rāmādi-mūrtiṣu kalā-niyamena tiṣṭhan
nānāvatāram akarod bhuvaneṣu kintu
kṛṣṇaḥ svayaṁ samabhāvat paramaḥ pumān yo
govindam ādi-puruṣaṁ tam ahaṁ bhajāmi (BS TEXT 39)
I worship Govinda, the primeval Lord, who manifested Himself personally as Kṛṣṇa and the different avatāras in the world in the forms of Rāma, Nṛsiṁha, Vāmana, etc., as His subjective portions.
Gauḍīya Goṣṭhī Pati Śrī Śrīla Bhakti Siddhanta Sarasvatī Gosvāmī Ṭhākura told that: “The only duty of an ācārya is to protect and preserve the Bhakti Siddhānta Vani Vaibhāva”.
Because if Bhakti Siddhānta Vani Vaibhāva can be protected, then everything can run smoothly. This has all along been the dirty practice of some writer or poet to print and publish their own writings or wrong siddhānta vichar in the name of some renowned writer or poet. Why? This is because common people can believe and accept those writings as authentic, though there can be countless rasabhas and siddhānta-virod in their writings, still people cannot express any doubt. Many such cases we can show. Vidyapati, Badu Chandi Das, Śrī Jaydeva Gosvāmī, Śrī Locan das Ṭhākura, Śrīla Vṛndāvana dāsa Ṭhākura Mahāshay etc. in all their name, some or certain such writings are found here and there. Those who are foolish—only they can accept those wrong siddhānta vichars to be true, but those experienced siddhānta-vid-sadhus—they can never accept those wrong siddhānta-vichars, on the contrary surely they can write a strong protest note or can speak very heavily against those miscreants. But at present who can come forward to protest boldly against those mischievous activities, that is the main question. Until recently our śikṣā guru Śrīla Bhaktivedanta Vaman Gosvāmī Mahāraj (the great disciple of Śrī Śrīmad Bhakti Prajñāna Keśava Gosvāmī Mahāraj) was the most active ācārya to establish perfect siddhānta-vichar to destroy wrong siddhānta-vichar, but now at present we feel some vacancy. How to detect who is genuine ācārya and who is not. We can get perfect answer from Śrī Caitanya-caritāmṛta:
lohāke yāvat sparśi’ hema nāhi kare
tāvat sparśa-maṇi keha cinite nā pāre (CC Madhya 6.279)
As long as it does not turn iron into gold by its touch, no one can recognize an unknown stone to be a touchstone.
One siddhānta-vid-ācārya can never make any sahajiyā. Perfect sat-sanga can give us success. Ṭhākura Haridas was a touchstone so naturally the sincere lady disciple Lakshahira (previously she was a pros) herself was also converted into a touchstone by the kṛpā of Śrīla Haridas Ṭhākura.
All our previous Gaudiya guru-varga like Śrīla Rūpa Gosvaipad, Śrīla Sanātana Gosvāmīpad, Śrīla Jīva Gosvāmīpad, Śrīla Vishvanath Chakravarti Ṭhākura, Śrīla Baladeva Vidyabushan, Śrīla Saccidānanda Bhaktivinod Ṭhākura, Śrīla Prabupada Sarasvatī Ṭhākura, Śrīla Bhakti Pragyan Keshava Gosvāmī Mahāraj, Śrīla Bhakti Rakshak Śrīdhar Dev Gosvāmī Mahāraj, Śrīla Bhakti Pramode Puri Gosvāmī Mahāraj none of them never approved any siddhānta-virod or rasa-bhasa.
Also this was the usual system set by Śrīman Mahāprabhu that any writing or any novel or any poem written by anybody should have been approved first by Śrīla Svarūp Gosai—who was the overall in charge of the whole Gaudiya-sampradāya, then onward if the situation could permit then Śrīman Mahāprabhu could hear, otherwise not.
From Caitanya-caritāmṛta Antya līlā 5/95-98 ślokas are given below:
gīta, śloka, grantha, kavitva—yei kari’ āne
prathame śunāya sei svarūpera sthāne (CC Antya 5.95)
This was the usual rule set by Śrīman Mahāprabhu that anyone coming with any song or verse or literally composition or poem those should have been approved by Śrīla Svarūp Gosai before showing to Mahāprabhu.
svarūpa-ṭhāñi uttare yadi, lañā, tāṅra mana
tabe mahāprabhu-ṭhāñi karāya śravaṇa (CC Antya 5.96)
If already approved by Svarūp Gosai then it could be presented to Śrī Caitanya Mahāprabhu to hear.
‘rasābhāsa’ haya yadi ‘siddhānta-virodha’
sahite nā pāre prabhu, mane haya krodha (CC Antya 5.97)
If at all found any rasa-bhasa and siddhānta-virodha in any of those writings,then in that case Prabhu cannot bear become angry.
ataeva prabhu kichu āge nāhi śune
ei maryādā prabhu kariyāche niyame (CC Antya 5.98)
Therefore Śrī Caitanya Mahāprabhu never used to hear anything before the approval of Svarūp Gosai, this was the usual rule set by Śrīman Mahāprabhu.
Also from Caitanya-caritāmṛta Madhya līlā 14/116,235 and 236 ślokas are given below in favour of our siddhānta-vichar. At the time of hera panchami tithi at Nīlācala dhama, Mahāprabhu was present at Guṇḍicā place to take darśana of that lakṣmī-vijaya līlā mahotsava.
rasa-viśeṣa prabhura śunite mana haila
īṣat hāsiyā prabhu svarūpe puchila (CC Madhya 14.116)
Śrīman Mahāprabhu wished to hear about some particular rasa vilas of Jugal Sarkar, so with a smiling mood He started asking to Svarūp Gosai about that special topics
rādhā-premāveśe prabhu hailā sei mūrti
nityānanda dūre dekhi’ karilena stuti (CC Madhya 14.235)
The moment Śrīman Mahāprabhu developed rādhā-prema-avesh inside heart to manifest Rādhā murti, in that case Śrīman Nityānanda Prabhu immediately stayed away from that spot to glorify the bhāva.
nityānanda dekhiyā prabhura bhāvāveśa
nikaṭe nā āise, rahe kichu dūra-deśa (CC Madhya 14.236)
Watching the rādhā-prema-avesha manifested by Śrīman Mahāprabhu, Nityānanda Prabhu stayed away from that spot, not coming near.
Śrīla Saccidānanda Bhaktivinod Ṭhākura in his Amrita-pravaha-bhasya of C.C M 14/235 -236 ślokas has written that: “Watching Prabhu expressing Radhika murti out of rādhā-prema-vesh, realizing this to be out of his own right, Prabhu Nityānanda was bound to stay away from that spot. Śrīla Svarūpa Gosvāmī somehow out of his special gesture broke the bhāva-vesh of Śrīman Mahāprabhu.”
So the dignity of this special bhāvavesha expressed by Śrīman Mahāprabhu was totally protected and preserved by Śrīman Nityānanda Prabhu (Baladeva), because otherwise there was every possibility of rasa-bhasa and siddhānta-virod. Those sahajiyās they never like to understand this vital point. All those evidences are the final synthesis about the vichar of rasa-bhasa and siddhanta-virod, so any how or any way we can never cross that limit of judgment to commit any aparādha unto the lotus feet of our previous Gaudiya guru-varga by projecting personally motivated siddhānta-vichar in the name of Śrīla Prabhupāda Sarasvatī Ṭhākura or in the name of Śrīla Saccidānanda Bhaktivinod Ṭhākura or in the name of any previous Gaudiya Mahājan.
By the name of “Balladeva–Tattva” (https://www.bvmlu.org/contemporary/AM_bt.html) one article was published in the year of 2003, 12 Aug., where we find some strange siddhānta vichar about srī-baladeva-rasa. Strange in the sense that never none of our Sarasvat Gaudiya guru-varga said such siddhānta-vichar, whereas in the name of the Lion ācārya Śrī Śrīla Bhakti Siddhanta Sarasvatī Gosvāmī Ṭhākura—some such wrong siddhānta vichars were published even without quoting any reference of his commentary. So this is our humble request unto the Lotus Feet of the writer that please try to quote all the reference of those commentaries by Śrīla Prabhupāda. Gaudiya Math edition—Śrī Caitanya Bhāgavatam or Śrī Caitanya-caritāmṛta or Śrīmad Bhāgavatam Mahāpurāṇa, nowhere we could found any such siddhānta vichar written by Śrīla Prabhupāda or even by Śrīla Jīva Gosvāmīpad or even by Śrīla Viśvanātha Cakravarti pad etc. They also never said like that about “Baladeva-rasa-tattva”.
About Baladeva-rasa-tattva Śrīla Vṛndāvana dāsa Ṭhākura Mahāshay has written in his Caitanya Bhāgavata that Śrī Baladeva come to Vṛīndavana for the two months of spring season (Chaitra and Baishak) to make rasa-līlā at Rama Ghat (near Biharvan) at the bank of Kalindi. From Caitanya Bhāgavata Ādi-līlā 1/ 22, 23 we can see the two related ślokas:
tana rāsa–krīḍā-katha parama -udāra
vṛīndavane gopī-sane karilā vihara (CB Ādi 1/22)
The narration of Lord Balarāma’s rasa-līlā pastimes with the gopīs in Vṛīndavana are most exalted and remarkable.
dui-māsa vasanta,mādhava-madhu-name
halayudha-rasa-krīḍā kahaye purāṇe (CB Ādi 1/23)
The Purāṇas describe how Lord Balaram performed His rasa-līlā for the two months of spring—Mādhava and Madhu.
According to the explanation of Śrīla Prabhupāda it is written that—“The rasa-līlā of Śrī Kṛṣṇa with all Vraja gopīkās and the rasa-līlā of Śrīla Baladeva with his own group of gopīs – both the līlās have some respective specialty. Both of their rasa-sthali (spot) are situated totally at two different chamber of Goloka Vṛīndavana. In the specialty of cid vilas-tattva regarding dignity and mādhurya-bhāva, this conception should not take shelter of nirvishes-bhāva, to attack and disturb us of our cid darśana specialty, about this subject matter special care should be taken. Though Svayam Rūpa Śrī Kṛṣṇa and Svayam Prakash Śrī Baladeva, both of them are none different from each other, but still we should not be confused about their respective specialty of līlās. Though in Baladeva the status of visaya-vigraha is there, but still He is the Idealism of āśraya-līlā-vigraha.” This is the commentary by Śrīla Prabhupāda on the above two ślokas of Śrī Caitanya Bhāgavata Ādi-līlā 1/ 22,23. After that Śrīla Prabhupāda has also written the commentary on the following śloka of Śrī Caitanya Bhāgavata Ādi-līlā 1/25, 26. We are going to project the special siddhānta vichar what Prabhupāda wanted to show.
dvau māsau tatra cāvātsīn madhuṁ mādhavaṁ eva ca
rāmaḥ kṣapāsu bhagavān gopīnāṁ ratim āvahan (CB Ādi 1/25)
Lord Balarāma, the Personality of Godhead stayed there (in Nanda Gokul) for the two months of Madhu and Mādhava, and during all those nights He did rasa-līlā with all His personal group of gopīs to give them the test of conjugal rati-rasa pleasure.
pūrṇa-candra-kalā-mṛṣṭe kaumudī-gandha-vāyunā
yamunopavane reme sevite strī-gaṇair vṛtaḥ (CB Ādi 1/26)
In the company of those gopīs Lord Balaram enjoyed playing rasa krida in the sub forest of Rama Ghat at the bank of Yamuna in the full moon night, the place was illuminated by the moonlight and caressed by breezes bearing the fragrance of night-blooming lotuses.
Śrīla Sukadeva Gosvāmīpad speaking in front of Parīkṣit Mahāraj that the coming of Śrī Baladeva at Śrī Nanda Gokul (Śrī Vṛīndavana) was to see those Vraja-vāsīs well-wishers, and to give consolation to those aged group (guru-varga) like mother, father etc., those who were in big tension because of the strong separation from Śrī Kṛṣṇa to meet and exchange loveful bhāva with those friends those who are of same age group and those who are junior to Him, and specially to give consolation to those gopīs who´s heart and soul is Śrī Kṛṣṇa, after that the two above ślokas are giving clear indication about the rasa of Śrīla Baladeva at the night time of Pūrṇamāsī with His own group of gopīs. According to the information of Śrīla Prabhupāda on the śloka of CB Ādi 1/35, we can see that Śrīla Prabhupāda also speaking—“In this case totally separate group of gopīs are meant for.” (as per Laghu Toshani commentary by Śrīla Jīva Gosvāmīpad)
From Caitanya Bhāgavata Ādi-līlā 1/ 35 we are going to quote the following śloka for your kind information:
upagīyamānau lalitaṁ strī-janair baddha-sauhṛdaiḥ
sv-alaṅkṛtānuliptāṅgau sragvinau virajo-’mbarau (CB Ādi 1/35)
Kṛṣṇa and Balarāma wore flower garlands and spotless garments, and Their limbs were beautifully decorated and anointed. Those gopis (woman) sang Their glories in a charming way, bound to Them by affection.
According to Śrīla Jīva Gosvāmī’s Laghu-Toshani, Lord Balaram had His own group of gopīs.
As per the following śloka from Caitanya Bhāgavata Ādi-līlā 1/33, Śrīla Vṛndāvana dāsa Ṭhākura Mahāshay has written that both the brothers Śrī Kṛṣṇa and Balarāma together did rasa līlā at the common place.
eka ṭhāñi dui-bhāi gopīka-samaje
karilena rasa-krīḍā Vṛīndavana-majhe (CB Ādi 1/33)
The two brothers, Kṛṣṇa and Balarāma, both performed rasa-krīḍā pastimes in the company of those gopīs at the same place in Vṛīndavana.
Special Note: The word rasa-krīḍā in this verse refers to the Holi festival, as explained by Śrīla Jīva Gosvāmī in his Laghu-Toshani commentary on Śrīmad Bhāgavatam (10/34/13)
Without realizing what Śrīla Vṛndāvana dāsa Ṭhākura Mahāsaya wanted to mean, most of the people (especially those sahajiyās) always making mistake (rasa-bhasa and siddhānta-virod) about siddhānta-vichar, that is why Śrīla Jīva Gosvāmīpad specialy wanted to point out in his Laghu Toshani tika of the śloka from Śrīmad Bhāgavatam 10/34/13, that it was holika-līlā (the color festival), not rasa-dance. Rasa in the sense that rasa was flowing all around (aprākṛta rasānanda). Śrīla Bhakti Siddhānta Sarasvatī Gosvāmī Ṭhākura Prabhupāda never told any such wrong siddhānta–vichar as the writer has mentioned in his article ‘Baladeva–tattva’ in the name of Śrīla Prabhupāda that:
Śrīla Bhakti Siddhānta Sarasvatī Ṭhākura has mentioned that at the time of Saṅkhacūḍa-badha, holy-līlā was going on at Govardhana. During that pastime some gopīs where standing very far away and were looking at Baladeva Prabhu. Kṛṣṇa Himself glanced at Baladeva Prabhu to indicate to Him that those gopīs have some special attachment from Him (Baladeva). Śrīla Bhakti Siddhānta Sarasvatī Gosvāmī Ṭhākura has commented that Baladeva Prabhu performed rasa-līlā with those gopīkās who were looking at Him. Śrīla Bhakti Siddhānta Sarasvatī Gosvāmī Ṭhākura has given another explanation. When Kṛṣṇa left Vṛīndavana for Mathurā, there were many gopīs in Vraja who were not old enough to meet with Kṛṣṇa in rasa-līlā. Later when Baladeva Prabhu returned to Vṛīndavana, He did rasa-līlā with them, fulfilling their desire now that they were old enough to take part in such a līlā.
Śrīla Prabhupāda never said like that, because even in the immature stage they are Kṛṣṇa’s prayasi– group gopīs, or even at the time of Kṛṣṇa’s rasa-krīḍā those who did not took birth they also Kṛṣṇa’s prayasi-group gopīs, otherwise no use of speaking that way, many can take birth or cannot take birth at the time of Kṛṣṇa’s rasa-krīḍā, if they at all have no bhāva-samskar link with Kṛṣṇa, then what it concern to Kṛṣṇa. They (those gopis) can never do rasa-līlā with Baladeva, this is quite impossible. Śrīla Prabhupāda repeatedly told (under the guidance of Śrīla Jīvapad) that the group of gopīs of Śrī Baladeva was totally separate. Any confusion about this point means rasa-bhasa & siddhanta virod.
As per Śrīmad Bhāgavatam 10/65/17 śloka this can be seen that:
dvau māsau tatra cāvātsīn madhuṁ mādhavaṁ eva ca
rāmaḥ kṣapāsu bhagavān gopīnāṁ ratim āvahan (CB Ādi 1/25)
Lord Balarāma, the Personality of Godhead stayed there (in Nanda Gokul) for the two months of Madhu and Mādhava, and during all those full moon nights He did rasa-līlā with all His personal group of gopīs to give them the taste of conjugal rati–rasa pleasure.
The meaning of the śloka given by Śrīla Prabhupāda is this that: After that (when Baladeva came to visit Vraja dham) He (Baladeva) did rasa-līlā at night time with gopīs to enjoy with them, so He stayed there at Gokula for the two months of Chaitra and Baishak. Now in the commentary of this śloka Śrīla Viśvanātha Cakravartīpad has written that: Madhu means Chaitra month and Mādhava means Baishak month. To fulfil the rati of those gopīs, I mean those who did not take birth at the time of Kṛṣṇa rasa-krīḍā and also those who were immatured very small girls at that time, except those gopīs, with the other personal group of gopīs Balaram did rasa-līlā. This has been spoken by Śrīla Śrīdhar Svamipad. At the time of Saṅkhacūḍa-badha, Holi–līlā was going on and those Kṛṣṇa-prayasi-group gathered there at that time together with those Baladeva-prayasi-group jointly. Both the groups were mutually present at that time to enjoy that holika-līlā. Specially with all those Baladeva-prayasi-group-gopīs, Baladeva did rasa-krīḍā for the two months of Chaitra and Baishak as stated above. This has been spoken by our Prabhupāda group.
The next śloka of Śrīmad Bhāgavatam ji Mahāpurāṇa 10/65/18 also given below for your kind information.
pūrṇa-candra-kalā-mṛṣṭe
kaumudī-gandha-vāyunā
yamunopavane reme
sevite strī-gaṇair vṛtaḥ (ŚB 10.65.18)
In the company of gopīs (His own group of prayasi-gopīs), Lord Balarāma enjoyed in the sub-forest of Rama Ghat at the bank of Yamunā River. The place was bathed in the rays of the full moon and caressed by breezes bearing the fragrance of night-blooming lotuses.
The detailed discussion of the śloka given below:
Full moon night—I mean totally decorated by the bright moon light—also night moon lotus flowers were in full blossom to distribute the sweet smell all around by the help of sweet wind blow, Baladeva did rasa-krīḍā at the sub forest at Rama Ghat at the bank of Yamuna the famous spot, but the spot were Śrī Kṛṣṇa did rasa-krīḍā was also left far away by Baladeva.
Śrīla Śrīdhar Swamipad tika or Śrīla Vishvanath Chakkrawortypad tika or Vaishnava Toshani tika by Śrīla Jīva Gosvāmīpad all speaking the same siddhānta-vichar that:
After that—when Baladeva came to visit Vraja Dham—Baladeva did a rasa-krīḍā at all the nights (every night was full moon night) during the period of Chaitra and Baishak, specifically with all those gopīs those who had attachment for Baladeva, I mean those who all went to attain the Holi krīḍā at the time of Saṅkhacūḍa-badha. To agitated their anurāga and also to increase anurāga and ānanda in them, stayed there at Nanda Gokul for the two months of Chaitra and Baishak, but not at all with those Kṛṣṇa-prayasi-group – even those who did not take birth at the time of Śrī-Kṛṣṇa-rasa-krīḍā or those who were very very immature small girls at that time. All those tika writers have established the same siddhānta-vichar that: except those Śrī-Kṛṣṇa-prayas-group, Baladeva did rasa-raman-krīḍā only with His own group.
From Śrī Caitanya-bhāgavata Madhya–līlā Chp.5 /108,117,118 ślokas are given below for your kind consideration
nityānanda- svarūpera svabhāva sarvathā
tilardheka dāsya -bhāva nā haya anyathā (CB Mad.5/108)
The natural characteristic of Nityānanda Svarūpa is that He cannot give up the mood of servitorship for even a moment.
jyeṣṭha haiyao balarāma-avatāre
dāsya-yoga kabhu nā chāḍilena antare (CB Mad.5/117)
Although in His incarnation as Balarāma He was the elder brother , but still He never gave up the mood of dasya bhava from His heart.
svāmī kari śabde se balena kṛṣṇa prati
bhakti vinā kakhana nā haya anya mati (CB Mad.5/118)
Always He used to address Śrī Kṛṣṇa as Svami or Lord. His mind never deviates from the devotional service mood.
As per the above three ślokas from Śrī Caitanya Bhāgavata Śrīla Vṛndāvana dāsa Ṭhākura Mahāshaya wanted to establish the siddhānta-vichar, that though we know that Śrī Baladeva have a mixed rasa bhāva like vātsalya, sakya together with dāsya-bhāva, still the dāsya-bhāva is the most predominating factor with Baladeva. All the evidences are given above. We should not forget the most vital point that His senior brothership līlā is only for the advantage of getting maximum most seva benefit, and not to get any seva from Him (Kṛṣṇa). As per the following ślokas from Caitanya Bhāgavata Madhya–līlā. 5/128,129 we can see that:
nityānanda svarūpera ei vakya mana
“caitanya—īśvara, muñi tan´ra eka-jana” (CB Mad.5/128)
The thoughts and words of Nityānanda Svarūpa are, “Lord Caitanya is the Supreme Lord, I am one of His eternal servants”
ahar nisa śrī mukhe nāhika anya kathā
„muni tan´ra, seha mora īśvara sarvathā“ (CB Mad.5/129)
Day and night no words came from His mouth other than, “I am His servant, and He is My Lord in all respects.”
As per the writer we can see that he has given the following vichar:
[…] When we examine the mood of Baladeva Prabhu, we see that He has saṅkula-rati. There are many different types of rati, or sthāy-bhāva. They are Śrī-Kṛṣṇa-visayini-rati, Kṛṣṇa is the object of that rati: santa-rati, dāsya-bhāva-rati, sakhya-rati, vātsalya-rati and mādhurya-rati. This rati has many types, such as mukhya-rati, gauna-rati, parārtha-rati, svārtha-rati. One kind is called saṅkula-rati. Saṅkula-rati is congested rati, meaning that more than one type of mukhya-rati is manifested at the same time. So the sthāy-bhāva of Śrī Baladeva Prabhu is saṅkula-rati, because in His heart His prominent mood toward Kṛṣṇa has a combination of dāsya, sakhya and also vātsalya mood because He is the older brother of Kṛṣṇa.
Extra part of the article!
Why Kṛṣṇa could not come to Nanda Gokul to visit all Vraja-vāsīs together with Baladeva? Baladeva came Himself on his His own or was there any approval of Kṛṣṇa? If at all the going of the elder brother to Nanda Gokul had an approval of Kṛṣṇa, then what was the secret reason behind this approval? Under the guidance of Śrīla Śrīdhar Svamipad, Śrīla Sanātana Gosvāmīpad, Śrīla Jīva Gosvāmīpad, Śrīla Viśvanātha Cakravartipad we can try to get perfect answer to those questions.
The first point is that Śrī Baladeva Prabhu was very very eager full to meet with those Vraja-vāsīs for long time, but due to some unavoidable reasons He was delayed. About Kṛṣṇa´s going to Nanda Gokul there was heavy objection on behalf of those Yādavas, I mean they couldn’t approve the going of Kṛṣṇa to Nanda Gokul at all, because they knew it very well that Kṛṣṇa cannot come back again. Kṛṣṇa is the endless ocean of prema and is always under the control of Vraja-vāsīs, specialy Kṛṣṇa is ever indebted to them and then we can realise that what to speak about the top secret and most sophisticated mutual love affair of Kṛṣṇa and Kṛṣṇa-prayasi–vraja–gopīs ! So those Yādavas where afraid of the fact very much. So ultimately Baladeva Prabhu took decision to go to Nanda Gokul alone, but surely it was with the approval of Kṛṣṇa to give consolation to those Vraja-vāsīs, specially to those Kṛṣṇa–prayasi–gopīs.
Now question can come that how is it possible for Baladeva Prabhu to give consolation to those Kṛṣṇa prayasi-gopīs, because He is the elder brother of Kṛṣṇa. Elder brother cannot become a messenger of mādhurya-rasa-bhāva. Only a sakya-rasa candidate (patra) can become a messenger of mādhurya rasa-bhāva. Now the solution is that Uddhava was the messanger of mādhurya-rasa-bhāva (from Uddhava samvad) because with dāsya–bhāva Uddhava also had sakya-bhāva, similarly though Baladeva Prabhu basically has dāsya-bhāva, but still we know that sakya-bhāva is also there with Him, so He can became a messanger of mādhurya-rasa-bhāva, but of course has some speciality in it, because being the elder brother of Kṛṣṇa He has some dignity and gravity. So after reaching Nanda Gukula the omniscient Bhagavān Baladeva started giving consolation to mother, father, etc. all elderly group of Vraja-vāsīs and friends, and finally wanted to give special consolation to those Kṛṣṇa prayasi-gopīs.
After getting the information of the arrival of Baladeva Prabhu at Nanda Gokul all those kṛṣṇa-prayasi-gopīs, they all started coming to visit Him to speak out their most painful condition of life without Kṛṣṇa—Who is their heart and soul. They started speaking that neither we can die, nor we can live, just like a mobile dead body we are maintaining our life somehow. We left all and everything for Kṛṣṇa, but Kṛṣṇa mercilessly gone away leaving us in the endless ocean of miseries. But the promise given by Kṛṣṇa before leaving us that “I can come back shortly”—cannot allow us to die, otherwise we would have died before. With a light of hope somehow we are trying to get some consolation, but the promise given by Him has not come true still today. We are very simple foolish village ladies (gopis), we have no proper education, so He could make fool of us very easily.
In this way they started laughing and crying without any shame loudly in front of Baladeva Ji Mahāraj who is the elder brother of Kṛṣṇa—the much esteemed (honourable) personality, which is really impossible. From Śrīmad Bhāgavatam 10/65/9-12 ślokas are given below for your kind consideration to understand the whole theme.
gopyo hasantyaḥ papracchū
rāma-sandarśanādṛtāḥ
kaccid āste sukhaṁ kṛṣṇaḥ
pura-strī-jana-vallabhaḥ (ŚB 10.65.9)
According to the ācāryas, Lord Kṛṣṇa’s beloved gopīs were laughing with divine madness, since they were feeling extreme unhappiness in separation from their beloved Kṛṣṇa. Lord Rāma deeply respected their great painful mood of separation (the unique love for Śrī Kṛṣṇa), His younger brother, and thus the term rāma-sandarśanādṛtāḥ carries the meaning that Balarāma honored those gopīs, as well as the given meaning, that they honored Him.
kaccit smarati vā bandhūn
pitaraṁ mātaraṁ ca saḥ
apy asau mātaraṁ draṣṭuṁ
sakṛd apy āgamiṣyati
anusevāṁ mahā-bhujaḥ (ŚB 10.65.10)
“Does He remember His family members, especially His father and mother? Do you think He will ever come back even once to see His mother? And does mighty-armed Kṛṣṇa remember the service we always did for Him?”
mātaraṁ pitaraṁ bhrātṝn
patīn putrān svasṝn api
yad-arthe jahima dāśārha
dustyajān sva-janān prabho
tā naḥ sadyaḥ parityajya
gataḥ sañchinna-sauhṛdaḥ
kathaṁ nu tādṛśaṁ strībhir
na śraddhīyeta bhāṣitam (ŚB 10.65.11-12)
“For Kṛṣṇa’s sake, O descendant of Dāśārha, we abandoned our mothers, fathers, brothers, husbands, children and sisters, even though these family relations are difficult to give up. But now, O Lord! That same Kṛṣṇa has suddenly abandoned us and gone away, breaking off all affectionate ties with us. And yet how could any woman fail to trust His promises?”
Śrīla Viśvanātha Cakravartipad wrote in his commentary that due to the extreme feeling of painful separation from Kṛṣṇa those Kṛṣṇa-prayasi gopīs, they all became almost crazy (divine madness), so automatically they could not keep patience anymore, that is why they busted into tears in front of Baladeva Prabhu. So what to do and what not to do they could not understand in this painful emotional condition. Anyway Śrīla Viśvanātha Cakravartipad writing further more in his commentary that: by watching all the symptoms of mahā-bhāva amoung those Kṛṣṇa-prayasi-gopīs, Baladeva Prabhu honoured them with full realization, did not ignore them at all. Not only that but also by realizing them to be Kṛṣṇa-prayasi of His younger brother, He shown them vātsalya moyi affectional love, which is quite natural for the elder brother. That was the highness and appreciation mood of Bhagavān Baladeva.
saṅkarṣaṇas tāḥ kṛṣṇasya
sandeśair hṛdayaṁ-gamaiḥ
sāntvayām āsa bhagavān
nānānunaya-kovidaḥ (ŚB 10.65.16)
The Supreme Lord Balarāma, the attractor of all, being expert at various kinds of conciliation, tried His best to give consolation to those Vraja gopīs (Sri Krsnapreyasi gopīs) by relaying to them the confidential messages Lord Kṛṣṇa had sent with Him. These messages deeply touched the heart of those gopīs.
From SB 10/65/16 śloka we can see that—He (Baladeva Prabhu) was very experienced and knowledgeable personality to give perfect consolation to those Kṛṣṇa-prayasi-gopīs by the topics and messages of Kṛṣṇa. He wanted to convince them that as an elder brother I have my right and power to bring Kṛṣṇa in front of you all, so please don’t worry about it.
dvau māsau tatra cāvātsīn
madhuṁ mādhavaṁ eva ca
rāmaḥ kṣapāsu bhagavān
gopīnāṁ ratim āvahan (ŚB 10.65.17)
Lord Balarāma, the Personality of Godhead, stayed there for the two months of Madhu and Mādhava, and during the nights He gave His own group of gopīs the taste of conjugal pleasure.
pūrṇa-candra-kalā-mṛṣṭe
kaumudī-gandha-vāyunā
yamunopavane reme
sevite strī-gaṇair vṛtaḥ (ŚB 10.65.18)
In the company of numerous gopīs (women), Lord Balarāma enjoyed rasa krida at Rama Ghat—the sub forest at the bank of Yamunā river. This sub-forest was bathed in the rays of the full moon and caressed by breezes bearing the fragrance of night-blooming lotuses.
Also as per Sb 10/65/17,18 ślokas we can see clearly that Bhagavān Baladeva did rasa-līlā during all the nights of the two months Chaitra and Baishak with His own prayasi group of gopīs except those who all did not take birth at the time of Kṛṣṇa-rasa or those who were very small girls (immature) unfit to join the rasa-līlā.
Śrīla Śrīdhar Svamipad speaking the same thing in his tika (commentary). Śrīla Sanātana Gosvāmīpad, Śrīla Jīva Gosvāmīpad or Śrīla Viśvanātha Cakravartipad etc., they are also speaking the same. Śrīla Prabhupāda also wanted to establish the same siddhānta-vichar, but the writer of the article “Baladeva-Tattva” has written just the opposite in the name of Prabhupadā’s siddhānta-vichar by the approval of his own Gurudeva. We like to draw all your attention to the fact. The writer of the article has written that Śrīla Bhakti Siddhānta has given another explanation:
[…] When Kṛṣṇa left Vṛndāvana for Mathurā, there were many gopīs in Braja who were not old enough to meet with Kṛṣṇa in rasa-līlā. Later, when Baladeva Prabhu returned to Vṛndāvana, He did rasa-līlā with them, fulfilling their desire now that they were old enough to take part in such a līlā…
After that the writer has given personal vichar in the following way:
[…] These explanations have been given for loka-sangraha, for the general people who are in ignorance of rasa-tattva. They cannot understand what is rasa-līlā and how Baladeva Prabhu can also perform rasa-līlā with Kṛṣṇas gopīs. Why does Baladeva Prabhu perform rasa-līlā with Kṛṣṇas gopīs? This is His service. Ordinarily in this world when the prākṛta nāyaka and nāyikā the mundane hero and heroine meet together, they do so for their own happiness and their own pleasure. But who is Baladeva Prabhu? He is Kṛṣṇa Himself. He is abhinna-prakasa, non-different from Kṛṣṇa, but with sevaka abhimāna. He is composed entirely of sevaka abhimāna, the identification that He is Kṛṣṇa’s servant. Therefore everything that He does is for the service of Kṛṣṇa. So if Baladeva Prabhu has performed rasa-līlā with Kṛṣṇa’s gopīs, the idea should never enter into the mind that Baladeva Prabhu has any bhoga-vrtti, any enjoying tendency. He has done this for the sake of Kṛṣṇa’s service in order to pacify the gopīs separation…
Where from the writer has taken all those following vichars in his article like:
[…] When Baladeva saw that He was completely unable to appease the gopīs sorrow, He Himself became overwhelmed in separation. He began to weep bitter tears and called out, O Kṛṣṇa! O Kṛṣṇa! Why did You leave Vṛndāvana? When Baladeva Prabhu was completely absorbed in separation from Kṛṣṇa, His complexion turned blackish. This is why here in Vraja Mandala there are famous deities of Baladeva Prabhu in Daujī, Mahāvan, Madhuvan that are black to remind us of this very pastime.
[…] Śrīla Viśvanātha Cakravartī Ṭhākura had explained that Baladeva manifested millions of forms upon seeing the very high separation of the gopīs. In each form He took one gopī to a kuñja, and then He cried out for Kṛṣṇa, O Kṛṣṇa, please come to Vṛndāvana. Then immediately, Kṛṣṇa manifested millions of forms and took the hand of each gopī and entered each kuñja where He fulfilled their hearts desires to serve Him…
[…] In this way we see that when the gopīs separation was so high, Baladeva Prabhu called Kṛṣṇa, who appeared there at once. Therefore this is an example of how Baladeva Prabhu is akhanda guru-tattva. Why? Because when the disciple is doing sādhana-bhajana and serving His Gurudeva for a long time, his heart becomes purified and sambandha-jñāna is awakening. Then he becomes full of eagerness and in a desperate mood of separation he prays…
It is our humble request unto the lotus feet of the writer guru to indicate all the references of those books and articles from where he has collected all those following vichars, because Śrīla Śrīdhar Svamipad or Śrīla Sanātana Gosvāmīpad or Śrīla Jīva Gosvāmīpad or Śrīla Viśvanātha Cakravartipad, none of them never approved those vichars.
Also we can remember the vital teachings given by Śrīman Mahāprabhu to Vallabha ācārya when he wanted to violate Śrīla Śrīdhar Svamipad. His audacity was so extreme that Śrīman Mahāprabhu was bound to chastise him by saying that: “He who wants to violate Svami, I consider him to be a pros.” So for us it is the special approval of Śrīman Mahāprabhu Śrī Kṛṣṇa Caitanya Deva to follow Śrīdhar Svamipad in toto.”
From Śrī Bṛhad-bhāgavatāmṛta 1/6/ 59-61 are given below for your kind consideration:
tatra māsa-dvayaṁ sthitvā
teṣāṁ svāsthyaṁ cikīrṣata
tan na śaktaṁ māyā ś
kartuṁ vāgbhir ācaritair api
I stayed there in Vraja for two months and tried to restore the Vraja-vāsīs to normal, but nothing I said or did was of any avail.
ananya-sadhyaṁ tad vīkṣya
vividhaiḥ śapathaiḥ śataih
tān yatnād iṣad āśvāsya
tvarayātrāgataṁ balāt
Seeing no other way to achieve My purpose, I made hundreds of promises to them and with great effort finally consoled them to some extent. Then I managed to pull Myself away and hurried back here.
kātaryād gaditaṁ kṛṣṇa
sakṛd goṣṭhaṁ kayāpi tat
gatvā prasaṅga-saṅgatyā
rakṣā tatratya-jīvanaṁ
I anxiously requested, “Kṛṣṇa, please find some excuse to go to Your cowherd village just once and save the lives of the people there.”
Baladeva Bhagavān started speaking that: “I was there in Braja for two months to give consolation to them (Vraja-vāsīs) by all different way expression and favourable acharan, but I just could not revive their condition.” Then He again started speaking that: “I could realize very well that except Kṛṣṇa nobody can restore their normal condition. Still I tried my best all different way to give them consolation by the help of hundreds of commitment words to give some assurance to them and somehow with great care and as if somewhat forcefully I have come back here quickly. On reaching here I started speaking to Kṛṣṇa: ‘Oh My brother! Somehow you go to Vraja to save the lives of those Vraja-vāsīs.’”
Brihad Bhāgavatamrita is the topmost siddhānta-grantha compield by Śrīla Sanātana Gosvāmīpad. Now point is that if at all it was possible for Baladeva Prabhu to find out some alternative way, then why He told that: “Kṛṣṇa Oh My brother! Somehow you go to Braja to save the lives of those Vraja-vāsīs.”
Why He told that: “Except Kṛṣṇa nobody can save them.”
This was the direct declaration by Baladeva Bhagavān so there can be no question of argument. Any argument cannot stand here. This is the direct evidence that Śrī Baladeva Bhagavān never did rasa-krīḍā with Kṛṣṇa prayasi group gopīs. So all sahajiyā-siddhānta-vichars should be crushed down or destroyed.
Gaura Hari Hari Bol