikatha


harikatha



----- Original Message -----
To: 
Sent: Monday, August 08, 2011 10:19 PM
Subject: [SPAM]: For the Disappearance Day of Srila Rupa Gosvami - August 10, 2011

Tridandisvami Sri Srimad Bhaktivedanta Narayana Maharaja
 IF RUPA GOSVAMI HAD NOT COME


[The Krsna consciousness movement is conducted under the supervision of Srila Rupa Gosvami. This year, 2011, the disappearance day of Srila Rupa Gosvami is on August 10th). The following is a discourse by Srila Narayana Maharaja in honor of his disappearance day, spoken in front of his samadhi at the Radha-Damodara Mandira, in Vrndavana, India, on August 17, 2005.]

Today we are very fortunate to be at the bhajana-sthali and samadhi-sthali (sthali means place) of Srila Rupa Gosvami, here at Sri Radha-Damodara Temple.

Srila Rupa Gosvami is the life of the Gaudiya Vaisnavas. He is the crest-jewel of the rasika-bhaktas (devotees who taste transcendental mellows) and it is he alone who fulfills the mano-bhistham, the heartfelt desire, of Sri Caitanya Mahaprabhu. We have performed our worship of Srila Rupa Gosvami, and we pray to his lotus feet that his conceptions may manifest in our heart. We pray that the manner in which he served Sri Gauranga Mahaprabhu and Sri Sri Radha-Krsna may also manifest in our heart.

If Srila Rupa Gosvami had not come to this world, the flood of mercy created by Sri Caitanya Mahaprabhu – the gift of service to Srimati Radhika – would have stopped when the Lord disappeared. Sri Krsna came to this world as Sri Caitanya Mahaprabhu for two reasons. The first reason was to taste His three unfulfilled desires. The second reason was to distribute to the world raga-marga, the path of spontaneous devotion by following in the wake of Sri Krsna's Vrndavana associates, and especially to distribute the service of Srimati Radhika. For this purpose, Sriman Mahaprabhu manifested Himself in the heart of Sri Rupa Gosvami and inspired him to write all his transcendental literatures, especially Vidagdha-madhava, and later Ujjvala Nilamani and Bhakti-rasamrta Sindhu.

Some time after Sri Caitanya Mahaprabhu’s departed from this world, people hated parakiya-rasa (the paramour love of Radha-Krsna and the gopis). They had a bad idea about it. Even other sampradayas, like the Sri (Laxmi) Sampradaya of Srila Ramanujacarya and also the Nimbarka sampradaya, were against the worship of Radha-Krsna to such a degree that they separated the Deity of Radha from the Deity of Govinda in Jaipur.

Srila Rupa Gosvami established the true conception of Sri Caitanya Mahaprabhu, by his books. He especially used the Srimad-Bhagavatam as evidence to establish that parakiya-rasa is not only bona fide, but it is the highest devotion. He established this truth in such a strong way that all the other sampradayas had to bow their heads and accept it.

What would have happened if Srila Rupa Gosvami had not appeared in this world? The Vraja-prema – the prema of the dasya, sakhya, vatsalya, and especially the prema of the gopis – was contained in a storehouse. There are so many types of gopi-bhava, namely sneha, maan, pranaya, raga, anuraga, bhava, and mahabhava. All these definitions were given by Srila Rupa Gosvamipada.

The paribhasa sutra, meaning the ‘defining ahorism’ of Srimad-Bhagavatam contains its essence:

ete camsa-kalah pumsah
krsnas tu bhagavan svayam

["All of the above-mentioned incarnations are either plenary portions or portions of the plenary portions of the Lord, but Lord Sri Krsna is the original Personality of Godhead." (Srimad Bhagavatam, 1.3.28)]

Moreover, Srila Rupa Gosvami showed us how to obtain that Supreme Lord of all, by giving definitions for all the stages of devotion to Him. What is sneha? What is maan? What is pranaya? What is raga? What is anuraga? What is bhava? What is modana-bhava? What is madanakya mahabhava? * He gave definitions for sraddha, nistha, ruci, suddha-sattva and bhava bhakti. He manifested the definition of sadhana bhakti:

krti-sadhya bhavet sadhya-
bhava sa sadhanabhidha
nitya-siddhasya bhavasya
prakatyam hrdi sadhyata

["When transcendental devotional service, by which love for Krsna is attained, is executed by the senses, it is called sadhana-bhakti, or devotional service in practice. Such devotion eternally exists within the heart of every living entity. The awakening of this eternal devotion is the potentiality of devotional service in practice." (Sri Caitanya Caritamrta, Madhya-lila 22.105)]

Srila Rupa Gosvami explained that sadhana is only sadhana when our goal is the attainment of bhava-bhakti. Then it can be called sadhana-bhakti, otherwise not. Otherwise one’s practice is called sadhana-abhasa (a shadow or semblance of devotional practice). Rupa Gosvami gave us the definitions of prema and he showed the entire world the nature of Srimati Radharani's attraction to Krsna. He showed the world how we can be attracted to Radha and Krsna. He taught the identity of Radha-Krsna, and also of Sri Caitanya Mahaprabhu:

anarpita-carim cirat karunayavatirnah kalau
samarpayitum unnatojjvala-rasam sva-bhakti-sriyam
harih purata-sundara-dyuti-kadamba-sandipitah
sada hrdaya-kandare sphuratu vah saci-nandanah

["May the Supreme Lord who is known as the son of Srimati Saci-devi be transcendentally situated in the innermost chambers of your heart. Resplendent with the radiance of molten gold, He has appeared in the Age of Kali by His causeless mercy to bestow what no incarnation has ever offered before: the most sublime and radiant mellow of devotional service, the mellow of conjugal love." (Sri Caitanya Caritamrta, Adi-lila 1.4 quoting Sri Vidagdha Madhava 1.2)]

Who is Sri Caitanya Mahaprabhu? Radha-bhava-dyuti-suvalitam naumi krsna-svarupam. He is Sri Krsna, covered by the complexion and the bhava of Srimati Radhika. He came to distribute Her service in this world. Who described the identity of Caitanya Mahaprabhu? Sarvabhauma Bhattacarya did not, and Sri Ramananda Raya did not. All knew, but when Sri Ramananda Raya began to explain His identity, Mahaprabhu covered his mouth. Only Rupa Gosvami could completely describe it. All others were checked, but Rupa Gosvami could not be checked. Mahaprabhu chose him to reveal Himself to this world.

Mahaprabhu also chose him to distribute the service of Srimati Radhika to the world. Rupa Gosvami had a special mood, and those who follow in his footsteps are called rupanugas. All rupanugas are raganugas, but not all followers of the path of raganuga-bhakti are rupanugas.

Sri Rupa Gosvami described bhakti, pure devotional service, in one verse:

anyabhilasita-sunyam
jnana-karmady-anavrtam
anukulyena krsnanu-
silanam bhaktir uttama

["One should render transcendental loving service to the Supreme Lord Krsna favorably and without desire for material profit or gain through fruitive activities or philosophical speculation. That is called pure devotional service." (Bhakti-rasamrta Sindhu 1.1.11)]

In the first two lines he showed us what is not bhakti. He also explained aropa-siddha bhakti, sanga-siddha bhakti, karma-misra bhakti, yoga-misra bhakti, anyabhilasita-yukta bhakti (bhakti covered by material designations) and so on. He described all these topics.

["If Srila Rupa Gosvami had not appeared in Kali-yuga, who would have opened the great store-house of vraja-prema and distributed its contents freely? Just as a swan separates milk from water, who else could have separated the rasas to taste them? Abandoning everything, he performed bhajana in Vrndavana and wrote his rasika literatures. He lived like a bee taking the nectar of lotuses. Who could have understood the nectar he was collecting? Who could have understood Krsna's pastimes in Mathura and Vrndavana? How could we have known the sweet vraja-lilas and the love between Radha and Madhava (another name of Sri Krsna, meaning the husband or beloved of the supreme goddess of fortune)? By the mercy of his lotus feet, all can sing about and attain such divine bliss. The surrendered Madhava dasa is always praying to embrace Sri Rupa's glories." (Yan Kali Rupa Sarira Na Dha rata, by Sri Madhava dasa)]

The kirtana "Yan Kali Rupa Sarira Na Dharata" by Sri Madhava dasa states: "Just as a swan separates milk from water, in the same way Srila Rupa Gosvami separated the milk of suddha-bhakti (pure devotion) from the water of all different types of mixed bhakti.

Srila Rupa Gosvami left everything – all his family members, his position, his disciples, and so on. He came alone to Vrndavana. Here, at Sri Radha-Damodara Mandira, he completed most of his books.

He began to write a drama describing the pastimes of Krsna, but on the way to Jagannatha Puri, at Sri Satyabhama Pura, Srimati Satyabhama devi (Sri Krsna’s queen in Dvaraka) appeared in his dream and said, "Oh Rupa, you should write a separate drama about me." Afterwards, in Puri, Mahaprabhu said to him, "Don't take Krsna out of Vrndavana. You should write two dramas – Vidagdha-Madhava and Lalita-Madhava."

Satyabhama would not appear to an ordinary person. Radhika would not appear to an ordinary person. When Srila Rupa Gosvami heard the instructions of Mahaprabhu: "Don't take Krsna out of Vrndavana," he could understand that Satyabhama's intention and Mahaprabhu's intention were the same. He thus wrote two dramas.

He wrote and compiled more than thirty books, such as Hamsa-duta, Uddhava Sandesa, and many others, and most were completed here at the Radha-Damodara temple.

There may be many different types of flowers, such as beli, cameli, lotus, and so on, but unless there is a bee present, who can understand the nectar contained within those flowers? In the daytime, the bee goes to the lotus flowers. At night that lotus closes with the bee within it. That same bee, who is able to cut his way even through bamboo, cannot escape from the petals of the lotus. In the same way, all the gopis have very fragrant moods in their service to Krsna, but unless the bee is there, how can we understand their fragrance? As the bee is trapped by the lotus flower, the bee-like Krsna is trapped by the prema of the gopis. He is completely bound.

The words "ko janata, mathura vrndavana" are significant in this song. Without the mercy of Srila Rupa Gosvami, who would be able to understand what is Mathura and what is Vrndavana? Mathura is the place of aisvarya-mayi bhakti (devotion in the mood of opulence and reverence), and Vrndavana is the place of madhurya-mayi bhakti (devotion in the mood of sweetness and spontaneous service). Mathura and Vrndavana are so close, but no one from Mathura visits Vrndavana, and no one from Vrndavana visits Mathura. This is because, even though they are close in geography, they are very far in mood. This was all shown by the evidence of Srimati Radhika, who never went to Mathura.

"Ko janata vraja-nita." Without Srila Rupa Gosvami, who could understand the mood of Vrndavana or the behavior of the Vrajavasis? Without him, how could we have understood the attachment of Radhika and Madhava for each other? Srimati Radhika uses apparently very abusive language toward Krsna, but Her prema is actually millions of times greater than anyone else’s. Her prema is greater than the sadharana-rati of Kubja. Her prema is greater than the samanjasa-rati of the queens of Dvaraka. The prema of Radharani and the gopis of Vrndavana is called samartha-rati. Samartha means that they can do anything for Krsna, and therefore only their prema can completely satisfy and control Him. Without the mercy of Rupa Gosvami, who could understand that Krsna is only bound by Srimati Radhika?

Whatever we are speaking is the mercy of Srila Rupa Gosvami. Whatever the members of our guru-parampara, like Sri Visvanatha Cakravarti Thakura, Srila Jiva Gosvami or Srila Bhaktivinoda Thakura have spoken, this is also only by the mercy of Srila Rupa Gosvami.

Srila Visvanatha Cakravarti Thakura has written Prema-Samput. There he describes how Krsna disguised Himself as a demigoddess called Syama-sakhi. In a disguised form He went to Radharani and asked: "Oh Radharani, how can You love Krsna?! We saw what He did to You! He called all the gopis during rasa-lila and left them for You, and later on He left You alone. He is a very cruel. How could You have developed affection for Him?"

Radhika replied, "Oh, you don't know what prema is."

All the transcendental topics written by our Gaudiya parampara, especially written by Srila Jiva Gosvami in Gopala-campu, written by Srila Visvanatha Cakravarti Thakura, and what we have heard from Srila Prabhupada and our Gurudeva, is all the mercy of Srila Rupa Gosvami. Therefore today, we pray to the lotus feet of Srila Rupa Gosvami that he may be merciful to us and keep us under his guidance. We pray that he may inspire his moods into our hearts. This is our prayer to the lotus feet of Srila Rupa Gosvami.

[*Endnote:
Maan – that stage of prema in which sneha reaches exultation, thus causing one to experience the sweetness of the beloved in ever new varieties (Ujjvala-nilamani 14.96), and when the nayika assumes an outward demeanor of pique which turns into transcendental anger and indignation arising out of jealous love.

Pranaya – that intensified stage of prema when maan assumes a feature of unrestrained intimacy known as visrambha, or confidence devoid of any restraint or formality. This confidence causes one to consider one's life, mind, intelligence, body, and possessions to be one in all respects with the life, mind, intelligence, and body of the beloved.

Raga – 1) an intensified stage of prema in which an unquenchable loving thirst (prema-mayi trsna) for the object of one's affection (Sri Krsna) gives rise to spontaneous and intense absorption in one's beloved, so much so that in the absence of the opportunity to please the beloved, one is on the verge of giving up his life; 2) when pranaya is experienced in the heart as immense pleasure. If by accepting some misery there is a chance to meet with Krsna, then that misery becomes a source of great happiness. And where happiness affords no opportunity to meet with Krsna, that happiness becomes the source of great distress.

Anuraga – an intensified stage of prema as defined in Ujjvala-nilamani (14.146): "Although one regularly meets with and is well-acquainted with the beloved, the ever-fresh sentiment of intense attachment causes the beloved to be newly experienced at every moment, as if one has never before had any experience of such a person."

Bhava – 1) loving emotions; a particular mood of love in which the devotee serves Krsna. 2) an intensified stage of prema which in Ujjvala-nilamani has been equated with maha-bhava, which occurs when anuraga attains a certain stage of exhilaration and relish. This can be experienced and relished only by anuraga itself and by no other bhava. When anuraga is adorned with the inflamed and exciting sattvika passions like molten gold and reaches its climax in Srimati Radhika, becoming identical with Her very temperament and dispositions, it is called bhava.

mahabhava – the most mature stage of prema.

MP3 Classes

Krishnadas Braja Ras Dhara 04 radhe jhulana padharo


Krishnadas Braja Ras Dhara 04 radhe jhulana padharo.mp3

Janaki Braja Rasa Vallabha 06 radhe jhulana padharo


Janaki Braja Rasa Vallabha 06 radhe jhulana padharo.mp3


20040826_27VRINDAVAN JHULANA YATRA



200608 Vrndavana Jhulan Yatra



200708 22 Delhi Jhulan



20090801_Vrindavan 1st Day Jhulan Yatra



Movies
20040826_27VRINDAVAN JHULANA YATRA
200608 Vrndavana Jhulan Yatra
200708 22 Delhi Jhulan
20090801_Vrindavan 1st Day Jhulan Yatra























TABLA - FUENTES - FONTS


SOUV2BalaramScaGoudyFOLIO 4.2Biblica Font







free counters






Disculpen las Molestias


Publicado por Sri Kanha en 18:44 0 comentarios
Etiquetas:

THE SWING CEREMONY SRILA RUPA GOSVAMI'S DISAPPEARANCE DAY














harikatha


harikatha



----- Original Message -----
To: 
Sent: Sunday, August 07, 2011 10:30 AM
Subject: For Jhulan-yatra - August 9, 2011

Tridandisvami Sri Srimad Bhaktivedanta Narayana Maharaja

THE SWING CEREMONY
SRILA RUPA GOSVAMI'S DISAPPEARANCE DAY

Rupa-Sanatana Gaudiya Matha: Vrndavana, India



[Every year there is a five day festival all over Vrndavana called Jhulana-yatra, at which time the vijaya-vigraha (small) Deities of Sri Sri Radha and Krsna are swung by hundreds of thousands of Vrajabasis and others, in their various temples or homes, on a beautiful swing attached to long ropes. Srila Gurudeva yearly leads this festival at Sri Kesavaji Gaudiya Matha and Sri Rupa Sanatana Gaudiya Matha, at which time he gives a short talk about the significance of this festival.  The following is a translation of his Hindi talks given on August 8, 2003:]

In the month of Sravana (the rainy season), the clouds in the sky begin to make a thundering sound, and extremely fine mist-like rain drizzles everywhere. The atmosphere is very beautiful and pleasant after the heat of the summer months, for at that time all the forests of Vrndavana begin to bloom. Many types of flowers on both sides of the Yamuna, such as beli, cameli, jui, and madhavi begin to bloom. The bumblebees look here and there and chant, "Radhe Radhe" and the cuckoos also call out, “Radhe Radhe.”

The peacocks and peahens all call out, “Ke-ka ke-ka.” Ke means: “Which male person has the ability to do a very wonderful thing? Srimati Radhika’s maan (Her sulky mood of transcendental loving jealous anger), as well as Her shyness and patience, are like a very tall and immovable mountain. Which male person, ‘Ke,’ can crush that mountain into powder so that there is nothing left? This person is Sri Krsna.” Ka means: “Which female person can do a very wonderful thing? There is a powerful, mad elephant named Sri Krsna whom no one can control. One person, however, by the goad of Her maan, can catch that elephant, bring Him under Her control, and then bind Him in the shackle of Her prema. Who is that? It is Srimati Radhika.” In this way the peacocks and peahens glorify Srimati Radharani and Lord Krsna.

At the time of Sravana, the rainy season, everything becomes green. The summer was dry, but now the rain has come and all the greenery has come to life again. All the young brides are taken at this time from their mother-in-laws’ homes by their brothers, and they return to their fathers’ home.

Srimati Radhika was still at Her in-laws’ home in Yavat, however, because Her brother, Sridama, had not come. Much time passed and finally he arrived there on the full moon day, with some clothing and ornaments to pacify Srimati Radhika’s mother-in-law, Jatila.

Seeing Her brother, Srimati Radhika wept, “O My dear brother, why have you come so late? Only a few days remain of this Sravana month. Why did you come late? Did you forget Me?”

Srimati Radhika then very happily left Yavat and went to Varsana, Vrsabhanupura, with Her brother; and there She met together with all of Her sakhis, Her intimate friends, as they had also returned to their maternal homes at that time. It was a very beautiful meeting and reunion in the place of their childhood play.

The sakhis made a jhulana (swing) for Her. They always make the swing on a kadamba tree and not on a tamal tree. The significance of a kadamba tree is that it carries the complexion of Srimati Radhika and the tamal tree has a complexion of Sri Krsna. The tamal tree is not very powerful, but the kadamba tree is very strong and beautiful. This signifies the superiority of Srimati Radhika – She can control Lord Krsna by Her love.

jhula jhule radha damodara vrndavana men
kaisi cchayi hariyali ali kunjan men

["Radha-Damodara are swinging on the swing in Vrndavana. O friend, how very green the kunja is!" (Jhula Jhule Radha Damodara, verse 1)]

We sing this kirtana at the time of swinging Sri Sri Radha and Krsna. It describes how Krsna has come, and is waiting at the swing with folded palms for His beloved to come. Srimati Radhika is in maan, and Her sakhis try to persuade Her to come by saying, "Please give up your sulky mood and come at once to your beloved Krsna. He is waiting for You."

In this way, we are observing Jhulana-yatra and remembering the sweet pastimes of Sri Sri Radha and Krsna.

[When Srila Gurudeva’s discourse was completed, the over 200 devotees at Sri Rupa-Sanatana Mandira then accompanied him on the five minute walk to Sri Gopinatha Gaudiya Matha, where they all performed the swing ceremony for Sri Sri Radha Gopinatha and sang the same kirtana. The assembled devotees then sat in the temple courtyard to hear Srila Gurudeva speak once again:]

Tomorrow is the disappearance day of Srila Rupa Gosvami. Even though there are many great acaryas, Srila Rupa Gosvami has been attributed with the honor of being that person who established the mano-‘bhistam, the innermost heart’s desire, of Sri Krsna in the form of Caitanya Mahaprabhu. When Sriman Mahaprabhu came to the village of Ramakeli-grama, He met with Srila Rupa Gosvami and Srila Sanatana Gosvami and told them, "Leave your homes and be with Me." After a short time they left their homes, and Sri Caitanya Mahaprabhu came from Vrndavana and met with Srila Rupa Gosvamipada at Prayag, the confluence of the rivers Yamuna and Ganga. Mahaprabhu told him:

parapara-sunya gabhira bhakti-rasa-sindhu
tomaya cakhaite tara kahi eka bindu

["The ocean of the transcendental mellows of devotional service is so large that no one can estimate its length and breadth. However, just to help you taste it, I am describing one drop. (Sri Caitanya-caritamrta Madhya-lila 19.137)”]

Lord Caitanya gave one drop of the ocean of rasa to Srila Rupa Gosvami, and that one drop was sufficient to inundate millions upon millions of universes. Later, He met with Srila Sanatana Gosvami in Varanasi.

some time, Srila Rupa Gosvami and Srila Sanatana Gosvami came here to Vrndavana and began to perform their bhajana, their hearing, chanting, and remembering about Krsna. Rupa Gosvami thought, "In order to fulfill the innermost heart’s desire of Sri Caitanya Mahaprabhu, I will write a drama. In this drama I will explain the beauty of the meeting pastimes of Srimati Radhika and Sri Krsna in Vrndavana, and also Their separation pastimes, when Lord Krsna leaves Vrndavana and goes to Mathura and Dvaraka. I will explain how, by their expansions, Srimati Radhika and all the sakhis somehow or other (by the medium of their expansions) went to Dvaraka and became Lord Krsna’s 16,108 queens."

He intended to write about this, but while he was traveling towards Jagannatha Puri he came to the village of Satyabhama-pura. There, Srimati Satyabhama-devi, Lord Krsna’s chief queen, appeared to him in a dream and told him, "Please don’t make only one drama. Please divide it into two parts."

Then, when Srila Rupa Gosvami finally arrived at Jagannatha Puri and met with Sri Caitanya Mahaprabhu, the Lord confirmed what he had heard from Srimati Satyabhama in his dream. Sriman Mahaprabhu told him, “Don’t take Lord Krsna out of Vrndavana.”

krsno 'nyo yadu-sambhuto yah purnah so 'sty atah parah
vrndavanam parityajya sa kvacin naiva gacchati

[“The Krsna known as Yadu-kumara is Vasudeva Krsna. He is different from the Krsna who is the son of Nanda Maharaja. Yadu-kumara Krsna manifests His pastimes in the cities of Mathura and Dvaraka, but Krsna the son of Nanda Maharaja never at any time leaves Vrndavana. (Caitanya-caritamrta Antya-lila 1.67)”]

“Krsna never leaves Vrndavana. He never even sets one foot outside of Vrndavana.”

Srila Rupa Gosvami then divided his drama into two parts. The first part is called Vidagdha-madhava, Krsna’s pastimes in Vrndavana; and in the second part, called Lalita-madhava, He goes to Dvaraka and all the gopis of Vrndavana were reunited with Him in the form of the queens of Dvaraka. 

Why did Srila Rupa Gosvami do this? This is a very deep siddhanta, or conclusive philosophical truth. Srila Kavi Karnapura, a very great devotee, has composed Sri Ananda Vrndavana Campu. In this book he described the pastimes of Lord Krsna from His birth up to rasa-lila and the Divine Couple’s swing pastimes, and he stopped there. He didn't go any further than this. He didn't describe about Krsna going to Mathura or Dvaraka, because this separation mood is very difficult to tolerate for the pure devotees. He was thinking, "My Mistress Radhika cannot tolerate this separation, so I will not write about it."

Srila Rupa Gosvami, however, has written about the moods of both meeting and separation – because this separation mood is a very deep transcendental ecstatic feeling. At the time of meeting, though Radharani and Krsna are together, something may be forgotten or lost in the heart. On the other hand, at the time of separation, there is complete meeting in new and fresh ways in the heart; and not only inside, but sometimes externally there are sphurtis, temporary visions in which the loved one is actually present.

Knowing all these very profound transcendental established truths, and wanting to establish the desire of Sri Caitanya Mahaprabhu within the world, Srila Rupa Gosvami also glorified the mood of separation. Although this mood is very high and has many transcendental features that will not come at the time of meeting, still, it is not our goal of life.

No Gaudiya Vaisnavas want Sri Sri Radha and Krsna to be eternally separated. What kind of person would want this? No Vrajavasi would want it. However, there is a place for this separation mood, and Srila Rupa Gosvami has explained this in his book, Ujjvala Nilamani: “Na vina vipralambha sambhoga pusti masnute. Without the mood of separation, the mood of meeting will not be nourished and come to increasingly higher stages. The pastimes of separation are very important because they play the role of nourishing the sweetness of meeting.”

When Srila Rupa Gosvami was in Puri with Sri Caitanya Mahaprabhu, the Lord was dancing at the Ratha-yatra festival and uttering a verse from a book of mundane poetry called Sahitya-darpana:
yah kaumara-harah sa eva hi varas ta eva caitra-ksapas

te conmilita-malati-surabhayah praudhah kadambanilah
sa caivasmi tathapi tatra surata-vyapara-lila-vidhau
reva-rodhasi vetasi-taru-tale cetah samutkanthate

[“That very personality who stole away my heart during my youth is now again my master. These are the same moonlit nights of the month of Caitra. The same fragrance of malati flowers is there, and the same sweet breezes are blowing from the kadamba forest. In our intimate relationship, I am also the same lover, yet my mind is not happy here. I am eager to go back to that place on the bank of the Reva under the Vetasi tree. That is my desire.”]

No one could understand why Sri Caitanya Mahaprabhu was uttering this verse and in what mood He was absorbed. There was one young boy there, however, named Rupa, who later on became that very same Rupa Gosvami. There and then, upon hearing this verse from Mahaprabhu, another verse appeared in his own heart, and he wrote it down:

priyah so 'yam krsnah saha-cari kuru-ksetra-militas
tathaham sa radha tad idam ubhayoh sangama-sukham
tathapy antah-khelan-madhura-murali-pancama-juse
mano me kalindi-pulina-vipinaya sprhayati

[This is a verse spoken by Srimati Radharani: “My dear friend, now I have met My very old and dear friend Krsna on this field of Kuruksetra. I am the same Radharani, and now We are meeting together. It is very pleasant, but still I would like to go to the bank of the Yamuna beneath the trees of the forest there. I wish to hear the vibration of His sweet flute playing the fifth note within that forest of Vrndavana. (Sri Caitanya-caritamrta Madhya-lila 1.76)”]

In this verse Srila Rupa Gosvami has clarified Sri Caitanya Mahaprabhu's inner meaning and thus he revealed to the world the importance of parakiya-rasa, the mood of paramour love between Lord Krsna and the gopis. Srila Rupa Gosvami is that very person who established within this world the innermost heart’s desire of Sri Caitanya Mahaprabhu.

After Sriman Mahaprabhu disappeared from the vision of the world, the discussion of parakiya-rasa was not prominent. According to scripture, mundane rasa, this world’s love between those who are unmarried is very immoral, illicit, and sinful. However, in addition to manifesting the endless varieties and wonder of vipralambha and sambhoga, the meeting and separation pastimes of Radha and Krsna, Srila Rupa Gosvami also established the superiority of parakiya-rasa. By using evidence from many different sastras, he proved that Lord Sri Krsna is not an ordinary nayaka (lover) and Radhika is not an ordinary nayika (beloved). In other words, when there is meeting between a mundane lover and beloved in the parakiya mood it is very sinful, but Sri Krsna is a transcendental personality, God Himself, and everything is possible for Him. Therefore, if He is the object of the parakiya-bhava, there is no fault or defect in this.  Rather this is the topmost supremely pure manifestation of madhurya-prema, the romantic mood.

Srila Rupa Gosvami established the fact that Lord Krsna Himself came into this world to taste these mellows, and, as Sri Caitanya Mahaprabhu, Krsna experienced the parakiya-bhakti-rasa that is within the heart of Srimati Radhika:

anarpita-carim cirat karunayavatirnah kalau
samarpayitum unnatojjvala-rasam sva-bhakti-sriyam
harih purata-sundara-dyuti-kadamba-sandipitah
sada hrdaya-kandare sphuratu vah saci-nandanah

[“May the Supreme Lord who is known as the son of Srimati Saci-devi be transcendentally situated in the innermost chambers of your heart. Resplendent with the radiance of molten gold, He has appeared in the Age of Kali by His causeless mercy to bestow what no incarnation has ever offered before: the most sublime and radiant mellow of devotional service, the mellow of conjugal love.(Sri Caitanya-caritamrta Adi 1.4)”]

sri-caitanya-mano-'bhistam
sthapitam yena bhu-tale
svayam rupah kada mahyam
dadati sva-padantikam

[“I was born in the darkest ignorance, and my spiritual master opened my eyes with the torchlight of knowledge. I offer my respectful obeisances unto him. When will Srila Rupa Gosvami Prabhupada, who has established within this material world the mission to fulfill the desire of Lord Caitanya, give me shelter under his lotus feet? (prayer by Srila Narottama dasa Thakura)”]

These deliberations and philosophical conclusions are extremely deep, and very difficult to understand. It is therefore essential that one come under the guidance of a self-realized Guru and pure devotees, and give ones full time and energy, very hard labor, and enthusiastic work in the service of that Guru and in chanting holy names of Krsna and performing bhajana. One should also make a great effort to understand and realize the reason for which Srila Rupa Gosvami appeared in this world and why he wrote so many books like Sri Bhakti-rasamrta-sindhu, Sri Ujjvala-nilamani, Sri Vidagdha-madhava and Sri Lalita-madhava. Unless one comes to the lotus feet of Sri Guru and makes a very great endeavor to understand these topics, after some time he will be taken away by maya and engage in mundane activities. This is a very important point.

[Srila Gurudeva announced at the end of class that all the devotees will meet him at Sri Rupa-Sanatana Mandira on the following morning, to observe Sri Rupa Gosvami’s disappearance day, at 6am. They will go together to Sri Radha Damodara Mandira, to Rupa Gosvami’s Samadhi and Bhajana Kutira, and there they will have more kirtana and glorification.]

Movies 

20040826_27VRINDAVAN JHULANA YATRA
200608 Vrndavana Jhulan Yatra
200708 22 Delhi Jhulan
20090801_Vrindavan 1st Day Jhulan Yatra

 MP3 Classes 

 Bhajans 

Janaki_Braja_Rasa_Vallabha_06_radhe_jhulana_padharo.mp3
Krishnadas_Braja_Ras_Dhara_04_radhe_jhulana_padharo.mp3



MP3 Classes

Krishnadas Braja Ras Dhara 04 radhe jhulana padharo


Krishnadas Braja Ras Dhara 04 radhe jhulana padharo.mp3

Janaki Braja Rasa Vallabha 06 radhe jhulana padharo


Janaki Braja Rasa Vallabha 06 radhe jhulana padharo.mp3


20040826_27VRINDAVAN JHULANA YATRA



200608 Vrndavana Jhulan Yatra



200708 22 Delhi Jhulan



20090801_Vrindavan 1st Day Jhulan Yatra



Movies
20040826_27VRINDAVAN JHULANA YATRA
200608 Vrndavana Jhulan Yatra
200708 22 Delhi Jhulan
20090801_Vrindavan 1st Day Jhulan Yatra






















TABLA - FUENTES - FONTS


SOUV2
Balaram
ScaGoudy
FOLIO 4.2
Biblica Font








free counters






Disculpen las Molestias



Publicado por Sri Kanha en 18:17 0 comentarios
Etiquetas:
Suscribirse a: Entradas (Atom)

Archivo del blog