Srila Rupa Goswamis ,Sri Astadasa Chandah Stava verse 2

[Paramananda das]

Nanotsavadayas tah

kamsa vadhanta harer maha lilah

chandobhir lalitangair

astadasabhir nirupyante

The magnificent pastimes of Krsna beginning with the festival of Nanda Maharaja, and ending with the killing of Kamsa, are described in the following 18 beautiful Chandah verses

my Comments:to this sloka   .

sri-caitanya-mano-'bhistam sthapitam yena bhu-tale svayam rupah kadamahyam dadati sva-padantikam

  When will Srila Rupa Gosvami Prabhupada, who has established within this  material world the mission to fulfill the desire of Lord Caitanya, give me  shelter under his lotus feet? (prayer by Srila Narottama dasa Thakura)]

 

So Srila Rupa Goswami is focusing on Krsna Vraja lila because his internal mood is service to Radha Krsna in Vraja.So this Sri Astadasa Chandah Stava is a summary of Krsnas Vraja lilas to give our minds some focus on Krsna in Vraja, in our stage of sadhana Bhakti this is very important.  Srila Rupa Goswami has given us so many things, just like his Upadesamrta, Nectar of Instruction,that Srila Prabhupada translated and commented on.Srila Prabhupada kept his rooms at Radha Damodara temple in Vrindavana, and at the samadhi and bhajan kutir of Srila Rupa Goswami ,Srila Prabhupada wrote the first canto of Srimad Bhagavatam and prepared to go to the west.

At the time Srila Rupa Goswami appeared in the dream of Srila Prabhupada and blessed him to preach pure KC all over the world.

Please check out this link:  http://en.wikipedia.org/wiki/Rupa_Goswami

and http://bvml.org/SRG/index.html

We should be very eager to read Sri Caitanya Mahaprabhus teachings to Rupa Goswami in Caitanya Caritamrta Madhya lila chapter 19:

CC Madhya 19.122: The characteristics of Śrīla Rūpa Gosvāmī have thus been described in various places by the poet Kavi-karṇapūra. An account has also been given of how Śrī Caitanya Mahāprabhu bestowed His causeless mercy upon Śrīla Rūpa Gosvāmī and Śrīla Sanātana Gosvāmī.

CC Madhya 19.123: Śrīla Rūpa Gosvāmī and Sanātana Gosvāmī were the objects of love and honor for all the great stalwart devotees of Śrī Caitanya Mahāprabhu.

CC Madhya 19.124: If someone returned to his country after seeing Vṛndāvana, the associates of the Lord would ask him questions.

CC Madhya 19.125: They would ask those returning from Vṛndāvana, "How are Rūpa and Sanātana doing in Vṛndāvana? What are their activities in the renounced order? How do they manage to eat?" These were the questions asked.

CC Madhya 19.126: The Lord's associates would also ask, "How is it that Rūpa and Sanātana are engaging in devotional service twenty-four hours daily?" At that time the person who had returned from Vṛndāvana would praise Śrīla Rūpa and Sanātana Gosvāmīs.

CC Madhya 19.127: "The brothers actually have no fixed residence. They reside beneath trees — one night under one tree and the next night under another.

CC Madhya 19.128: "Śrīla Rūpa and Sanātana Gosvāmī beg a little food from the houses of brāhmaṇas. Giving up all kinds of material enjoyment, they take only some dry bread and fried chickpeas.

CC Madhya 19.129: "They carry only waterpots, and they wear torn quilts. They always chant the holy names of Kṛṣṇa and discuss His pastimes. In great jubilation, they also dance.

CC Madhya 19.130: "They engage almost twenty-four hours daily in rendering service to the Lord. They usually sleep only an hour and a half, and some days, when they continuously chant the Lord's holy name, they do not sleep at all.

CC Madhya 19.131: "Sometimes they write transcendental literatures about devotional service, and sometimes they hear about Śrī Caitanya Mahāprabhu and spend their time thinking about the Lord."

CC Madhya 19.132: When the personal associates of Śrī Caitanya Mahāprabhu would hear of the activities of Rūpa and Sanātana Gosvāmīs, they would say, "What is wonderful for a person who has been granted the Lord's mercy?"

CC Madhya 19.133: Śrīla Rūpa Gosvāmī has personally spoken about the mercy of Śrī Caitanya Mahāprabhu in his auspicious introduction to his book Bhakti-rasāmṛta-sindhu [1.1.2].

CC Madhya 19.134: "Although I am the lowest of men and have no knowledge, the inspiration to write transcendental literatures about devotional service has been mercifully bestowed upon me. Therefore I am offering my obeisances at the lotus feet of Śrī Caitanya Mahāprabhu, the Supreme Personality of Godhead, who has given me the chance to write these books."

CC Madhya 19.135: For ten days Śrī Caitanya Mahāprabhu stayed at Prayāga and instructed Rūpa Gosvāmī, empowering him with the necessary potency.

CC Madhya 19.136: Śrī Caitanya Mahāprabhu said, "My dear Rūpa, please listen to Me. It is not possible to describe devotional service completely; therefore I am just trying to give you a synopsis of the symptoms of devotional service.

CC Madhya 19.137: "The ocean of the transcendental mellows of devotional service is so big that no one can estimate its length and breadth. However, just to help you taste it, I am describing but one drop.

CC Madhya 19.138: "In this universe there are limitless living entities in 8,400,000 species, and all are wandering within this universe.

CC Madhya 19.139: "The length and breadth of the living entity is described as one ten-thousandth part of the tip of a hair. This is the original subtle nature of the living entity.

CC Madhya 19.140: "'If we divide the tip of a hair into a hundred parts and then take one of these parts and divide it again into a hundred parts, that very fine division is the size of but one of the numberless living entities. They are all cit-kaṇa, particles of spirit, not matter.'

CC Madhya 19.141: "'If we divide the tip of a hair into one hundred parts and then take one part and divide this into another one hundred parts, that ten-thousandth part is the dimension of the living entity. This is the verdict of the chief Vedic mantras.'

CC Madhya 19.142: "[Lord Kṛṣṇa says:] 'Among minute particles, I am the living entity.'

CC Madhya 19.143: "'O Lord, although the living entities who have accepted material bodies are spiritual and unlimited in number, if they were all-pervading there would be no question of their being under Your control. If they are accepted, however, as particles of the eternally existing spiritual entity — as part of You, who are the supreme spirit whole — we must conclude that they are always under Your control. If the living entities are simply satisfied with being identical with You as spiritual particles, then they will be happy being controllers of so many things. The conclusion that the living entities and the Supreme Personality of Godhead are one and the same is a faulty conclusion. It is not a fact.'

CC Madhya 19.144: "The unlimited living entities can be divided into two divisions — those that can move and those that cannot move. Among living entities that can move, there are birds, aquatics and animals.

CC Madhya 19.145: "Although the living entities known as human beings are very small in quantity, that division may be still further subdivided, for there are many uncultured human beings like mlecchas, pulindas, bauddhas and śabaras.

CC Madhya 19.146: "Among human beings, those who are followers of the Vedic principles are considered civilized. Among these, almost half simply give lip service while committing all kinds of sinful activities against these principles. Such people do not care for the regulative principles.

CC Madhya 19.147: "Among the followers of Vedic knowledge, most are following the process of fruitive activity and distinguishing between good and bad work. Out of many such sincere fruitive actors, there may be one who is actually wise.

CC Madhya 19.148: "Out of many millions of such wise men, one may actually become liberated [mukta], and out of many millions of such liberated persons, a pure devotee of Lord Kṛṣṇa is very difficult to find.

CC Madhya 19.149: "Because a devotee of Lord Kṛṣṇa is desireless, he is peaceful. Fruitive workers desire material enjoyment, jñānīs desire liberation, and yogīs desire material opulence; therefore they are all lusty and cannot be peaceful.

CC Madhya 19.150: "'O great sage, out of many millions of materially liberated people who are free from ignorance, and out of many millions of siddhas who have nearly attained perfection, there is hardly one pure devotee of Nārāyaṇa. Only such a devotee is actually completely satisfied and peaceful.'

CC Madhya 19.151: "According to their karma, all living entities are wandering throughout the entire universe. Some of them are being elevated to the upper planetary systems, and some are going down into the lower planetary systems. Out of many millions of wandering living entities, one who is very fortunate gets an opportunity to associate with a bona fide spiritual master by the grace of Kṛṣṇa. By the mercy of both Kṛṣṇa and the spiritual master, such a person receives the seed of the creeper of devotional service.

CC Madhya 19.152: "When a person receives the seed of devotional service, he should take care of it by becoming a gardener and sowing the seed in his heart. If he waters the seed gradually by the process of śravaṇa and kīrtana [hearing and chanting], the seed will begin to sprout.

CC Madhya 19.153: "As one waters the bhakti-latā-bīja, the seed sprouts, and the creeper gradually grows to the point where it penetrates the walls of this universe and goes beyond the Virajā River, lying between the spiritual world and the material world. It attains brahma-loka, the Brahman effulgence, and penetrating through that stratum, it reaches the spiritual sky and the spiritual planet Goloka Vṛndāvana.

CC Madhya 19.154: "Being situated in one's heart and being watered by śravaṇa-kīrtana, the bhakti creeper grows more and more. In this way it attains the shelter of the desire tree of the lotus feet of Kṛṣṇa, who is eternally situated in the planet known as Goloka Vṛndāvana, in the topmost region of the spiritual sky.

CC Madhya 19.155: "The creeper greatly expands in the Goloka Vṛndāvana planet, and there it produces the fruit of love for Kṛṣṇa. Although remaining in the material world, the gardener regularly sprinkles the creeper with the water of hearing and chanting.

CC Madhya 19.156: "If the devotee commits an offense at the feet of a Vaiṣṇava while cultivating the creeper of devotional service in the material world, his offense is compared to a mad elephant that uproots the creeper and breaks it. In this way the leaves of the creeper are dried up.

CC Madhya 19.157: "The gardener must defend the creeper by fencing it all around so that the powerful elephant of offenses may not enter.

CC Madhya 19.158: "Sometimes unwanted creepers, such as the creepers of desires for material enjoyment and liberation from the material world, grow along with the creeper of devotional service. The varieties of such unwanted creepers are unlimited.

CC Madhya 19.159: "Some unnecessary creepers growing with the bhakti creeper are the creepers of behavior unacceptable for those trying to attain perfection, diplomatic behavior, animal-killing, mundane profiteering, mundane adoration and mundane importance. All these are unwanted creepers.

CC Madhya 19.160: "If one does not distinguish between the bhakti creeper and the other creepers, the sprinkling of water is misused because the other creepers are nourished while the bhakti creeper is curtailed.

CC Madhya 19.161: "As soon as an intelligent devotee sees an unwanted creeper growing beside the original creeper, he must cut it down instantly. Then the real creeper, the bhakti-latā, grows nicely, returns home, back to Godhead, and seeks shelter under the lotus feet of Kṛṣṇa.

CC Madhya 19.162: "When the fruit of devotional service becomes ripe and falls down, the gardener tastes the fruit and thus takes advantage of the creeper and reaches the desire tree of the lotus feet of Kṛṣṇa in Goloka Vṛndāvana.

CC Madhya 19.163: "There the devotee serves the lotus feet of the Lord, which are compared to a wish-fulfilling tree. With great bliss he tastes the juice of the fruit of love and becomes eternally happy.

CC Madhya 19.164: "To taste the fruit of devotional service in Goloka Vṛndāvana is the highest perfection of life, and in the presence of such perfection, the four material perfections — religion, economic development, sense gratification and liberation — are very insignificant achievements.

CC Madhya 19.165: "'As long as there is not the slightest fragrance of pure love of Kṛṣṇa, which is the perfect medicinal herb for controlling Lord Kṛṣṇa within the heart, the opulences of the material perfections known as the siddhis, the brahminical perfections [satya, śama, titikṣā and so on], the trance of the yogīs and the monistic bliss of Brahman all seem wonderful for men.'

CC Madhya 19.166: "When one is situated in pure devotional service, he develops love of Godhead; therefore let me describe some of the symptoms of pure devotional service.

CC Madhya 19.167: "'When first-class devotional service develops, one must be devoid of all material desires, knowledge obtained by monistic philosophy, and fruitive action. The devotee must constantly serve Kṛṣṇa favorably, as Kṛṣṇa desires.'

CC Madhya 19.168: "A pure devotee must not cherish any desire other than to serve Kṛṣṇa. He should not offer worship to the demigods or to mundane personalities. He should not cultivate artificial knowledge, which is devoid of Kṛṣṇa consciousness, and he should not engage himself in anything other than Kṛṣṇa conscious activities. One must engage all one's purified senses in the service of the Lord. This is the favorable execution of Kṛṣṇa conscious activities.

CC Madhya 19.169: "These activities are called śuddha-bhakti, pure devotional service. If one renders such pure devotional service, he develops his original love for Kṛṣṇa in due course of time. In Vedic literatures like the Pañcarātras and Śrīmad-Bhāgavatam, these symptoms are described.

CC Madhya 19.170: "'Bhakti, or devotional service, means engaging all our senses in the service of the Lord, the Supreme Personality of Godhead, the master of all the senses. When the spirit soul renders service unto the Supreme, there are two side effects. One is freed from all material designations, and one's senses are purified simply by being employed in the service of the Lord.'

CC Madhya 19.171: "'Just as the celestial waters of the Ganges flow unobstructed into the ocean, so when My devotees simply hear of Me, their minds come to Me. I reside in the hearts of all.

CC Madhya 19.172: "'These are the characteristics of transcendental loving service to Puruṣottama, the Supreme Personality of Godhead: it is causeless, and it cannot be obstructed in any way.

CC Madhya 19.173: "'My devotees do not accept sālokya, sārṣṭi, sārūpya, sāmīpya or oneness with Me — even if I offer these liberations — in preference to serving Me.

CC Madhya 19.174: "'Bhakti-yoga, as described above, is the ultimate goal of life. By rendering devotional service to the Supreme Personality of Godhead, one transcends the modes of material nature and attains the spiritual position on the platform of direct devotional service.'

CC Madhya 19.175: "If one is infected with the desire for material enjoyment or material liberation, he cannot rise to the platform of pure loving service unto the Lord, even though he may superficially render devotional service according to the routine regulative principles.

CC Madhya 19.176: "'The material desire to enjoy the material world and the desire to become liberated from material bondage are considered to be two witches, and they haunt one like ghosts. As long as these witches remain within the heart, how can one feel transcendental bliss? As long as these two witches remain in the heart, there is no possibility of enjoying the transcendental bliss of devotional service.'

CC Madhya 19.177: "By regularly rendering devotional service, one gradually becomes attached to the Supreme Personality of Godhead. When that attachment is intensified, it becomes love of Godhead.

CC Madhya 19.178: "The basic aspects of prema, when gradually increasing to different states, are affection, abhorrence, love, attachment, further attachment, ecstasy and great ecstasy.

CC Madhya 19.179: "The gradual development of prema may be compared to different states of sugar. First there is the seed of the sugarcane, then sugarcane and then the juice extracted from the cane. When this juice is boiled, it forms liquid molasses, then solid molasses, then sugar, candy, rock candy and finally lozenges.

CC Madhya 19.180: "All these stages combined are called sthāyibhāva, or continuous love of Godhead in devotional service. In addition to these stages, there are vibhāva and anubhāva.

CC Madhya 19.181: "When the higher standard of ecstatic love is mixed with the symptoms of sāttvika and vyabhicārī, the devotee relishes the transcendental bliss of loving Kṛṣṇa in a variety of nectarean tastes.

CC Madhya 19.182: "These tastes are like a combination of yogurt, sugar candy, ghee [clarified butter], black pepper and camphor and are as palatable as sweet nectar.

CC Madhya 19.183-184: "According to the devotee, attachment falls within the five categories of śānta-rati, dāsya-rati, sakhya-rati, vātsalya-rati and madhura-rati. These five categories arise from devotees' different attachments to the Supreme Personality of Godhead. The transcendental mellows derived from devotional service are also of five varieties.

CC Madhya 19.185: "The chief transcendental mellows experienced with the Supreme Personality of Godhead are five — śānta, dāsya, sakhya, vātsalya and madhura.

CC Madhya 19.186: "'Besides the five direct mellows, there are seven indirect mellows, known as laughter, wonder, chivalry, compassion, anger, disaster and fear.'

CC Madhya 19.187: "In addition to the five direct mellows, there are seven indirect mellows, known as laughter, wonder, chivalry, compassion, anger, disaster and fear.

CC Madhya 19.188: "The five direct transcendental mellows of devotional service are permanently situated in the heart of the devotee, whereas the seven indirect emotions appear suddenly under certain conditions and appear more powerful.

CC Madhya 19.189: "Examples of śānta-bhaktas are the nine Yogendras and the four Kumāras. Examples of devotees in dāsya-bhakti are innumerable, for such devotees exist everywhere.

CC Madhya 19.190: "In Vṛndāvana, examples of devotees in fraternity are Śrīdāmā and Sudāmā; in Dvārakā the Lord's friends are Bhīma and Arjuna; in Vṛndāvana the devotees in parental love are mother Yaśodā and father Nanda Mahārāja, and in Dvārakā the Lord's parents are Vasudeva and Devakī. There are also other superior persons who are devotees in parental love.

CC Madhya 19.191: "The chief devotees in conjugal love are the gopīs in Vṛndāvana, the queens in Dvārakā and the goddesses of fortune in Vaikuṇṭha. These devotees are innumerable.

CC Madhya 19.192: "Attachment for Kṛṣṇa is divided into two categories. One is attachment with awe and reverence, and the other is pure attachment without reverence.

CC Madhya 19.193: "Pure attachment without reverence is found in Gokula Vṛndāvana. Attachment in which awe and reverence are prominent is found in the two cities Mathurā and Dvārakā and in Vaikuṇṭha.

CC Madhya 19.194: "When opulence is very prominent, love of Godhead is somewhat crippled. According to kevalā devotion, however, even though the devotee sees the unlimited potency of Kṛṣṇa, he considers himself equal to Him.

CC Madhya 19.195: "On the transcendental platform of neutrality and service, sometimes the opulence of the Lord is prominent. But in the transcendental mellows of fraternal, parental and conjugal love, the opulence is minimized.

CC Madhya 19.196: "When Kṛṣṇa offered prayers at the lotus feet of His mother and father, Vasudeva and Devakī, they both felt awe, reverence and fear due to knowledge of His opulences.

CC Madhya 19.197: "'When Devakī and Vasudeva understood that their two sons Kṛṣṇa and Balarāma, who had paid obeisances to them, were the Supreme Personality of Godhead, they became fearful and did not embrace Them.'

CC Madhya 19.198: "When Kṛṣṇa manifested His universal form, Arjuna became reverent and fearful, and he begged forgiveness for his past impudence toward Kṛṣṇa as a friend.

CC Madhya 19.199-200: "'Thinking of You as my friend, I have rashly addressed You "O Kṛṣṇa," "O Yādava," "O my friend," not knowing Your glories. Please forgive whatever I may have done in madness or in love. I have dishonored You many times, jesting as we relaxed, lay on the same bed, or sat or ate together, sometimes alone and sometimes in front of many friends. O infallible one, please excuse me for all those offenses.'

CC Madhya 19.201: "Although Kṛṣṇa was joking with Queen Rukmiṇī, she was thinking that He was going to give up her company, and she was therefore shocked.

CC Madhya 19.202: "'While Kṛṣṇa was joking with Rukmiṇī in Dvārakā, she was full of distress, fear and lamentation. She had also lost her intelligence. She dropped her hand bangles and the fan she was using to fan the Lord. Her hair became disarrayed, and she fainted and fell suddenly, appearing like a banana tree knocked down by high winds.'

CC Madhya 19.203: "In the stage of kevalā [unalloyed devotion] a devotee does not consider the unlimited opulence of Kṛṣṇa, even though he experiences it. He takes seriously only his own relationship with Kṛṣṇa.

CC Madhya 19.204: "'When mother Yaśodā saw all the universes within Kṛṣṇa's mouth, she was astonished for the time being. The Lord is worshiped like Indra and other demigods by the followers of the three Vedas, who offer Him sacrifices. He is worshiped as impersonal Brahman by saintly persons who understand His greatness through studying the Upaniṣads, as the Puruṣa by great philosophers who analytically study the universe, as the all-pervading Supersoul by great yogīs, and as the Supreme Personality of Godhead by devotees. Nevertheless, mother Yaśodā considered the Lord her own son.'

CC Madhya 19.205: "'Although Kṛṣṇa is beyond sense perception and is unmanifest to human beings, he takes up the guise of a human being with a material body. Thus mother Yaśodā thought Him to be her son, and she bound Lord Kṛṣṇa with rope to a wooden mortar, as if He were an ordinary child.'

CC Madhya 19.206: "'When Kṛṣṇa was defeated by Śrīdāmā, He had to carry him on His shoulders. Similarly, Bhadrasena carried Vṛṣabha, and Pralamba carried Balarāma, the son of Rohiṇī.'

CC Madhya 19.207-209: "'"My dearmost Kṛṣṇa, You are worshiping Me and giving up the company of all the other gopīs, who wanted to enjoy themselves with You." Thinking like this, Śrīmatī Rādhārāṇī considered Herself Kṛṣṇa's most beloved gopī. She had become proud and had left the rāsa-līlā with Kṛṣṇa. In the deep forest She said, "My dear Kṛṣṇa, I cannot walk any more. You can take Me wherever You like." When Śrīmatī Rādhārāṇī petitioned Kṛṣṇa in this way, Kṛṣṇa said, "Just get up on My shoulders." As soon as Śrīmatī Rādhārāṇī began to do so, He disappeared. Śrīmatī Rādhārāṇī then began to grieve over Her request and Kṛṣṇa's disappearance.'

CC Madhya 19.210: "'Dear Kṛṣṇa, we gopīs have neglected the order of our husbands, sons, family, brothers and friends and have left their company to come to You. You know everything about our desires. We have come only because we are attracted by the supreme music of Your flute. But You are a great cheater, for who else would give up the company of young girls like us in the dead of night?'

CC Madhya 19.211: "When one is fully attached to Kṛṣṇa's lotus feet, one attains the śamatā stage. The word 'śamatā' is derived from the word 'śama'; therefore śānta-rasa, the position of neutrality, means being fully attached to the lotus feet of Kṛṣṇa. This is the verdict from the mouth of the Supreme Personality of Godhead Himself. This state is called self-realization.

CC Madhya 19.212: "'These are the words of the Supreme Personality of Godhead: "When one's intelligence is fully attached to My lotus feet but one does not render practical service, one has attained the stage called śānta-rati, or śama." Without śānta-rati, attachment to Kṛṣṇa is very difficult to achieve.'

CC Madhya 19.213: "'The word "śama" or "śānta-rasa" indicates that one is attached to the lotus feet of Kṛṣṇa. "Dama" means controlling the senses and not being deviated from the Lord's service. Endurance of unhappiness is "titikṣā," and "dhṛti" means controlling the tongue and the genitals.'

CC Madhya 19.214: "Giving up all desires not connected with Kṛṣṇa is the business of one who is in śānta-rasa. Only a devotee of Kṛṣṇa can be situated on that platform. He is thus called a śānta-rasa-bhakta.

CC Madhya 19.215: "When a devotee is situated on the platform of śānta-rasa, he desires neither elevation to the heavenly planets nor liberation. These are the results of karma and jñāna, and the devotee considers them no better than hell. A person situated on the śānta-rasa platform manifests the two transcendental qualities of detachment from all material desires and full attachment to Kṛṣṇa.

CC Madhya 19.216: "'A person who is devoted to the Supreme Personality of Godhead, Nārāyaṇa, is not afraid of anything. Elevation to the heavenly kingdom, condemnation to hell and liberation from material bondage all appear the same to a devotee.'

CC Madhya 19.217: "These two qualities of the śānta stage spread through the lives of all devotees. They are like the quality of sound in the sky. Sound vibration is found in all material elements.

CC Madhya 19.218: "It is the nature of śānta-rasa that not even the smallest intimacy exists. Rather, knowledge of impersonal Brahman and localized Paramātmā is prominent.

CC Madhya 19.219: "On the platform of śānta-rasa, one realizes only his constitutional position. But when one is raised to the platform of dāsya-rasa, he better understands the full opulence of the Supreme Personality of Godhead.

CC Madhya 19.220: "On the dāsya-rasa platform, knowledge of the Supreme Personality of Godhead is revealed with awe and veneration. By rendering service unto Lord Kṛṣṇa, the devotee in dāsya-rasa gives constant happiness to the Lord.

CC Madhya 19.221: "The qualities of śānta-rasa are also present in dāsya-rasa, but service is added. Thus the dāsya-rasa platform contains the qualities of both śānta-rasa and dāsya-rasa.

CC Madhya 19.222: "The qualities of śānta-rasa and the service of dāsya-rasa are both present on the platform of sakhya-rasa. On the platform of fraternity, the qualities of dāsya-rasa are mixed with the confidence of fraternity instead of awe and veneration.

CC Madhya 19.223: "On the sakhya-rasa platform, the devotee sometimes offers the Lord service and sometimes makes Kṛṣṇa serve him in exchange. In their mock fighting, the cowherd boys would sometimes climb on Kṛṣṇa's shoulders, and sometimes they would make Kṛṣṇa climb on their shoulders.

CC Madhya 19.224: "Awe and veneration are absent on the platform of fraternity, since this rasa is predominated by service imbued with confidentiality. Therefore sakhya-rasa is characterized by the qualities of three rasas.

CC Madhya 19.225: "On the platform of sakhya-rasa, the Supreme Personality of Godhead Kṛṣṇa is controlled by the devotees who are intimate with Him and think themselves equal to Him.

CC Madhya 19.226: "On the platform of parental love, the qualities of śānta-rasa, dāsya-rasa and sakhya-rasa are transformed into a form of service called maintenance.

CC Madhya 19.227: "The essence of fraternal love is intimacy devoid of the formality and veneration found in dāsya-rasa. Due to a greater sense of intimacy, the devotee functioning in parental love chastises and rebukes the Lord in an ordinary way.

CC Madhya 19.228: "On the platform of parental love, the devotee considers himself the Lord's maintainer. Thus the Lord is the object of maintenance, like a son, and therefore this mellow is full of the qualities of four rasas — śānta-rasa, dāsya-rasa, fraternity and parental love. This is more transcendental nectar.

CC Madhya 19.229: "The exchange of spiritual happiness between Kṛṣṇa and His devotee in which Kṛṣṇa is controlled by His devotee is compared to an ocean of nectar into which the devotee and Kṛṣṇa plunge. This is the verdict of learned scholars who appreciate Kṛṣṇa's opulence.

CC Madhya 19.230: "'Again let me offer my respectful obeisances unto the Supreme Personality of Godhead. O my Lord, I offer my obeisances hundreds and thousands of times with all affection because by Your personal pastimes You plunge the gopīs into an ocean of nectar. Appreciating Your opulence, devotees generally declare that You are always subjugated by their feelings.'

CC Madhya 19.231: "On the platform of conjugal love, attachment for Kṛṣṇa, rendering service unto Him, the relaxed feelings of fraternity and the feelings of maintenance all increase in intimacy.

CC Madhya 19.232: "On the platform of conjugal love, the devotee offers his body in the service of the Lord. Thus on this platform the transcendental qualities of all five rasas are present.

CC Madhya 19.233: "All the material qualities evolve one after another in the material elements, beginning from ether. By gradual evolution, first one quality develops, then two qualities develop, then three and four, until all five qualities are found in earth.

CC Madhya 19.234: "Similarly, on the platform of conjugal love, all the feelings of the devotees are amalgamated. The intensified taste is certainly wonderful."

CC Madhya 19.235: Śrī Caitanya Mahāprabhu then concluded, "I have simply given a general survey describing the mellows of devotional service. You can consider how to adjust and expand this.

CC Madhya 19.236: "When one thinks of Kṛṣṇa constantly, love for Him manifests within the heart. Even though one may be ignorant, one can reach the far shore of the ocean of transcendental love by Lord Kṛṣṇa's mercy."

CC Madhya 19.237: After saying this, Śrī Caitanya Mahāprabhu embraced Śrīla Rūpa Gosvāmī. The Lord then decided to go to the city of Benares.

CC Madhya 19.238: The next morning, when Śrī Caitanya Mahāprabhu arose and prepared to leave for Vārāṇasī [Benares], Śrīla Rūpa Gosvāmī submitted the following statement at the Lord's lotus feet.

CC Madhya 19.239: "If You give me permission, I shall go with Your Lordship. It is not possible for me to tolerate the waves of separation."

CC Madhya 19.240: Śrī Caitanya Mahāprabhu replied, "Your duty is to carry out My order. You have come near Vṛndāvana. Now you should go there.

CC Madhya 19.241: "Later, you can go from Vṛndāvana to Jagannātha Purī through Bengal [Gauḍa-deśa]. There you will meet Me again."

CC Madhya 19.242: After embracing Rūpa Gosvāmī, Śrī Caitanya Mahāprabhu got into a boat. Rūpa Gosvāmī fainted and fell down on the spot.

CC Madhya 19.243: The brāhmaṇa from Deccan took Rūpa Gosvāmī to his home, and thereafter the two brothers departed for Vṛndāvana

These instructiones of Lord Caitanya to Srila Rupa Goswami are very important and we can study them over and over again with the help of Srila Prabhupadas purports.