Gaudiya Vaishnava Bhagavat Guru Parampara

and His Supreme Especiality

A clarification of some misconceptions regarding the Gaudiya

Vaishnava Guru Parampara and their mood of devotion.

*Pancharatrika and Bhagavat-Guru Parampara

*Jagad Guru Prabhupad Sri Srimad Bhaktissidhanta
Saraswati Goswami Thakur delineated the Rupanuga
line of highest devotion in his song Guru
parampara
*Srila Baladeva Vidyabhusana is Ratnavali Devibelong to the manjaris group of Gopis.
* The glories of Srila Baladev Vidyabhusan
Mahasay
* Diference between Raganuga and Rupanuga
* Priya Narma Sakhas are in sakhya rasa
* All Gaudiya Acharyas have fixed the same supreme
goal and devotion
* Sri Srimad Bhaktivedanta Swami Maharaj is surely a
Rupanuga Acharya in all respects.
* Sometimes, Vaisnavas hide their internal mood
according to time and circunstances.

* Srila Sukadev Goswami is right, Srila Jayadev Goswami

is right
In the beginning of Srila Gurudev B.V.Narayan Goswamis book called
Prabandha Pancakam, Srila Gurudev says:
Nowadays, as in the field of politics, we find that envy, hatred, bickering,
insubordination or reluctance in the matter of accepting the guidance of senior
authorities and other anomalies have also entered the arena of dharma. In former
times everyone used to deeply revere the axiom mahjano yena gata sa
panth and honour the principle of nugatya, (accepting the guidance of one's
respectable superiors. Due to the deteriorating influence of time, some narrowminded modernists want to cut away at the holy thread of anygatya in the ancient
parampara-system and destroy friendship between the pure sampradayas. They
consider themselves important by inventing an imaginary process of bhajan
and then establishing them as authentic. These people who are creating
factions within the sampradaya cannot understand that by their ignoble
endeavours, contrary to serving the manobhista or innermost desire of Kali Yuga
Avatari Sri Chaitanya |Mahaprabhu, they are digging up the roots of the Gaudiya
Vaishnava Sampradaya
We see that Gurudev words are still suitable for the present. Especially the
misconceptions regarding the goal propagated by the Acharyas of the Gaudiya
Vaishnavism have been misinterpreted by many preachers and the so called
advanced devotees who have been propagating their own erroneous and
unbased philosophy regarding this topic. Especially among them are; Krsna
Balaram Mandir, ISKCON leaders and a Sangha created by Swami Tripurari.
They all have the same imaginary idea regarding some of the topics that we will
discuss in this article. The evidences here presented are not mine; they came from
the bonafide Gurus who are also the diksa or sanyassi Guru of the 3 Institutions
who are spreading these imaginary ideas regarding the Gaudiya Parampara and
their tattva-siddhanta. So, something had to be written- on the base of tattvasiddhanta, to ascertain the goal of our life before we start the appropriate practice
in order to attain that goal. Thats why Gurudev used used to quote Srila Krsna
Das Kaviraj Goswami, who in the beginning of his Chaitanya Caritamrta, just
after the mangala-carana, told about the goal and the importance to fix it first:

TEXT 6 (CC. Adi-lila, cpater 1)

sri-radhayah pranaya-mahima kidrso vanayaivasvadyo yenadbhuta-madhurima kidrso va madiyah
saukhyam casya mad-anubhavatah kidrsam veti lobhat
tad-bhavadhyah samajani saci-garbha-sindhau harinduh

Desiring to understand the glory of Radharani's love, the wonderful

qualities in Him that She alone relishes through Her love, and the happiness
She feels when She realizes the sweetness of His love, the Supreme Lord
Hari, richly endowed with Her emotions, appeared from the womb of Srimati
Sacidevi, as the moon appeared from the ocean.
And same chapter:

TEXT 22
se mangalacarana haya tri-vidha prakara
vastu-nirdesa, asirvada, namaskara
The invocation involves three processes: defining the

objective, offering benedictions and offering obeisances.

We have seen that without a fixed goal, without knowing the internal mood of
our Gurudev and all disciplic sucession, it is impossible to start the practice of
bhakti-yoga. Thats why we see so many aspirants going away from the path of
bhakti. It was told by many disciples of Prabhupad Saraswati Thakur that He first
wanted his disciples to learn the right tattva siddhanta and to be detached from
material enjoyment. Without it, there is no question to do progressive sadhanabhajan. In this regard, Srila Gour Govinda Goswami Maharaj said (Book- Sri
Guru-pad-padma, page 311): Iam stressing on tattva, in all my lectures I stress
on it- tattva-vichar. Do you know real tattva? You are all after this apparent
consideration- not tattva-vichar, that mistake is there. You do not know who you
are, who is Krsna, who is Guru, who is sadhu, what is the relationship, like thistattvas- you do not know.
Our Rasacharya Srila Rupa Goswami expressed what is the supreme speciality
of the prema that Sriman Mahaprabhu came to give:
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)]

So, taking a deep consideration of all these statements and taking the dust of
my Gurudevs lotus feet upon my head, let us analyze the tattva-vichar or
absolute consideration of our Guru Parampara line as stated in the scriptures and
by previous bona fide Gaudiya Acharyas. Let us understand how they have
traced the Gaudiya Guru Parampara, how they use the term Rupanuga in the
real sense of the word, and what is the internal mood- rasa, of the Acharyas under
anugatya of Srila Rupa Goswami- who is chief comander of Chaitanya
Mahaprabhus army.

Pancharatrika and Bhagavat-Guru Parampara

First, basically we have two lines of Guru Parampara in our Gaudiya Vaishnav
Sampradaya - Pancaratrik (Diksa Guru) and Bhagavat-parampara (Siksa Guru).
The two lines come from Madhavendra Puri. Nityananda Prabhu is Puris siksa
disciple and Iswara Puri is Puris diksa disciple. In Nityanandas line, he gave
diksa to Gauridas Pandit, who is known as one of the priya narma sakhas in
Krsna-lila known as Subala. Hrday Chaitanya is His diksa disciple. In the other
line, we have Rupa and Sanatana Goswamis as direct disciples of Sri Chaitanya
Mahaprabhu. (See the diagram of the two lines of Parampara- footnote #1).
The first important event to understand the diference between the two lines or
Parampara we can get from Syamananda Prabhus life and bhajan. In this regard,
Srila Gurudev writes in his Prabandha Pancakam page.49, about Sri
Syamananda Prabhu:
Sri Symnanda Prabhu: In pancartrika-guru-parampar Sri Nitynanda
Prabhus disciple is Gauridsa Pandita, and his disciple Hrdaya Caitanya is the
diks-guru of Sri Symnanda Prabhu. In bhgavata-parampar Sri Caitanya
Mahprabhus disciple is Sri Santana GosvmI, the disciple of Santana is Sri
Rpa Gosvmi, and Rpas disciple is Sri Jiva Gosvmi. Sri Symnanda Prabhu
is the siksa disciple of this same Sri Jiva Gosvmi. It is no exaggeration to say
that Sri Jiva Gosvmi was superior to Sri Hrdaya Caitanya in tattva, rasa, bhajana
and indeed in all respects. For this reason, Sri Hrdaya Caitanya personally sent
Sri Symnanda Prabhu to Srila Jiva Gosvmi for advanced instruction in the
practice of bhajana, and Sri Symnanda Prabhu accepted the anugatya
(guidance) of Sri Jiva Gosvmi. Thus the serious question which deserves our
consideration here is this: Which is superior, pancartrika-guru-parampar or
bhgavata-parampar?

So by this statement we can understand that because Hrday Caitanya was

established in a lower rasa than his disciple Syamananda, he himself instructed
Syamananda to go to Jiva Goswami who could give bhajan siksa to Syamananda
Prabhu. In this event we can learn two important things; 1- A bona fide Vaisnava
is never envious of those who are higher than himself and will always happily
send his disciple to be instructed by higher Vaisnavas; 2- A Guru situated in a
lower rasa than his disciple can not give him instruction related to bhajan.
Srila Gurudev continues:
crya Symnanda accepted the guidance of Sri Jiva Gosvmi, and because
Jiva Gosvmi is exclusively rpnuga (a follower of Sri Rpa Gosvmi), it
therefore follows that Sri Baladeva Vidybhsana is also a rpnuga Vaisnava.
There are those who acknowledge that Baladeva Vidybhsana is in the line of
Symnanda, and yet deny that he is a rpnuga Vaisnava or that he is qualified
for the topmost service mood of unnata-ujjvala-rasa. Such people are certainly
only deluded offenders. Although Sri Baladeva Vidybhsana was initiated in
pancartrika-diks by Sri Rdh Dmodara Dsa, he also accepted siks in
Srimad-Bhgavatam and the literatures of the Gosvmis.
And:
From these facts it becomes thoroughly obvious that bhgavata-parampar,
which includes pancartrika-parampar, always shines forth brilliantly. What can
we say, then, about those who ignore these facts, about those who cast aspersions
on the guru-pranali of Baladeva Vidyabhsana, Bhaktivinoda Thkura and
Bhaktisiddhnta Sarasvati Thkura, and about those who doubt that they are
rpnuga Vaisnavas? Such people are certainly staunch opponents of Caitanya
Mahprabhu and secret agents of Kali. Thus, whatever opinion my most
worshipful Srila Gurudeva has written on the subject of the guru-pranali of
Baladeva Vidybhsana, and also in regard to pancartrika-guru-parampar and
bhgavata-parampar, is both logical and fully in agreement with the established
conclusions of the scriptures (sstra-siddhnta).
Srila Gurudev told mostly about Acharya Syamananda and Baladev
Vidyabhusan regarding the diference between Pancaratrik and Bhagavat
Parampara because although both of them received diksa from the line of
Gauridas Pandit, they still received instructions from Rupanuga Acharyas who
were in the another line of Gurus. Thats why its important to understand their
position in our bonafide Parampara. They are perfect examples of how our
Parampara was delineated according with level of devotion (all are in madhurya
rasa in Bhagavat Parampara) and not according to Diksa Parampara wich in this
case are all in a lower rasa as Gurudev explained in his Prabandha Pancakam,
page 52:

The guru of lower rasa

If a pancartrika-diks-guru in his siddha-svarpa (constitutional spiritual
form) is situated in a rasa which lower than that of his disciple, how can he give
bhajana-siks pertaining to the more elevated rasa? In this situation, the disciple
must go elsewhere and take shelter of a Vaisnava who is qualified to give the
appropriate superior guidance. For example, Sri Hrdaya Caitanya is an associate
in sakhya-rasa in Krsna lila, whereas his disciple Srila Symnanda Prabhu
(Dunkhi Krsna Dsa) is an associate in madhura-rasa. Therefore Sri Hrdaya
Caitanya personally sent Dukhi Krsna Dsa (Syamananda Prabhu) to Srila Jiva
Gosvmi to receive higher bhajana-siks pertaining to madhura-rasa.
About the Supreme especiality of our Gaudiya Bhagavat Parampara, Srila
B.R.Sridhar Goswami also says (The audio of the same is given below the text:
When superior realization is there the inferior must not stand on the way of
his preaching ........ strictly if we follow this spiritual law, its common sense also,
because the highest seed should be given to all, and everyone availble should
have the chance for that higher instruction .............. the others should also, they
are allowed to go on in their own way, in diferent stages, in diferent stature etc..
but still the gradation is there ..... and specially our Guru Parampara .... Rupa
Sanatana, Narottama then Viswanath,Baladev, B.Thakur, mostly they have no
bodily conection at all but only the conection in the line of spiritual flow of the
same order and intesity ... its siksa guru not diksa guru, not physical current ....
but only through the flow of the spiritual knowledge, the degree of the spiritual
knowldge that is to be ACEPTED, and they are ALL in MADHURYA RASA"
(Srila Bhakti Raksak Sridhar-dev Goswami) To heard direct from Him, link
belowhttps://www.youtube.com/watch?v=rbIokS9UFV4

And from Srila Gurudev, (Audio below) From 8:20 Only a Guru in
madhurya rasa can help all.
https://www.youtube.com/watch?v=R_7J55HYT0o
All these evidences from Srila Gurudev and Srila Sridhar Goswami gives no
room for speculative and imaginary ideas regarding the mood of all Acharyas in
our line and their Supreme form of knowledge and devotional intensity.

Jagad Guru Prabhupad Sri Srimad Bhaktissidhanta

Saraswati Goswami Thakur delineated the Rupanuga line of
highest devotion in his song Guru Parampara.

Now that we know our Gaudiya Parampara to be a siksha Parampara according

to the supreme level of devotion, let us analyze how beautifully Prabhupad
Saraswati Thakur composed his Guru Parampara song following the same idea
as given before. It gives another unrefutable evidence about the speciality of our
Parampara is to follow the internal moods of Rupa Goswami.
mahprabhu r-caitanya, rdh-kr rs rn ra nahe anya,
rpnuga janera jvana
viwambhara priyakara, r-swarpa dmodara,
r-goswm rpa-santana
(7)
rpa-priya mahjana, jva, raghuntha hana,
tra priya kavi kr rs rn radsa
kr rs rn radsa-priya-bara, narottama sev-para,
jra pada viwantha-a
(8)
viwantha-bhakta-stha, baladeva jaganntha,
tra priya r-bhaktivinoda
mah-bhgavata-bara, r-gaurakiora-bara,
hari-bhajanete j'ra moda
(9)
hr paramahammsa, gaurgera nija-bamma
tdera caran re mama gati
mi seb-udsna, nmete tridan rd r dna
r-bhaktisiddhnta saraswat
(9A*)
r-vrs rabhnav-bar, sad sevya-sev-par,
thra dayita-dsa-nma

In the listen given in Gurudevs book (Prabandha Pancakam) there are about
28 names. We see that in the song "Parampara" by Prabhupad, he included only
those in madhurya rasa and excluded all others wich mostly are in sakhya rasa
like Rasikananda, Gauri das etc... Its another evidence that only those who are
manjaris in their nitya-swarupa can really be called Rupanuga in true sense. He
says "Mahaprabhu ie. Radha Krsna" is the life and soul of Rupanugas, then he
start with the chief Rupa Goswami, then he writes all those who follow Him
internally...like Sanatan,Narottama,Viswanath, Baladev, Jagganath etc... he did
not include all 16 -17 Acharyas that are in sakhya rasa even though they also
came from Madhavendra Puri.
Lets see all the names given by Prabhupad and their respective forms in Sri Sri
Radha-Krsna lila: (See the photo of the same on the book written by Param
Pujyapad Srila Bhakti Ballabh Tirtha Goswami Maharaj, footnote #2)
Rupa Goswami- Rupa Manjari
Sanatan Goswami- Rati or Lavanga Manjari
Jiva Goswami- Vilas Manjari
Raghunath Das Goswami- Rasa or Rati Manjari, Bhanumati
Krsna Das Kaviraj Goswami- Kasturi Manjari, Ratnarekha
Narottama Thakur- Champak Manjari
Viswanath Chakravarti Thakur- Vinode Manjari
Baladev Vidyabhusan- Ratnavali Devi
Jagannath Das Babaji Maharaj- Rasika Manjari
Bhaktivinod Thakur- Kamala Manjari
Gaur Kshor Das Babaji Maharaj- Guna Manjari
Prabhupad Saraswati Thakur- Nayanamani Manjari
So, here we have another evidence of the bona fide line of Gaudiya Bhagavat
Parampara from the Jagad Guru Srila Bhaktissidhanta Saraswati Goswami
Thakur Prabhupad, wich is the supreme authority in all Gaudiya Maths and his
branches in whole world.

One may argue that Nityananda Prabhu is Akhanda Guru-tattva and that he is
Balaram in Krsna-lila and it contradict the role of Guru-tattva in Bhagavat
Parampara. For this Srila B.R.Sridhar-dev Goswami Maharaj says in his Sri
Guru and His Grace, page 59:

The original spiritual master is Nityananda Prabhu. He is the general

representation of guru. In the spiritual world, he is the guru-tattva principle in the
four primary mellows of devotion, excluding the conjugal mellow. In madhuryarasa, Baladevas representation is Ananga Manjari, the sister of Radharani.

Srila Baladeva Vidyabhusana is Ratnavali Devi- belong to the

manjaris group of Gopis.
Everywhere we read that: In Vraja, Baladev Vidyabhusan serves as Sri
Radha's eternal maidservant called Ratnavali Devi.
In the book called Radha Krsna Ganodesh dipika (Gurudev, GVP)- loka 179180, the name of the Prana Sakhi- Ratnavali is cited. Prana and nitya sakhis are
the sakhis included in the category of the manjaris (Gurudev-the pinnacle of
devotion- see below, and also UN). So, because Baladev V. is a prana sakhi,
exactly the same category of the manjaris, he was acepted by all Gaudiya
Acharya as Rupanuga.. otherwise, like Swarup Damodar etc.. he would not be
called Rupanuga.

Srila Gurudevs book, The Pinnacle of devotion, page 50:

The difference between the nitya sakhis and prana-sakhis to the priya-narmasakhis is that the nitya-sakhis and prana- sakhis are manjaris. They do
everything for Rdhika. They have no desire to taste Krsnas association for
themselves. This bhva, or mood, which is called tat-tad-bhvecchtmik, is also
unnatojjvala-rasa, and it is this type of unnatojjvala-rasa that Sri Caitanya
Mahprabhu came to distribute.
And:

(2) Nitya-sakhis and (3) Prana-sakhis: these are the only two kinds of
sakhis who are in the category of tat-tad-bhvecchtmik. It is their service that
r Caitanya Mahprabhu ultimately came to bestow upon the jivas. These
sakhs serve both Sri Sri Rdh and Krsna, with a propensity to favor Rdhik
and render service to Her. If Krsna calls them, they do not come to Him; they
obey only Her.The prana-sakhis, like Rpa Manjari and Rati Manjari, being even
more intimately connected with Her are naturally the leaders of the nityasakhis.
Thus its confirmed that Baladev Vidyabhusana serves Sri Sri Radha Krsna in
the mood of manjaris- prana-sakhi.

The glories of Srila Baladev Vidyabhusan Mahasay

Srila Gurudev writes in His Prabandha Pancakam:
From these facts it becomes thoroughly obvious that bhgavata-parampar,
which includes pancartrika-parampar, always shines forth brilliantly. What can
we say, then, about those who ignore these facts, about those who cast aspersions
on the guru-pranali of Baladeva Vidyabhsana, Bhaktivinoda Thkura and
Bhaktisiddhnta Sarasvati Thkura, and about those who doubt that they are
rpnuga Vaisnavas? Such people are certainly staunch opponents of Caitanya
Mahprabhu and secret agents of Kali. Thus, whatever opinion my most
worshipful Srila Gurudeva has written on the subject of the guru-pranali of
Baladeva Vidybhsana, and also in regard to pancartrika-guru-parampar and
bhgavata-parampar, is both logical and fully in agreement with the established
conclusions of the scriptures (sstra-siddhnta).
In his book Sri Guru and His grace page 158, Srila Bhakti Rakshak Sridhardev Goswami also says:
Srila Baladev Vidyabhusans contribution for the sampradaya is no less
important than that of the other great stalwarts in the line. He may be a member
of another line in the physical sense, but his contribution, especially in attracting
people to Gaudiya Vaishnavism with his commentary on the Vedanta Sutra,
cannot be neglected by the students of propesrity. So, his contribution has been
utilized by our Acharyas, considering the degree, the essence and the purity of
his thought in our spiritual line.
In his introduction for the book Utkalika Vallari, Srila Gurudev wrote:

Furthermore, Sri Baladev Vidyabhusan was the proeminente siksa disciple of

Sri Viswavanath Cakravarti Thakur, who is well known as the second Sri Rupa.
Therefore, there is no doubt about Sri Baladev being a Rupanuga. What doubt
can remain regarding Sri Baladevs position as Rupanuga when he has attained
the mercy of both, Sri Rupa Goswami and his worshipable deity Sri Govindaji?
He belonged to both the pancaratrika (diksa) and bhagavat-parampara (siksa), the
two streams flowing togueter in him; yet he established the authenticity and the
charm of the bhagavat-parampara, wich, as it is founded on the degree of
proficiency in bhajan, is superior to pancaratrika.
And from Prabandha Pancakam:
Sri Baladeva Vidybhsana: According to pancartrika-guru-parampar, Sri
Baladeva Vidybhsana is a pancartrika disciple of Sri Rdh-Dmodara in the
parampar of Sri Symnanda Prabhu. At the same time, in bhgavata-parampar
he is a disciple of Sri Visvantha Cakravarti Thkura with whom he studied
Srimad-Bhgavatam and all the various Gosvmi literatures, and from whom he
received advanced instruction in bhajana. The guidance of Visvantha Cakravarti
Thkura in the life of Baladeva Vidybhsana is widely known. Only under this
guidance did he defeat the Sri Vaisnavas in the royal court of Galt and keep
intact the service and worship of Sri Sri Rdh- Govindaji. It was after attaining
the mercy of Sri Govindadeva, Rpa Gosvmis worshipful Deity, that Baladeva
Vidybhsana composed Govinda-bhsya. There is no doubt about r Baladeva
Vidybhsana being a rpnuga Vaisnava, because he is under the guidance of
Visvantha Cakravarti Thkura, who is himself most assuredly a rpnuga
Vaisnava. Furthermore, it is a well-known fact that Baladeva Vidybhsana
attained the mercy of Sri Govindadeva, the treasured life-breath of Rpa
Gosvmi, and ensured His continuing service. From this perspective, too, since
he attained the mercy of Srila Rpa Gosvmi and his rdhyadeva Sri Govindaji,
what doubt could possibly remain about his being a rpnuga Vaisnava?
There are those who acknowledge that Baladeva Vidybhsana is in the line
of Symnanda, and yet deny that he is a rpnuga Vaisnava or that he is
qualified for the topmost service mood of unnata-ujjvala-rasa. Such people
are certainly only deluded offenders. Although Sri Baladeva Vidybhsana was
initiated in pancartrika-diks by Sri Rdh Dmodara Dsa, he also accepted
siks in Srimad-Bhgavatam and the literatures of the Gosvmis.
Some are of the opiniom that Baladev Vidyabhusan is in another rasa than
madhurya, or he have a mixed rasa just because it is mentioned about his
conection with Gopinath Acharya. But as we read before, none of our Acharyas
have told anything attributed to him other than Rupanuga and being in madhurya
rasa. The above mentioned words from different Acharyas give us no doubt about

it. The jivas of this world can not even imagine how many personalties can enter
in a single Nitya-siddha bhakta what to say about declaring opposite or new
opiniom of their stayibhav? Are they supposing that they are all in the same level
of Bhaktivinod Thakur and others like Him to venture unto these transcendental
subjects? Any other opiniom about Srila Baladev Vidyabhusans eternal position
and swarupa is just another absurd speculation from an unauthorized source.

Diference between Raganuga and Rupanuga

Let us now analyze how our Acharyas have used the term Rupanuga in real
sense.
"Srila Rupa Gosvami explained, "There are two processes of practical devotional
service. One is regulative devotional service, and the other is spontaneous
devotional service." (Caitanya-caritamrta Madhya-lila 22.108)] Those who
follow the path of raganuga in any rasa other than manjari-bhava in madhuryarasa are rupanuga, but not so much partly, very partly. In fact, it can also be
said that they are not rupanuga. (Srila Narayana Maharajas lecture of May 18,
2004; Badger, California)]
Here, why Gurudev told very partly? He also explained that its because real
seva start when the suddha bhakta serves His Aradhyadev directly in his siddha
swarupa and not before that. Because only the manjaris serves under the
guidance of Rupa Goswami (Rupa Manjari) in Goloka, only those who are
manjaris can be called Rupanuga, thats very clear.
Unless you become rupanuga, you cannot understand the Gaudiya philosophy.
(Srila A.C.Bhaktivedanta Swami Prabhupad- Vrnd. Oct. 72 lecture)
Srila Sridhar Maharaj: Our Guru Maharaj (Srila Bhakti Siddhanta Saraswati
Thakur), he was always Rupanuga, Rupanuga, Rupanuga. Raganuga, and then
Rupanuga, particular. Generally Raganuga, and then particularly Rupanuga.
The rupanuga-sampradaya, the followers of the line of Sri Rupa, are those
who have the unique taste of service in the camp of Radharani. In that plane,
there is no entrance of any mundane exploitation or renunciation, and not even
legalized sastric devotion. The highest kind of devotion is not controlled by any
law. It is spontaneous and automatic. Sacrifice to the highest degree is only
possible in that camp. The highest kind of divine sentiment is distributed from

the camp of Srimati Radharani, and that can never be compared with any
attainment hitherto known even in the eternal factor of time and space.

In the book Sri Guru and His Grace, by Srila B.R.Sridhar Goswami, Page
221, he says:
When Radha and Govinda are in secrecy, in a private place, the sakhis, who
are well-versed in the art of that kind of play, because they are a little grown-up,
do not like to approach there to disturb their confidential mixing. If the more
grown-up sakhis, enter there, both Radha and Govinda will feel shy. So, their
presence may create some disturbance. But the younger girls can enter there, and
then Radha and Govinda have no hesitation in free mixing. So, in that highest
stage of the mixing of Radha Govinda, the free play of Radha-Govinda,
these manjaris, the younger girls, can have admission. But the grown-up
sakhis cannot have admission there. New recruits may come up to the
manjari class. And the manjaris have that sort of special advantage under the
leadership of Sri Rupa Manjari. So, they get the best advantage there, the most
sacred type of pure service, which is not open even to the sakhis, is open to the
manjaris.That is found in Radharani's camp. So, the position of the
rupanugas, the followers of Sri Rupa, is the most profitable position. That
has been given out by Sri Caitanya Mahaprabhu. That has been shown by
Him, and that is fixed as the highest limit of our fortune in Krsna's concern.
This is unexpectable, undesignable and beyond hope, but our prospect lies there
in that subtle camp of Sri Rupa Manjari, Rupa Goswami. So, the camp, the
sampradaya of Sri Caitanya Mahaprabhu is known as the rupanuga
sampradaya. There our fate and our fortune is located. Now we have to conduct
ourself in such a way that naturally we can connect with that highest, purest
spiritual conception, from here. We must not allow ourselves to be satisfied
with anything less than this highest ideal. That should be the highest goal of
our life. And we must adjust our approach from our present position.
So here we have different Acharyas- Srila Gurudev and Srila Sridhar Maharaj
giving the same conception of the term Rupanuga. Those who really honor them
will just accept without any further and futile attempt to contradict or to jump
over their pure conclusions.

Priya Narma Sakhas are in sakhya rasa

Some preachers, even though they claim to be Gurudevs disciples, still are
propagating the modern theory that the priya narma sakhas of Krishna are really
not in sakhya rasa but in madhurya rasa. The statement itself shows the
immaturity relating to their understanding of rasa-tattva and Goswamis
literature. Its the first time in history that this unbiased thing was written,
contradicting all previous Acharyas views on this topic. They also say that all the
preaching of Gurudev about madhurya rasa and radha dasya was just his tactic to
bring people to be interested in Radha-dasya. This second statement for me is
like a joke when we see that all Acharyas have emphatically stated that the very
gift of Sriman Mahaprabhu to the world is this unnatoujwalla-rasa swa bhakti
sriyam and all should not be content with anything less than that. There is an
ocean of diference between what they call tactic and the tattva- siddhanta
(Absolute conclusion) preached by our Gaudiya Vaishnava Acharyas. Seems that
when they see that they are left without any argument to prove their imaginary
ideas, they try to conceal their fault (to not loose their name and fame) by
declaring it was just tactic. By this they ruin their lifes and the life of their
followers. If anyone has doubt about why some are speculating about
transcendental subjects without any pre-qualification, here in the link below, one
may hear directly from Gurudev:
https://www.youtube.com/watch?v=jqNjCDPcl28

In Jaiva Dharma, page 620, chapter 29, while speaking about Sakhya rasa,
Goswami explain to Vrajanath about the 4 types of sakhya rasa bhaktas:
There are four types of sakhas in Vraj; 1- suhrt, 2-sakha, 3- priya sakha e 4priya narma sakha.
Next page its said: The special prerogative of the priya narma sakhas is to
assist in Krishnas madhurya lila. Like Dasas, they decorate Krsna with forest
flowers and render service such as fanning Him
So, we see that the priya narma sakhas are described as being in sakhya rasa by
Bhaktivinod Thakur and also Rupa Goswamipad. We also see, even when related
to madhurya lila, the priya narma sakhas are said to assist Krishna and render
service to Him- like dasas (and only to some extent). To hear directly from
Gurudev, please hear link below (from min.6:25):

https://www.youtube.com/watch?v=XQu2iEoMnvM

Lets see what sastra tell us about the position of the stayibhav and if it can be
changed when mixed with another bhavas. In Jaiva Dharma, chapter 30"Those who relish a particular rasa are eternally sheltered in that one specific
rasa, which for them remains radiant as angi-rasa. Other rasas, even though they
may be mukhya, function in the capacity of angas of this prevailing angi-rasa.
By this statement from Jaiva Dharma we have evidence that even though priya
narma sakhas may do some seva in madhurya-lila related to Krishna and only to
some extent, still they can never loose their sthaibhav wich is sakhya bhav. Its not
possible as we see also from Rupa Goswmaipad:

Our dear Nemi Maharaj have refuted all their misconceptions in his page in FB,
please kindly read in the link below
https://www.facebook.com/bvnemi/posts/10154322579558782:4

Sripad Nemi Maharaj says quoting Rupa Goswamipad:

Srila Rupa Gosvami has defined the sthayi-bhava of the priya-narma-sakhas
as sakhya-rati, which can only form the basis of sakhya-rasa.
sthyi-bhvo vibhvdyaih sakhyam tmocitair iha
nitas citte satm pustim rasah preyn udiryate
"When the foundational emotion of "friendship" (sakhya-rati) is fully developed
in the heart of the devotee by means of the appropriate excitants (vibhavas) and
other aesthetic components, it becomes preyo-bhakti-rasa (sakhya-rasa)."
(Sri Bhaktirasamrta-sindhu 3.3.1)
Sakhya kevalam- pure sakhya rasa
Bhaktirasamrta-sindhu:
atha preyasi sucer, yatha
dhanyanam kila murdhanyah subalamur vrajabalah |
adharam pincha-cudasya calas culukayanti yah ||

This is an illustration of sakhya-rasa as principal (angi) and madhura-rasa as

subordinate (anga): 0 Subala, the women of Vraja are the most fortunate of all
since they enjoy the nectar from the lips of Krsna, who sports a peacock-feather
crown. (BRS 4.8.26)
Srila Rupa Gosvami here:
yasya mukhyasya yo bhakto bhaven nitya-nijraya |
ag sa eva tatra syn mukhyopy anyogat vrajet ||
kim ca
svdodreka-hetutvam agasygatvam agini |
tad vin tasya sampto vaiphalyyaiva kalpate ||
When a devotee becomes an eternal vessel of a particular primary rasa, that
rasa is principal (angi) and all other rasas, including other primary rasas, become
subordinate (anga). However, the function of the subordinate rasa is to enhance
the principal rasa. If it does not do this, then it is considered a worthless
addition. (BRS 4.8.50-51)
So, all these evidences shows that priya narma sakhas are classified as sakhyarasa bhaktas and can never be called as madhurya-rasa bhaktas, what to say about
to be inclinated to Radhika!
Related to this topic, In New Zeland, 09/01/2008, Srila Gurudev told:
Srila Bhaktivedanta Narayana Gosvami Maharaja: Everything is there in the
mantra klim krsnaya govindaya gopi-janavallabhaya svaha, meaning that the
rasas of all jivas are supported by it.
But there is one thing to consider. Krsna (krsnaya) is the Deity for one in dasya
and sakhya-rasa. For that devotee, the name Gopi-janavallabha (gopijanavallabhhaya) is the adjective describing Krsnas qualities; i.e., it qualifies the
first name.
Sripad Tamal Krsna Gosvami: Krsnaya.
Srila Bhaktivedanta Narayana Gosvami Maharaja: Krsnaya. Who is Krsna?
A devotee in dasya-rasa considers, He is my master and I am His servant. Such
a devotee thinks that Krsna is Gopi-janavallabha in a general way.
Krsna is the prominent name for those in sakhya-rasa as well; such devotees
stress on Krsna or Govinda. However, those who have gopi-bhava, or manjari-

bhava, focus on Gopi-janavallabha, and the other two words, krsnaya and
govindaya, will be adjectives of gopi-janavallabhaya.
[Pujyapada Madhava Maharaja:] Baladeva Prabhu is also an example of this.
He has vatsalya (parental mood), sakhya (the mood of a cowherd friend), dasya
(the mood of a servant), and even madhurya (the mood of a gopi) in the form of
Ananga Manjari.
[Srila Narayan Gosvami Maharaja:] But others - like Nanda Baba and Yasoda,
Vasudeva and Devaki, Uddhava, and Akrura - cannot add other rasas to their
already eternally existing rasa.
If one has a sthayi-bhava (the foundational ecstasy of a particular relationship
with Krsna) in only one mood, he will always be in that one mood.
One can have two spiritual forms - in the pastimes of Sri Caitanya Mahaprabhu
and in the pastimes of Sri Krsna - and this is from the beginning of one's
devotional practices.
[Dhruva dasa:] Gurudeva, does the soul somehow separate to be in two forms in
two pastimes?
[Srila Narayan Gosvami Maharaja:] Krsna is akhanda-tattva. Akhanda means
undivided, or whole. So how can He manifest in millions of forms? We cannot
imagine anything inconceivable, even in this world. How have the trees come?
Seeds come from trees, and trees again come from seeds. Flowers come and
leaves come. How? We cannot imagine this. So, everything about Sri Krsna is
inconceivable.
[Dhruva dasa:] Consciousness is always expanding and Krsna is always
expanding. So do Krsna's devotees also expand, even in their perfect spiritual
forms?
[Srila Narayan Gosvami Maharaja:] Yes. For example, Mother Yasoda has
unlimited forms. Wherever Krsna is, she is. This is true for Nanda Baba also, and
for Madhu-mangala and all of Krsna's other associates as well. But their rasa
(their particular relationship with Krsna) will be the same.

By this statement Gurudev very clearly is saying that such topics like nitya
swarupa, can never be understood by human mind-intelect and any attempt to do

so will only give rise to imaginations, imitation (sahajism) and especulative or

tactic siddhant, so one should be very carefull.
And here, from Jaiva Dharma (Chapter 30), we learn how the anga rasa is there
just to enhance or intensify the angi or principal rasa, and can never take the
place of the same.
Gosvami: The tasting of rasa is increased by the combination of compatible
rasas. The combination of anga (supplementary) with angi (principal) rasas is
good. Whether the compatible rasa is mukhya or gauna, it is appropriate to make
it the complement (mitra) of angi-rasa.
Vrajanatha: Please tell me about the difference between anga and angi.
Gosvami: When any rasa, either mukhya or gauna, dominates the other rasas
and becomes prominent, it is called angi, and the rasa that nourishes the angirasa plays the role of a sancari-bhava as an anga. As stated in Visnudharmottara:
rasanam samavetanam yasya rupam bhaved bahu
sa mantavyo rasah sthayi sesah sancarino matah
When rasas combine, one should understand that the rasa whose nature is
particularly prominent is the sthayi-rasa, and the other rasas are sancari-bhavas.
Vrajanatha: How can gauna-rasa be angi?
Gosvami: Sri Rupa Gosvami has said:
Bhakti-rasamrta-sindhu
(Northern Division, 8th Wave, 46-50)
Sometimes even a gauna-rasa achieves the position of angi when it is inspired
by an abundance of vibhava, and has also been nourished by the mukhya-rasa
that usually predominates it but has now developed a contracted condition
(gauna-bhava). At that time, the former mukhya-rasa becomes anga, hides its
own splendor, and nourishes the gauna-rasa that has become angi, just as
Upendra Bhagavan, Vamanadeva, maintained Devaraja Indra. Unlike the gaunasancari-bhavas, this mukhya-rasa does not merge into the land of bhaktas heart,
which is endowed with sublime fragrance in the form of the beginningless
tendency for transcendental service. In other words, the mukhya-rasa does not
disappear, as the gauna-rasas do when they become vyabhicari and disappear
into the mukhya-rasas. Rather the mukhya-rasa remains independently

manifest, nourishing itself by the aggregate of the compatible bhavas, which

take the position of angas.
And:
Those who relish a particular rasa are eternally sheltered in that one
specific rasa, which for them remains radiant as angi-rasa. Other rasas, even
though they may be mukhya, function in the capacity of angas of this prevailing
angi-rasa.
You should also note that anga-rasa is only accepted when it combines with
angi-rasa to increase the relish of rasa; otherwise, its combination with
another anga-rasa will be fruitless.

They also quote some slokas wich says that Priya narma sakhas assist Krishna
in madhurya lila and that they have some madhurya or sakhi-bhav. But none of
these statements can change their sthayibhav as being in sakhya-rasa, thus not
allowing them to enter the kunjas to serve Radha Govinda togueter in their
intimate madhurya-lila. Mostly they serve only Krsna even when related to
madhurya lila. The most confidential nitya seva of Radha Govinda lila is
performed only by the manjaris, even asta sakhis who have much more higher
bhavas than priya narma sakhas can not, what to say the gopas? This conception
is also according to Srila Sridhar Maharaj, book Loving search for the lost
servaint, page 102:

And serving those who can serve Radharani is the way to approach Her
vicinity. By serving the servants of the servants, we are assured of success in
getting the grace of Krsna. If somehow one can be counted in the group of
Srimati Radharani's servitors, one's future is assured.
Within the group of Radharani's servitors, we aspire to be rupanugas, followers
of Sri Rupa. And the followers of Sri Rupa will have great earnestness to look
after the order of Sri Rupa, as he does towards Lalita. In this way, through Rupa
Goswami, our devotional service is going to the highest plane. And our highest
gain is only there. Not even our connection with Radharani or Lalitadevi is
the highest goal of life, but our highest aspiration is to serve in the
Rupanuga-sampradaya; that means that our highest attainment is in Sri
Rupa's connection.
Radha-dasyam has been said to be the highest attainment. Why? The quality and
quantity of rasa that Radharani can draw from Krsna can never be found

anywhere else. So if you are situated just behind Radharani, you'll be allowed to
taste not only the quantity, but the highest quality of rasa.
No other person can draw such high rasa from Krsna. The fullest, highest type of
quality is drawn from Krsna: He gives Himself fully and wholly and deeply. So if
you are in Sri Rupa's group, then you can have a taste of that sort of rasa.
In Radharani's camp, when Krsna and Radha are enjoying very solitary pastimes
in a secluded place, the grownup sakhis can't venture to enter the room and assist
Them. The young girls, the manjaris, are sent there. The leader of that young
group can enter where both Radha and Govinda are very closely connected, when
even the sakhis do not venture to go for fear of causing some interruption. But
Rupa and the manjaris can enter there at that time due to their young age. That
sort of rasa that cannot be had even through the sakhis can be had only through
the manjaris.
Bhaktivinoda Thakura prays to gain admission there. He has such a high quality
of aspiration. He says rupanuga hoite sei doy. He runs to be enlisted in the group
of Rupa, who can grant us that sort of prospect. And Prabhodananda Saraswati
has described the prerequisite for understanding all these things:
yatha yatha gaura padaravinde
vindeta bhaktim krta punya-rasih
tatha tathotsarpati hrdy akasmat
radha padambhoja sudhambhurasih
"As much as you surrender to the lotus feet of Sri Gaurahga, you'll find yourself
safely situated in the service of Radha-Govinda. Don't try to approach RadhaGovinda directly; if you do, there may be some difficulty. But the lotus feet of Sri
Gauranga will take you there safely."

Here Srila Sridhar Goswami very clearly says that we should submit ro Radhika
through the manjaris only. If priya narma sakhas are also in madhurya rasa why
Acharyas would say "Only through the manjaris?". If we read the kirtans written
by Bhaktivinod Thakur and Narottama Thakur we never see them praying to
Subala or Ujjwal, if they can give madhurya rasa why they never prayed to them?
But in other hand we see in all the songs like in Jugal arati: "Priya narma sakhi
yata camara dulay". Tulsi arati: "Koro nija dasi". "Ei baro koruna koro Lalita
Vishaka". "Sri Rupa Manjari pada" and many others. They have never prayed to

priya narma sakhas in their song. Thus our goal and the process to attain it was
very clearly stated by our bonafide Acharyas.

All Gaudiya Acharyas have fixed the same supreme goal and
devotion

"Bhakti Sundar Govinda Maharaj from his book "Revealed truth":

rla Prabhupd Saraswat Trhkur taught that we will think of our Gurudev at the
highest level as Rdhrn r Herself; we will think that our Gurudev is a
nondifferent form of Rdhrn r. Gurudev has different forms. Sometimes we will
see that Gurudev is nondifferent from Kr rs rn ra, but more exclusively we see that
he is the supreme servitor of Kr rs rn raRdhrn r"
And:
"Samarpayitum unnatojjvala-ras sva-bhakti-riyam: Mah-prabhu not only
gave the greatest mercy to the souls, with the greatest power through sa krtan,
He also gave them the highest possible attainment: the supreme process of erving
the Lord. Unnatojjvala-rasm means the most elevated rasa: madhura-rasa.
Mahprabhu gave souls entrance into that most elevated type of love, attachment,
and service. The five rasasnta, dsya, sakhya, vtsalya, and madhuraare
compared to types of metals: copper, silver, gold, and so on. Gold holds the
highest rank, and Mahprabhu r Gaurgadev, the goldenAvatr, who
appeared in Rdhrn s golden colour, gave the highest, golden rasa of
madhura-rasa. Harih r purat ra-sundara-dyuti-kadamba-sandpitah r: throughout
His Pastimes the condensed brightness of Mahprabhus beautiful golden form
appeared more exalted than freshly cut, glimmering gold.Sad hr rdaya-kandare
sphuratu vah rach-nandanah r: we pray that the golden Lord r Gaurgadev
may reveal His full golden form and golden gift in our hearts.It was only possible
for the Lord to show the exclusive and supreme position of extreme paramour
love in madhura-rasa, in His Pastimes as r Chaitanya Mahprabhu. Only when
the Lord appeared with Rdhrn rs heart and halo, with Her rati-gd rha
mahbhva (most confidential ecstatic love) could the glory of madhura-rasa be
fully revealed."

Same book- Revealed Truth, page 405, Srila Govinda Maharaj, Sucessor
Acharya appointed directly by Srila Sridhar Maharaj, writes:

If you want entrance into Kr rs rn ra-lls special chamber of paramour love then
you must go to the sakhs, Rdhrn rs associates. All rights are reserved by the
sakhs in those Pastimes. You must go to the sakhs, surrender to them, and
get a visa from them to enter those Pastimes. If the sakhs do not give you a
visa then no oneneither Kr s n a, nor Lord iva, nor anyonecan give you
entrance into the Pastimes of paramour love. Laks rm Dev Herself was denied
a visa. All rights are reserved by the sakhs. In r Chaitanya-charitmr rta it is
written, sakh vin ei ll pus rt ra nhi haya, sakh ll vistriy, sakh svdaya
(r Chaitanya-charitmr rta: Madhya-ll, 8.203The sakhs provide all the
nourishment necessary for r r Rdh-Kr rs rn ras Pastimes of paramour love.
The sakhs personally taste these Pastimes, and only they have the power to
distribute them. No one else has the right to taste them, and without the sakhs
consent no one gets entrance into them.Rdhrn r is the leader of all the groups
of sakhs. She has eight principle sakhs: Lalit, Vikh, Chitra,
Champakalatik, Tuga Vidy, Indulekh, Sudev, and Raga Devik. They are
the group leaders of all the servitors of Rdh-Kr rs rn ra. The majars, the younger
sakhs, serve under the eight primary sakhs. The majars are led by Rpa
Majar and her associates: Lavaga Majar, Anaga Majar, Rati Majar,
Gun ra Majar, and so on. Rdhrn r serves Kr rs rn ra directly while all of Her
associates assist Her under the guidance of Lalit Dev and Rpa Majar.
Rdhrn r also sometimes sends Kr rs rn ra to satisfy the sakhs. The sakhs do not
expect they will associate with Kr rs rn ra alone, but Rdhrn r makes many tactful
arrangements for them. Rdhrn r wants to satisfy Kr rs rn ra and side by side all of
Kr rs rn ras servitors.
In this way the Pastimes of Rdh-Kr s n a go on, and service-entrance into
those Pastimes is only available by surrendering to the sakhs. Without their
mercy no one can expect to serve Rdhrn or Kr s n a. The service of
Rdhrn is very rare to get, and without the mercy of the sakhs no one
will get it. The sakhs give power to the majars, so if anyone can receive
the mercy of Rpa Majar, the leader of the majars, then they will get full
entrance into the service world of Goloka Vr ndvan. If we proceed properly
we must get the association and mercy of the Divine Couples associates, the
sakhs, one day. That is our lifes goal. But before that it is necessary for us to
understand the identities of Kr rs rn ra, Rdhrn r, and Their associates, as well as
our own identity and necessity. We need realisation of these things, and we need
to approach that highest plane through the proper channel. If we can approach
properly then we reach our lifes goal.

And, same book, page 410:

Our protection, our environment, our everything, comes to us through
Gurudevs mercy, and through that we will be gracious, fortunate, and exalted
practitioners. In that way we will practise to serve Rdh-Kr rs rn ra in the line of
r Chaitanya Mahprabhu. That is called Kr rs rn rnulanam: serving r Kr rs rn ra
under the guidance of rmat Rdhrn r. We know that Gurudev is nondifferent
from Rdhrn r. It is written everywhere in the scriptures, but rla Saraswat
Trhkur specially and sweetly mentioned, If I want to see my Gurudev, I shall
see that he is the nondifferent form of Rdhrn r. I do not know and I do not
want to know the position of another persons Guru. I only know that my Guru is
my rescuer, my master, my everything, and if I want to see him more deeply then
I see that he is a nondifferent form of Rdhrn r. rla Saraswat Trhkur
expressed his vision in this way, and we honour that fully.
rla Bhakti Vinod Thkur, rla Bhakti Siddhnta Saraswat T hkur, and
rla Guru Mahrj are all deeply attached to the service of Rdhrn . We
shall try heart and soul as possible by us to serve them, our Guruparampar, and through that telescopic system our service will go directly
and perfectly to Rdh-Kr s n a. This is the finest and highest conception of
Kr s n
a consciousness. We are so fortunate to be in the line of Kr s n a
consciousness under the guidance of rla Guru Mahrj and rla
Saraswat Thkur, who are the dearmost associates of rla Rpa Goswm
and Rdhrn

Sri Srimad Bhaktivedanta Swami Prabhupad is surely a

Rupanuga Acharya in all respects.

First, some are of the opiniom that Srila Swami Maharaj (Prabhupad) is in
sakhya rasa and they quote the Jaladutta prayer. There sometime He used to call
Krsna as friend etc But we see, same poem, in the main part- the refrain, lets
see what he wrote:
(refrain)
kr rs rn rataba pun rya habe bhi
e-pun rya koribe jabe rdhrn r khus habe
dhruva ati boli tom ti

I emphatically say to you, O brothers, you will obtain your good fortune from
the Supreme Lord Kr rs rn raonly when rmat Rdhrn becomes pleased with
you.

So, in the same poem wich is the one of very few evidences they have to try
to prove that He is a sakha in Golok, even there he says that Only when
Radharani becomes pleased with you. It clearly indicates that He is a Rupanuga
Acarya, because only the Rupanugas are inclinated to Radhika and serves
Krishna only because of His conection with Radhika, and never alone.

We must also remember that its not because Jiva Goswamipad have written
something about favoring swakiya bhav that he is established on that mood and
also it is not because Sanatana Goswami have written about Gopa Kumara and
sakhya rasa in his Brhad Bhagavatamrta, that he is also gopa in Krishnas lila.
We all know that they both are manjaris in Radha-Krsna lila, there is no doubt
about it. Thus one should be carefull before dare to declare about any nitya
siddha swarupa. Only another nitya siddha can declare it being also situated in
transcendental platform.
Now, they also say that Srila Sridhar Maharaj sometimes told Srila Swami
Maharaj is inclinated to sakhya rasa. We also know that most of Swami Maharaj
disciples used to believe that he was a gopa and to not cause any disharmony its
true sometimes Sridhar Goswami told it, but even so lets see what he told some
other times about same subject:

Devotee: Maharaj, it has been clear now, in a way, that Prabhupada (Srila
Bhaktivedanta Swami Maharaj) was in the sakhya rasa?
Srila Sridhar Maharaj: At least temporarily he has showed like that. What he
has expressed there in that journey there, it is almost clear that he liked that sort
of lila best, but it may be, it might have been suppressed purposely; it also
cannot be denied, maybe. That is one thing. There may be such a possibility,
and he has given, he has said that Radharani was his Gurudeva. His
Gurudeva was Radharani, but he himself was thinking that perhaps
madhurya rasa should not be distributed in the first instalment. That might
have been his view.

Devotee: Is it possible to have two rasas in the spiritual world?

Srila Sridhar Maharaj: It is not seen generally. The permission is possible. In
the first stage, it may not be detected and this is a great problem to us, and a great
guidance to us. Anyhow, we have come to a group which is exclusively the
group of madhurya rasa. The guru-parampara you see, not of vatsalya rasa,
but to madhurya rasa. Or the mantram, leading to madhurya rasa.
Madhurya rasa is all-accommodating rasa, and that was mainly given by
Mahaprabhu, and also Rupa, so Mahaprabhu, and also Rupanuga Sampradaya
had the mantram, what we get, all rasa combined, and to help that rasa, the
service of that rasa, other paraphernalia has been created.

So, here we see that what our Gurudev told is also expressed by Sridhar
Goswami. Imagine the situation if Swami Maharaj would speak at that time that
he was a gopi serving in the most confidential Radha-Krsnas lila. What that boys
and girls would think? How they would digest such high truths?

Now, lets see Srila Gurudev words on this topic. Book Gaura vani Pracarine,
page 110:

He (Srila Swami Maharaj) used to sing daily, Jaya Radha Madhava Kunja
Bihari Gopi jana vallabha jaya giri vara dhari. He has so much transcendental
greed to serve Kunja-bihari. A cowerd boy does not have these sentiments and
exalted conceptions. He saw that there were only a few in this world who were
qualified for this; the number could be counted in ones fingers. Thus in order
to gradually bring his audiences to a levelbof understanding, he preached
about Jagannath-dev and established Deities of Sita-Rama and Sri KrsnaBalaram.

By this, we have two exalted Acharyas who have told same thing, but Gurudev
was always very emphatically to declare that Swami Maharaj is in madhurya
rasa, gopi bhav. And its not so extraordinary because it was Swami Maharaj
himself who appointed Gurudev to do his last sacred ceremony, even though
there were many of his god brothers like Srila Krsna Das Babaji Maharaj (who is
the only Prabhupads disciple knowed to be in sakhya rasa), Srila Bhakti Hrday
Bon Goswami and others. So, naturally it was Gurudev who openly told who

Swami Maharaj really is in his nitya swarupa. Some take this lila very cheaply
but who knows vedic traditions well, know the high importance of this virahamahotsava. (Gurudev wrote the gopi mantra on His forehead to give Him
udipana for his entrance unto Radha-Krsna lila). To hear Gurudev directly, here is
the linkhttp://sbnmcd.org/all_mp3/1982-1995/19921120_21BOMBAY%20SB
%2010_31_8%20CONT%20NOV%2020%20EKADASI%20TALK%20IN
%20SRILA%20PRABHUPADAS%20ROOM%20P1.mp3

FROM 1:19:00, Link above Gurudev intimate seva and revelation about SP:
"His Aradhyadev was Radhika" ... "I did same as i did for my Gurudev (Srila
Keshav Maharaj)" .... "I gave him some udipana for that Radhikas seva, manjariseva" ... "Your mood should be changed, that he is in madurya and not only in
saklhya rasa" .. "It may take many many births for you to realize this truth" ...
"He is engaged in nikunja yuno .. but i know it will take time to you to realize all
these things. Only those who received the actual mercy from Sri Guru, will see
all these things".

Also, in His book Loving search for the loving servaint Srila B.R.Sridhar
Goswami says, page 98:

Bhaktivedanta Swami Maharaja has written that without Radharani's

company, Krsna is not beautiful. Everything is relativedependent. A teacher
depends on the student, and the student depends on his teacher. Although Krsna
is the enjoyer, He is completely dependent on the enjoyed, Srimati Radharani.

Thus Sridhar Goswami many times indicated that Swami Maharaj is really a
gopi, always inclinated to Radhika. He always considered Swami Maharaj a true
Acharya in Rupanuga line, and as he told in the audio given before: They are all
in madhurya rasa.

And more from Gurudev:

From -http://www.purebhakti.com/teachers/bhakti-discourses-mainmenu61/21-discourses-2002/222-guru-in-full-a-manifestation-of-radhika.html- we
read:
We see in our guru-gayatri, krsnanandaya dhimahi. This refers to both Krsna
and Krsnaa. [Spelled in Sanskrit, k-r-s-n-a with a long 'a' at the end.] A male can
serve Krsna, but no male can serve Krsnaa. Krsnaa is Radhika. Therefore, in his
service to Radhika, for rati-keli-siddhyai, the perfection of Radha-Krsna conjugal
love, a guru cannot serve in his male form. Parama-pujyapada Srila
Bhaktivedanta Svami Maharaja and my Gurudeva are both serving there in their
female forms as gopis. In that realm my Gurudeva is Vinoda Manjari, Srila
Prabhupada Bhaktisiddanta Sarasvati Thakura is Nayana Manjari, Srila
Bhaktivinoda Thakura is Kamala Manjari, Srila Jiva Gosvami is Vilasa Manjari,
Srila Rupa Gosvami is Rupa Manjari, and Srila Raghunatha dasa Gosvami is Rati
Manjari. These manjaris can serve Sri Sri Radha-Krsna.

Sometimes, Vaisnavas hide their internal mood according to

time and circunstances.
In his book- Of love & separation, Param Pujyapad Srila Bhakti Promode
Puri Goswami Maharaj writes that; In the end of his manifested pastimes, Srila
Prabhupad could not conceal his inner mood anymore and then Srila Puri
Goswami start to speak about His Gurudev internal mood in a serie of
glorifications and slokas related to Srila Prabhupad (Saraswati Thakur). There he
wrote, page 80:
Srimati Radharani and Sri Radha Kunda were Prabhupads inspiration and
life-giving elixir. Whenever he spoke of Sri Radhas mercy or glorified Her,
Prabhupad would completely lose himself in divine ecstasy. In particular he
relished the following from Prabodhanandas radha-rasa-sudha-nidhi (2)- (This
sloka describe Radharanis glories). Prabhupads eyes would fill up with tears
and his voice wpuld break with emotion when receting this verse. He also
cherished Raghunath das Goswamis Vilapa Kusumanjali, the five chapters of
rasa-lila, the Gopi-gita and Brahmara-gita from Bhagavat, Rupa Goswamis
stave-mala and Raghunath das Goswamis Stavavali. We personally heard him
relish verses from these books many times
So in the quote above we have another glimpse of the internal mood of
Gaudiya Vaishnava Acharyas and their inclination to Radhika and also to the
books wich describes Radhas infinite glories. In the page 81, same book, Srila
Puri Goswamis writes:

And he (Prabhupad) concludes the Upadesamrta with the following coupler:

Sri-varsabhanavi devi kabe dayita-dasere
Kunda-tire sthana dibe nija-jana kare
When Will the daugther of Vrishabhanu make this servant of Her Beloved Her
own and give him a place on the banks of radha Kund?
In these translations, Srila Prabhupad was unable to keep his internal mood
toward the Divine Couple concealed any longer
Here we have another evidence that many times Vaishnava conceal their
internal mood from others, many times because the qualification of the audience,
sometimes for some preaching purpose according to time and circunstances and
sometimes because they consider it to be the treasure of their hearts and keep it
sercret within them. Anyway, the important point here is that many times the
Gaudiya Acharyas do not reveal his real eternal identity to the unqualified
followers. Even though it gives space for misinterpretations and speculations,
they judged that it is the best option for establish a strong platform for the
spiritual welfare of all.
Same book- Of love and separation, page 82, Srila Puri Goswami writes:
Bhaktivinod Thakur similar sentiments are found in the following couplet:
Atapa-rahita suraja nahi jani
Radha-virahita krsna nahi mani
Just as there is no such thing as a Sun without heat or light, i do not acept a
Krishna Who is without Srimati Radharani. (Gitavali, Radhastaka 8)
In his book Essence of pure devotion, page 2, Srila Bhakti Promode Puri
Goswami Maharaj wrote:
His (Prabhupad Saraswati Thakur) last words at the time of passing away into
his eternal pastimes were; All of you, with the objective of satisfying the
transcendental senses of the Supreme Absolute Truth, should cooperate with one
another in obedience to the most surrendered counter-part of the Supreme Lord.
That most surrendered soul to the Supreme Lord Lord (asray-vigraha) is Srimati
Radharani. You are all present here with one purpose; that is to obtain the
qualification of the service to Srimati Radharani and Her most beloved associate
wich is the spiritual master.

Srila Narayana Maharaja: "If you fully surrender, by body, mind, words and
ego, then I may tell you. Otherwise, I will not. I know who he is, but you do not
know. None of the ISKCON leaders know. Your Prabhupada has cheated them
all, in the sense that he has not revealed himself to them at all.''
From the above quotes from Srila Gurudev and Srila Puri Goswami, we have
examples on how sometimes the Acharya do not preach thet same internal mood
that he himself have to others, but give instructions according to the quality of
disciples. What more clear evidence we may have other the Great Rasika
Acharya, the Speaker of Srimad Bhagavat-Sukadeva Goswami who is well
known to be The Parrot of Radhika but considering the qualification of his
audience (Rsis, MahaRsis) did not spoke a single one name of Radha directly?
We have seem also in Parampujyapad Srila Bhakti Ballabh Tirtha Goswami
Maharaj also, he used to preach so much about the biographys of Dhruv and
Prahlad, but we know very well that he is also a manjari in Radha-Krishna lila
and he also revealed his nitya seva to the Divine Couple. He revealed it himself
some years ago to his intimate disciples and I myself have heard everything
about it from their mouth.
Many times if we conclude the internal mood of Sri Guru and Vaishnava
according to his preaching only, then we may be cheated as also we see in the
case of Jiva Goswami and also Sanatana Goswami (who wrote about sakhya-rasa
in his Brhad Bhagavatamrta). So, one should always be carefull while judging
the swarupa of Guru-vaisnava. Its better that we go to Bhagavat Parampara and
see what are their mood of devotion as we see in our Gaudiya parampara all have
same mood- madhurya rasa, manjari bhav.

Srila Sukadev Goswami is right, Srila Jayadev Goswami is right

In the book called Prabhupad Saraswati Thakur by Mandala Publishing

Group wich contains many articles written by Prabhupad, in the page 117 of the
same, Prabhupad wrote:

The hidden matters can only be known by the special mercy of Sri Krishna
and not otherwise. They are not to be divulged to all persons indiscriminately.
This explanation offered by the Goswamis is not opposed to the open treatment
of the same subject by Sri Jayadeva and others writers. In spite of the Gita
Govinda and its companion works, the subject of the relationship of Sri Radhika

to Sri Krishna remains shrouded in impenetrable mistery. No language can

convey to the lay reader anything but a misleading idea of the nature of the
subject on wich Sri Sukadev maintained such discrite silence. This result is
hailed with unmistakable joy by Srila Krsna Das Kaviraj Goswami, author of Sri
Chaitanya Charitamrta. Kaviraj Goswami pertinently observes that no joy can
excel that of the narrator of the hidden subject when he realizes that those very
persons are wholly and automatically barred from all knowledge of the subject.
They will surely not appreciate the same for fear of whose neblect the writer is
afraid to narrate fully. Sri Sukadev Goswamis hesitation to divulge the secrets of
the Vedas is well founded. The conduct of Sri jayadev Goswami in speaking
without reserve is equally in order if we remember that his book cannot be
understood at all by those who are lacking in the highest spiritual culture.
Certain uncritical writers have even thrown mud at the author of Gita-Govinda;
but they are the exceptions. Generally writers have thought it wise to avoid all
reference to the subject for the honest enough reason that they have failed to
understand how a book wich has a most obscene exterior could be cherished by
all the great devotees of the country, whose conduct is universally admitted to
have been free from any taint of casuality.

I end this compilation with these words from Srila Gurudev (The hidden path of
devotion, page 60):
We shall always try to be in anugatya of our Gurudev, Param-Gurudev, Srila
Bhaktissidhanta Saraswati Thakur- who is Nayana Manjari; ParatparaParamgurudev Srila Bhaktivinod Thakur who is Kamala Manjari, Narottama
Thakur who is Vilasa Manjari, Rupa Manjari, Ananga Manjari, Lavanga Manjari
and so on. This is the Line of Anugatya-dharma, wich we never disobey.

Ha ha prabhu koro daya deho more pada chaya

Ebe jasa ghusuk tribhuvana

Din Baladev das brahmacari

Footnote #1

Footnote # 2