20260131 Śrī Caitanya-śīksāmṛta 7.7. Conjugal Bhakti-rasa

Seventh Shower — Rasa vicāra (Analysis of the mellows)

Seventh Stream — Conjugal Bhakti-rasa

Kṛṣṇa alone is the enjoyer; the jīva is the enjoyed

In the material realm, madhura-rasa becoming distorted is the lowest of all. Above it is vātsalya-rasa, above that is sakhya-rasa, above that is dāsya-rasa, and at top of all is śānta-rasa. Those who contemplate by taking shelter of the tendencies of material nature conclude that madhura-rasa is abominable, shameful, and lowly. In the spiritual world, this rasa is pure, spotless, and astonishingly full of sweetness. In the spiritual world, the union of Kṛṣṇa and His various transformed potencies of male and female—is supremely sacred and rooted in tattva. In the material world, the behavior that is materially perverted is shameful in society. Especially because Kṛṣṇa alone is the male (puruṣa) and the spiritual entities are the female (prakṛti) in this rasa, there is no contradiction with dharma. In the material world, the idea that one jīva is the enjoyer and another the enjoyed is fundamentally opposed to tattva, and thus becomes the seat of shame and disgust. In truth, jīva is not the enjoyer of jīva. All jīvas are objects of enjoyment, and Kṛṣṇa alone is the enjoyer. Therefore, any behavior contrary to the eternal dharma of the jīva is certainly shameful and disgust—is there any doubt?  Observe: according to the principle of ideal reflection, there is inevitably a resemblance between material male–female interaction and the pure līlā of Kṛṣṇa. Yet one is utterly abominable, and the other supremely relishable.

Vijaya said, “O Prabhu! You have made my life successful. Your nectarean conclusion has strengthened my self-evident conviction and dispelled all doubt. I have understood the position of madhura-rasa in the spiritual realm. Ah! Madhura-rasa! Just as the word (madhura meaning sweet), itself is sweet, its transcendental mood similarly generates supreme happiness. When such an astonishing rasa exists, who could be more unfortunate than those who find satisfaction in śānta-rasa? O Prabhu! I have become very eager to understand the establishment of the profound madhura-rasa. Bestow mercy.

Jayapatākā Swami: So, this Vijaya would like to know what is the real meaning of mādhurya rasa. And he understands that in the spiritual world it is something very sweet, very transcendental. Anyone here wants to hear more?

* * *

Vraja-līlā is to be discussed with faith.

O respectable devotee gentlemanly reader! Like Tattvavit Vijaya Kumāra, understanding the transcendental beauty, let you have conviction in this in the form of faith. The more you discuss the pastimes of Vraja with this faith, the more your own transcendental mood will rise with clarity.

Jayapatākā Swami: So we may not necessarily immediately realize these truths. But if we have faith and listen, then gradually it will be revealed to us.

* * *

Goswāmī said to Vijaya—

“Dear one! Let me tell you. Listen. Kṛṣṇa Himself is the ālambana in the form of viṣaya (the object of love) of mādhurya-rasa, and Kṛṣṇa’s beloved associates are the ālambana in the form of āśraya (the abode of love).

Note: Ujjvala-nīlamaṇi 1.4

asminn ālambanāḥ proktāḥ kṛṣṇas tasya ca vallabhāḥ

In this [mādhurya-rasa], the ālambanas are said to be Kṛṣṇa and His beloveds.

Kṛṣṇa is hued like a new monsoon cloud, enchanting, sweet, graced with all auspicious markings, strong, eternally youthful, eloquent, sweet-speaking, intelligent, genius, sober, wise, clever, blissful, grateful, skillful, submissive to love, grave, excellent, glorious, captivating to women, ever-new, possesses incomparable beauty in sportive acts, most beloved, and flute-player. The sight of the effulgence of His feet removes the pride of millions of Cupids. His sidelong glances captivates the hearts of all. He alone is the divine treasure of pastimes, the fruit of the fortune for young women. Kṛṣṇa, endowed with transcendental form and qualities, is the only hero. With a heart purified by devotion, the manifestation of Kṛṣṇa is attained incessantly. Tell me—what is the mutual distinction between pure existence (śuddha-sattva) and mixed existence (miśra-sattva)?”

Jayapatākā Swami: That will be answered by the next paragraph. So here we heard some of the transcendental qualities of Kṛṣṇa. So some of the living entities take birth as women, and there are women in the spiritual world and Kṛṣṇa has a relationship with them. Sometimes Kṛṣṇa in one pastime, all the gopīs and Rādhārāṇī are looking at a peacock dancing and Kṛṣṇa said, “Why are you all looking at him? Why not looking at Me?” Rādhārāṇī said, “He is dancing.” So then Kṛṣṇa danced with the peacock and He asked, “How is that?” Rādhārāṇī said, “Nice, but the peacock was better.” Then Kṛṣṇa, He tried harder and He danced and He said, “How is that?” Then Rādhārāṇī said, “Better, but still not good as the peacock.” Then Kṛṣṇa really danced, really danced! Rādhārāṇī got up and danced with Him! Haribol! So They have these nonstop pastimes. And Rādhārāṇī is known to be unpredictable!

The Pure Jīva is of Pure Sattva—

Vijaya, bowing in reverence, submitted this understanding. That whose existence is recognized is termed sattā (being). A substance endowed with existential position (sthiti-sattā), existential form (rūpa-sattā), existential qualities (guṇa-sattā), and existential activity (kriyā-sattā) is called sattva — existence. That existence which is beginningless, unlimited, ever-present in an eternally fresh form, not subject to fragmented time in the form of past and future, and filled with wondrousness — that alone is pure existence (śuddha-sattā). It is the manifestation of pure cit-śakti — the spiritual potency. In contrast, māyā, the shadow of cit-śakti, is subject to temporal transformations — past and future. Existences under the sway of māyā are marked by beginnings, and thus are tinged with the qualities of passion and ignorance (rajas and tamas). Such existence is called mixed existence (miśra-sattā). But the pure soul (śuddha-jīva) belongs to pure existence (śuddha-sattā).

Jayapatākā Swami: So, the material world things have beginning and end, so everyone is born and eventually they will die. But in the spiritual world they are eternally present, no past no future. Nitya-vartamāna. So eternally present. Thank you very much! Haribol!

Kṛṣṇe matir astu!

So you like miśrīta-sattā or śuddha-sattā? Thank you!