20260213 Śrī Caitanya-śīksāmṛta 7.7. Conjugal Bhakti-rasa

Seventh Shower — Rasa vicāra (Analysis of the mellows)

Seventh Stream — Conjugal Bhakti-rasa

Note:

neṣṭā yad-aṅginī-rase kavibhiḥ paroḍhā
tad-gokulāmbuja-dṛśāṁ kulam-antareṇa
āśāṁsayā rasa-vidhe bharatāritānāṁ
kaṁsāriṇā rasika-maṇḍala-śekhareṇa (Sāhityadarpaṇa)

Though poets have condemned the love of married women (paroḍhā) in romantic literature, the lotus-eyed women of Gokula (the gopīs) do not belong to that category. With the hope of establishing the highest rasa for those steeped in dramatic tradition (bharata-āritānām), Kaṁsāri (Kṛṣṇa), the crown jewel of connoisseurs of rasa (rasika-maṇḍala-śekhara), has accepted this mood.

anugrahāya bhaktānāṁ
mānuṣaṁ deham āsthitaḥ
bhajate tādṛśīḥ krīḍa
yāḥ śrutvā tat-paro bhavet

When the Lord assumes a humanlike body to show mercy to His devotees, He engages in such pastimes as will attract those who hear about them to become dedicated to Him. (Śrīmad-Bhāgavatam 10.33.36)

varttitavyaṁ śam-icchadbhiḥ bhaktavat na tu kṛṣṇavat
ity evaṁ bhakti-śāstrāṇāṁ tātparyasya vinirṇayaḥ

One who desires peace should behave like a devotee, not like Kṛṣṇa Himself. This is the clear conclusion of the devotional scriptures.

varttitavyaṁ śam-icchadbhiḥ bhaktavat na tu kṛṣṇavat
ity evaṁ bhakti-śāstrāṇāṁ tātparyasya vinirṇayaḥ
(Ujjvala-nīlamaṇi)

One who desires peace should behave like a devotee, not like Kṛṣṇa Himself. This is the clear conclusion of the devotional scriptures. Uddhava’s statement:

āsām aho caraṇa-reṇu-juṣām ahaṁ syāṁ
vṛndāvane kim api gulma-latauṣadhīnām
yā dustyajaṁ sva-janam ārya-pathaṁ ca hitvā
bhejur mukunda-padavīṁ śrutibhir vimṛgyām

The gopīs of Vṛndāvana have given up the association of their husbands, sons and other family members, who are very difficult to give up, and they have forsaken the path of chastity to take shelter of the lotus feet of Mukunda, Kṛṣṇa, which one should search for by Vedic knowledge. Oh, let me be fortunate enough to be one of the bushes, creepers or herbs in Vṛndāvana, because the gopīs trample them and bless them with the dust of their lotus feet. (Śrīmad-Bhāgavatam 10.47.61)

Among crores and crores of liberated souls, a single devotee of the Lord is rare. Even those who are devotees inclined toward opulence (aiśvarya-para bhakta) are not able to see Goloka. Being liberated from matter, they serve the majestic forms of the Lord in Vaikuṇṭha, according to their respective moods. But among those who worship Kṛṣṇa in the mood of vraja-rasa, only that devotee whom Kṛṣṇa mercifully delivers from all material bondage is able to truly perceive Goloka. The devotee who is vastu-siddha—perfected in substance—is taken directly to Goloka by the mercy of Kṛṣṇa. Those who are svarūpa-siddha reside in the earthly land of Vraja, absorbed in the mood of the gopīs. A person dominated by tamo-guṇa sees everything as material—even during vraja-bhajana. Those influenced by rajo-guṇa (the practitioner, sādhakas) perceive somewhat better. A devotee in sattva-guṇa experiences a semblance of Goloka in Gokula. But the nirguṇa (free from three qualities of material modes of nature) vraja-bhakta, by the mercy of Kṛṣṇa, very quickly attains Goloka in a transcendental gopī-body. As much as māyā-based perception goes far away, Goloka becomes that much clearer. Yaśodā’s childbirth, Kṛṣṇa’s birth chamber, and the parakīya sentiments arising from the eternal associates’ marriage-like emotions with figures such as Abhimanyu and Govardhana are vividly manifest in a very gross form in Vraja. All of this is executed by Yogamāyā and is intricately connected to the most subtle foundational truths. There is nothing false whatsoever; it is entirely identical to Goloka. Only due to the perceivers’ material vision (prapañca-dṛṣṭi), does it arise in a gross form in Vraja. In Goloka, the nourishing sentiments (rasa-poṣaka abhimāna) of those same truths are eternally present. Those sādhakas who serve the aṣṭa-kālīya-līlā with the identity (abhimāna) of the Vraja gopīs will adopt the perception (pratīti) of the earthly Vraja. The extent to which Kṛṣṇa’s mercy is received, that very extent of purity in service will come of its own accord. If one asks, ‘Does vraja-līlā not exist during the time of the great cosmic dissolution (mahā-pralaya)?’—the answer is: at that time, all līlās reside in Goloka. Through aṣṭa-kālīya sādhana, one attains daily access to the eternal līlā. During the period of cosmic stability, vraja-līlā circulates like a wheel, manifesting in one brahmāṇḍa after another. In the time of the great dissolution (mahā-pralaya), everything, having gone to Goloka, continues to reside there. During the unmanifest līlā period, Mathurā-dhāma does not become hidden; rather, it remains favorable to the sādhana of the living beings. It continues to revolve like a wheel within the earthly realm. This much has been said—now comes the actual subject.

Kṛṣṇa’s Nāyakatva (Romantic Herohood)

Our Kṛṣṇa—there is no other hero besides Him. That Kṛṣṇa is complete in Dvārakā, more complete in Mathurā, and most complete in Vraja. Kṛṣṇa, as husband (pati) and paramour (upapati), is of two types. Thus, across the three abodes, He manifests in six forms.

According to the four types of heroic temperament—dhīrodātta, dhīralalita, dhīraśānta, and dhīroddhata—He becomes twenty-four types. Then, based on the relational modes—favorable (anukūla), submissive (dakṣiṇa), deceitful (śaṭha), and bold (dhṛṣṭa)—these twenty-four are multiplied fourfold, resulting in ninety-six types of heroes. In svakīya-rasa (wedded love), there are twenty-four types; and in parakīya-rasa (paramour love), also twenty-four types. In Vraja, the twenty-four types of parakīya nāyakatva of Kṛṣṇa are eternally manifest.

Jayapatākā Swami: What does that mean? 96 varieties. And Kṛṣṇa is engaged in various kinds of pastimes. It is said previously that He is Rasaśekhara, He is the enjoyer of all the pastimes. So there is not so much variety in the material world but we see that Kṛṣṇa in His various engagements He has various characters. So in Dvārakā He is enjoying the svakīya-rasa and in Vraja He is enjoying the parakīya-rasa. These rasas are eternally manifested in Goloka.

* * *

Note: Ujjvala-nīlamaṇi by Śrīla Rūpa Gosvāmī

Chapter 1, Verse 23

anukūla dakṣiṇa śaṭha dhṛṣṭaś ceti dvayor athocyante
pratyekaṁ catuvāro bhedā yuktibhir amī vṛttyā

Anukūla (favorable), dakṣiṇa (submissive), śaṭha (deceitful), and dhṛṣṭa (bold)—these four types are said to apply to both categories. Each has four subdivisions, determined by reasoning and behavioral traits.

Thus far, the ālambana-aspect (supporting role) of the Vraja hero has been briefly shown.

Five types of companions of the hero

The hero has five types of companions.

Note:

udāttādyaiś ca caturbhedaiḥ strībhipūrṇatamādibhiḥ
dvādaśātmā caturviṁśatyātmā patyādayugmataḥ
nāyaka so'nukūlādaiḥ syāt ṣaṇṇavatidhoditaḥ
(Ujjvala-nīlamaṇi 1.42–43)

The hero (nāyaka) is classified into four types beginning with the noble (udātta), and further subdivided into categories such as “most surrounded by women. He may manifest twelve or twenty-four aspects depending on his pairing with consorts such as the wife (patnī) and others. Based on favorable (anukūla) and other relational dynamics, the hero is described in ninety-six varieties.

Jayapatākā Swami: How does that work? 24 times 4 is 96. So, Kṛṣṇa enjoys all these various rasas with His devotees and so we see that conjugal love is variegated in various ways. So, in different combinations of attitude and rasas Kṛṣṇa is the hero or the center of all the various relationships. Now since He can expand Himself unlimitedly, He can have various relationships with each gopī or each patnī. This is not possible for us, but this is possible for Kṛṣṇa. So He is the hero and He is the pati and parama-pati, upapati. So, interesting!

* * *

athaitasya sahāyāḥ syuḥ pañcadhā ceṭako biṭaḥ
vidūṣakaḥ pīṭhamarddaḥ priyanarmasakhas tathā
narmaprayoganaipuṇyaṁ sadā gāḍhānurāgitā
deśakālajñatā dākṣyaṁ kaṣṭagopīprasādanaṁ
nigūḍhamantratetyādyāḥ sahāyānāṁ guṇā matāḥ
(Ujjvala-nīlamaṇi 2.1–2)

The hero’s companions (sahāyāḥ) are of five kinds:

1. ceṭaka (personal servant)

2. biṭa (witty companion)

3. vidūṣaka (comic friend)

4. pīṭhamardda (strongman or bodyguard)

5. priyanarma-sakha (intimate confidant in romantic affairs)

Their qualities include:

– Skill in playful and romantic expression (narma-prayoga-naipuṇyam)

– Deep emotional attachment (gāḍhānurāga)

– Knowledge of time and place (deśa-kāla-jñatā)

– Dexterity and competence (dākṣya)

– Ability to pacify distressed gopīs (kaṣṭa-gopī-prasādana)

– Discretion in secret counsel (nigūḍha-mantra)

These are considered the virtues of the hero’s companions.

Jayapatākā Swami: So along with Kṛṣṇa, there are five types of companions mentioned above. And Kṛṣṇa has these qualities.

* * *

caturvidhāḥ sakhāyotra ceṭaḥ kiṅkara īryyate
pīṭhamarddasya vīrādāpi sahāyyakāritā
(Ujjvala-nīlamaṇi 2.13)

Among these, the sakhās (friends) are of four types.

The ceṭaḥ is also referred to as a kiṅkara (servant-companion).

Even the pīṭhamardda (strongman) may assist in heroic endeavors (vīra-ādāpi sahāyyakāritā).

The five companions of the hero are: ceṭa, biṭa, vidūṣaka, pīṭhamarddaka, and priyanarma-sakhā. All of them are skilled in playful and romantic speech, deeply affectionate, knowledgeable of time and place, competent in action, capable of pleasing the gopīs, and adept in confidential counsel. The ceṭas of Kṛṣṇa in Gokula—such as Bhṛṅga and Bhṛṅgura—are clever in reconnaissance, experts in secret tasks, and endowed with bold intelligence. The biṭas of Kṛṣṇa—like Kaḍāra and Bhāratī-bandha—are refined in dress design, cunning, eloquent in conversation, and skilled in arts of enchantment. The vidūṣakas of Kṛṣṇa—such as Vasantagopa and Madhumaṅgala—are fond of eating, prone to quarrel, expressive in gestures, witty in speech, and evoke laughter through their attire. Though virtuous like the hero, Śrīdāma—being a follower of the hero—is the one who massages Kṛṣṇa’s back. Subala and Arjuna, who are deeply rooted in the mood of the sakhīs and possess profound knowledge of intimate secrets, are Kṛṣṇa’s priyanarma-sakhās who are superior even to other beloved companions.

Jayapatākā Swami: So the different relationships with friends of Kṛṣṇa are mentioned here. And all of them are very expert in the romantic affairs of Kṛṣṇa. The priyanarma-sakhās are superior to all of the rest. So we see that Kṛṣṇa has a whole army of friends that help Him in His conquests! So like this, the relationships are very intimate and the devotees are absorbed in helping Kṛṣṇa to be happy.

* * *

The assistants [ceṭa-gaṇa] are in dāsya-rasa. The masseurs [pīṭha-marddaka] are in vīra-rasa, and the others are in sakhya-rasa. The assistants [ceṭa-gaṇa] are servants [kiṅkara], and all four types are friends [sakhā]. The female messengers [dūtī-gaṇa] are counted among the helpers [sahāya]. The messenger [dūtī] is of two types: direct messenger [svayaṁ-dūtī] and intimate messenger [āpta-dūtī]. The sidelong glance [kaṭākṣa] and the sound of the flute [vaṁśī-dhvani] are direct messenger [svayaṁ-dūtī]. Vīrā, clever in bold speech [pragalbha-vacana-caturā], and Vṛndā, clever in flattering words [cāṭu-ukti-caturā]—these two are Kṛṣṇa’s intimate messengers [āpta-dūtī]. There are many general messengers [sādhāraṇī dūtī] of Kṛṣṇa, such as the feminine ones [liṅginī], fortunetellers [daivajñā], and artisans [śilpakāriṇī].

Jayapatākā Swami: So, we can see that the pastimes that Kṛṣṇa appeared in are very expansive and they comprise of many different aspects. So, some of the messengers of Kṛṣṇa, male and female, this is very confidential. If they study Kṛṣṇa’s pastimes and see that how different devotees had different relationships with Kṛṣṇa. This is very intimate, very confidential and like this, Kṛṣṇa’s pastimes are very sublime. And we cannot begin to understand how His pastimes are unfolding!

* * *

I don’t know how much of this we can remember! Do you have any questions?

So, it is not just that it is love of Kṛṣṇa, there is variety of it. So, Kṛṣṇa’s devotees are involved in various ways. Haribol! Because you are all Vaiṣṇavīs and Vaiṣṇavas this is being revealed to you. So, we see that some of the Indian leaders say FDG, that should be banned, we don’t agree with FDG. We want VDG. I would then be an MDG, Mlecchha dīkṣā-guru. So we are all Vaiṣṇavas and Vaiṣṇavīs. Śrīla Prabhupāda, he made us into Vaiṣṇavas and Vaiṣṇavīs and that is our tradition. So, like this we want to serve Kṛṣṇa in transcendental love. Thank you very much! Haribol! Kṛṣṇe matir astu!