Sri Keshavji Gaudiya Math (B.H): The Supreme speciality of the Gaudiya-Parampara

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 Devi- belong to the manjari´s 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 Goswami´s 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 “mahäjano yena gataù sa panthä” and honour the principle of änugatya, (accepting the guidance of one's respectable superiors. Due to the deteriorating influence of time, some narrow-minded 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 mano´bhista 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 tattva-siddhanta, to ascertain the goal of our life before we start the appropriate practice in order to attain that goal. That’s 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 vanayaiva-
svadyo 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. That’s 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 sadhana-bhajan. 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 this- tattvas- 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 Gurudev´s 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 Acharya´s. 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 Mahaprabhu´s 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 Puri´s siksa disciple and Iswara Puri is Puri´s diksa disciple. In Nityananda´s 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 Prabhu´s life and bhajan. In this regard, Srila Gurudev writes in his “Prabandha Pancakam” page.49, about Sri Syamananda Prabhu:

Sri Syämänanda Prabhu: “In pancarätrika-guru-paramparä Sri Nityänanda Prabhu’s disciple is Gauridäsa Pandita, and his disciple Hrdaya Caitanya is the diksä-guru of Sri Syämänanda Prabhu. In bhägavata-paramparä Sri Caitanya Mahäprabhu’s disciple is Sri Sanätana GosvämI, the disciple of Sanätana is Sri

Rüpa Gosvämi, and Rüpa’s disciple is Sri Jiva Gosvämi. Sri Syämänanda Prabhu is the siksa disciple of this same Sri Jiva Gosvämi. It is no exaggeration to say that Sri Jiva Gosvämi was superior to Sri Hrdaya Caitanya in tattva, rasa, bhajana and indeed in all respects. For this reason, Sri Hrdaya Caitanya personally sent Sri Syämänanda Prabhu to Srila Jiva Gosvämi for advanced instruction in the practice of bhajana, and Sri Syämänanda Prabhu accepted the anugatya (guidance) of Sri Jiva Gosvämi. Thus the serious question which deserves our consideration here is this: Which is superior, pancarätrika-guru-paramparä or bhägavata-paramparä?”

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:

“Äcärya Syämänanda accepted the guidance of Sri Jiva Gosvämi, and because Jiva Gosvämi is exclusively rüpänuga (a follower of Sri Rüpa Gosvämi), it therefore follows that Sri Baladeva Vidyäbhüsana is also a rüpänuga Vaisnava. There are those who acknowledge that Baladeva Vidyäbhüsana is in the line of Syämänanda, and yet deny that he is a rüpänuga 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 Vidyäbhüsana was initiated in pancarätrika-diksä by Sri Rädhä Dämodara Däsa, he also accepted siksä in Srimad-Bhägavatam and the literatures of the Gosvämis.”

And:

“From these facts it becomes thoroughly obvious that bhägavata-paramparä, which includes pancarätrika-paramparä, 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 Vidyabhüsana, Bhaktivinoda Thäkura and Bhaktisiddhänta Sarasvati Thäkura, and about those who doubt that they are rüpänuga Vaisnavas? Such people are certainly staunch opponents of Caitanya Mahäprabhu and secret agents of Kali. Thus, whatever opinion my most worshipful Srila Gurudeva has written on the subject of the guru-pranali of Baladeva Vidyäbhüsana, and also in regard to pancarätrika-guru-paramparä and bhägavata-paramparä, is both logical and fully in agreement with the established conclusions of the scriptures (sästra-siddhänta).”

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. That’s why it’s 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 pancarätrika-diksä-guru in his siddha-svarüpa (constitutional spiritual form) is situated in a rasa which lower than that of his disciple, how can he give bhajana-siksä 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 Syämänanda Prabhu (Dunkhi Krsna Däsa) is an associate in madhura-rasa. Therefore Sri Hrdaya Caitanya personally sent Dukhi Krsna Däsa (Syamananda Prabhu) to Srila Jiva Gosvämi to receive higher bhajana-siksä 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 below-

https://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.

mahāprabhu śrī-caitanya, rādhā-kṛṣṇa nahe anya,
rūpānuga janera jīvana
viśwambhara priyańkara, śrī-swarūpa dāmodara,
śrī-goswāmī rūpa-sanātana

(7)
rūpa-priya mahājana, jīva, raghunātha hana,
tāra priya kavi kṛṣṇadāsa
kṛṣṇadāsa-priya-bara, narottama sevā-para,
jāra pada viśwanātha-āśa

(8)
viśwanātha-bhakta-sātha, baladeva jagannātha,
tāra priya śrī-bhaktivinoda
mahā-bhāgavata-bara, śrī-gaurakiśora-bara,
hari-bhajanete jā'ra moda

(9)
īhārā paramahaḿsa, gaurāńgera nija-baḿśa
tādera caraṇe mama gati
āmi sebā-udāsīna, nāmete tridaṇḍī dīna
śrī-bhaktisiddhānta saraswatī

(9A*)
śrī-vārṣabhānavī-barā, sadā sevya-sevā-parā,
tāhāra dayita-dāsa-nāma

In the listen given in Gurudev´s 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.

Let’s 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 madhurya-rasa, Baladeva´s representation is Ananga Manjari, the sister of Radharani.”

Srila Baladeva Vidyabhusana is Ratnavali Devi- belong to the manjari´s 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 179-180, 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 Gurudev´s book, “The Pinnacle of devotion”, page 50:

“The difference between the nitya sakhis and prana-sakhis to the priya-narma-sakhis is that the nitya-sakhis and prana- sakhis are manjaris. They do everything for Rädhika. They have no desire to taste Krsna’s association for themselves. This bhäva, or mood, which is called tat-tad-bhävecchätmikä, is also unnatojjvala-rasa, and it is this type of unnatojjvala-rasa that Sri Caitanya Mahäprabhu 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-bhävecchätmikä. It is their service that Çré Caitanya Mahäprabhu ultimately came to bestow upon the jivas. These sakhés serve both Sri Sri Rädhä and Krsna, with a propensity to favor Rädhikä and render service to Her. If Krsna calls them, they do not come to Him; they obey only Her.The prana-sakhis, like Rüpa Manjari and Rati Manjari, being even more intimately connected with Her are naturally the leaders of the nitya-sakhis.”

Thus it’s 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:

In his book “Sri Guru and His grace” page 158, Srila Bhakti Rakshak Sridhar-dev Goswami also says:

“Srila Baladev Vidyabhusan´s 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 Baladev´s 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 Vidyäbhüsana: “According to pancarätrika-guru-paramparä, Sri Baladeva Vidyäbhüsana is a pancarätrika disciple of Sri Rädhä-Dämodara in the paramparä of Sri Syämänanda Prabhu. At the same time, in bhägavata-paramparä he is a disciple of Sri Visvanätha Cakravarti Thäkura with whom he studied Srimad-Bhägavatam and all the various Gosvämi literatures, and from whom he received advanced instruction in bhajana. The guidance of Visvanätha Cakravarti Thäkura in the life of Baladeva Vidyäbhüsana is widely known. Only under this guidance did he defeat the Sri Vaisnavas in the royal court of Galtä and keep intact the service and worship of Sri Sri Rädhä- Govindaji. It was after attaining the mercy of Sri Govindadeva, Rüpa Gosvämi’s worshipful Deity, that Baladeva Vidyäbhüsana composed Govinda-bhäsya. There is no doubt about Çré Baladeva Vidyäbhüsana being a rüpänuga Vaisnava, because he is under the guidance of Visvanätha Cakravarti Thäkura, who is himself most assuredly a rüpänuga Vaisnava. Furthermore, it is a well-known fact that Baladeva Vidyäbhüsana attained the mercy of Sri Govindadeva, the treasured life-breath of Rüpa Gosvämi, and ensured His continuing service. From this perspective, too, since he attained the mercy of Srila Rüpa Gosvämi and his ärädhyadeva Sri Govindaji, what doubt could possibly remain about his being a rüpänuga Vaisnava?”

“There are those who acknowledge that Baladeva Vidyäbhüsana is in the line of Syämänanda, and yet deny that he is a rüpänuga 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 Vidyäbhüsana was initiated in pancarätrika-diksä by Sri Rädhä Dämodara Däsa, he also accepted siksä in Srimad-Bhägavatam and the literatures of the Gosvämis.”

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 Vidyabhusan´s 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 madhurya-rasa are rupanuga, but not so much – partly, very partly. In fact, it can also be said that they are not rupanuga. (Srila Narayana Maharaja’s 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, that’s 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 Gurudev´s 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 Goswami´s literature. It’s 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 4- priya narma sakha.”

Next page it’s said: “The special prerogative of the priya narma sakhas is to assist in Krishna´s 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

Let’s 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.

sthäyi-bhävo vibhävädyaih sakhyam ätmocitair iha
nitas citte satäm pustim rasah preyän 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-nijäçrayaù |
aìgé sa eva tatra syän mukhyo’py anyo’ìgatäà vrajet ||
kim ca—
äsvädodreka-hetutvam aìgasyäìgatvam aìgini |
tad vinä tasya sampäto vaiphalyäyaiva 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 sakhya-rasa 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 (gopi-janavallabhhaya) is the adjective describing Krsna’s 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 angi-rasa plays the role of a sancari-bhava as an anga. As stated in Visnu-dharmottara:

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 gauna-sancari-bhavas, this mukhya-rasa does not merge into the land of bhaktas heart, which is endowed with sublime fragrance in the form of the 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 Radha-Govinda 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":

Śrīla Prabhupād Saraswatī Ṭhākur taught that we will think of our Gurudev at the highest level as Rādhārāṇī Herself; we will think that our Gurudev is a nondifferent form of Rādhārāṇī. Gurudev has different forms. Sometimes we will see that Gurudev is nondifferent from Kṛṣṇa, but more exclusively we see that he is the supreme servitor of Kṛṣṇa—Rādhārāṇī"

And:

"Samarpayitum unnatojjvala-rasāṁ sva-bhakti-śriyam: Mahā-prabhu not only gave the greatest mercy to the souls, with the greatest power through saṅkīrtan, He also gave them the highest possible attainment: the supreme process of erving the Lord. Unnatojjvala-rasām means the most elevated rasa: madhura-rasa. Mahāprabhu gave souls entrance into that most elevated type of love, attachment, and service. The five rasas—śānta, dāsya, sakhya, vātsalya, and madhura—are compared to types of metals: copper, silver, gold, and so on. Gold holds the highest rank, and Mahāprabhu Śrī Gaurāṅgadev, the goldenAvatār, who appeared in Rādhārāṇī’s golden colour, gave the highest, golden rasa of madhura-rasa. Hariḥ puraṭa-sundara-dyuti-kadamba-sandīpitaḥ: throughout His Pastimes the condensed brightness of Mahāprabhu’s beautiful golden form appeared more exalted than freshly cut, glimmering gold.Sadā hṛdaya-kandare sphuratu vaḥŚachī-nandanaḥ: we pray that the golden Lord Śrī Gaurāṅgadev 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 Śrī Chaitanya Mahāprabhu. Only when the Lord appeared with Rādhārāṇī’s heart and halo, with Her rati-gūḍha mahābhāva (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 Kṛṣṇa-līlā’s special chamber of paramour love then you must go to the sakhīs, Rādhārāṇī’s associates. All rights are reserved by the sakhīs in those Pastimes. You must go to the sakhīs, surrender to them, and get a visa from them to enter those Pastimes. If the sakhīs do not give you a visa then no one—neither Kṛṣṇa, nor Lord Śiva, nor anyone—can give you entrance into the Pastimes of paramour love. Lakṣmī Devī Herself was denied a visa. All rights are reserved by the sakhīs. In Śrī Chaitanya-charitāmṛta it is written, sakhī vinā ei līlā puṣṭa nāhi haya, sakhī līlā vistāriyā, sakhī āsvādaya (Śrī Chaitanya-charitāmṛta: Madhya-līlā, 8.203“The sakhīs provide all the nourishment necessary for Śrī Śrī Rādhā-Kṛṣṇa’s Pastimes of paramour love. The sakhīs 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 sakhīs’ consent no one gets entrance into them.”Rādhārāṇī is the leader of all the groups of sakhīs. She has eight principle sakhīs: Lalitā, Viśākhā, Chitra, Champakalatikā, Tuṅga Vidyā, Indulekhā, Sudevī, and Raṅga Devikā. They are the group leaders of all the servitors of Rādhā-Kṛṣṇa. The mañjarīs, the younger sakhīs, serve under the eight primary sakhīs. The mañjarīs are led by Rūpa Mañjarī and her associates: Lavaṅga Mañjarī, Anaṅga Mañjarī, Rati Mañjarī, Guṇa Mañjarī, and so on. Rādhārāṇī serves Kṛṣṇa directly while all of Her associates assist Her under the guidance of Lalitā Devī and Rūpa Mañjarī. Rādhārāṇī also sometimes sends Kṛṣṇa to satisfy the sakhīs. The sakhīs do not expect they will associate with Kṛṣṇa alone, but Rādhārāṇī makes many tactful arrangements for them. Rādhārāṇī wants to satisfy Kṛṣṇa and side by side all of Kṛṣṇa’s servitors.

In this way the Pastimes of Rādhā-Kṛṣṇa go on, and service-entrance into those Pastimes is only available by surrendering to the sakhīs. Without their mercy no one can expect to serve Rādhārāṇī or Kṛṣṇa. The service of Rādhārāṇī is very rare to get, and without the mercy of the sakhīs no one will get it. The sakhīs give power to the mañjarīs, so if anyone can receive the mercy of Rūpa Mañjarī, the leader of the mañjarīs, then they will get full entrance into the service world of Goloka Vṛndāvan. If we proceed properly we must get the association and mercy of the Divine Couple’s associates, the sakhīs, one day. That is our life’s goal. But before that it is necessary for us to understand the identities of Kṛṣṇa, Rādhārāṇī, 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 life’s goal.”

And, same book, page 410:

“Our protection, our environment, our everything, comes to us through Gurudev’s mercy, and through that we will be gracious, fortunate, and exalted practitioners. In that way we will practise to serve Rādhā-Kṛṣṇa in the line of Śrī Chaitanya Mahāprabhu. That is called Kṛṣṇānuśīlanam: serving Śrī Kṛṣṇa under the guidance of Śrīmatī Rādhārāṇī. We know that Gurudev is nondifferent from Rādhārāṇī. It is written everywhere in the scriptures, but Śrīla Saraswatī Ṭhākur specially and sweetly mentioned, “If I want to see my Gurudev, I shall see that he is the nondifferent form of Rādhārāṇī. I do not know and I do not want to know the position of another person’s 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 Rādhārāṇī.” Śrīla Saraswatī Ṭhākur expressed his vision in this way, and we honour that fully.

Śrīla Bhakti Vinod Ṭhākur, Śrīla Bhakti Siddhānta Saraswatī Ṭhākur, and Śrīla Guru Mahārāj are all deeply attached to the service of Rādhārāṇī. We shall try heart and soul as possible by us to serve them, our Guru-paramparā, and through that telescopic system our service will go directly and perfectly to Rādhā-Kṛṣṇa. This is the finest and highest conception of Kṛṣṇa consciousness. We are so fortunate to be in the line of Kṛṣṇa consciousness under the guidance of Śrīla Guru Mahārāj and Śrīla Saraswatī Ṭhākur, who are the dearmost associates of Śrīla Rūpa Goswāmī and Rādhārāṇī”

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)

kṛṣṇa taba puṇya habe bhāi
e-puṇya koribe jabe rādhārāṇī khusī habe
dhruva ati boli tomā tāi

“I emphatically say to you, O brothers, you will obtain your good fortune from the Supreme Lord Kṛṣṇa only when Śrīmatī Rādhārāṇī 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 Krishna´s 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-Krsna´s lila. What that boys and girls would think? How they would digest such high truths?

Now, let’s 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 one´s 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 Krsna-Balaram.”

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 it’s 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 Prabhupad´s 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 viraha-mahotsava. (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 link-

http://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 Radhika´s seva, manjari-seva" ... "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 relative—dependent. 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-mainmenu-61/21-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 Prabhupad´s inspiration and life-giving elixir. Whenever he spoke of Sri Radha´s mercy or glorified Her, Prabhupad would completely lose himself in divine ecstasy. In particular he relished the following from Prabodhananda´s radha-rasa-sudha-nidhi (2)- (This sloka describe Radharani´s glories). Prabhupad´s eyes would fill up with tears and his voice wpuld break with emotion when receting this verse. He also cherished Raghunath das Goswami´s Vilapa Kusumanjali, the five chapters of rasa-lila, the Gopi-gita and Brahmara-gita from Bhagavat, Rupa Goswami´s stave-mala and Raghunath das Goswami´s 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 Radha´s 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 Goswami´s 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; Paratpara-Paramgurudev 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