Category:Conjugal Love in Devotional Service to God
Theme Analysis
The science of devotional service, as elaborately described in the Bhakti-rasāmṛta-sindhu and Ujjvala-nīlamaṇi, categorizes the living entity's relationship with the Supreme Lord into five primary transcendental mellows: neutrality (śānta), servitorship (dāsya), friendship (sakhya), parental affection (vātsalya), and conjugal love (mādhurya or śṛṅgāra). Conjugal love is considered the original mellow (ādi-rasa) and the absolute highest perfection of spiritual life. It is the supreme stage because all the transcendental qualities found in the lower four rasas naturally culminate and are fully amalgamated on the platform of mādhurya-rasa. In this exalted state, the majestic opulence of the Lord is minimized, and the devotee intimately offers their very body in the service of Kṛṣṇa.
Conjugal love is deeply analyzed into specific divisions. It is primarily divided into svakīya (wedded love, as exhibited by the queens in Dvārakā) and parakīya (unwedded, paramour love, as exhibited by the damsels of Vraja). The parakīya mellow is considered the highest because it involves intense, enthusiastic love unhindered by social or marital obligations. Furthermore, the conjugal relationship is experienced in two dynamic phases: meeting (sambhoga) and separation (vipralambha). The ecstatic symptoms in these relationships are incredibly advanced, categorized as rūḍha in Dvārakā and reaching the absolute zenith of adhirūḍha (highly advanced ecstasy) in Vṛndāvana.
A significant portion of the science of rasa involves understanding the compatibility and incompatibility of different emotional ecstasies when they mix. For instance, with the ecstasy of devotion in conjugal love, a mixture of laughter or fraternity is compatible, adding flavor to the relationship. However, if conjugal love is mixed with dread, ghastliness, or parental love, the result is completely incompatible and disrupts the transcendental humor. Because of these deep complexities, the true nature of yugala-pīriti (the conjugal love of Rādhā and Kṛṣṇa) cannot be understood by mundane scholars or imitated by neophytes; it must be learned by strictly following the disciplic succession. Historically, this sublime conception of conjugal love was first introduced in the Madhvācārya-sampradāya by Śrī Mādhavendra Purī, and it was ultimately distributed to the world in its most perfect, complete form by Śrī Caitanya Mahāprabhu.
- The Culmination of Rasas: Conjugal love is the supreme mellow because it amalgamates all the qualities of neutrality, servitorship, friendship, and parental affection.
- Divisions of Mādhurya-Rasa: The conjugal mellow is divided into wedded (svakīya) and unwedded (parakīya) love, as well as the dynamics of meeting (sambhoga) and separation (vipralambha).
- The Science of Compatibility: In the science of bhakti, conjugal love mixes harmoniously with certain ecstasies like laughter and fraternity, but is strictly incompatible with dread, ghastliness, or parental love.
- The Historical Revelation: The deep science of conjugal love was introduced by Mādhavendra Purī and fully practically demonstrated and distributed by Lord Caitanya Mahāprabhu.
- Explore the synthesized essence of this category in this Vanipedia article: Conjugal Love in Devotional Service to God - The Science of Mādhurya-Rasa.
- mādhurya-rasa / śṛṅgāra-rasa (The goddess of Fortune)
- svakiya-rasa (The queens at Dvārakā)
- parakīya-rasa (The damsels of Vraja)
Subcategories
This category has the following 11 subcategories, out of 11 total.
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Pages in category "Conjugal Love in Devotional Service to God"
The following 127 pages are in this category, out of 127 total.
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A
- According to certain expert opinions, in the ecstasy of conjugal love the feelings of chivalry known as yuddha-vira and dharma-vira are the only compatible additions
- According to this view, except for these two humors, all other manifestations are taken as incompatible with conjugal love
- Actually, relationships with the Supreme Lord begin with the master and servant relationship and further develop into friendship, paternal love and conjugal love
- After spontaneous attraction becomes highly developed, the devotee is placed in either of the above-mentioned categories (one is indirect conjugal love, the other direct)
- All these relationships (santa-rasa, dasya-rasa, sakhya-rasa and vatsalya-rasa) culminate on the highest platform of conjugal love (madhura-rasa), wherein all these transcendental relationships exist simultaneously
- All unalloyed devotees are sakti-tattvas, or potencies of the Lord. Some of them are situated in conjugal love and others in filial affection, fraternity and servitude
- Although in this statement there are contradictory mellows of ecstatic devotion, the result is not incompatible because conjugal love is so elevated that it is defeating all other varieties of mellows
- Although such persons may be very anxious to establish a relationship with Krsna in conjugal love, their conditioned life in the material world is still most abominable
- Although these five rasas (dasya, sakhya, vatsalya, madhurya and santa) are found in the bhagavata-marga, the bhagavata-marga is especially meant for vatsalya and madhurya, or paternal and conjugal relationships
- Among His associates, Caitanya enjoyed paternal loving affection from Paramananda Puri, friendly affection with Ramananda Raya, unalloyed service from Govinda and others, and humors of conjugal love with Gadadhara, Jagadananda and Svarupa Damodara
- As described by Visvanatha Cakravarti Thakura, the original mellow, adi-rasa, is conjugal love. Krsna is the origin of pure and spiritual conjugal love
B
- Because of the incompatibility of neutrality and conjugal love, the person is found to fall from the standard of devotional service
- Beginning from Madhvacarya down to the spiritual master of Madhavendra Puri, the acarya named Laksmipati, there was no realization of devotional service in conjugal love. Sri Madhavendra Puri introduced the conception of conjugal love
- By comparative study an unbiased person can realize that above all other mellows is the mellow of conjugal love
C
- Complete attainment of the lotus feet of Lord Krsna is made possible by love of Godhead, specifically madhurya-rasa, or conjugal love. Lord Krsna is indeed captivated by this standard of love. This is stated in Srimad-Bhagavatam
- Conjugal love is divided into two categories-svakiya and parakiya. Svakiya refers to loving affairs between husband and wife, and parakiya refers to loving affairs between two lovers
- Conjugal love is divided into two classifications - namely, conjugal love as husband and wife and conjugal love as lover and beloved
- Conjugal love is so elevated that it is defeating all other varieties of mellows. Srila Jiva Gosvami comments in this connection that such a loving state of mind is not possible for all. It is possible only in the case of the gopis of Vrndavana
- Conjugal love is very prominent, and it is symptomized by the devotee's decorating his body to attract Krsna
- Conjugal love, just like man and woman, male and female, that love. That love includes everything - that appreciation of greatness, that servitude of service, the friendship, then maternal love, and further, offering everything for the lover
D
- Devotees are related to the Supreme Personality of Godhead in any of five transcendental mellows - namely neutrality, servitorship, friendship, parenthood and conjugal love. These relationships with the Lord are eternal
- Devotional service following in the footsteps of the gopis of Vrndavana or the queens at Dvaraka is called devotional service in conjugal love
- Devotional service in conjugal love can be divided into two categories. One is indirect conjugal love, the other direct. In both of these categories, one has to follow the particular gopi who is engaged in such service in Goloka Vrndavana
- Devotional service in conjugal love is described briefly in the Bhakti-rasamrta-sindhu, but it is very elaborately discussed in the Ujjvala-nilamani. This book describes different types of lovers, their assistants, and those who are very dear to Krsna
- Different potencies of the Lord are engaged in serving the Supreme Lord in different transcendental relationships. They are situated in conjugal love, in parental affection, in friendship and in servitude
- Different stages of a pure devotee’s promotion to conjugal love
- Direct devotional services are as follows: neutrality, servitude, fraternity, paternity and conjugal love. Indirect devotional service is divided into laughter, compassion, anger, chivalry, dread, astonishment and ghastliness
F
- Five of these rasas are direct, and they are listed as neutrality, servitude, fraternal love, parental love and conjugal love. Seven of the rasas are indirect, and they are listed as humor, astonishment, chivalry, compassion, anger, dread and ghastliness
- For those two (Caitra & Vaishaka) months He kept Himself among the gopis & He passed every night with them in the forest of Vrndavana to satisfy their desire for conjugal love. Thus Balarama also enjoyed the rasa dance with the gopis
- Four kinds of devotees are the receptacles of the four kinds of mellows in love of God, namely servitude, friendship, parental affection and conjugal love
H
- Her (Radharani's) beauty is more and more enhanced, being decorated with the red kunkuma of beauty itself and the blackish musk of conjugal love. Thus Her body is decorated with different colors
- Here is an example of incompatibility due to a mixture of neutrality and high conjugal love
- His (Krsna's) uncommon genius in all fields of endeavor, His exhibition of expert knowledge, His mercy, His chivalry, His behavior as a conjugal lover
I
- In a direct relationship of conjugal love, there is laughter, astonishment, chivalry, lamentation, anger and dread, but there is no ghastliness. These expressions are considered to be the great reservoirs of pleasure
- In that perfect stage of svarupa, the living being is established in five phases of loving service, one of which is the stage of madhurya-rasa, or the humor of conjugal love
- In the above example also there is no perverted representation of mellows because on the whole the ecstasy of conjugal love has exceeded the neutral position of devotional service
- In the ecstatic mood of conjugal love, Sri Caitanya Mahaprabhu was on the highest platform; therefore, all the exuberant ecstasies were naturally visible in His body
- In the fifth stage, called madhura-rati, there is an actual transcendental exchange of conjugal love between the lover and the beloved
- In the madhurya-rasa, characterized by conjugal love, one can become like Srimati Radharani or Her lady friends such as Lalita and Her serving maids (manjaris) like Rupa and Rati
- In the revealed scriptures the following twelve varieties of rasas are enumerated: (1) anger, (2) wonder, (3) conjugal love, (4) comedy, (5) chivalry, (6) mercy, (7) servitorship, (8) fraternity, (9) horror, (10) shock, (11) neutrality, (12) parenthood
- In the spiritual world the topmost part is this conjugal love, and here, the same thing, when pervertedly reflected, it is the lowest abominable
- In this example there is a mixture of conjugal love and neutral love, but the conjugal love has surpassed everything. Actually, Brahman realization is only a stunted existence
- In this statement there are traces of neutrality and conjugal love, and the resulting humor is incompatible
- In this statement there is incompatibility caused by a mixture of ghastliness and conjugal love in devotional service
- In this statement there is the incompatibility of a neutral mellow mixed with conjugal love
- Increasing love is experienced in various tastes, one above another. But that love which has the highest taste in the gradual succession of desire manifests itself in the form of conjugal love
K
- Krsna has a characteristic. He attracts everyone's heart by the mellow of His conjugal love. By following in the footsteps of the inhabitants of the planet known as Vrajaloka or Goloka Vrndavana, one can attain the shelter of the lotus feet of Sri Krsna
- Krsna has the propensity to love the other sex. Therefore we have got this propensity, to love the other sex. The beginning of love is there in Radha and Krsna, eternal love between Radha and Krsna
- Krsna is all-attractive for devotees in all mellows because He is the personification of the conjugal mellow. Krsna is attractive not only to all the devotees, but to Himself as well
O
- O my Lord, You live in the forest of Govardhana Hill, and, like the king of elephants, You are expert in the art of conjugal love
- On the platform of conjugal love, the devotee offers his body in the service of the Lord. Thus on this platform the transcendental qualities of all five rasas are present
- On the transcendental platform of neutrality and service, sometimes the opulence of the Lord is prominent. But in the transcendental mellows of fraternal, parental and conjugal love, the opulence is minimized
- One gopi said, "Wives of the demigods who are seated in the planes then become very much ashamed of their singing and musical qualifications. Not only that, but they become afflicted with conjugal love, & their hair & tight clothes immediately loosen"
- One may be inclined to serve the Lord in servitude (dasya-rasa), fraternity (sakhya-rasa) or parental love (vatsalya-rasa), but none of these can enable one to enter into the service of the Lord in conjugal love
- Only in the conjugal mellow are there two ecstatic symptoms called rudha (advanced) and adhirudha (highly advanced). The advanced ecstasies are found among the queens of Dvaraka, and the highly advanced ecstasies are found among the gopis
- Only with them does the Lord advent to propound the sankirtana movement, only with them does the Lord taste the mellow of conjugal love, and only with them does He distribute this love of God to people in general
S
- Self-realization in the relation as servitor is certainly transcendental, and when a sense of fraternity is added, the relationship develops. As affection increases, this relationship develops into paternity and conjugal love
- Service to the Lord is rendered in different transcendental mellows (relationships): neutral, active, friendly, parental and nuptial
- Servitude (dasya), friendship (sakhya), parental affection (vatsalya) and conjugal love (srngara) are the four transcendental mellows (rasas). By the devotees who cherish these four mellows, Lord Krsna is subdued
- Similarly, on the platform of conjugal love, all the feelings of the devotees are amalgamated. The intensified taste is certainly wonderful
- Some are servants, some are friends, some are parents, and some are conjugal lovers. Devotees who are situated in one of these attitudes of spontaneous love according to their choice are considered to be on the path of spontaneous loving service
- Sometimes it is found in places like Vrndavana that a person with a slight devotional attitude of neutral love for Krsna may immediately and artificially try to attain to the platform of conjugal love
- Sri Madhavendra Puri introduced the conception of conjugal love for the first time in the Madhvacarya-sampradaya, and this conclusion of the Madhvacarya-sampradaya was revealed by Sri Caitanya Mahaprabhu when He toured southern India
- Steady ecstasy of conjugal love is the original cause of bodily enjoyment. In the Padyavali this original cause of union is described when Radharani tells one of Her constant companions
- Such devotees (ever-liberated souls) are related to the Supreme Personality of Godhead in any of five transcendental mellows - namely, neutrality, servitorship, friendship, parenthood and conjugal love
T
- The confidential devotees attached to the service of the Lord are divided into several categories: some of them are servants, some are friends, some are parents, and some are conjugal lovers
- The conjugal love of Radha-Krsna is never disturbed by any personal consideration. The undisturbed nature of the conjugal love between Radha and Krsna is described thus
- The goddess of fortune is engaged in the service of the Lord in the rasa of madhurya, conjugal love
- The gopis who were gathered there had almost all been followers of the Vedas. In their previous births, during Lord Ramacandra’s advent, they had been Vedic scholars who desired the association of Lord Ramacandra in conjugal love
- The highest perfection of adhirudha affection in conjugal love involve meeting (madana) and separation (mohana). In the ecstasy of madana, meeting, there is kissing, and in the ecstasy of mohana, separation, there is udghurna and citrajalpa
- The jiva's spiritual existence in the abode of the Lord consists of service to Him in different mellows, such as servitude, friendship, parenthood, and conjugal love
- The luster of His body drives the entire world mad because Providence has made it transparent by refining the essence of the mellow of conjugal love and mixing it with moonshine
- The particular rasas (flavors or tastes) of the devotees who merge into that ocean of bhakti-rasamrta are known as neutrality, servitorship, friendship, parenthood and conjugal love
- The qualities found in santa-rasa, dasya-rasa, sakhya-rasa and vatsalya-rasa are all manifested in conjugal love (madhurya-rasa)
- The reciprocation between friends is called sakhya, the affection of a parent for a child is known as vatsalya, and the affairs of conjugal love constitute madhurya
- The relationship advances from friendship to paternal love and finally to conjugal love, which is the supreme relationship with the Lord
- The separation of Lord Ramacandra from Sita is spiritually understood as vipralambha, which is an activity of the hladini potency of the Supreme Personality of Godhead belonging to the srngara-rasa, the mellow of conjugal love in the spiritual world
- The situations known as rudha and adhirudha are possible in the conjugal love relationship. Conjugal love exhibited by the queens at Dvaraka is called rudha, and conjugal love exhibited at Vrndavana by the damsels of Vraja is called adhirudha
- The sum total of all these rasas is called affection or love. Primarily, such signs of love are manifested in adoration, service, friendship, paternal affection, and conjugal love
- The summary of this verse (CC Madhya 8.79) is that parental love of Godhead is certainly higher than fraternal love and that conjugal love is higher yet
- The transcendental relationship of conjugal love is considered the highest perfection
- There are also different types of bhaktas, or devotees, on the platforms of neutrality, servitude, friendship, parenthood and conjugal love
- Therefore (that love which has the highest taste in the gradual succession of desire manifests itself in the form of conjugal love) I (Krsnadasa Kaviraja Gosvami) call it madhura-rasa. It has two further divisions, namely wedded and unwedded love
- These selfless symptoms can again be divided into five groups: neutrality, servitude, fraternity, parenthood and conjugal love. Such ecstatic love assumes a particular mode in contact with different objects of love
- This attempt would create a situation wherein the Lord could embrace them as they willingly approached Him. Upon being embraced, the wives of the Lord would feel on their mouths a clear indication of conjugal love
- This devotional service in conjugal love can be divided into two categories. One is indirect conjugal love, the other direct
- This is an example of conjugal love mixed with neutral love, but there is no incompatibility
- This is an example of incompatibility in which conjugal love is the whole and servitorship is the part
- This third division of Bhakti-rasamrta-sindhu describes the five primary kinds of devotional service - namely neutrality, servitude, fraternity, parenthood and conjugal love
- To attain such service (of the Lord in conjugal love), one has to follow in the footsteps of the gopis in the ecstasy of sakhi-bhava. Then only can one understand the transcendental mellow of conjugal love
- To be directly attached to the Supreme Personality of Godhead in conjugal love is technically called keli. This keli performance means to directly join with the Supreme Personality of Godhead
- Transcendental loving service to the Lord in one of the five principal relations, namely santa, dasya, sakhya, vatsalya and madhurya, i.e., neutrality, servitorship, fraternity, filial affection and conjugal love, is graciously accepted by the Lord
W
- When a man is in love with a woman, the rasa is called conjugal love. But when such love affairs are disturbed there may be wonder, anger, shock, or even horror
- When in the rasa of neutral love (santa-rasa) there are found traces of ghastliness or astonishment, the result is compatible. When with this neutral love there are manifestations of conjugal love, chivalry, anger or dread, the result is incompatible
- When Sri Caitanya Mahaprabhu asked, "Among all the mellows, which do you consider best?" Raghupati Upadhyaya replied, "The mellow of conjugal love is supermost."
- When there is friendship, paternal affection and conjugal love, however such awe and veneration are reduced
- When there is such indirect expression of conjugal love, there is smiling, astonishment, enthusiasm, lamentation, anger, dread and sometimes ghastliness. These seven exchanges of conjugal love form another state of ecstatic love
- When these five (adoration, service, friendship, paternal affection, and conjugal love) are absent, love is present indirectly in anger, wonder, comedy, chivalry, fear, shock and so on
- When these seven kinds of ecstatic loving exchanges are manifested, they attain the status of steadiness by which the taste of conjugal love expands
- With the ecstasy of anger in devotional service a mixture of compassion or chivalry is compatible, whereas a mixture of laughter, conjugal union or dread is completely incompatible
- With the ecstasy of chivalry in devotional service a mixture of conjugal union, laughter or anger is always incompatible
- With the ecstasy of compassion in devotional service a mixture of anger or parental love is compatible, whereas a mixture of laughter, conjugal love or astonishment is always incompatible
- With the ecstasy of devotion in conjugal love a mixture of laughter or fraternity is compatible
- With the ecstasy of devotional chivalry a mixture of astonishment, laughter or servitude is compatible, whereas a mixture of dread or conjugal love is incompatible
- With the ecstasy of devotional laughter a mixture of dread, conjugal love or parental love is compatible, whereas a mixture of compassion or ghastliness is incompatible
- With the ecstasy of fraternal love a mixture of conjugal love, laughter or chivalry is highly compatible. With the same fraternal love, a mixture of dread or parental love is most incompatible
- With the ecstasy of parental love a mixture of conjugal love, chivalry or anger is incompatible
Categories:
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- Conjugal
- Love
- Conjugal Love in Devotional Service to God
- Devotional Service to God
- Love - Umbrella Category
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