Some Madhurya’s Conclusions

 

A Summary from the Book Madhurya, the Rasa of Sweetness

In this book, I try to show that Shri Radhe Shyam contains within Themselves the true purpose of Their eternal Leela. It embraces all the pastimes of conjugal love, forming a unit. 

Being Shri Radhika, the personified potency of pleasure, one may first think that Shri Krishna, when experiencing the multiplicity present in the gopis and wives, tests His own ability to make Himself enjoyed, while being the Controller of His feminine way of being, drawing the leelas for His enjoyment. He exposes them as part of what, from the Transcendental Mind, can be partially observed from the material reality of Earth-like planets.

If the Lord wills, these pastimes remain veiled for the human mind. However, if He desires to expose them, He does so by clarifying His choices for those who are able to understand them and pay attention to what He reveals. The fact is that, through Madhurya pastimes, Keshava establishes His confidential love and the intimacy with which spreads unconditional love for God and unlimited devotion, embodied by the consorts. 

The Eternal Consorts serve Krishna in different ways. They give themselves to Him as the ones who love Him, in the form of a lover and/or perfect husband. Madhava also takes an ashraya condition at times, or as the One who adores someone He loves with fervor, especially with regard to Shri Radhe. In both cases (parakiya and swakiya), there is complicity and an exchange of love. This love sometimes becomes so deep for those who live in a physical body that it completely overwhelms the heart and causes profound changes in the lives of fortunate devotees. 

The transcendental pastime contains two subdivisions of events and differentiates one from the other by Krishna's presence or absence on the planet. When He is present, the potency of pleasure, although present in its full form, appears multiplied countless times. In this manner, She gives expression to many gopis and wives in order to serve the Lord as He wishes. Shyam expands Her endlessly, and this service is unquestionable proof of Shakti's love for Shaktimaan and vice versa.

Through Madhurya rasa-lila, Madhava exemplifies, for the perception of men and women, the true meaning of conjugal love as it is in His mind. To expose it, Bhagwan popularized it in verses of scriptures like the Shrimad Bhagavatam, and He also releases details of His intimacy with Radhaji and the gopis through manjari bhava reports of the Brahma-Madhava-Gaudiya-Sampradaya. His coming into the world reinforces madhurya bhava—the conjugal love that burns in Andal and Mirabai—and makes my own madhurya experience show up.

Finally, I would consider that the Great Tree, Shri Shri Radhe Shyam, and its fruits, which are the conjugal leelas, become available for souls who are thirsty for them. They will awaken to what this transcendental reality represents in their lives when they partake of the fruits.

Questions/Answers
Dialogue Between V d and Guru Ma Shri

1. Each soul experiences a unique bhava (spiritual sentiment) toward the Lord, which naturally leads to variations in how they express their devotion. While differences in bhava are understandable, a more perplexing question arises: Why do God-realized saints sometimes present differing siddhantas (philosophical conclusions)? If all siddhanta is ultimately rooted in divine revelation, why do such variations exist among realized souls?

This is a very important question, because it goes beyond the multiplicity of different conclusions revealed by the saints of Hinduism. There are many religions on the planet and each of them speaks to the heart and faith in different ways of understanding the world, which is in the souls that follow one religious faith or another. God shows Himself in different ways to different perceptions, in order to express His infinite love for His own creation. He also reveals Himself in different ways to the saints of different lines of devotion within the same religion, because He is amorous towards all souls. Krishna, Shiva, Shakti, Allah, God, in any case, He has as many names and as many ways of being understood as there are different human beliefs and thoughts about Him. Hindu siddhanta is also diverse in its interpretations, because Hinduism should be understood as a great tree with endless branches, which are the sampradayas, the schools, the lines of devotion, in short, the different ways of seeing Him. The important thing is for the devotee to pay attention to one of the branches if they want to reach their Lord. After all, just as someone who looks at the sky sees endless stars, someone who wants to look at the Lord will also see many interpretations of Him. Those who want to reach one star will have to follow it, leaving aside the others, or they won't reach any of them. So it is with the devotional path. You have to choose one that speaks more to your heart. You have to choose one that speaks most to your heart and follow it without distraction, or you won't reach the goal it sets.