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The symptoms of highly developed devotional service exhibited by the pure devotees sometimes are imitated by persons who are not actually pure devotees of Krishna. This is described in the Bhakti Rasamrita Sindhu. Such symptoms without devotional service to Krishna are purposeful, they are not actual. Sometimes those who are not conversant with this science of devotional service are captivated by the exhibition of such symptoms, but those who are in knowledge of the science of devotional service do not accept such symptoms. They are simply imitation, or only the beginning. That is accepted by the learned devotees.
#$p#According to the different divisions and grades of devotees, the permanent situations of the devotional attitude are divided into five categories: 1. peacefulness, 2. servitude toward Krishna, 3. friendship with Krishna, 4. parental affection toward Krishna, and 5. conjugal love for Krishna. There is a different taste and relish in each of the different divisions of love of Godhead, and a devotee situated in a particular type of devotional service is happy in that position. The characteristic symptoms of a pure devotee are laughing and crying; when emotions are favorable, they laugh; and when the emotion is not favorable, they cry.
#$p#But above these two emotions there is the permanent situation of love which is called Sthaaibhava. In other words, the attachment to Krishna is called a permanent situation. That permanent loving attitude is sometimes mixed with different kinds of tastes, and they are named Bibhava, Anubhava, Byabhichary. Bibhava is a particular taste for attachment to Krishna, and is divided into two further categories, namely Alambana and Uddipana. The cause that increases one's love of Krishna is said to be Bibhava, in the Agni Purana and other authoritative Scriptures. Such taste is increased as Alambana, when Krishna is the Objective. When Krishna's transcendental qualities include a devotional emotion, by His Activities, His beautiful smiling Face and flavor of Body, the sound of His flute, His sound of the Nopur, or conch shell, the marks of His sole, His dwelling place, His paraphernalia of devotional service: such as tulsi leaves, devotees, and the performance of ceremonies, and Ekadasee—this devotional emotion so induced is called Alambana, or Uddipana. When feeling and emotions within oneself are exhibited, that is called Anubhava. In the Anubhava attitude, one dances and sometimes falls down, sometimes sings loudly, sometimes shows convulsions, sometimes yearns, sometimes breathes very heavily—all without any concern for the situation.
#$p#Those external features exhibited on the body of the devotees arc called Udbhasvar. The Byabhichary symptoms are thirty-three in number. Such symptoms principally comprise the matter of words and different features of the body. These different features of the body, such as dancing and trembling and laughing, etc., when mixed with the Byabhichary symptoms are called Samchary. And, when Bhava, Anubhava and Byabhichary symptoms are mixed together they make the devotee dive into the ocean of immortality. That is called the Bhakti Rasamrita Sindhu, The Ocean of the Pure Nectar of Devotional Service; and one who is merged into that ocean is always concentratedly in transcendental pleasure on the waves and sound of that particular ocean.
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The particular flavors, or tastes of the devotees who merge into that ocean of Bhakti Rasamrita are known as neutrality, servitude, friendship, parenthood and conjugal love. The conjugal love taste, however, with symptoms of decorating the body for attracting Krishna, is very prominent. The flavor of servitude increases up to affection, anger, fraternity and attachment. The relish of friendship increases up to affection, anger, fraternity, attachment and devotion. In the relish of parenthood, the attachment increases up to affection, anger, fraternity and devotion. There are special flavors of friendship with the Supreme Lord, as manifested in friends such as Subal. There the devotion increases up to Bhava.
#$p#The different flavors are also divided into two kinds of ecstasy, called Yoga and Biyoga, or meeting and separation. In the relish of friendship and parenthood, the feelings of meeting and separation are various.
#$p#The situations known as Rudha and Adhirudha are possible in the flavor or conjugal love. Conjugal love, as exhibited by the queens at Dwarka, is called Rudha, and the conjugal love exhibited at Vrindaban by the damsels of Vraja is called Adhirudha. The highest perfections of Adhirudha affection in conjugal love can be divided into two: when they are actually getting together it is called Madana, and when they are separated it is called Mohana. In the ecstasy of Madana there are symptoms of kissing one another, and in the ecstasy of Mohana there are two kinds of symptoms: Udghurna and Chitrajalpa. There are altogether ten divisions in the Chitrajalpa platform. In the Srimad Bhagwatam there is a portion known as Bhramorgita, and different kinds of Chitrajalpa are mentioned there. Udghurna is a symptom of separation, and there is also the symptom called transcendental insanity. In that transcendental insanity one thinks that he himself has become the Supreme Personality of Godhead. In such an ecstasy he imitates the symptoms of Krishna in different ways.
#$p#There are two kinds of dresses in conjugal love. They are called Sambhoga and Bipralambha. On the Sambhoga platform the dresses are unlimited, and on the Bipralambha platform they are four in number.
#$p#The ecstasy exhibited before the meeting of the love and the beloved, and the ecstasy between them after meeting, and the state of mind of not meeting the beloved is called Bipralambha, and that Bipralambha or previous state of love is a nourishing element for meeting afterwards. When the lover and beloved meet all of a sudden and embrace one another, feeling an ecstasy of happiness, that state of mind is called Sambhoga. Sambhoga ecstasy is also known, in different situations, by four names: 1. Samksipta, 2. Samkirna, 3. Sampanna, 4. Samriddhiman. Such symptoms are also visible during dreams.
#$p#The state of being before actually meeting one another is called Purvaraga. The obstacles to the meeting of the lover and the beloved are called mana, or anger. When the lover and beloved are separated in different places, that sense is called Pravas. And the feelings of separation which are present even during the meeting, under certain conditions, are called love anxieties. This anxiety of love is exhibited in the Srimad Bhagwatam, Tenth Canto, Ninetieth Chapter, when the princesses were keeping awake nights watching Krishna sleeping. They were afraid of Krishna's separation, and were talking amongst themselves of how they had been affected by the beautiful Eyes and Smiling of Krishna.
#$p#The Supreme Lover is Krishna and He is situated in Vrindaban. The Supreme Beloved is Radharani. As Krishna is the Supreme Lover, there are 64 important qualifications of Krishna, on hearing which, the devotee takes transcendental pleasure. The characteristics of Krishna are explained in the Bhakti Rasamrita Sindhu as follows: 1. His body is well-constructed. 2. It is full of auspicious symptoms; 3. beautiful; 4. very glorious; 5. strong; 6. always looking like a boy of sixteen; 7. well-versed in different languages; 8. truthful; 9. decorated with pleasing words; 10. expert in speaking; 11. very learned; 12. intelligent; 13. influential; 14. joyful; 15. cunning; 16. expert; 17. grateful; 18. firmly convinced. 19. He knows how to deal with different circumstances; 20. is always conversant with Scriptural injunctions; 21. clean; 22. controlled by devotees; 23. steady; 24. self-controlled; 25. forgiving; 26. grave; 27. speculative; 28. fairdealing; 29. magnanimous; 30. religious; 31. a great hero; 32. merciful; 33. respectful; 34. competent; 35. gentle; 36. modest; 37. Protector of the surrendered soul; 38. Deliverer; 39. Friend of the devotees;
40. submissive to love; 41. all auspicious; 42. most Powerful; 43. famous; 44. devoted to all living entities; 45. worshipable by everyone; 48. full with opulence; 49. Supreme; 50. full with riches.
#$p#All the above-mentioned 50 qualities are fragmentally present in every living entity. When they are completely spiritually free and situated in their original condition, all the above-mentioned 50 qualities can be perceived in human life—but in minute quantity. There are five other transcendental qualities, as mentioned below, which can be seen in Vishnu, the Supreme Lord, and partially in Lord Shiva also—but they are not visible in the living entities. They are as follows: 1. always situated in His original condition; 2. omniscient; 3. evergreen or always fresh; 4. eternally blissful; 5. conversant, the master of all perfection.
#$p#Besides the above-mentioned five transcendental qualities, there are five other qualities which can be seen in the Spiritual Sky, especially in the Vaikuntha planets where Narayana is the predominating deity. They are: 1. inconceivable potencies; 2. able to sustain innumerable Universes; 3. the Seed of all incarnations; 4. to give the highest perfection to enemies who are killed by Narayana; and 5. the most attractive of the self-realized persons. The above-mentioned 6o qualities are visible up to Narayana. And Krishna has four other special qualities which are: 1. able to manifest wonderful Pastimes, 2. His transcendental flute-playing; 3. eternal youth; 4. His Personal Beauty.
#$p#As Krishna has 64 transcendental qualities, described above, so Srimati Radharani has 25 transcendental qualities by creation, material and spiritual. But Radharani can control even Krishna by Her transcendental qualities. Such transcendental qualities are described as follows: 1. She is sweetness personified. 2. She is a fresh young girl. 3. Her eyes are always moving. 4. She is always brightly smiling. 5. She has all the signs of fortunate lines in Her body. 6. By the flavor of Her person even Krishna becomes agitated. 7. She is expert in the art of singing. 8. She can speak very nicely and sweetly. 9. She is expert in presenting Herself by feminine attraction. 10. She is modest and gentle. 11. She is always very merciful. 12. She is transcendentally cunning. 13. She knows how to dress nicely. 14. She is always shy. 15. She is always respectful. 16. She is always patient. 17. She is very grave. 18. She is enjoyable by Krishna. 19. She is always situated on the highest devotional platform. 20. She can give shelter to all kinds of devotees. 22. She is always affectionate to superior and inferior. 23. She is always obliged by the dealings of Her associates. 24. She is the greatest among all the girlfriends of Krishna. 25. She always keeps Krishna under Her control.
#$p#So Krishna and Radharani are both transcendentally qualified, and both are attractive for each other. But still, in that transcendental attractiveness, Radharani is better than Krishna. This attractiveness of Radharani is the transcendental taste in conjugal love. Similarly, there are transcendental tastes in the flavors of servitude, friendship, and other relationships with Krishna. They can be described as follows, with reference to the context of Bhakti Rasamrita Sindhu.
#$p#Persons who have been thoroughly cleansed by devotional service and are always joyful and full of elevated consciousness, who are very much attached to the studies of Srimad Bhagwatam, always cheerful in the association of devotees, and who have accepted the Lotus Feet of Krishna as the ultimate shelter of their lives; who are pleased to perform all details of devotional service-have in their pure hearts the transcendental ecstasy of attachment, developed out of old and new reformatory performance. That state of being, enriched with love of Krishna and transcendental experience, becomes gradually developed into the mature oneness of spiritual life. Such a spiritual taste of life cannot be possible for those who are not in Krishna Consciousness and in devotional service.
#$p#This fact is further corroborated in the Bhakti Rasamrita Sindhu, where it is said: "For the non-devotee it is very difficult to understand the taste of devotional service. Only one who has completely taken shelter of the Lotus Feet of Krishna, and whose life is merged in the ocean of devotional service, can understand this transcendental relish."
#$p#Lord Chaitanya thus explained briefly about the transcendental situation or spiritual relish of life, and He said that this is the fifth stage of perfection. The first stage of perfection is to become a religious man in the ordinary sense in the material world. The second stage of perfection is to become materially rich. The third, stage of material perfection is complete sense enjoyment; and the fourth stage of material existence is knowledge of liberation. But above liberation are those who are already liberated: they can stand on the fifth stage of perfection, which is called Krishna Consciousness, or devotional service to the Lord. The highest perfection of such devotional service in Krishna Consciousness is described as the taste of the ecstasy of spiritual relish.
#$p#The Lord then related to Sanatan Goswami that, before teaching him, He had already taught his younger brother, Rupa Goswami, at Prayag Allahabad. He assured Sanatan Goswami that Rupa Goswami had been empowered by Him to spread the knowledge which He had given him. Similarly, He ordered Sanatan Goswami to write books on the transcendental loving service of the Lord, and authorized him to re-excavate the different sites of Krishna's Pastimes in the district of Mathura. He was also advised to construct temples at Vrindaban, and to write books on the principles of Vaishnavism, as authorized by Sri Chaitanya Mahaprabhu. Sanatan Goswami executed all His desires; he constructed the temple of Madanmohan at Vrindaban, and he wrote books on the principles of devotional service such as Hari Bhakti Vilasa.
#$p#Lord Chaitanya taught Sanatan Goswami how to live in the material world in complete relationship with Krishna, and He taught him also that there is no necessity of dry renunciation. The purport is that, in the present day, there are many persons who accept the renounced order of life without any spiritual advancement. Lord Chaitanya did not approve of such acceptance of Sannyasa without perfect knowledge in Krishna Consciousness. Actually we find that there are many so called Sannyasis who are acting like less than ordinary men, yet are passing themselves off as the renounced order of life. Lord Chaitanya Mahaprabhu did not accept such hypocrisy, and He taught Sanatan Goswami to write elaborately on the subject matter in his different books.
#$p#This perfectional stage of spiritual life, even while being in the material world, is described in the Twelfth Chapter of the Bhagavad Gita as follows: "Such a devotee, who is not envious of any living entity, who is friendly, who is merciful, who is detached from material possessions, who is situated in pure identification without any false conception of the body, who is equipoised both in happiness and distress, who is forgiving, always satisfied and always engaged in devotional service, always being surrendered with body and mind unto the Supreme Lord—he is very dear to Me." Such a devotee, who never gives trouble to any living entity either by the body or by the mind, who is never affected by material distress and happiness, is never angry or pleased with anything material, who is freed from all kinds of material affection, is very dear to the Supreme Lord. Such a devotee is never dependent on anyone in this world. He who is a soul completely surrendered to the Supreme Lord, who is purified, expert, neutral, painless, and aloof from any material endeavor which requires too much attention—such a devotee is also very dear to Lord Krishna.
#$p#A person who is never subjected to material happiness, material hatred, lamentation and ambition, and who is aloof from all auspicious and inauspicious activities of the material world and fully devoted in Krishna Consciousness—he is very dear to Lord Krishna. A devotee who treats equally a so-called enemy, and a so-called friend in the material world, and who is not disturbed by any warmth or coolness due to the affection of his skin, and who is without any attachment and equally situated when he is respected or when insulted, always grave, satisfied in any condition of life, without any fixed house for residence and always fixed in Krishna Consciousness—is very dear to Lord Krishna. Even if one is not situated in some transcendental position, still, if and when one approves of such transcendental life he also becomes very dear to Krishna.
#$p#In the Srimad Bhagwatam, Second Canto, Second Chapter, there is a very nice verse in which it is said that a devotee should always remain dependent on the mercy of the Supreme Lord. As far as his material necessities are concerned, he should be satisfied with whatever is obtained without any endeavor. Sukdeva Goswami advised in that connection: that a devotee should never approach a materialistic person for any kind of help. So far as his bodily necessities are concerned, he may pick up a torn cloth thrown in the street, he can take fruits offered by the tree, he can drink water which is flowing in the river, and he can live in the cave constructed by Nature herself, in the hill and mountain regions. Above all, if he is unable to do all these things, he should completely depend on the Supreme Lord, understanding that the Supreme Lord provides everyone with food and shelter, and therefore He will never fail to care for His devotees who have fully surrendered unto Him. In both ways the devotee is always protected, and therefore he should not be at all anxious for his maintenance of life. Sanatan Goswami thus inquired into all phases of devotional service, and Lord Chaitanya taught him most confidentially from authoritative Scriptures like Srimad Bhagwatam in the matter of devotional service and Krishna Consciousness.
#$p#He then referred to the Vedic literature known as Harivansa, about the situation of the transcendental Abode of Krishna. This information was disclosed by Indra when he offered his prayer after his defeat in challenging the potency of Krishna. In the Harivansa it is stated that above the Earth there is sky, where the birds can fly, and those who are expert in operating airplanes can fly; but the birds and those flying airplanes arc unable to reach the higher planetary systems. The first higher planetary system begins from the Sun planet. The Sun planet is situated in the middle of the Universe, and above the Sun planet there are other planetary systems where persons elevated by great austerities and penances are situated.
#$p#The whole material Universe is called Devidham, and above the Devidham, there is Shivadham, where Lord Shiva with his wife Parvati eternally reside. In that planetary system is the Spiritual Sky, where innumerable Spiritual Planets, known as Vaikunthas, are situated. And, above Them, there is Krishna's Planet known as Goloka. Goloka means the planet of the cows. Krishna is very fond of cows, and therefore His Abode is known as Goloka. Goloka is bigger than all the material and spiritual planets put together.
#$p#In that prayer of Harivansa, Indra admitted that he could not understand the situation of Goloka even by asking Brahma. Those who are devotees of Narayana, another expansion of Krishna, become situated in the Vaikuntha Planets; but it is very difficult to reach the Goloka Planet. That can be reached only by persons who are devotees of Lord Chaitanya or Lord Sri Krishna. Indra then admitted that, "You have descended from that Goloka Planet in the Spiritual World, and the disturbance which I have created was due to my foolishness"—and he therefore begged excuse from Lord Krishna.
#$p#The last phase of the Pastimes of Lord Krishna is described in the Srimad Bhagwatam as Mousala Leela, including the mystery of Krishna's disappearance from this material world. He played a Pastime that He was killed by a hunter. There are many disruptive explanations of the last portions of Lord Krishna's Pastimes, such as the description of the incarnation of His hair, and Lord Chaitanya described them in their right interpretation.
#$p#As far as the incarnation of King Kansa is concerned, this is mentioned in Srimad Bhagwatam, in the Vishnu Purana, and in Mahabharata. It is stated there that the Lord snatched from His Head two kinds of hair: a grey hair and a black hair, and the separate hairs entered into the wombs of two queens of the Yadu dynasty, namely Rohini and Devaki. It is stated there that Lord Krishna descends to this material world for vanquishing all the demons; but some say that Krishna is the incarnation of Vishnu, Who is lying on the ocean of milk within this Universe. Srila Rupa Goswami and his commentator, Sri Valadev Vidya Bihshan, have discussed this point fully, and have established the exact truth. Sri Jiva Goswami also discussed this point in the Krishna Sandarbha.
#$p#When Lord Chaitanya finished his instruction to Sri Sanatan Goswami, Sanatan, being empowered and enlightened, was so transcendentally pleased that he at once fell at the Feet of Lord Chaitanya, and began to speak:
#$p#"I am born of a very low family and I have always been in association with lowly people, and therefore I am the lowest of the sinful persons. But You are so kind that You have taught me lessons which are not even understandable by the greatest being, Brahma. And by Your grace I have appreciated the conclusions which You have taught me. But I am so low that I cannot touch even a drop of the ocean of Your instruction. If You therefore want me, who am nothing but a lame man, to dance—then kindly give me Your benediction, by placing Your Feet on my head."
#$p#He prayed for the Lord's confirmation that the teachings might be actually evolved in his heart, by the grace of the Lord—otherwise there was no possibility of them being described by him. The purport is that Acharyas, or spiritual masters, are authorized by higher authorities. Instruction alone cannot make one an expert. Unless one is blessed by the spiritual master, or the Acharya, such teaching cannot become fully manifested. Therefore, one should seek the mercy of the spiritual master, so that the instruction of the spiritual master may develop within himself. After the prayer of Sanatan Goswami, Lord Chaitanya placed His Feet over the head of Sanatan, and gave him benediction, that all the instruction He had given him would develop in him fully.
#$p#That was the description of the ultimate stage of love of Godhead. Lord Chaitanya said that such a description cannot be made very elaborately, but He had informed him as far as possible.
#$p#CONCLUSION: Anyone who attentively hears these discussions and instructions of Lord Chaitanya to Sanatan Goswami very soon becomes situated in Krishna Consciousness, and can be engaged in devotional service to the Lord.
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The symptoms of highly developed devotional service for Kṛṣṇa, which are exhibited by the pure devotees, are sometimes imitated by those who are not actually pure devotees. This is described in the #i#Bhakti-rasāmṛta-sindhu#/i#. Without devotional service to Kṛṣṇa, such symptoms are artificial, not actual. Sometimes those who are not conversant with the science of devotional service are captivated by the exhibition of such symptoms, but learned devotees know that they are simply imitation.
#$p#According to the various divisions and gradations of devotees, permanent devotional attitudes can be divided into five categories: (1) peacefulness, (2) service to Kṛṣṇa, (3) friendship with Kṛṣṇa, (4) parental affection toward Kṛṣṇa, and (5) conjugal love for Kṛṣṇa. Each division has its own taste and relish, and a devotee situated in a particular division is happy in that position. Characteristic symptoms exhibited by a pure devotee are generally laughing and crying; when emotions are favorable, a pure devotee laughs, and when emotions are not favorable, he cries.
#$p#Situated above these two emotions is permanent love, which is called #i#sthāyi-bhāva#/i#. In other words, when one’s attachment to Kṛṣṇa is permanent, one is situated in #i#sthāyi-bhāva#/i#. That permanent loving attitude is sometimes mixed with different kinds of taste, called #i#vibhāva#/i#, #i#anubhāva#/i# and #i#vyabhicārī#/i#. #i#Vibhāva#/i# is a particular taste or attachment for Kṛṣṇa, and it can be divided into two further categories—#i#ālambana#/i# and #i#uddīpana#/i#. In the #i#Agni Purāṇa#/i# and other authoritative scriptures, that which increases one’s love for Kṛṣṇa is said to be #i#vibhāva#/i#, and when Kṛṣṇa is the objective, #i#vibhāva#/i# is described as #i#ālambana#/i#. #i#Uddīpanas#/i# include Kṛṣṇa’s transcendental qualities, His activities, His beautiful smiling face and the aroma of His body, the sounds of His flute, ankle bells, and conch shell, the marks on the soles of His feet, His dwelling place and His paraphernalia of devotional service (such as #i#tulasī#/i# leaves, devotees, ceremonial performances and Ekādaśī). #i#Anubhāva#/i# occurs when feelings and emotions within oneself are exhibited. In the attitude of #i#anubhāva#/i#, one dances and sometimes falls down, sometimes sings loudly, shows convulsions, yawns and sometimes breathes very heavily—all without concern for circumstances.
#$p#The external features exhibited on the bodies of devotees are called #i#udbhāsvara#/i#. The #i#vyabhicārī#/i# symptoms are thirty-three in number, and they primarily involve words uttered by the devotee and various bodily features. Different bodily features—such as dancing, trembling and laughing—sometimes mix with the #i#vyabhicārī#/i# symptoms, which are also called #i#sañcārī#/i#. When #i#bhāva#/i#, #i#anubhāva#/i# and #i#vyabhicārī#/i# symptoms are combined, they make the devotee dive into the ocean of immortality. That ocean is called the #i#bhakti-rasāmṛta-sindhu#/i#, the ocean of the pure nectar of devotional service, and one who is merged in that ocean is always rapt in transcendental pleasure on the waves and sounds of that ocean.
#$p#The particular #i#rasas#/i# (flavors or tastes) of the devotees who merge into that ocean of #i#bhakti-rasāmṛta#/i# are known as neutrality, servitorship, friendship, parenthood and conjugal love. Conjugal love is very prominent, and it is symptomized by the devotee’s decorating his body to attract Kṛṣṇa. The flavor of servitorship increases to include affection, anger, fraternity and attachment. The flavor of friendship increases to include affection, anger, fraternity, attachment and devotion, and in parenthood the attachment also increases to include affection, anger, fraternity, attachment, and devotion. There are also special flavors experienced in friendship with the Supreme Lord, and these are manifested by friends such as Subala, whose devotion increases up to the point of #i#bhāva#/i#. The different #i#rasas#/i# are also divided into two kinds of ecstasy, called #i#yoga#/i# and #i#viyoga#/i#, or meeting and separation. In the #i#rasas#/i# of friendship and parenthood, the feelings of meeting and separation are various.
#$p#The situations known as #i#rūḍha#/i# (advanced) and #i#adhirūḍha#/i# (highly advanced) are possible only in the #i#rasa#/i# of conjugal love. Conjugal love exhibited by the queens at Dvārakā is called #i#rūḍha#/i#, and conjugal love exhibited at Vṛndāvana by the damsels of Vraja is called #i#adhirūḍha#/i#. The highest perfections of #i#adhirūḍha#/i# affection in conjugal love involve meeting (#i#mādana#/i#) and separation (#i#mohana#/i#). In the ecstasy of #i#mādana#/i# there is kissing, and in the ecstasy of #i#mohana#/i# there are #i#udghūrṇā#/i# (unsteadiness) and #i#citra-jalpa#/i# (varieties of mad emotional talks). There are ten varieties of #i#citra-jalpa#/i#, examples of which are given in #i#Śrīmad-Bhāgavatam#/i# (10.47.12–21), in a portion known as the #i#Bhramara-gītā#/i#. #i#Udghūrṇā#/i#, a symptom of separationis also a symptom of transcendental insanity. In that transcendental insanity one thinks that he himself has become the Supreme Personality of Godhead. In such an ecstasy, he imitates the symptoms of Kṛṣṇa in different ways.
#$p#The two divisions of ecstasies experienced in the relationship of conjugal love are #i#sambhoga#/i# (meeting) and #i#vipralambha#/i# (separation). On the #i#sambhoga#/i# platform the ecstasies are unlimited, and on the #i#vipralambha#/i# platform they are four in number. The ecstasy exhibited before the lover and beloved meet, the ecstasy experienced between them after meeting, the state of mind experienced by not meeting, and the state of mind experienced after meeting but fearing separation are called #i#vipralambha#/i#. That #i#vipralambha#/i# serves as a nourishing element for future meetings. When the lover and beloved meet all of a sudden and embrace one another, they feel an ecstasy of happiness, and the state of mind they experience in that ecstasy is called #i#sambhoga#/i#. According to the situation, #i#sambhoga#/i# ecstasy is also known by four names: (1) #i#saṅkṣipta#/i#, (2) #i#saṅkīrṇa#/i#, (3) #i#sampanna#/i# or (4) #i#samṛddhimān#/i#. Such symptoms are also visible during dreams.
#$p#The mental state experienced before meeting is called #i#pūrva-rāga#/i#. The obstacles that impede the meeting between the lover and beloved are called #i#māna#/i#, or anger. When the lover and beloved are separated, the mental state experienced is called #i#pravāsa#/i#. Feelings of separation which are present under certain conditions even when the lovers meet are called love anxieties (#i#prema-vaicittya#/i#). Such love anxieties are exhibited in #i#Śrīmad-Bhāgavatam#/i# (10.90.15) by Kṛṣṇa’s queens, who kept awake nights and watched Him sleep. Afraid of being separated from Kṛṣṇa, they talked among themselves about how they had been affected by His beautiful eyes and smile.
#$p#The supreme lover is Kṛṣṇa in Vṛndāvana, and the supreme beloved is Rādhārāṇī. Kṛṣṇa has sixty-four main qualities, and His devotee takes transcendental pleasure in hearing of them. As explained in the #i#Bhakti-rasāmṛta-sindhu#/i#, the characteristics are as follows: (1) His body is well constructed; (2) His body is full of auspicious symptoms; (3) His body is beautiful; (4) He is very glorious; (5) He is very strong; (6) He always looks like a boy of sixteen; (7) He is well versed in various languages; (8) He is truthful; (9) He is decorated with pleasing words; (10) He is expert in speaking; (11) He is very learned; (12) He is very intelligent; (13) He is influential; (14) He is joyful; (15) He is cunning; (16) He is expert; (17) He is grateful; (18) He is firmly convinced; (19) He knows how to deal with different circumstances; (20) He is always conversant with scriptural injunctions; (21) He is clean; (22) He is controlled by His devotees; (23) He is steady; (24) He is self-controlled; (25) He is forgiving; (26) He is grave; (27) He is self-satisfied; (28) He is fair in His dealings; (29) He is magnanimous; (30) He is religious; (31) He is a great hero; (32) He is merciful; (33) He is respectful; (34) He is competent; (35) He is gentle; (36) He is modest; (37) He is the protector of the souls surrendered unto Him; (38) He is the deliverer; (39) He is the friend of the devotees; (40) He is submissive to love; (41) He is all-auspicious; (42) He is most powerful; (43) He is famous; (44) He is devoted to all living entities; (45) He is worshipable by everyone; (46) He is very attractive to all women; (47) He is partial to His devotees; (48) He is full of all opulence; (49) He is the supreme controller; (50) He possesses all honor.
#$p#These fifty qualities are fragmentally present in every living entity. When a human being is completely spiritually free and situated in his original condition, all these qualities can be perceived in him in minute quantity. In Kṛṣṇa, however, they exist in totality. There are five other transcendental qualities (mentioned below), which can be seen in Viṣṇu, the Supreme Lord, and partially in Lord Śiva also, but they are not visible in ordinary living entities. These qualities are as follows: (1) He is always situated in His original condition; (2) He is omniscient; (3) He is evergreen or always fresh; (4) He is eternally blissful; (5) He is the master of all perfection. Besides these five transcendental characteristics, there are five others which can be seen in the spiritual sky, especially in the Vaikuṇṭha planets, where Nārāyaṇa is the predominating Deity. These are: (1) He has inconceivable potencies; (2) He is able to sustain innumerable universes; (3) He is the seed of all incarnations; (4) He grants the highest perfection to those enemies whom He kills; (5) He is attractive to self-realized persons.
#$p#The above-mentioned sixty qualities are visible in Nārāyaṇa. But Kṛṣṇa has four special qualities, which are: (1) He is able to manifest wonderful pastimes; (2) He is expert at transcendental flute-playing; (3) He is surrounded by loving devotees; (4) He possesses unparalleled personal beauty.
#$p#Thus Kṛṣṇa has sixty-four transcendental qualities. Śrīmatī Rādhārāṇī has twenty-five transcendental qualities, with which She can control even Kṛṣṇa. Her transcendental qualities are as follows: (1) She is sweetness personified; (2) She is a fresh young girl; (3) Her eyes are always moving; (4) She is always brightly smiling; (5) She possesses all auspicious marks on Her body; (6) She can agitate Kṛṣṇa by the aroma of Her person; (7) She is expert in the art of singing; (8) She speaks very nicely and sweetly; (9) She is expert in presenting feminine attractions; (10) She is modest and gentle; (11) She is always very merciful; (12) She is transcendentally cunning; (13) She knows how to dress nicely; (14) She is always shy; (15) She is always respectful; (16) She is always patient; (17) She is very grave; (18) She is enjoyed by Kṛṣṇa; (19) She is always situated on the highest devotional platform; (20) She is the abode of love of the residents of Gokula; (21) She can give shelter to all kinds of devotees; (22) She is always affectionate to superiors and inferiors; (23) She is always obliged by the dealings of Her associates, (24) She is the greatest among Kṛṣṇa’s girlfriends; (25) She always keeps Kṛṣṇa under Her control.
#$p#Thus Kṛṣṇa and Rādhārāṇī are both transcendentally qualified, and They attract one another. But Rādhārāṇīs transcendental attractiveness is greater than Kṛṣṇa’s, for Her attractiveness is the transcendental taste in conjugal love. Similarly, there are transcendental tastes in servitorship, friendship and other relationships with Kṛṣṇa. These can be described with reference to the context of the #i#Bhakti-rasāmṛta-sindhu#/i#.
#$p#Persons who have been thoroughly cleansed by devotional service and are always joyful, being situated in elevated consciousness, who are very much attached to studying #i#Śrīmad-Bhāgavatam#/i#, who are always cheerful in the association of devotees, who have accepted the lotus feet of Kṛṣṇa as the ultimate shelter of their lives, and who are pleased to perform all details of devotional service—such devotees have in their pure hearts the transcendental ecstasy of attachment, which has been developed through old and new reformatory practices. That ecstatic state of being, enriched with love of Kṛṣṇa and transcendental experience, gradually develops into the mature bliss of spiritual life. Tasting such spiritual bliss is not possible for those who are not situated in Kṛṣṇa consciousness and devotional service. This fact is further corroborated in the #i#Bhakti-rasāmṛta-sindhu#/i# (2.5.131), where it is said: “It is very difficult for the nondevotee to understand the taste of devotional service. Only one who has completely taken shelter of the lotus feet of Kṛṣṇa and whose life is merged in the ocean of devotional service can understand this transcendental pleasure.”
#$p#Lord Caitanya thus briefly explained the transcendental situation, the spiritual relish of life, which He called the fifth stage of perfection. The first stage of perfection is to become a religious man in the ordinary sense, as known in the material world, the second stage of perfection is to become materially rich, the third stage of perfection is the attainment of complete sense enjoyment, and the fourth stage of perfection is liberation. But above liberation are those in the fifth stage of perfection, those who are established in Kṛṣṇa consciousness, or devotional service to the Lord. Already liberated, devotees who reach the highest perfection of devotional service in Kṛṣṇa consciousness experience the taste of the ecstasy of spiritual relish.
#$p#The Lord then told Sanātana Gosvāmī that He had previously taught his younger brother, Rūpa Gosvāmī, at Prayāga (Allahabad). The Lord assured Sanātana Gosvāmī that He had empowered Rūpa Gosvāmī to spread the knowledge He had given him. The Lord then similarly ordered Sanātana Gosvāmī to write books on the transcendental loving service of Lord Kṛṣṇa, and He authorized him to excavate the different sites of Kṛṣṇa’s pastimes in the district of Mathurā. Sanātana Gosvāmī was also advised to construct temples in Vṛndāvana and to write books on the principles of Vaiṣṇavism, as authorized by Lord Caitanya Himself. Sanātana Gosvāmī executed all these desires of the Lord—he constructed the temple of Madana-mohana at Vṛndāvana, and he wrote books on the principles of devotional service, such as the #i#Hari-bhakti-vilāsa#/i#.
#$p#Lord Caitanya further taught Sanātana Gosvāmī how one can live in the material world while being in a complete relationship with Kṛṣṇa, and He also taught him that there is no necessity for dry renunciation. The purport of these instructions is that in the present age there are many persons who accept the renounced order of life (#i#sannyāsa#/i#) but who are not spiritually advanced. Lord Caitanya did not approve of such #i#sannyāsa#/i#, explaining that it is wrong to accept #i#sannyāsa#/i# without having perfect knowledge of Kṛṣṇa consciousness. Actually, we find that there are many so-called #i#sannyāsīs#/i# whose actions are below those of ordinary men but who pass themselves off as being in the renounced order of life. Lord Caitanya Mahāprabhu did not accept such hypocrisy, and He instructed Sanātana Gosvāmī to elaborate on this subject in his different books.
#$p#The perfectional stage of spiritual life, which one can experience even while being in the material world, is described by Lord Kṛṣṇa in the Twelfth Chapter of the #i#Bhagavad-gītā#/i#. There it is said that one who is not envious of any living entity, who is friendly, merciful and detached from material possessions, who is situated in his pure identity, without any false conception of the body as the self, who is equipoised in both happiness and distress, who is forgiving, always satisfied, always engaged in devotional service, and always surrendered unto the Supreme Lord with his body and mind—such a devotee is very dear to Kṛṣṇa. A devotee who never gives trouble to any living entity, either by his body or his mind, who is never affected by material distress and happiness, and who is never angry or pleased with anything material is very dear to the Supreme Lord. He who is never dependent on anyone in this world, who is completely surrendered to the Supreme Lord, who is purified, expert, neutral, free of pain, and aloof from any material endeavor which requires too much attention—such a devotee is also very dear to Lord Kṛṣṇa. A person who is never subjected to material happiness or hatred, lamentation or ambition, who is aloof from all materially auspicious and inauspicious activities, and who is fully devoted in Kṛṣṇa consciousness—such a devotee is very dear to Lord Kṛṣṇa. A devotee who treats equally a so-called enemy and a so-called friend in the material world, who is not disturbed by heat or cold, who is without any attachment, who is equally situated when respected or insulted, who is always grave, satisfied in any condition of life, without any fixed residence, and fixed in Kṛṣṇa consciousness—such a devotee is very dear to Lord Kṛṣṇa. Even if one is not situated in the transcendental position, still, if he approves the transcendental life described here, he also becomes very dear to Kṛṣṇa.
#$p#In #i#Śrīmad-Bhāgavatam#/i# (2.2.5) there is a very nice verse stating that a devotee should always remain dependent on the mercy of the Supreme Lord and that as far as his material necessities are concerned, he should be satisfied with whatever is obtained without endeavor. In this regard, Śukadeva Gosvāmī advised that a devotee should never approach a materialistic person for any kind of help. As far as one’s bodily necessities are concerned, one can pick up torn clothing from the street, take fruits offered by trees, drink water from flowing rivers, and live in a mountain cave constructed by nature herself. Even if one is unable to do all these things, he should nonetheless completely depend on the Supreme Lord, understanding that since the Lord provides everyone with food and shelter, He will never fail to care for His devotees who are fully surrendered unto Him. In any case, the devotee is always protected, and therefore he should not be at all anxious for his maintenance.
#$p#Sanātana Gosvāmī thus inquired into all phases of devotional service, or Kṛṣṇa consciousness, and Lord Caitanya taught him most confidentially from authoritative scriptures like #i#Śrīmad-Bhāgavatam#/i#. The Lord also referred to the Vedic literature known as #i#Hari-vaṁśa#/i#, which gives information about the transcendental abode of Kṛṣṇa. This information was disclosed by Indra when he offered his prayers after being defeated upon challenging the potency of Kṛṣṇa. In the #i#Hari-vaṁśa#/i# it is stated that although birds and airplanes can fly high in the sky above the earth, they cannot reach the higher planetary systems. The higher planetary systems extend upward from the sun planet, which is situated in the middle of the universe. Above the sun are planetary systems where persons who are elevated by great austerities and penances are situated. The whole material universe is called Devī-dhāma, and above it is Śiva-dhāma, where Lord Śiva and his wife Pārvatī eternally reside. Above that planetary system is the spiritual sky, where innumerable spiritual planets, known as Vaikuṇṭhas, are situated. And above these Vaikuṇṭha planets is Kṛṣṇa’s planet, known as Goloka Vṛndāvana. The word #i#goloka#/i# means “planet of the cows.” Because Kṛṣṇa is very fond of cows, His abode is known as Goloka. Goloka Vṛndāvana is larger than all the material and spiritual planets put together.
#$p#In his prayers in the #i#Hari-vaṁśa#/i#, Indra admitted that he could not understand the situation of Goloka, even by asking Brahmā. Devotees of the Nārāyaṇa expansion of Kṛṣṇa attain the Vaikuṇṭha planets, but it is very difficult to reach the Goloka planet. Indeed, that planet can be reached only by devotees of Lord Caitanya or Lord Śrī Kṛṣṇa. Indra then said to Lord Kṛṣṇa: “You have descended from that Goloka planet in the spiritual world, and the disturbance I created was all due to my foolishness.” Therefore Indra begged Lord Kṛṣṇa to excuse him.
#$p#The last phase of the pastimes of Lord Kṛṣṇa is described in #i#Śrīmad-Bhāgavatam#/i# as #i#mauṣala-līlā#/i#. This series of pastimes includes Kṛṣṇa’s mysterious disappearance from the material world. In that pastime the Lord played the part of being killed by a hunter. There are many improper explanations of scriptural passages describing the last portion of Lord Kṛṣṇa’s pastimes (such as the explanation of descriptions of Kṛṣṇa as the incarnation of a hair), but Lord Caitanya properly explained these passages and gave them the right interpretation. As far as Kṛṣṇa being the incarnation of a hair is concerned, this is mentioned in #i#Śrīmad-Bhāgavatam#/i#, the #i#Viṣṇu Purāṇa#/i# and the #i#Mahābhārata#/i#. In the #i#Mahābhārata#/i# it is stated that Lord Viṣṇu snatched a gray hair and a black hair from His head and that these two hairs entered into the wombs of two queens of the Yadu dynasty, namely Rohiṇī and Devakī. It is also stated there that Lord Kṛṣṇa descends to the material world in order to vanquish all the demons. Some say that Kṛṣṇa is the incarnation of Viṣṇu who lies in the ocean of milk within this universe. Śrīla Rūpa Gosvāmī, in his #i#Laghu-bhāgavatāmṛta#/i#, along with his commentator, Śrī Baladeva Vidyābhūṣaṇa, have discussed these points fully and have established the exact truth. Śrī Jīva Gosvāmī also discusses these points in the #i#Kṛṣṇa-sandarbha#/i#.
#$p#When Lord Caitanya finished His instructions to Śrī Sanātana Gosvāmī, Sanātana, being empowered and enlightened, was so transcendentally pleased that he at once fell at the feet of Lord Caitanya and said, “I was born in a very low family, and I have always associated with lowly people; therefore I am the lowest of sinners. Yet You are so kind that You have taught me lessons which are not even understood by Lord Brahmā, the greatest being in this universe. By Your grace I have appreciated the conclusions which You have taught me, but I am so low that I cannot even touch a drop of the ocean of Your instructions. Thus if You want me, who am nothing but a lame man, to dance, then please give me Your benediction by placing Your feet on my head.”
#$p#Thus Sanātana Gosvāmī prayed for the Lord’s confirmation that His teachings would actually evolve in his heart by His grace. Otherwise Sanātana knew that there was no possibility of his being able to describe the Lord’s teachings. The purport of this is that the #i#ācāryas#/i# (spiritual masters) are authorized by higher authorities. Instruction alone cannot make one an expert. Unless one is blessed by the spiritual master, or #i#ācārya#/i#, such teachings cannot become fully manifested. Therefore one should seek the mercy of the spiritual master so that his instructions can develop within oneself. After receiving the prayers of Sanātana Gosvāmī, Lord Caitanya placed His feet on Sanātana’s head and gave him the benediction that all the Lord’s instructions would fully develop within him.
#$p#Thus the Lord described the ultimate stage of love of Godhead. Lord Caitanya said that such a description cannot be given very elaborately but that He had informed Sanātana as far as possible. The author of #i#Śrī Caitanya-caritāmṛta#/i# concludes this chapter by writing that anyone who attentively hears these instructions of Lord Caitanya to Sanātana Gosvāmī very soon becomes situated in Kṛṣṇa consciousness and engages in pure devotional service to the Lord.
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