20250423 || Śrī Caitanya-śikṣāmṛta Class || Māyāpur, India #JayapatakaSwamiArchives

Be sure to subscribe to our channel. We publish new videos every day. Don't forget, grab your smartphone and download the Lava Mantra app and stay in touch. Guru Maharaj's message is your advice. Advantage the following is a Shri Taitanya shikshamrita class given by His Holiness Jaya Pataka Swami Maharaj on April 23, 2025 in Sri Ramayapuram.

Continuing from Chaitanya Sikshamruta Vatsali parental love in Vatsali Rasa this intimacy Vishramba in its maturity turns into compassion in it Rati Prema Pranaya and strong Abdus Neha. There is also Raga Note from bhakti Rashamruda Sindhu, 2.5.33 those persons who are elder to the Lord are widely known as Pujya worthy of his respect. Their rati permeated with the feeling of mercy toward Krishna is called Vatsalya. In this rati there are expressions such as caressing Krishna, blessing him and touching his chin.

We are hello ladies and Vaakhsaya Rasa.

The devotees in Vatsalya Rasa they are.

Expressing a rasa.

They are expressing their rasa in this way.

Sweet love Madhura Rati sweet love in Shringar o Madhura Bhakti Rasa the loveliness becomes strong and incorporates Sambrama reverence, Gaurava respect, intimacy with Shramba and Anu Kampa compassion into its own identity. Quotation From Bhakti Rasamitha Sindhu 2.5.36 the Rati which is the cause of loving union between the doe eyed woman and Krishna is called Priyata Rati. It is also called Madhura Rati. In this rati there are expressions of such as cyclone glasses, moving of the eyebrows, affectionate words and smiles. Rla Prabhupada's translation of the above mentioned verse above even the humor of love between Krishna and his parents is the relationship of conjugal love. Relationship of conjugal love. The Lord and the young Gopis exhibit this in different ways, glancing, moving the eyebrows, speaking very sweet words and exchanging smiles. In this Taibhav continuation with Bhaktarinam Takras is writing in this Thai Bhav permanent ecstasy which is the ratti named as Priyadha of being beloved is nourished up to Bahava from Rati Prema Sneha Pranaya Raga Bhava Mahabhava rises within this the kind of desire a living entity has during this during the time of Sadhana. Accordingly they have the rati another quotation from bhakti rasamath is sindhu. 2.5.38 increasing love is experienced in various states, one above another. But that love. But that love which has the highest pace in gradual succession of desire, manifests itself in the form of conjugal love. The various distinctions of Rati those are based on various types of various types, such as Svartha nourishing itself, Paratha nourishing other powers, Samanya ordinary Swachha transparent and Shanti peaceful, Kevala pure and Shankula. Next they are analyzed in relation to Rethi are not discussed here. The purport of this book is not to teach all the subjects extensively. Only by describing the general aspects. The essence of the science of Rasa as a substance is shown.

So this is not a smile.

So this is not described in great detail. But this is just to give you an idea. This law Vibhava is of two types. Vibhava, particular ecstasy is divided into two categories. Alambana support in which the love appears and Udhipana awakening or stimuli or impetus given by which love appears. Okay, Bhaktira Samita, Sindhu bhaktira Samantha, Sindhu 2.1.14 the cause bringing about the tasting of love for Krishna is called Vibhava. Vibhava is divided into two categories. Alambana support and Udipana awakening. Alambana is of two types, Ashraya shelter and Vishaya object, Vishaya and Ashaya. The one in whom Rati resides is its Ashraya shelter in the form of Adhara support. The other one towards whom Rati is directed is its Vishaya object. The living entity is the Ashaya of Rati and Krishna is the Vishaya of Rethi. Therefore, this Rati is our discussion. Rati of our discussion can be called Krishna Rati. When this Rati achieves the state of Rasa, it is known as Krishna Bhakti Rasa.

And we heard, we saw how this is a standing light or deepen up how they awesome.

So this is the stimuli Udipana of Rasa. So this is the next subtrophara. The qualities, age, enchantment, beauty, form, actions, garments, ornaments, smile, fragments, fluid cons, places of footprints, trees and the Gautis of Sri Krishna are the Udipana stimuli or impetuous giving. Okay, a quotation from Bhakti Rasamith of Sindhu 2 1, 301 and 2, 302. Those things, those things which awaken ecstatic love are called Udipana. Mainly this awakening is made possible by the qualities and activities of Krishna as well as his mode of decoration and the way his hat is arranged, Krishna's smile, the fragrance of his transcendental body, his flute, bugle, ankle belts and conch shells, the marks on his feet, his place of residence, his favorite plant tulasi, his devotees and the observance of fasts and vows connected to his devotion. All awaken the symptoms of ecstatic love. Okay, this is the next subtopic Fatim Anubhavas subordinate ecstatic expressions of love all those activities by which the presence of Rasa perceived are called anubhavas. Anubhavas there are 13 anubhavas ridyat, dance, villut, rolling on the ground, Gita singing Kroshanath yelling tanumottana, stretching of the body, kumkara roaring dhrimbana, yawning, swasha vritti, heavy breathing, loka peshatyaga disregarding or not caring for public opinion Lala shower, saliva secretion, attahasa roaring laughter Ghoorna whirling whirling or unsteadiness Hiccup Hiccups A quotation From Bhakti Rasanatha Simple 2.2.1 to 3 okay, this is the translation. Anubhavas indicate that one feels within the heart what one feels within the heart. There are predominantly external bodily transformation and so are called up Bha shraga or shining External transformation. Known as anubhavas are actions such as dancing, rolling on the ground, singing, shouting, stretching the body, bellowing, yawning, breathing heavily, disregarding others, drooling, laughing loudly, whirling a Ra and hiccuping. Anubhavas are of two types with the suitable names sita and shepana. Throwing above Sita includes singing, yawning, breathing heavily, disregarding others, drooling and smiling. Sveana includes dancing, rolling on the ground, shouting, stretching the body, bellowing, bellowing, laughing loudly, whirling about and having hiccups. It is not that all the symptoms of anubhava external manifestation arise at the same time. When the specific type of Rasa activity arises within corresponding one or more types of anubhavas. Anubhavas manifest accordingly. So we are done with the 13 Anubhavas. The next element of Rasa is asta Satvika Bahavas. There are eight types of satvika Bhavas, natural ecstasy all type of bhava is classified into three categories Snigda, oily, moisten and ruruksha dry. So these are the types of astrasati kababa, eight of them Stamba being stopped as though Dham Sweda perspiration Romans standing out of hair on the body Swarabeda dislocation of voice Khampa trembling Vaivarnya feeling of the body Ashur crying in ecstasy Pralaya Moor cha trance or fainting A quotation from Bhakti Rasamitha Sindhu this is quite long mask okay, so this is a translation of seven verses in context of Rasa. The learned used the word Sattva to refer to the hearts being overwhelmed by Bhava's Rati in relation to Krishna, either directly or indirectly. The transformation that arrives solely from this sattva are called Satvika Bhavas. There are three types of Satvika Bhavasmikta oily arising from Jain Rati dikta moistened arising from other emotion and rurukshu dry arising in a person without rati snicta Satika Bhavas have two divisions, principal and secondary. The principle Sattvika Babas arises from the principle Rati the voice. Understand that when these principal Sattvika Bhavas manifests there is a direct relationship with Krishna. Sattvika Babas that arise from a secondary Ravi is called secondary Snigda Sajvika Bhavas. In their case, the relationship with Krishna is somewhat indirect. Quotation From Bhakti Rasaditha Sindhu 2.1.124 and 7 Srila Prabhupada's translation for the above mentioned verses. When a devotee is always intensely affected by love for Krishna in direct relationship with him or even a little apart from him, his status is called existential ecstatic love. The symptoms originating from such existential ecstatic love are divided into three headings, namely moist, burnt and dried up moist. Existential ecstatic love arose in connection with Krishna is divided into two direct and indirect. When the heart becomes overwhelmed with Baba related to Lord Krishna, it forcefully affects the prana. The prana undergoes change and disturbs the body. At that time the Satvika Bhavas such as being stunned become visible in the devotee's body. The eight Satvika Bhavas are being stunned, perspiring, standing of the hair on the body, choking of the voice, trembling, changing of the bodily color, shedding of tears and fainting devastation. Quotation from Bhakti Vasamitra Sindhu 2.3.16 it's another quotation from Bhakti Rasamithra Singh 2.3.20 because of this, Satvika Babas produce intense intense disturbance both externally and internally. The voice calls the disturbance to the body the anubhava aspect of the Satvika Bhava and the disturbance to the heart the vagachary aspect of Sattvika Bhava. This is overhead transmission. Bhakti Vasanatha Sintra 2.20 Fainting and devastation Here comes another one. Refers to the absence of external action and mental functions. This arises from happiness and distress. It is characterized by falling on the ground and so on. Quotation From Bhakti Rasamitha Sindhu 2.3.58 Srila Prabhupada's translation of the above mentioned verse. When a person is confused by simultaneous happiness and tribulation and does not know what to do, this state of confusion is called Pralaya. In this connection one sometimes falls down to the ground and all symptoms of ecstatic love become manifest. Guru Maharaj, would you like to say something? Would you like to comment on any of this or shall we end it here? Shall we end it here? According to its increasing degrees of intensity, the Satvika Baba can be of four subsequent types Dhumayita, Smokhi, Jwalita, Kindle Dipta, Flaming Udhip blazing Bhakti Rasamitha Sindhu 2.3.63 okay, there's another quotation. Two more quotations coming up. Now the four types of semblance Abasa or Satvika Baba will be described. 1. Raktiya Bhasa Bhava generated from Radhyabhasa the semblance of Rati Sattva Bhasa Bhava generated from Sattva Vasa the semblance of Sattva Nisatva having no Sattva and pratipa inimical the list is in order from superior to inferior. Quotation from Bhaktira Sam is the singer. 2.3 82 to 80 when the hard hearted person hard hearted person practices, exhibiting exhibiting the Satvika Bhavas without even a touch of emotion, the appearance of tears or other symptoms is called Nishatva Bhakti Vasamuda Sindhu 2.3.89 Srila Prabhupada's translation of the above mentioned verse 2.3.89 Sometimes it is found that a non devotee who has practically no taste for Krishna but who follows no rules and regulations can by practice make a show of devotional symptoms even by crying in an assembly of devotees. Though there is no necessity of describing Satvika Vasa, a clue has still been given to clearly ascertain the real Sattvic above us. Quotation from Bhaktira Samhita Sindhu 2396 Srila Prabhupada's translation of the above mentioned verse. Although there is no need to describe these reflections of ecstatic love. Ecstatic love. Rupa Goswami gives some instances where there is no actual devotional service and such expressions are manifested. So, Guru Maharaj, we'll end it here. We'll end it here. We'll continue tomorrow. It's quite technical and becoming overwhelming actually. Okay, okay. Guruma is blessing all of you.

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