HOW TO UNDERSTAND PART II
HOW TO UNDERSTAND PART II
Now having taken a look at an alternative view of the prayer, let's deal with some of the arguments give for why it has to be only in Sakhya rasa which would make my alternative not plausible.
1. How can a devotee In Manjari Bhava pray to Krishna in the mood of the 9th verse of this prayer, who in Manjari Bhava has prayed like that. Well let see below is a bhajan by
Srila Bhaktivinode Thakur aka Kamala Manjari.
Bhāi-re! Rāma-Kṛṣṇa Gocāraṇe
Śrīla Bhaktivinoda Ṭhākura
rāma-kṛṣṇa gocāraṇe, ĵaibena dūra vane, eta cinti’ yaśodā-rohinī
kṣīra, sāra, chānā, nanī, du’jane khāowānô āni’, vātsalye ānanda mane gaṇi’ (1)
O brothers! Knowing that Balarāma and Kṛṣṇa will go to distant forests to tend Their cows, Mother Yaśodā and Mother Rohiṇī brought kṣīra (sweetened condensed milk), sāra (thick cream), chānā (milk curd), and nanī (fresh butter) to feed the two boys. In this way their hearts filled with the ecstasy of motherly affection.
bayasya rākhāla-gaṇe, khāya rāma-kṛṣṇa sane, nāce gāya ānanda-antare
kṛṣṇera prasāda khāya, udara bhôriyā ĵāya, ‘āra deo’ ‘āra deo’ kare (2)
All the companion cowherd boys take lunch with Balarāma and Kṛṣṇa. They dance and sing, feeling inner bliss. They eat Kṛṣṇa’s remnants and their bellies become full, but still they exclaim, “Give us more! Give us more!”
AND WE CAN TAKE ALSO THE WORDS OF RAGHUNATH DAS GOSWAMI AKA RATI OR TULASI MANJARI
Gosvamipada (Rati or Tulsi manjari) prays: yatra kridati madhavah priyatamaih snighah sakhinam kulair…"I accept the shelter of the pasturing fields of Vraja, where even Sri Madhava and His brother, Balarama, and their dearest friends are playing in pastimes of herding the cows with great love, whose unprecedented sweetness is manifest in the hearts of the rasika bhaktas, and which is dearer to Sri Hari than Mathura-puri." And then later in verse 22 Sri Raghunatha offers his pranamas to Subala, a priya-narma-sakha, "I offer obeisances to Subala…tam prema vihvala-tanum subalam namami…"the personification of overwhelming prema"…who loves Krsna so much that even in his dreams he won't let go of His hand, afraid he will be separated, whose heart is immersed in the stream of Sri Radhika's love…Subala has taken shelter of sakhi-bhava, that is, he is blessed with many intimate services for Sri Radhika…This is Sri Raghunatha das Gosvami glorifying the cowherd friends and priya-narma-sakhas headed by Subala. So, in Srila Prabhupada's prayer on the Jaladuta, why could he not pray for such mercy from Sri Krsna's associates? So there is certainly previous cases to confirm that it would not be inconsistent for Srila Prabupada to pray like in the one verse #9 .
Let's move on to the praman from two self realized souls
First Srila Bhakti Raksak Sridhar Dev Maharaja his own direct answer to this question
We cannot have a better view of the understanding of Srila Sridhar Maharaja's conception on the inner mood of Srila Prabhupada than expressed in this direct question and answer.
“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.
Because his preaching was mostly helped by Nityananda Prabhu, Baladeva, so influenced by their tendency, their mood, he might have for the time being had that footing. And another thing: there is another sign that he showed affinity for sakhya rasa. In Vrndavana, he has installed Baladeva, Krsna Balarama, and Nitai Gaura. Sakhya rasa preference. That also may be with the previous idea: that generally, by the influence of Nityananda, Nityananda and Baladeva has helped me to preach the lila of Krsna in such a broad way, so in gratitude, he might have place that vigraha.”
The devotee ask this question with Srila Sridhar Maharaja having already seen the prayer of Srila Prabhupada on the Jaladuta.
the devotee insinuates that the matter is clear but from the devotees statement "In A way " it was apparently not concluded even having seen and commenting on the 9th verse (refer to prayer) Srila Sridhar maharaja says exactly what our Srila Gurudeva said "At least he has TEMPORARILY SHOWED LIKE THAT" Now he makes reference to the Prayer written on the Jaladuta " WHAT HE HAS EXPRESSED THERE IN THAT JOURNEY" Then Srila Sridhar maharaja says " IT IS ALMOST CLEAR THAT HE LIKED THAT SORT OF LILA BEST" why say "ALMOST CLEAR" why is it not absolutely clear. "BUT IT MAY BE" by saying this he saying there might be other consideration. "IT MIGHT HAVE BEEN SUPPRESSED PURPOSELY" Obvious question is what might have been suppressed purposely?
" IT CANNOT BE DENIED" what can't be denied? " THERE IS ONE THING THERE MAYBE SUCH POSSIBILITY AND HE HAS GIVEN, HE HAS SAID THAT RADHARANI IS HIS GURUDEVA" This is a reference to the first verse and refrain or main theme of the prayer aboard the Jaladuta.
krishna taba punya habe bhai
e-punya koribe jabe radharani khusi habe
dhruva ati boli toma tai
I emphatically say to you, O brothers, you will obtain your good fortune from the Supreme Lord Krishna only when Shrimati Radharani becomes pleased with you.
"BUT HE HIMSELF WAS THINKING MADHURYA RASA SHOULD NOT BE GIVEN IN THE FIRST INSTALLMENT". So what was being suppressed it was not Sahkya rasa because he was expressing that in the 9th verse it's clear. So according to his own words above Srila Sridhar Maharaja is saying the mood he has in Relation to Raadharani and Madhurya rasa is what is being suppressed and Srila Sridhar maharaja says "HE HIMSELF WAS THINKING " (he meaning Srila Prabhupada) had made this consideration not to openly give Madhurya rasa in the first installment.
"BECAUSE HIS PREACHING WAS MOSTLY HELPED BY NITYANANDA BALADEVA, SO INFLUENCED BY THEIR TENDENCY, THEIR MOOD HE MIGHT HAVE FOR THE TIME BEING HAD THAT FOOTING" I presented In a humble attempt to reconcile the words of my Guru padapadma with the words expressed In Srila Prabhupadas prayer on the Jaladuta In doing that I drew from the words of Srila Sridhar maharaja and expressed that Srila Prabhupada had expressed the mood of Balaram/Nityananda (please reference my reflection of verses 8&9), an extensive reply was given using (with built in assumptions) rasa tattva of our Srila Rupa Goswamipada declaring it to absolutely defeat my statements that I had simply repeated from Mahabagavat devotees, here there is conformation that when intelligence is used to serve the conceptions of ones Guru instead of change them bhakti and life are simple. Above Srila Sridhar Maharaja says the exact same thing that so influenced by the " tendency and MOOD of Balaram/Nityananda that he held that footing (meaning the mood of shakya rasa.)
Now Srila Sridhar Maharaja brings another reason some could consider Sakhya rasa. THERE IS ANOTHER SIGN HE SHOWED AFFINITY FOR SAKHYA RASA IN VRINDAVAN HE INSTALLED BALARAM AND NITAI GAURA , SAKHYA RASA PREFERENCE". Ok close the door it is now a shut case. But we should be patient perhaps there is a reason besides the fact that Srila Prabhupada must absolutely be in Sakhya rasa.
Srila Sridhar maharaja says"THAT MAY ALSO BE WITH THE PREVIOUS IDEA , THAT GENERALLY BY THE INFLUENCE OF NITYANANDA, NITYANANDA AND BALARAM HAVE HELPED ME TO PREACH THE LILA KRISHNA IN SUCH A BROAD WAY SO IN GRATITUDE HE MIGHT HAVE PLACED THAT VIGRAHA. So Srila Prabhupada himself had answered this question I have quoted it previously in other post and can be found in the presentation of Srimati Syamarani Didi (is Srila Prabhupada in the highest rasa) . But here Srila Sridhar gives insight that is by his and Srial Gurdevas's mercy on me consistent with what I had expressed in the reflections on Srila Prabhupada's prayer that is that Sir Baladeva in his merciful form as Nityananda "by the influence of Nityananda he preached.
AND THESE ARE THE WORDS OF SRILA BHAKTIVEDANTA NARAYANA MAHARAJA
Prema cannot be contained within the material body. one with a material body can attain up to the stage of svarūpa-siddhi. Yet, we see that rasika-bhaktas (those who are already internally situated in their exchanges with Kṛṣṇa in his līlā) have prema and also appear in a body. We should understand, therefore, that their body is not a worldly material body. however, this material body cannot bear to hold prema. In such a mood of separation, it would burst into pieces.
To understand this, we must perform sādhana-bhajana and become qualified. Śrīla Svāmī Mahārāja was always in that mood, but he did not externally manifest it. he kept it hidden within himself. he had to suppress all his actual moods for his preaching
purposes. his prema was displaying itself inside, but it was not fully manifest externally. otherwise, all would have been madness and the preaching would have stopped. The uddīpana (stimulus) was always there, but inside. When he went to the West there was uddīpana for preaching. he preached, “You are not your body,” and he preached Gītā, Jagannātha worship, etc. At the end he came back to Vṛndāvana-dhāma, relishing all his internal moods, and he was always deeply hearing and chanting hare Kṛṣṇa. he told us, “My home is in Vṛndāvana.” ‘home’ means his loving home, his real home.
Śrīla Svāmī Mahārāja was surely in mādhurya-rasa. Some may say, why not sakhya-rasa? I am not denying this, because everything is present in mādhurya-rasa. All other rasas, like vātsalya-rasa, sakhya-rasa, and so on, are included in mādhurya- rasa. So it may be said that all rasas were in him; he was not deprived of sākhya-rasa. he had written some statements in his poems, and he had special affection for Gaura-Nitai and Kṛṣṇa- Balarama. But he was certainly in mādhurya-rasa, because his sannyāsa-guru, my gurudeva, gave him the sannyāsa-mantra, the gopī-bhāva-mantra, in our rūpānuga line. Just as Śrīla Rūpa Gosvāmī, Śrīla Jīva Gosvāmī, Śrīla Bhaktivinoda Ṭhākura, and his gurudeva were in this rasa, and just as he wrote in his realizations, in the purports of his books, he was surely in mādhurya-rasa.