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On-line 1972 McMillan edition - Bhagavad Gita As It Is:
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Bhagavad Gita Study guide on-line book:
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last updated 4th August 2003

Srimad Bhagavad Gita AS IT IS

Bhagavad Gita:   Chapter 6 - Dhyana-yoga
TEXT 19
   yatha dipo nivata-stho
   nengate sopama smrta
   yogino yata-cittasya
   yunjato yogam atmanah
WORD FOR WORD
   yatha--as; dipah--a lamp; nivata-sthah--in a place without wind; na--does not; ingate--waver; sa--this; upama--comparison; smrta--is considered; yoginah--of the yogi; yata-cittasya--whose mind is controlled; yunjatah--constantly engaged; yogam--in meditation; atmanah--on transcendence.

TRANSLATION
   As a lamp in a windless place does not waver, so the transcendentalist, whose mind is controlled, remains always steady in his meditation on the transcendent self.

PURPORT by HDG Srila A.C. Bhaktivedanta Swami Prabhupad:
   A truly Krsna conscious person, always absorbed in transcendence, in constant undisturbed meditation on his worshipable Lord, is as steady as a lamp in a windless place.
His Divine Grace A.C. Bhaktivedanta Swami Prabhupada
Copyright 1983 The Bhaktivedanta Book Trust International. Used with permission.

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Prabhupada Uvacha:
(here's some nectar, sometimes it comes in the form of Srutakirti prabhu's diary, other times from Govinda dasi's diary, Hari Sauri prabhu's Transcendental Diary, Bhurijan prabhu's book, or sometimes from a letter, or other related source, but still nectar...)

May 9th, 1976

Srila Prabhupada has a regular lila going on with Kusa dasi's son, a toddler about two years old. With fair hair, porcelain-like skin and a quiet, gentle temperament, he has a sober, but quite delicate, demeanor. Each morning after he greets the Deities, Prabhupada takes a few drops of caranamrta and the boy stands next to him. After washing his hand Prabhupada sprinkles a few drops of water on the boy's head. After that he goes to the back of the temple room and sits on his vyasasana to receive guru-puja. As the devotees offer flowers one-by-one, the boy also steps forward. He slowly and carefully mounts the steps, all the while clutching a garland of pikaki flowers -- small, white bud-like jasmine flowers looking like carved ivory beads. He hands it over and Srila Prabhupada gives him the one he is wearing. Then, equally as carefully, he steps down, offers his dandavats and toddles back to his mother. No words are spoke during the entire exchange, though Prabhupada smiles to see his innocent exhibition of devotion. This morning Prabhupada asked me his name. When I told him it was Atmarama, he smiled and nodded his head. "Yes. He appears just like a saintly person."

During class, on verse eight, Prabhupada described material life as the diseased condition of the living being. He said we are all suffering because we have accepted a material body, and the cure for this disease is detachment. This was taught by Sri Caitanya Mahaprabhu and the six Gosvamis. He quoted Canakya Pandita's summary of the principle attachments in life. "In the family, two persons, the mother and the wife, if they are very, very good, then happy life. Canakya Pandita therefore said, 'At home, if one has no mother and if the wife is not very attached and does not speak very well'-means does not like the husband on the whole. 'If such a wife is at home and mother is not there ... ' This is ideal Indian happy home; but in your country it is very rare, you see. But this is the standard of happiness. So if there is no mother and no good wife, then aranyam tena gantavyam immediately he should give up that home. Aranyam. 'He should go to the forest.' For him, either this home or the forest, it is the same."

Prabhupada explained that Caitanya Mahaprabhu had both an affectionate mother and a very beautiful wife -- the two greatest attachments -- but still He gave them up for the benefit of the whole human society. Similarly, the six Gosvamis left opulent lifestyles simply to study various Vedic literatures in order to establish religious principles for the benefit of the fallen souls. However, without knowledge of their relationship with Krsna the diseased conditioned souls are manufacturing ideas how to become happy, but that happiness is actually another symptom of the disease.

During a previous morning walk someone had mentioned the latest sports craze, hang gliding, so by way of a practical example, Prabhupada gave his view of this, amusing everyone and effectively illustrating his point. "They have now discovered another way of happiness, flying in the air. Now the 'sufferers,' or what is called?"

"Surfers," the devotees laughed.

"That is not sufficient. Now they want to fly. You see. Another discovery. That is going on. Actually they are manufacturing different ways of suffering. So therefore that is our disease. They are so fools and rascals, they do not know how life is going on, how nature is working upon us. Everything is in darkness. Therefore Krsna consciousness is the only hope. It is not a story, it is fact. So those who have come to Krsna consciousness, I request to take it very seriously and read the books and make progress and simply try to understand Krsna. Then everything, all problems will be solved."

- From the "A Transcendental Diary Vol 2" by HG Hari Sauri dasa

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Please Chant:
Hare Krishna Hare Krishna Krishna Krishna Hare Hare
Hare Rama Hare Rama Rama Rama Hare Hare

...................and be Happy

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"People Want To Banish God"

Paris, June 19, 1974

Listen to the entire lecture on-line:
http://prabhupadavani.org/Morning_Walks/m3u/MW034.m3u

Prabhupada: At present Christian religion is made easy. Christian religion made easy. What is that? Now, first of all Christ has taken out contract that "You go on committing all sinful life. I am guaranteeing you will be saved." Is it not?

Hamsaduta: Yes.

Prabhupada: Or...? What is that?

Satsvarupa: Yes.

Prabhupada: So poor Christ has taken all concern. He will be crucified, and they will enjoy life. This is very easy religion. "I have nothing to do, and besides that, if Christ says something to do, that also we can neglect because he has taken guarantee. So although Christ says, 'Thou shalt not kill,' I can neglect that." And then, if still he is captured, he will say, "Bible is very old."

Hamsaduta: How can we accept it?

Prabhupada: (laughing) How they have made easy life, that see. They are... There is a story that a boy went for examination. So when he came back, his father asked, "My dear boy, how you have written your question paper?" "Yes, very nice." "How?" "No, those questions which were very difficult, I could not answer. And the easier questions, what is to write? I know everything. (laughter) Easier questions, there is no need of writing. I know everything." Both ways he has not written anything. So these rascals, both ways they will not follow anything. And still, they will credit... Not only Christians, everywhere these people want to banish God. Simply we are canvassing "God, God, God." Otherwise nobody cares. Say about 1945, so in front of my house there was an old man. So as neighbor, we had very good talks always. So as soon as I say, "Bhagavan," he will be angry. "God." So one day he said, "Why you always say Bhagavan, God?" Just see, an old man and still he is such a rascal. He did not like. That is called demonism. Even the father of Prahlada Maharaja, that five years old boy, he was doing nothing harm, simply chanting Hare Krsna -- he became angry: "No, no." So big enemy that he wanted to kill him. This is demoniac. Some bad smell?

Hamsaduta: I don't know. [break]

Prabhupada: There was a movement, Moral Rearmament Movement, started from America.

Hamsaduta: What was the name of it?

Prabhupada: MRA, MRA, Moral Rearmament Movement. Do you know, anyone of you?

Hamsaduta: No. Do you, Satsvarupa? No.

Prabhupada: So it was going on for some years, then collapsed. The movement was started by some priest or gentleman, and it was supported by President Eisenhower. It was patronized by him. So their principle was that, Christian principle, that "You do whatever you... Simply confess. Simply confess." So that man came to India also with his party, just like I travel. [break] ...substance, no movement will stay. It may go on for some time, bhutva bhutva praliyate [Bg. 8.19]. Now, what about our movement? It will stay or it will also go like that?

Satsvarupa: It will stay. We already have another generation coming up in Gurukula. The big danger, you say, is faction.

Prabhupada: We shall go straight or right?

continued.......................

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SRILA PRABHUPADA'S QUOTE OF THE DAY

If people get opportunity to associate with great souls, then automatically his path of liberation will be open. Mahat-sevam dvaram ahur vimukteh. And tamo-dvaram yositam sangi-sangam. And if you associate with persons who are simply interested in sense gratification, then you must know that your door for going into the darkest region of ignorance is open.

SB.BOS Lecture 1969

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Quotes from Shastra - scriptures
View using Balaram font

vitarasi diksu rane dikpatikamaniyam
dasa mukha mauli balim ramaniyam
keshava dhrta rama sarira jaya jagadisa hare

O Keshava! O Lord of the universe! O Lord Hari, who haze assumed the form of Ramacandra! All glories to You! In the battle of Lanka You destroy the tenheaded demon Ravana and distribute his heads as a delightful offering to the presiding deities of the ten directions, headed by Indira. This action was long desired by all of them, who were much harassed by this monster.

Jayadev Goswami Dasavatara Stotram verse 7.

Courtesy of http://www.vedabase.com/ used with permission

pashyataam nrisahasraanaam
bahunaam raghunandanah
aaropayat sa dharmaatmaa
salilamiva taddhanuh

aaropayitvaa maurvim cha
purayaamaasa viryavaan
tad babhanja dhanur madhye
nareshreshtho mahaayashah

"The virtuous descendent of the Raghu dynasty (Sri Raam) easily lifted high the bow in
the assembly as thousands of suitors looked on. Having raised it, that mighty Raam did
what non-else could do, in stringing it taunt, moreover snapping the bow in two."

Valmiki Ramayan 1:66:16-17.

Sri Rama Navami and Ramayana links:

Sri Rama Navami the appearance day of Lord Rama:
http://www.hknet.org.nz/rama9.htm

The Ramayana - A brilliant picture book of the epic the Ramayana:
http://www.lakshmi.com/divali/rama1.htm

The Ramayan in RealAudio Story form - by Amala Bhakta dasa:
http://radiostories.com/ramayana/ramayana-1a.html

The Stories From the Ramayana:
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Valmiki Ramayan Amar Chitra-katha Comic on-line:
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Valmiki Ramayana with Sanskrit verses and English trans:
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Bala kanda of the Valmiki Ramayana - sanskrit verses and English trans:
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Ramayana - A Picture Gallery:
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Sri Nama Ramayana Index:
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Srimad Ramayana - Karnamrita dasa ACBSP:
http://www.islandnet.com/krsna/science/hearing/ramayana/ramayana.htm

Valmiki Rishi's Ramayana part 1a - Radio Story Format:
http://www.radiostories.com/ramayana/ramayana-1a.html

The Valmiki Ramayana Audio Cassettes:
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Ramayana page - links to Adhyatma Ramayana - Tulasidas Ramayana - Yogavasistha:
http://www.hinduism.co.za/ramayana.htm

Actual dates of the life time of Lord Rama

Date: Fri, 24 Mar 2006 11:43:18 -0000
From: "Pushkar" <pushkar39@yahoo.com>
Subject: Actual dates of the life time of Lord Ram

Namaskar

My name is Pushkar Bhatnagar, a resident of New Delhi.

I would like to share a few factual details about the life of Lord Rama through this mail. In case you are interested in knowing about the actual dates of the happening of various events during the life time of Lord Rama - please continue to read. I have found the precise dates of happening of various events during the lifetime of Lord Ram from his birth to the age of 39 years when he returned from 14 year's exile.

Maharishi Valmiki, who wrote Ramayana, was contemporary of Lord Ram. While narrating the events of lifetime of Lord Ram, Valmiki has incidentally mentioned the position of planets in the sky at different places. For instance, the position of all the planets (visible with unaided eye) has been mentioned for the date of birth of Lord Ram. Later, while mentioning that Lord Ram was sent to exile for 14 years on his 25th birthday, the position of planets in the sky has been mentioned again for that day. Moving forward, it has been stated that on the amavasya (no moon day) of the 10th month of the 13th year of his exile he fought a battle with Khar and Dushan and on that day a solar eclipse was seen from Panchwati. Not only a solar eclipse occurred but the planets were arranged in the sky in a particular manner. Going ahead, he mantions that six months later when Ram killed Bali on the Amavasya of Ashad of the 14th year of exile, another solar eclipse was visible in the morning sky and after five months when Hanuman went to meet Sita at Lanka, a lunar eclipse was witnessed in the evening. Besides these several other planetary positions have also been mentioned at different other places.

It is imporatant to know that planetary positions keep changing every day in the sky and they do not repeat for Lakhs of years!! Moreover, if we know the position of all the planets in the sky, then they refer to one and only one date in history.

The effort to provide dates to the planetary positions mentioned in Ramayana and other vedic literature began with legendary Bal Gangadhar Tilak in his well known book 'Orion'. However, the efforts made so far were based on manual computations. Since one revolution of these planets is completed in a highly complex fractional number, it is difficult to arrive at the accurate day and time in history. But in late 90s many software were developed to track the position of planets in the sky and with these software, planets' position at any given point of time in the sky can be known.

By using a powerful planetarium software, I found that the planetary positions mentioned in Ramayana for the date of birth of Lord Ram had occurred in the sky at around 12.30 p.m. of 10th January 5114 BC. It was the ninth day of the Shukla Paksh of Chaitra month too. Moving forward, after 25 years of the birth of Lord Ram, the position of planets in the sky tallies with their description in Ramayana. Again, on the amavasya of the 10th month of the 13th year of exile the solar eclipse had indeed occurred and the particular arrangement of planets in the sky was visible. ( Date comes to 7th October 5077 BC). Even the occurrence of subsequent two eclipses also tally with the respective description in Valmiki Ramayan. (Date of Hanuman's meeting Sita at Lanka was 12th September 5076 BC). In this manner the entire sequence of the planetary positions gets verified and all the dates can be precisely determined.

The entire dating has been conducted objectively because the software does not permit any manipulation and the verses of Ramayana are also free of any doubts. Leading scientists and those in this field have appreciated this work. Since the entire sequence tallies, it proves that all the observations in theRamayana were actual recordings and not conjectures.

The indologist suggested that I should have some archaeological evidence in support of these dates because for western historians these dates are too old to be accepted! By god's grace I came across an interesting archaeological evidence also and I give it's details in forthcoming paras.

About a few months back NASA had photographed an ancient bridge like structure between India and Sri Lanka and stated that it appeared to be manmade. Most of our historians and theologists jumped on the story and said it was related to Lord Ram. Later on NASA denied having made any statement as to how the bridge got built etc. The enthusiasm died soon and nothing could be conculded since we were trying to prove that it was built millions of years ago.

Just analyse the situation. Suppose you build your house with stones, which are millions of years old - Does your house also becomes millions of years old?Answer is a clear 'No'.

This was the mistake we were making while trying to claim the ancient bridge and the antiquity of Lord Ram to millions of years ago. Actually, the remains of the bridge, which Lord Ram had built are still available at a place called ' Chedu Karai' in Tamil Nadu. 'Chedu' means 'Setu' ( bridge) and 'Karai' means 'corner'. Interestingly, these remains of the bridge are available at the depth of about 10 feet below the water and these are about 1.5 kilometer inside the sea.

We are all aware that the rise of sea level, ever since the end of the last ice age (about 16000 BC), is a continuous phenomenon. There is scientific unanimity today that at the end of the last Ice age (which lasted about 1,20,000 Years) the sea level was about 120 meters below the present level. After that, earth entered the warming phase and Ice started melting. The level of sea started rising. The most interesting thing here is that the depth of sea between India and Sri Lanka is just 6-13 meters. It is not more than 13 meters deep at any place. Hence, at the end of last Ice age (16000 BC) India and Sri Lanka were connected by land.

The sea level started to rise gradually and again the scientific data suggests that it reached the level of 14 meters as late as 8000 Years ago. This clearly means that what we call as Palk Strait today came into existence only around 6000 BC. Water rose to a level where it was seen above the shallow land between India and Sri Lanka only around 6000 BC. The data is correct to the extent of +/- 1500 years.
It is all available at the website of National Geophysical Data Centre, USA.

Hence, if the narration in Ramayana is to be believed that Rama's army crossed the sea to reach Lanka, it has to be an event of Post 6000 BC era.

Further, the precise level at which the `remains of the bridge' built by Lord Rama can be measured and exact date of building the bridge can be ascertained because the rate of rise of sea level is known now very precisely.

All these findings have been published as a book titled "Dating the era of Lord Ram" (By Rupa & Co, Delhi). Hope you would the information interesting. I am sure you would have questions on the subject. I shall be glad to answer the same.

My e mail addresses are
Pushkar39@yahoo.com

Pushkarbhatnagar@hotmail.com

Regards

Pushkar Bhatnagar

sarvathaa kriyatam yatnah
sita amadhigamishyatha
pakshalaabho mamaayam vah
siddhipratyayakaarakah

"(Sampathi predicted) 'spare no efforts, you will surely find Sita. The fact that I have regained my wings portends success in your enterprise'." (Valmiki Ramayana 4:62:12.)

uttishtha harishaardula
langhayasva mahaarnavam
paraa hi sarvabhutanaanam
hanuman yaa gatistava

"(Jambavan nominated Hanuman) 'Rise, O best of the monkey warriors! Leap across the mighty waters, for you ability, O Hanuman, goes far beyond that of all other beings'." (Valmiki Ramayana 4:65:34.)

yathaa raaghavanirmuktah
sharah shvasanavikramah
gacchet tadvad gamishyaami
lankaam raavanapaalitaam

"(Sri Hanuman vowed) 'Just as a shaft dischareged from Sri Rama's bow travels swift as the wind, so shall I as a descendent of Vahudeva, race to Lanka, that land lorded over by the demon king Ravan'." (Valmiki Ramayana 5:1:36.)

Pages on Hanuman - Ramadhoota - Mukhyapran:
http://www.hknet.org.nz/parishad137.htm

The following Sections are from Sri Gaudiya Kantahara

PRAYOJANA-TATTVA

The Definition of Bhäva

18.1
çuddha-sattva-viçeñätmä prema süryäàçu-sämyabhäk
rucibhiç-cittatmä såëyakåd-asau bhäva ucyate

As bhakti develops beyond the stage of ruci, and the heart, mind, and intellect are softened by divine love, one comes to the stage known as bhäva-bhakti. This transcendental stage is beyond the modes of material nature, and is saturated with the qualities of çuddha-sattva: transcendental goodness. At that time one's heart becomes illuminated like the sun, for bhäva-bhakti is like a ray of prema-bhakti. (Bhakti-rasämåta-sindhu 1.3.1)

Mahäprabhu's Verse on Bhäva

18.2
nayanaà galad?açru?dhärayä vadanaà gadgada?ruddhayä girä
pulakair nicitaà vapuù kadä tava näma?grahaëe bhaviñyati

O My Lord, when will My eyes be decorated with tears of love flowing constantly when I chant Your holy name? When will My voice choke up in ecstasy (bhäva), and when will the hairs of My body stand on end while chanting Your holy name? (Çikñäñöakam 6)

The Causes of Bhäva, Transcendental Emotion

18.3
yan martya-lélaupayikaà sva-yoga-
mäyä-balaà darçayatä gåhétam
vismäpanaà svasya ca saubhagarddheù
paraà padaà bhüñaëa-bhüñaëäìgam

The Lord appeared in the mortal world by His internal potency, yoga-mäyä. He came in His eternal form, which is just suitable for His pastimes. These pastimes were wonderful for everyone, even for those proud of their opulence, including the Lord Himself in His form as the Lord of Vaikuntha. Thus His transcendental body is the ornament of all ornaments. (Bhäg. 3.2.12)
The Lord's Sweet Nature as the Opulent Lord of Threes

18.4
svayaà tv asämyätiçayas tryadhéçaù
sväräjya-lakñmy-äpta-samasta-kämaù
balià haradbhiç cira-loka-pälaiù
kiréöa-koöy-eòita-päda-péöhaù

Lord Çré Kåñëa is the Lord of all kinds of threes and is independently supreme by achievement of all kinds of fortune and opulence. He is worshiped by the eternal maintainers of the creation, who offer Him the paraphernalia of worship by touching their millions of helmets to his feet. (Bhäg. 3.2.21)

The Symptoms of Bhäva Appear in Those Who
Cultivate the Holy Name in the Association of Devotees

18.5-6
parasparänukathanaà pävanaà bhagavad-yaçaù
mitho ratir mithas tuñöir nivåttir mitha ätmanaù
smarantaù smärayantaç ca mitho 'ghaugha-haraà harim
bhaktyä saïjätayä bhaktyä bibhraty utpulakäà tanum

One should learn how to associate with the devotees of the Lord by gathering with them to chant the glories of the Lord. This process is most purifying. As devotees thus develop their loving friendship with one another, their rati, or transcendental happiness, and their satisfaction gradually increases. And by thus encouraging one another they are able to give up sense gratification, which is the cause of all suffering.
The devotees of the Lord constantly discuss the glories of Lord among themselves. Thus they constantly remember Him and remind one another of His qualities and pastimes. In this way, by their devotion to the principles of bhakti-yoga, the devotees please the Lord, who takes away from them everything inauspicious.
Being purified of all impediments, the devotees awaken to pure love of Godhead, which can only be obtained from those who have it for bhakti alone can cause bhakti. Thus, even within this world, their spiritualized bodies exhibit symptoms of transcendental ecstasy, such as standing of the bodily hairs on end. (Bhäg. 11.3.30-31)

The Practical Symptoms of Bhäva

18.7-8
kñäntiravyartha kälatvaà viraktirmäna çünyatä
äçäbandhaù samut-kanöhä nämagäne sadä ruciù
açaktis-tad guëäkhyäne prétis-tad-vasati-sthale
ityädayo 'nubhäväù syurjäta-bhäväokure jane

In those within whom bhäva-bhakti has awakened, the following symptoms will be found: tolerance, eagerness to utilize one's time in the devotional service of the Lord, detachment from material things, humility or pridelessness, ardent hopes of receiving the Lord's mercy, eager and anxious longing for the Lord and his service, a constant taste for chanting the Lord's holy name, eagerness to glorify the Lord and discuss his pastimes, and a longing to live in a holy place where the Lord has performed his pastimes. (Bhakti-rasämåta-sindhu, Purva Vibhäga 1.3.25)

Two Kinds of Räga-marga the Practitioner
and the Perfected Soul

18.9
sevä sädhaka-rüpeëa siddha-rüpeëa cätra hi
tad-bhäva-lipsunä käryä braja-lokänusärataù

A person desiring to attain the mood of Kåñëa's devotee should render service both with his material body as well as spiritual body following in the footsteps of the residents of Vraja. (Bhakti-rasämåta-sindhu, Purva Vibhäga 1.2.295)

18.10
bähya, antara, ihära dui ta' sädhana
'bähye' sädhaka-dehe kare çravaëa-kértana
'mane' nija-siddha-deha kariyä bhävana
rätri-dine kare vraje kåñëera sevana
nijäbhéñöa kåñëa-preñöha pächeta' lägiyä
nirantara sevä kare antarmanä haïä

There are two processes by which one may execute this rägànugà bhakti external and internal. When self-realized, the advanced devotee externally remains like a neophyte and executes all the çästric injunctions, especially hearing and chanting. However, within his mind, in his transcendental spiritual body, he serves Kåñëa in Våndävana in his particular way. He serves Kåñëa twenty-four hours, both day and night. (Cc. Madhya 22.156-157,159)

The Development of Prema into Sneha, Räga,
Anuräga, Bhäva, and Mahäbhäva

18.11-12
syäd-dåòheyaà ratiù premä prodyan snehaù kramädayam
syän-mänaù praëayo rägo 'nurägo bhäva ity api
béjam ikñuù sa ca rasaù sa guòaù khaëòa eva saù
sa çarkarä sitä sä ca sä yathä syät sitopalä

When rati, or constant affectionate attachment to Kåñëa, is very fixed, steady, and determined, then it is known as prema, or pure love of God. The development of such divine love may be compared to the refinement of sugar. Just as in the development of sugar first there is the seed, then the juice, then molasses, then crude sugar, refined sugar, sugar candy, and rock candy, so in the same way, rati matures into prema, and then sneha, mana, praåaya, räga, and anuräga and bhäva. (Ujjvala-nilamaëi, Sthayibhäva Pra 53-54)

18.13
sädhana-bhakti haite haya 'rati'ra udaya
rati gäòha haile tära 'prema' näma kaya
prema våddhi-krame näma sneha, mäna, praëaya
räga, anuräga, bhäva, mahäbhäva haya

By regularly practicing devotional service (sàdhana-bhakti), one gradually becomes attached to Kåñëa. This is called rati. Then rati becomes intensified, it becomes, prema. The basic aspects of prema, when gradually increasing to different stages are sneha, mäna, praåaya, räga, anuräga, bhäva, and mahäbhäva. (Cc. Madhya 19.177-178)

One With Eyes of Prema Can See the Supreme Person

18.14
premäïjana-cchurita-bhakti-vilocanena
santaù sadaiva hådayeñu vilokayanti
yaà çyämasundaram acintya-guëa-svarüpaà
govindam ädi-puruñaà tam ahaà bhajämi

I worship Govinda, the Primeval Lord, who is Çyämasundara, Kåñëa Himself with inconceivable innumerable attributes, whom the pure devotees see in their heart of hearts with the eye of devotion tinged with the salve of love. (Brahmä-saàhitä 5.38)

The Shelter of Madhurya-rasa-bhakti

18.15
änanda-cinamaya-rasa-pratibhävitäbhis
täbhir ya eva nija-rüpatayä kaläbhiù
goloka eva nivasaty akhilätma-bhuto
govindam ädi-purusaà tam ahaà bhajämi
I worship Govinda, the Primeval Lord, residing in His own realm, Goloka, with Rädhä, resembling His own spiritual figure, the embodiment of the ecstatic potency possessed of the sixty-four artistic activities, in the company of Her confidantes (sakhés), embodiments of the extensions of Her bodily form, permeated and vitalized by His ever-blissful spiritual rasa.
(Brahma-saàhitä 5.27)

The Direct and Indirect Tasting of Rasa

18.16
etävad eva jijïäsyaà tattva-jijïäsunätmanaù
anvaya-vyatirekäbhyäà yat syät sarvatra sarvadä

A person searching after the Supreme Absolute Truth, the Personality of Godhead, must certainly search for this in all circumstances, in all space and time, both directly and indirectly. (Bhäg. 2.9.36)

The Definition of Rasa

18.17
vyavatétya bhävanä-vartma yaç camatkåtibhärabhüù
hådi sattvojjvale bäòhaà svadate sa raso mataù

When one transcends the status of ecstatic love and is situated on the highest platform of pure goodness, one is understood to have cleansed the heart of all material contamination. In that pure stage of life, one can taste this nectar, and this tasting capacity is technically called rasa, or transcendental mellow. (Bhakti-rasämåta-sindhu 2.5.132)

The Qualification for Mädhurya-rasa

18.18
yadi hari-smaraëe sarasaà manaù yadi viläsa-kaläsu kutahalam
madhura-komala-känta-padävalém çåëu tadä jayadeva-sarasvatém

If you at all wish to fill your consciousness with the remembrance of Çré Çré Rädhä and Kåñëa and enter into a serving position within their sublime pleasure pastimes on the banks of Rädhä-kuëòa, then listen carefully to this sweet and poignant song of Jayadeva, which is filled with the narration's of their divine love. [Within this verse there is relationship (sambandha) and the means of attaining perfection (abhidheya). The qualifications (adhikara) for entering one's constitutional position in the confidential pastimes of Rädhä-Mädhava, rendering Them service, and realizing the highest ecstasy in that position, is attainable by those rasika devotees who are free from all anärthas. They are qualified to read this book and thus reach the highest goal (prayojana). (Géta-govinda 1.3)
The Prohibition for Those Who are Unqualified

18.19
naitat samäcarej jätu manasäpi hy anéçvaraù
vinaçyaty äcaran mauòhyäd yathärudro 'bdhi-jaà viñam

One should never imitate the behavior of great persons. If out of foolishness an ordinary person imitates such behavior [as Kåñëa's dancing with the gopés], even mentally he is doomed, just as one who imitates Rudra by swallowing a ocean of poison. (Bhäg. 10.33.30)

The Separation Experienced in Mädhurya-rasa

18.20
yugäyitaà nimeñeëa cakñuñä prävåñäyitam
çünyäyitam jagat sarvaà govinda?viraheëa me

O Govinda! Feeling Your separation, I am considering a moment to be like twelve years or more. Tears are flowing from my eyes like torrents of rain, and I am feeling all vacant in the world in Your absence. (Çikñäñöakam 7)

18.21
amuny adhanyäni dinäntaräëi hare tvad-älokanam antareëa
anätha-bandho karuëaika-sindho hä hanta kathaà nayämi

O Hari! O Friend of the helpless! You are the only ocean of mercy! Because I have not met You, my inauspicious days and nights have become unbearable. I do not know how I shall pass the time. (Kåñëa-karëämåta 41)

18.22
äçliñya vä päda?ratäà pinañöu mäm adarçanän marma?hatäà karotu vä
yathä tathä vä vidadhätu lampaöo mat?präëa?näthas tu sa eva näparaù

I know no none but Kåñëa as My Lord, and He shall remain so even if He handles Me roughly in His embrace or makes Me broken-hearted by ignoring Me completely. He is completely free to do whatever He wants, for He is a debauchee, yet He is still My worshipful Lord, unconditionally. (Çikñäñöaka 8)

Extreme Separation

18.23
ayi déna-dayärdra-nätha he mathuränätha kadävalokyase
hådayaà tvadaloka-kätaraà dayita bhrämyati kià karomy aham

O my Lord! O most merciful Master of Mathurä! When shall I see You again? Because of my not seeing You, my agitated heart has become unsteady. O most beloved one, what shall I do now? (Padyävalé, Mädhavendra Puré)

The Determined Prayer of One Who
Aspires to Worship Kåñëa in Mädhurya-rasa

18.24
na dharmaà nädharmaà çruti-gaëa-niruktaà kila kuru
braje rädhä-kåñëa-pracura-paricaryäm iha tanu
çacésünuà nandéçvara-pati-sutatve guruvaraà
mukunda-preñöhatve smara paramajasraà nanu manaù

O mind! Disregard the piety and impiety mentioned in the Vedas. Render eternal, confidential, loving service to the lotus feet of Çré Çré Rädhä and Kåñëa in Vraja. Always meditate on the lotus feet of the son of Çaci, Çré Caitanya Mahäprabhu, who is nondifferent form the son of Nanda. And always meditate on gurudeva, who [as the representative of Çrématé Rädhäräëé] is the most beloved of Mukunda [Çré Kåñëa]. (Manäh-Çikñà 2)

Thus ends the Eighteenth Jewel of Gauòéya-Kaëöhahära, entitled Prayojana-tattva.

PRAMÄËA-TATTVA

Çrémad-Bhägavatam Describes the Four Kinds of Evidence.

Appendix 1
çrutiù pratyakñamaitihyam anumänaà catuñöhayam
pramäëesvana-vasthänäd vikalpät sa virajyate

There are four kinds of evidence by which reality may be known: revelation, perception, history and hearsay and inference. (Bhäg. 11.19.17)

Manu-saàhitä Describes Three Kinds of Evidence.

Appendix 2
pratyakñañ-cänumanaïca çästraïca vividhägamam
trayaà suviditaà käryaà dharma-çuddhim-abhisatä

If one wants to understand what is reality, one must consider the three kinds of evidence: Vedic evidence, perception, and inference. (Manu 12.105)

The Ancient Vaiñëava Madhvä Muni Explains
the Three Kinds of Evidence.

Appendix 3
pratyakñe 'ntarbhaved yasmäd-atithyaà tena deçikah
pramäëaà trividhaà präkhyät tatra mukhyä çrutir-bhavet

Since hearsay is included in perception, Madhväcärya has said that the means of proper knowledge are three, among which çruti, or revelation, is the highest. (Prameya-ratnävalé 9.2)

Divine Sound is the Best Evidence for Understanding Reality

Appendix 4
yadyapi pratyakñänumäna-çabdäryopamänärthäpattyabhäva-sambhavaitihya-ceçöhäkhyäni daça pramäëäni viditäné, tathäpi bhrama-pramäda-vipralipsä-karaëäpäöava-doña-rahitavacanätmakaù çabda eva mülaà pramäëam

If one carefully examines the ten kinds of evidence, namely pratyakña, anumäna, ärya, upamäna, arthapatti, abhäva, sambhava, aithihya, and ceïöha, one will find that all of them are contaminated with the four defects of material life: cheating, imperfect senses, illusion, and mistakes. Therefore of all of these, revelation, çruti, is considered to be superior for it is above the four defects. Çruti is, therefore, the root of all evidence. (Tattva-Sandarbha, Sarva-samvädini)

Appendix 5
pramäëera madhye çruti-pramäëa pradhäna
çruti ye mukhyärtha kahe, sei se pramäëa
jévera asthi-viñöhä dui çaìkha-gomaya
çruti-väkye sei dui mahäpavitra haya
svatah-pramäëa veda satya yei kaya
"lakñaëä" karile svatah-prämäëya-häni haya

[Caitanya Mahäprabhu said] Although there is other evidence, the evidence given in the Vedic version must be taken as foremost. Vedic versions understood directly are first-class evidence. Conchshells and cow dung are nothing but the bones and the stool of certain living entities, but according to the Vedic version they are both considered very pure.
The Vedic statements are self-evident. Whatever they state must be accepted. If we interpret according to our own imagination, the authority of the Vedas is immediately lost. (Cc. Madhya 6.135-137)