All glories to Śrī Śrī Guru and Gaurāṅga
Gauḍīya Goṣṭhī Pati Śrī Śrīla Bhakti Siddhanta Sarasvatī Gosvāmī Ṭhākura Prabhupāda –Paramahaṁsa Jagat Guru has said that— “Just adjust your self truly and properly for being dovetailed with the gratification of the senses of the absolute Lord Nanda–Nandan Śrī Kṛṣṇa.”
Also he used to say that the Supreme Personality of Godhead Śrī Kṛṣṇa is the sole enjoyer. He can reserve the absolute mood of enjoyment. Because we know the following śloka—
aiśvaryasya samagrasya
vīryasya yaśasaḥ śriyaḥ
jñāna-vairāgyayoś caiva
ṣaṇṇaṁ bhaga itīṅganā
(Viṣṇu Purāṇa 6.5.47 )
Bhagavan is defined as He who possesses all opulences in full: complete beauty, fame, strength, wealth, knowledge and renunciation—all these qualities are manifested in Śrī Kṛṣṇa to the fullest, unlimited extent.
Bonded soul even in dream cannot understand the absolute mood of enjoyment of Bhagavan Śrī Kṛṣṇa. Śrīla Prabhupāda wrote an absolute note on this topic in the name of “Vaiṣṇava achar” in the Gauḍīya Magazine 5th year 10th Issue. “We are patient (bhāva rogī), so being a patient if we are going to take all the tasteful items cooked for those healthy men, then death is inevitable. For bonded soul it is more practical or save to follow vidhi–mārga, which is free of any danger, which can lead up to the absolute good, no alternative way except that. A bonded jiva if going to imitate the acharan of mukta puruṣa then death is inevitable. Because bonded jiva if can try to accept the acharan of mukta puruṣa then eighter can become a illegal imitator or can become a hostile. But that doesn’t mean that we can make an arrangement (permanent) to become a patient forever to eat sago forever, this kind of judgment is also not good and surely this can prove our natural symptom of weakness. Just the appropriate (or suitable) medical arrangement (medicine) together with the supporting diet for the ailment (sickness) should be excepted with firm belief, at the same time there should be strong anxiety (positive anxiety) and greed to attain the good health, in that case the patient can never desire to violate those strict rules and regulations to accept wrong diet and shortly the patient can get back the health by avoiding the disease (the sickness). Illegal imitational effort without ānugatya or the indifferent attitude in the way of seeking the sensual gratification of Śrī Kṛṣṇa by simple following the vidhi-mārga, none of the both procedures can bring absolute mangal; because none of the two procedure can speak about the satisfaction of Śrī Kṛṣṇa. Only by the ānugatya moye anushilanam of a bhajan shil sādhu who is always busy to seek the complete satisfaction of Śrī Kṛṣṇa´s aprākṛta sense organs can bring absolute mangal, except that all are useless”.
Paramā Pūjā Charan Śrī Śrīla Bhakti Pragyan Kesava Gosvāmī Maharaj the dear most disciple of Śrīla Prabhupāda has written in his introductory page of Jaiva Dharma book which was edited and published on behalf of Gauḍīya Vedānta-samiti in the year of 1953 that—“According to the vichar dhara of Śrīla Prabhupāda Bhakti Siddhanta Sarasvatī Gosvāmī Thakur one should not enter into rasa-tattva vichar without attending higher rank (or position) in Gauḍīya Bhajan. Śrīla Prabhupāda wanted to express this vichar dhara through all of his writings like “Bhai sahajiyā” or “Prākṛta rasa satta dushani” and also through all other many essays.”
But still up to now Jaiva Dharma book has been distributed among all immature candidates together with it´s rasa tattva vichar part. But that was surely not in favor of the vichar dhara of Śrīla Prabhupāda. By chance by his exclusive kṛpā (or inspiration) to fulfill his manobhishta with a desire to attain the kṛpā kataksha of Śrīla Saccidananda Bhaktivinod Thakur by the inspiration of his own parshad (Śrīla Prabhupāda) this Jaiva Dharma has been divided into three parts. The third part which is written about rasa tattva vichar, we don’t want to hand over this part to those immature common public or so-called devotees. Those who are completely established in the aprākṛta sevā saṅkalpa (strong sevā mood) of that cetan rājya (Goloka Vṛndāvana), that kind of Paramahaṁsa Gauḍīya Mahajans those who are having Madhura-rasa rati, usually they are singing the glories of Aṣṭakl–aprākṛta–līlās under the strict ānugatya of those Braja-gopikas.
Gaura Hari Hari Bol