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Chapter 8
Talks Between Sri Caitanya Mahaprabhu and Ramananda Raya
The summary of the Eighth Chapter is given by Srila Bhaktivinoda Thakura in his Amrta-pravaha-bhasya.
After visiting the temple of Jiyada-nrsimha, Sri Caitanya Mahaprabhu went to the banks of the river Godavari, to a place known as Vidyanagara. When Srila Ramananda Raya went there to take his bath, they met. After being introduced, Sri Ramananda Raya requested Sri Caitanya Mahaprabhu to remain in the village for some days. Honoring his request, Caitanya Mahaprabhu stayed there in the home of some Vedic brahmanas. In the evening, Srila Ramananda Raya used to come to see Sri Caitanya Mahaprabhu. Ramananda Raya, who was clothed in ordinary dress, offered the Lord respectful obeisances. Sri Caitanya Mahaprabhu questioned him on the object and process of worship and also asked him to recite verses from Vedic literature.
First of all, Srila Ramananda Raya enunciated the system of the varnasrama institution. He recited various verses about karmarpana, stating that everything should be dedicated to the Lord. He then spoke of detached action, knowledge mixed with devotional service, and finally the spontaneous loving service of the Lord. After hearing Srila Ramananda Raya recite some verses, Sri Caitanya Mahaprabhu accepted the principle of pure devotional service devoid of all kinds of speculation. After this, Sri Caitanya Mahaprabhu asked Ramananda Raya to explain the higher platform of devotional service. Then Srila Ramananda Raya explained unalloyed devotional service, love of Godhead, and serving the Lord in the moods of pure servitude, fraternity and parental love. Finally he spoke of serving the Lord in conjugal love. He then spoke of how conjugal love can be developed in various ways. This conjugal love attains its highest perfection in Srimati Radharani's love for Krsna. He next described the position of Srimati Radharani and the transcendental mellows of love of God. Srila Ramananda Raya then recited a verse of his own concerning the platform of ecstatic vision, technically called prema-vilasa-vivarta. Srila Ramananda Raya also explained that all stages of conjugal love can be attained through the mercy of the residents of Vrndavana, especially by the mercy of the gopis. All these subject matters were thus vividly described. Gradually Ramananda Raya could understand the position of Sri Caitanya Mahaprabhu, and when Sri Caitanya Mahaprabhu exhibited His real form, Ramananda Raya fell unconscious. After some days, Sri Caitanya Mahaprabhu asked Ramananda Raya to retire from government service and come to Jagannatha Puri. These descriptions of the meetings between Ramananda Raya and Sri Caitanya Mahaprabhu are taken from the notebook of Svarupa Damodara Gosvami.
TEXT 1
TEXT
sancarya ramabhidha-bhakta-meghe
sva-bhakti-siddhanta-cayamrtani
gaurabdhir etair amuna vitirnais
taj-jnatva-ratnalayatam prayati
SYNONYMS
sancarya--by empowering; rama-abhidha--of the name Rama; bhakta-meghe--in the cloudlike devotee; sva-bhakti--of His own devotional service; siddhanta--of conclusions; caya--all collections; amrtani--nectar; gaura-abdhih--the ocean known as Sri Caitanya Mahaprabhu; etaih--by these; amuna--by the cloud known as Ramananda Raya; vitirnaih--distributed; tat-jnatva--of knowledge of devotional service; ratna-alayatam--the quality of being an ocean containing valuable jewels; prayati--achieved.
TRANSLATION
Sri Caitanya Mahaprabhu, who is known as Gauranga, is the ocean of all conclusive knowledge in devotional service. He empowered Sri Ramananda Raya, who may be likened to a cloud of devotional service. This cloud was filled with the water of all the conclusive purports of devotional service and was empowered by the ocean to spread this water over the ocean of Sri Caitanya Mahaprabhu Himself. Thus the ocean of Caitanya Mahaprabhu became filled with the jewels of the knowledge of pure devotional service.
TEXT 2
TEXT
jaya jaya sri-caitanya jaya nityananda
jayadvaita-candra jaya gaura-bhakta-vrnda
SYNONYMS
jaya jaya--all glories; sri-caitanya--Lord Sri Caitanya Mahaprabhu; jaya--all glories; nityananda--to Lord Nityananda; jaya advaita-candra--all glories to Advaita Acarya; jaya gaura-bhakta-vrnda--all glories to the devotees of Sri Caitanya Mahaprabhu.
TRANSLATION
All glories to Lord Sri Caitanya Mahaprabhu! All glories to Lord Nityananda! All glories to Advaita Acarya! And all glories to all the devotees of Lord Sri Caitanya Mahaprabhu!
TEXT 3
TEXT
purva-rite prabhu age gamana karila
'jiyada-nrsimha'-ksetre kata-dine gela
SYNONYMS
purva-rite--according to His previous program; prabhu--Lord Sri Caitanya Mahaprabhu; age--ahead; gamana--going; karila--did; jiyada-nrsimha--of the name Jiyada-nrsimha; ksetre--at the place of pilgrimage; kata-dine--after some days; gela--arrived.
TRANSLATION
According to His previous program, Lord Sri Caitanya Mahaprabhu went forward on His tour and after some days arrived at the place of pilgrimage known as Jiyada-nrsimha.
PURPORT
The Jiyada-nrsimha temple is situated on the top of a hill about five miles away from Visakhapatnam. There is a railway station on the South Indian Railway known as Simhacala. The temple known as Simhacala is the best temple in the vicinity of Visakhapatnam. This temple is very affluent and is a typical example of the architecture of the area. In one stone tablet it is mentioned that formerly a queen covered the Deity with gold plate. This is mentioned in the Visakhapatnam Gazetteer. About the temple, there are residential quarters for the priests and devotees. Indeed, at the present moment there are many residential quarters to accommodate visiting devotees. The original Deity is situated within the depths of the temple, but there is another Deity, a duplicate, known as the vijaya-murti. This smaller Deity can be moved from the temple and taken on public processions. Priests who generally belong to the Ramanuja-sampradaya are in charge of the Deity worship.
TEXT 4
TEXT
nrsimha dekhiya kaila dandavat-pranati
premavese kaila bahu nrtya-gita-stuti
SYNONYMS
nrsimha dekhiya--by seeing Lord Nrsimha in the temple; kaila--did; dandavat-pranati--offering of obeisances, falling flat before the Deity; premavese--in ecstatic love; kaila--did; bahu--all kinds of; nrtya--dancing; gita--chanting; stuti--and offering of prayers.
TRANSLATION
After seeing the Deity of Lord Nrsimha in the temple, Sri Caitanya Mahaprabhu offered His respectful obeisances by falling flat. Then, in ecstatic love, He performed various dances, chanted, and offered prayers.
TEXT 5
TEXT
"sri-nrsimha, jaya nrsimha, jaya jaya nrsimha
prahladesa jaya padma-mukha-padma-bhrnga"
SYNONYMS
sri-nrsimha--Lord Nrsimha with Laksmi; jaya nrsimha--all glories to Lord Nrsimha; jaya jaya--again and again glories; nrsimha--to Nrsimhadeva; prahlada-isa--to the Lord of Prahlada Maharaja; jaya--all glories; padma--of the goddess of fortune; mukha-padma--of the lotuslike face; bhrnga--the bee.
TRANSLATION
" 'All glories to Nrsimhadeva! All glories to Nrsimhadeva, who is the Lord of Prahlada Maharaja and, like a honeybee, is always engaged in beholding the lotuslike face of the goddess of fortune.
PURPORT
The goddess of fortune is always embraced by Lord Nrsimhadeva. This is mentioned in the commentary on Srimad-Bhagavatam written by the great commentator Srila Sridhara Svami. The following verse was composed by Sridhara Svami in his commentary on Srimad-Bhagavatam (10.87.1):
vag-isa yasya vadane
laksmir yasya ca vaksasi
yasyaste hrdaye samvit
tam nrsimham aham bhaje
"Lord Nrsimhadeva is always assisted by Sarasvati, the goddess of learning, and He is always embracing to His chest the goddess of fortune. The Lord is always complete in knowledge within Himself. Let us offer obeisances unto Nrsimhadeva."
Similarly, in his commentary on the First Canto of Srimad-Bhagavatam (1.1.1), Sridhara Svami describes Lord Nrsimhadeva in this way:
prahlada-hrdayahladam
bhaktavidya-vidaranam
sarad-indu-rucim vande
parindra-vadanam harim
"Let me offer my obeisances unto Lord Nrsimhadeva, who is always enlightening Prahlada Maharaja within his heart and who always kills the nescience that attacks the devotees. His mercy is distributed like moonshine, and His face is like that of a lion. Let me offer my obeisances unto Him again and again."
TEXT 6
TEXT
ugro 'py anugra evayam
sva-bhaktanam nr-kesari
kesariva sva-potanam
anyesam ugra-vikramah
SYNONYMS
ugrah--ferocious; api--although; anugrah--not ferocious; eva--certainly; ayam--this; sva-bhaktanam--to His pure devotees; nr-kesari--having the body of a human being and a lion; kesari iva--like a lioness; sva-potanam--to her young cubs; anyesam--to others; ugra--ferocious; vikramah--whose strength.
TRANSLATION
" 'Although very ferocious, the lioness is very kind to her cubs. Similarly, although very ferocious to nondevotees like Hiranyakasipu, Lord Nrsimhadeva is very, very soft and kind to devotees like Prahlada Maharaja.' "
PURPORT
This verse was composed by Sridhara Svami in his commentary on Srimad-Bhagavatam (7.9.1).
TEXT 7
TEXT
ei-mata nana sloka padi' stuti kaila
nrsimha-sevaka mala-prasada ani' dila
SYNONYMS
ei-mata--in this way; nana--various; sloka--verses; padi'--reciting; stuti--prayers; kaila--offered; nrsimha-sevaka--the priest of Lord Nrsimhadeva in the temple; mala--garlands; prasada--and remnants of the food of Lord Nrsimhadeva; ani'--bringing; dila--offered.
TRANSLATION
In this way Lord Sri Caitanya Mahaprabhu recited different verses from the sastra. The priest of Lord Nrsimhadeva then brought garlands and the remnants of the Lord's food and offered them to Sri Caitanya Mahaprabhu.
TEXT 8
TEXT
purvavat kona vipre kaila nimantrana
sei ratri tahan rahi' karila gamana
SYNONYMS
purva-vat--as previously; kona--some; vipre--brahmana; kaila--made; nimantrana--invitation; sei ratri--that night; tahan--there; rahi'--staying; karila--did; gamana--touring.
TRANSLATION
As usual, a brahmana offered Sri Caitanya Mahaprabhu an invitation. The Lord passed the night in the temple and then commenced His tour again.
TEXT 9
TEXT
prabhate uthiya prabhu calila premavese
dig-vidik nahi jnana ratri-divase
SYNONYMS
prabhate--in the morning; uthiya--rising; prabhu--Lord Sri Caitanya Mahaprabhu; calila--went; prema-avese--in great ecstatic love; dik-vidik--the right or wrong direction; nahi--there was not; jnana--knowledge; ratri-divase--day and night.
TRANSLATION
The next morning, in the great ecstasy of love, Lord Sri Caitanya Mahaprabhu started on His tour with no knowledge of the proper direction, and He continued the whole day and night.
TEXT 10
TEXT
purvavat 'vaisnava' kari' sarva loka-gane
godavari-tire prabhu aila kata-dine
SYNONYMS
purva-vat--as previously; vaisnava--devotees; kari'--making; sarva--all; loka-gane--the people; godavari-tire--on the bank of the river Godavari; prabhu--the Lord; aila--arrived; kata-dine--after some days.
TRANSLATION
As previously, Sri Caitanya Mahaprabhu converted to Vaisnavism many people He met on the road. After some days, the Lord reached the banks of the River Godavari.
TEXT 11
TEXT
godavari dekhi' ha-ila 'yamuna'-smarana
tire vana dekhi' smrti haila vrndavana
SYNONYMS
godavari--the River Godavari; dekhi'--seeing; ha-ila--there was; yamuna smarana--remembrance of the River Yamuna; tire--on the banks; vana--the forests; dekhi'--seeing; smrti--remembrance; haila--there was; vrndavana--Sri Vrndavana.
TRANSLATION
When He saw the River Godavari, the Lord remembered the River Yamuna, and when He saw the forest on the banks of the river, He remembered Sri Vrndavana-dhama.
TEXT 12
TEXT
sei vane kata-ksana kari' nrtya-gana
godavari para hana tahan kaila snana
SYNONYMS
sei vane--in that forest; kata-ksana--for some time; kari'--performing; nrtya-gana--dancing and chanting; godavari--the river; para hana--crossing; tahan--there; kaila--took; snana--bath.
TRANSLATION
After performing His usual chanting and dancing for some time in this forest, the Lord crossed the river and took His bath on the other bank.
TEXT 13
TEXT
ghata chadi' kata-dure jala-sannidhane
vasi' prabhu kare krsna-nama-sankirtane
SYNONYMS
ghata chadi'--leaving the bathing place; kata-dure--a short distance away; jala-sannidhane--near the water; vasi'--sitting; prabhu--the Lord; kare--does; krsna-nama-sankirtane--chanting of the holy name of Lord Krsna.
TRANSLATION
After bathing in the river, the Lord walked a little distance from the bathing place and engaged in chanting the holy name of Krsna.
TEXT 14
TEXT
hena-kale dolaya cadi' ramananda raya
snana karibare aila, bajana bajaya
SYNONYMS
hena-kale--at this time; dolaya cadi'--riding on a palanquin; ramananda raya--Srila Ramananda Raya; snana--bath; karibare--to take; aila--came there; bajana bajaya--accompanied by a musical band.
TRANSLATION
At that time, accompanied by the sounds of music, Ramananda Raya came there on a palanquin to take his bath.
TEXT 15
TEXT
tanra sange bahu aila vaidika brahmana
vidhi-mate kaila tenho snanadi-tarpana
SYNONYMS
tanra sange--with him; bahu--many; aila--came; vaidika--following the Vedic principles; brahmana--brahmanas; vidhi-mate--according to ritualistic ceremonies; kaila--did; tenho--he, Srila Ramananda Raya; snana-adi-tarpana--bathing and offering oblations, etc.
TRANSLATION
Many brahmanas, following the Vedic principles, accompanied Ramananda Raya. According to the Vedic rituals, Ramananda Raya took his bath and offered oblations to his forefathers.
TEXT 16
TEXT
prabhu tanre dekhi' janila----ei rama-raya
tanhare milite prabhura mana uthi' dhaya
SYNONYMS
prabhu--Sri Caitanya Mahaprabhu; tanre--him; dekhi'--seeing; janila--could understand; ei--this; rama-raya--Srila Ramananda Raya; tanhare--him; milite--to meet; prabhura--of Lord Caitanya Mahaprabhu; mana--mind; uthi'--rising; dhaya--runs after.
TRANSLATION
Sri Caitanya Mahaprabhu could understand that the person who had come to bathe in the river was Ramananda Raya. The Lord wanted so much to meet him that His mind immediately began running after him.
TEXT 17
TEXT
tathapi dhairya dhari' prabhu rahila vasiya
ramananda aila apurva sannyasi dekhiya
SYNONYMS
tathapi--still; dhariya dhari'--keeping patient; prabhu--Lord Sri Caitanya Mahaprabhu; rahila--remained; vasiya--sitting; ramananda--Srila Ramananda Raya; aila--arrived; apurva--wonderful; sannyasi--renunciant; dekhiya--seeing.
TRANSLATION
Although Sri Caitanya Mahaprabhu was running after him mentally, He patiently remained sitting. Ramananda Raya, seeing the wonderful sannyasi, then came to see Him.
TEXT 18
TEXT
surya-sata-sama kanti, aruna vasana
subalita prakanda deha, kamala-locana
SYNONYMS
surya-sata--hundreds of suns; sama--like; kanti--luster; aruna--saffron; vasana--garments; subalita--very strongly built; prakanda--big; deha--body; kamala-locana--eyes like lotus petals.
TRANSLATION
Srila Ramananda Raya then saw Sri Caitanya Mahaprabhu to be as brilliant as a hundred suns. The Lord was covered by a saffron garment. He was large in body and very strongly built, and His eyes were like lotus petals.
TEXT 19
TEXT
dekhiya tanhara mane haila camatkara
asiya karila dandavat namaskara
SYNONYMS
dekhiya--seeing; tanhara--his; mane--in the mind; haila--there was; camatkara--wonder; asiya--coming there; karila--did; danda-vat--like a rod; namaskara--obeisances.
TRANSLATION
When Ramananda Raya saw the wonderful sannyasi, he was struck with wonder. He went to Him and immediately offered his respectful obeisances, falling down flat like a rod.
TEXT 20
TEXT
uthi' prabhu kahe,----utha, kaha 'krsna' 'krsna'
tare alingite prabhura hrdaya satrsna
SYNONYMS
uthi'--rising; prabhu--the Lord; kahe--said; utha--get up; kaha--chant; krsna krsna--the holy name of Lord Krsna; tare--him; alingite--to embrace; prabhura--of Lord Sri Caitanya Mahaprabhu; hrdaya--the heart; sa-trsna--very eager.
TRANSLATION
The Lord stood up and asked Ramananda Raya to arise and chant the holy name of Krsna. Indeed, Sri Caitanya Mahaprabhu was very eager to embrace him.
TEXT 21
TEXT
tathapi puchila,----tumi raya ramananda?
tenho kahe,----sei hana dasa sudra manda
SYNONYMS
tathapi--still; puchila--He inquired; tumi--you; raya ramananda--Ramananda Raya; tenho kahe--he replied; sei hana--I am that; dasa--servant; sudra--belonging to the sudra community; manda--very low.
TRANSLATION
Sri Caitanya Mahaprabhu then inquired whether he was Ramananda Raya, and he replied, "Yes, I am Your very low servant, and I belong to the sudra community."
TEXT 22
TEXT
tabe tare kaila prabhu drdha alingana
premavese prabhu-bhrtya donhe acetana
SYNONYMS
tabe--thereafter; tare--him; kaila--did; prabhu--Lord Sri Caitanya Mahaprabhu; drdha--firm; alingana--embracing; prema-avese--in ecstatic love; prabhu-bhrtya--the servant and the master; donhe--both; acetana--unconscious.
TRANSLATION
Sri Caitanya Mahaprabhu then embraced Sri Ramananda Raya very firmly. Indeed, both the master and the servant almost lost consciousness due to ecstatic love.
TEXT 23
TEXT
svabhavika prema donhara udaya karila
dunha alingiya dunhe bhumite padila
SYNONYMS
svabhavika--natural; prema--love; donhara--of both of them; udaya--awakening; karila--there was; dunha--both; alingiya--embracing; dunhe--both of them; bhumite--on the ground; padila--fell down.
TRANSLATION
Their natural love for each other was awakened in them both, and they embraced and fell down on the ground.
PURPORT
Srila Ramananda Raya was an incarnation of the gopi Visakha. Since Sri Caitanya Mahaprabhu was Lord Krsna Himself, there was naturally an awakening of love between Visakha and Krsna. Sri Krsna Caitanya Mahaprabhu is the combination of Srimati Radharani and Krsna. The gopi Visakha is a principal gopi assisting Srimati Radharani. Ramananda Raya and Sri Caitanya Mahaprabhu embraced, since their natural love also was awakened.
TEXT 24
TEXT
stambha, sveda, asru, kampa, pulaka, vaivarnya
dunhara mukhete suni' gadgada 'krsna' varna
SYNONYMS
stambha--paralysis; sveda--perspiration; asru--tears; kampa--shivering; pulaka--horripilation; vaivarnya--paleness; dunhara--of both of them; mukhete--in the mouth; suni'--hearing; gadgada--faltering; krsna varna--Krsna's name.
TRANSLATION
When they embraced each other, ecstatic symptoms--paralysis, perspiration, tears, shivering, paleness and standing up of the bodily hairs--appeared. The word "Krsna" came from their mouths falteringly.
TEXT 25
TEXT
dekhiya brahmana-ganera haila camatkara
vaidika brahmana saba karena vicara
SYNONYMS
dekhiya--seeing this; brahmana-ganera--of the ritualistic brahmanas; haila--there was; camatkara--wonder; vaidika--followers of Vedic ritualistic ceremonies; brahmana--the brahmanas; saba--all; karena--did; vicara--consideration.
TRANSLATION
When the stereotyped, ritualistic brahmanas who were following the Vedic principles saw this ecstatic manifestation of love, they were struck with wonder. All these brahmanas began to reflect as follows.
TEXT 26
TEXT
ei ta' sannyasira teja dekhi brahma-sama
sudre alingiya kene karena krandana
SYNONYMS
ei ta'--this indeed; sannyasira--of the sannyasi, Sri Caitanya Mahaprabhu; teja--bodily effulgence; dekhi--we see; brahma-sama--exactly like Brahman; sudre--a sudra, or worker; alingiya--embracing; kene--why; karena--does; krandana--crying.
TRANSLATION
These brahmanas began to think, "We can see that this sannyasi has a luster like the effulgence of Brahman, but how is it He is crying upon embracing a sudra, a member of the fourth caste in the social order?"
TEXT 27
TEXT
ei maharaja----maha-pandita, gambhira
sannyasira sparse matta ha-ila asthira
SYNONYMS
ei maharaja--this Ramananda Raya, who is the Governor; maha-pandita--a very learned person; gambhira--grave; sannyasira sparse--by touching a sannyasi; matta--mad; ha-ila--became; asthira--restless.
TRANSLATION
They thought, "This Ramananda Raya is the Governor of Madras, a highly learned and grave person, a maha-pandita, but upon touching this sannyasi he has become restless like a madman."
TEXT 28
TEXT
ei-mata vipra-gana bhave mane mana
vijatiya loka dekhi, prabhu kaila samvarana
SYNONYMS
ei-mata--in this way; vipra-gana--all the brahmanas; bhave--think; mane mana--within their minds; vijatiya loka--outside people; dekhi--seeing; prabhu--Lord Caitanya Mahaprabhu; kaila--did; samvarana--restraining.
TRANSLATION
While the brahmanas were thinking in this way about the activities of Sri Caitanya Mahaprabhu and Ramananda Raya, Sri Caitanya Mahaprabhu saw those outsiders and restrained His transcendental emotions.
PURPORT
Ramananda Raya was intimately related to Sri Caitanya Mahaprabhu; therefore he can be accepted as a sajatiya, a person within the intimate circle of the Lord. The brahmanas, however, were followers of the Vedic rituals and were not able to have an intimate connection with Sri Caitanya Mahaprabhu. Consequently they are called vijatiya-loka. In other words, they were not pure devotees. One may be a highly learned brahmana, but if he is not a pure devotee he is a vijatiya, an outcaste, one outside devotional service--in other words, a nondevotee. Although Sri Caitanya Mahaprabhu and Ramananda Raya were embracing in ecstasy, the Lord restrained His transcendental emotions upon seeing the outsider brahmanas.
TEXT 29
TEXT
sustha hana dunhe sei sthanete vasila
tabe hasi' mahaprabhu kahite lagila
SYNONYMS
su-stha hana--becoming steady; dunhe--both of them; sei--that; sthanete--in the place; vasila--sat down; tabe--then; hasi'--smiling; mahaprabhu--Caitanya Mahaprabhu; kahite--to speak; lagila--began.
TRANSLATION
When they regained their sanity, they both sat down, and Sri Caitanya Mahaprabhu smiled and began to speak as follows.
TEXT 30
TEXT
'sarvabhauma bhattacarya kahila tomara gune
tomare milite more karila yatane
SYNONYMS
sarvabhauma bhattacarya--of the name Sarvabhauma Bhattacarya; kahila--has spoken; tomara--your; gune--good qualities; tomare--you; milite--to meet; more--Me; karila--made; yatane--endeavor.
TRANSLATION
"Sarvabhauma Bhattacarya spoke of your good qualities, and he made a great endeavor to convince Me to meet you.
TEXT 31
TEXT
toma milibare mora etha agamana
bhala haila, anayase pailun darasana'
SYNONYMS
toma--you; milibare--to meet; mora--My; etha--here; agamana--coming; bhala haila--it was very good; anayase--without difficulty; pailun--I have gotten; darasana--interview.
TRANSLATION
"Indeed, I have come here just to meet you. It is very good that even without making an effort I have gotten your interview here."
TEXT 32
TEXT
raya kahe,----sarvabhauma kare bhrtya-jnana
parokseha mora hite haya savadhana
SYNONYMS
raya kahe--Ramananda Raya replied; sarvabhauma--Sarvabhauma Bhattacarya; kare--does; bhrtya-jnana--thinks of me as his servant; parokseha--in my absence; mora--of me; hite--for the benefit; haya--is; savadhana--always careful.
TRANSLATION
Ramananda Raya replied, "Sarvabhauma Bhattacarya thinks of me as his servant. Even in my absence he is very careful to do me good.
TEXT 33
TEXT
tanra krpaya painu tomara darasana
aji saphala haila mora manusya-janama
SYNONYMS
tanra krpaya--by his mercy; painu--I have gotten; tomara--Your; darasana--interview; aji--today; sa-phala--successful; haila--has become; mora--my; manusya-janama--birth as a human being.
TRANSLATION
"By his mercy I have received Your interview here. Consequently I consider that today I have become a successful human being.
TEXT 34
TEXT
sarvabhaume tomara krpa,----tara ei cihna
asprsya sparsile hana tanra premadhina
SYNONYMS
sarvabhaume--unto Sarvabhauma Bhattacarya; tomara--Your; krpa--mercy; tara--of such mercy; ei--this; cihna--the symptom; asprsya--untouchable; sparsile--You have touched; hana--becoming; tanra--his; prema-adhina--influenced by love.
TRANSLATION
"I can see that You have bestowed special mercy upon Sarvabhauma Bhattacarya. Therefore You have touched me, although I am untouchable. This is due only to his love for You.
TEXT 35
TEXT
kahan tumi----saksat isvara narayana
kahan muni----raja-sevi visayi sudradhama
SYNONYMS
kahan--whereas; tumi--You; saksat--directly; isvara narayana--the Supreme Personality of Godhead; kahan--whereas; muni--I; raja-sevi--government servant; visayi--materialist; sudra-adhama--worse than a sudra, or fourth-class man.
TRANSLATION
"You are the Supreme Personality of Godhead, Narayana Himself, and I am only a government servant interested in materialistic activities. Indeed, I am the lowest amongst men of the fourth caste.
TEXT 36
TEXT
mora sparse na karile ghrna, veda-bhaya
mora darsana toma vede nisedhaya
SYNONYMS
mora--of me; sparse--by the touch; na--not; karile--You did; ghrna--hatred; veda-bhaya--afraid of the injunctions of the Vedas; mora--of me; darsana--seeing; toma--You; vede--the Vedic injunctions; nisedhaya--forbid.
TRANSLATION
"You do not fear the Vedic injunctions stating that You should not associate with a sudra. You were not contemptuous of my touch, although in the Vedas You are forbidden to associate with sudras.
PURPORT
In the Bhagavad-gita (9.32) the Lord says:
mam hi partha vyapasritya
ye 'pi syuh papa-yonayah
striyo vaisyas tatha sudras
te 'pi yanti param gatim
"O son of Prtha, those who take shelter in Me, though they be of lower birth--women, vaisyas [merchants], as well as sudras [workers]--can attain the supreme destination."
The word papa-yonayah means "born of lower-caste women." The vaisyas are merchants, and the sudras or workers are servants. According to Vedic classifications, they belong to a lower social order. A low life means a life without Krsna consciousness. High and low positions in society were calculated by considering a person's Krsna consciousness. A brahmana is considered to be on the highest platform because he knows Brahman, the Absolute Truth. The second caste, the ksatriya caste, also know Brahman, but not as well as the brahmanas. The vaisyas and sudras do not clearly understand God consciousness, but if they take to Krsna consciousness by the mercy of Krsna and the spiritual master, they do not remain in the lower castes (papa-yonayah). It is clearly stated: te 'pi yanti param gatim.
Unless one has attained the highest standard of life, one cannot return home, back to Godhead. One may be a sudra, vaisya or woman, but if one is situated in the service of the Lord in Krsna consciousness, one should not be considered stri, sudra, vaisya or lower than sudra. Though a person may be from a lowborn family, if he is engaged in the Lord's service he should never be considered to belong to a lowborn family. The Padma Purana forbids: viksate jati-samanyat sa yati narakam-dhruvam. A person goes to hell quickly when he considers a devotee of the Lord in terms of birth. Although Sri Ramananda Raya supposedly took birth in a sudra family, he is not to be considered a sudra, for he was a great advanced devotee. Indeed, he was on the transcendental platform. Sri Caitanya Mahaprabhu therefore embraced him. Out of spiritual humility, Sri Ramananda Raya presented himself as a sudra (raja-sevi visayi sudradhama). Even though one may engage in government service or in any other pound-shilling-pence business--in short, in materialistic life--he need only take to Krsna consciousness. Krsna consciousness is a very simple process. One need only chant the holy names of the Lord and strictly follow the principles forbidding sinful activity. In this way one can no longer be considered an untouchable, a visayi or a sudra. One who is advanced in spiritual life should not associate with nondevotees--namely men in government service and men engaged in materialistic activity for sense gratification or in the service of others. Such men are considered visayi, materialistic. It is said:
niskincanasya bhagavad-bhajanonmukhasya
param param jigamisor bhava-sagarasya
sandarsanam visayinam atha yositam ca
ha hanta hanta visa-bhaksanato 'py asadhu
"A person who is very seriously engaged in cultivating devotional service with a view to crossing the ocean of nescience and who has completely abandoned all material activities should never see a sudra, a vaisya or a woman." (Sri Caitanya-candrodaya-nataka 8.23)
TEXT 37
TEXT
tomara krpaya tomaya karaya nindya-karma
saksat isvara tumi, ke jane tomara marma
SYNONYMS
tomara krpaya--Your mercy; tomaya--unto You; karaya--induces; nindya-karma--forbidden actions; saksat isvara--directly the Supreme Personality of Godhead; tumi--You; ke jane--who can know; tomara--Your; marma--purpose.
TRANSLATION
"You are the Supreme Personality of Godhead Himself; therefore no one can understand Your purpose. By Your mercy You are touching me, although this is not sanctioned by the Vedas.
PURPORT
A sannyasi is strictly forbidden to see the visayis, the materialistic people. But Sri Caitanya Mahaprabhu, out of His boundless and causeless mercy, could show favor to anyone, regardless of birth and position.
TEXT 38
TEXT
ama nistarite tomara ihan agamana
parama-dayalu tumi patita-pavana
SYNONYMS
ama nistarite--to deliver me; tomara--Your; ihan--here; agamana--appearance; parama-dayalu--greatly merciful; tumi--You; patita-pavana--the deliverer of all fallen souls.
TRANSLATION
"You have come here specifically to deliver me. You are so merciful that You alone can deliver all fallen souls.
PURPORT
Srila Narottama dasa Thakura sings in his Prarthana (39):
sri-krsna-caitanya-prabhu daya kara more,
toma vina ke dayalu jagat-samsare
patita-pavana-hetu tava avatara,
mo sama patita prabhu na paibe ara
"My dear Lord, please be merciful to me. Who can be more merciful than Your Lordship within these three worlds? You appear as an incarnation just to reclaim the conditioned, fallen souls, but I assure You that You will not find a soul more fallen than me."
Sri Caitanya Mahaprabhu's specific mission is to deliver fallen souls. Of course, in this Age of Kali there is hardly anyone who is not fallen according to the calculations of Vedic behavior. In His instructions to Rupa Gosvami, Sri Caitanya Mahaprabhu described the so-called followers of Vedic religion in this way (Madhya 19.146):
veda-nistha-madhye ardheka veda 'mukhe' mane
veda-nisiddha papa kare, dharma nahi gane
So-called followers of Vedic principles simply accept the Vedas formally, but they act against Vedic principles. This is symptomatic of this Age of Kali. People claim to follow a certain type of religion, saying formally, "I am Hindu," "I am Muslim," "I am Christian," "I am this or that," but actually no one follows the principles enunciated in religious scriptures. This is the disease of this age. But the merciful Sri Caitanya Mahaprabhu has simply advised us to chant the Hare Krsna maha-mantra: harer nama harer nama harer namaiva kevalam. The Lord can deliver anyone and everyone, even though one may have fallen from the injunctions of revealed scriptures. This is Sri Caitanya Mahaprabhu's special mercy. Consequently He is known as patita-pavana, the deliverer of all fallen souls.
TEXT 39
TEXT
mahanta-svabhava ei tarite pamara
nija karya nahi tabu yana tara ghara
SYNONYMS
mahanta-svabhava--the nature of saintly persons; ei--this; tarite--to deliver; pamara--fallen souls; nija--own; karya--business; nahi--there is not; tabu--still; yana--goes; tara--his; ghara--house.
TRANSLATION
"It is the general practice of all saintly people to deliver the fallen. Therefore they go to people's houses, although they have no personal business there.
PURPORT
A sannyasi is supposed to beg from door to door. He does not beg simply because he is hungry. His real purpose is to enlighten the occupant of every house by preaching Krsna consciousness. A sannyasi does not abandon his superior position and become a beggar just for the sake of begging. Similarly, a person in householder life may be very important, but he may also voluntarily take to the mendicant way of life. Rupa Gosvami and Sanatana Gosvami were ministers, but they voluntarily accepted the mendicant's life in order to humbly preach Sri Caitanya Mahaprabhu's message. It is said about them: tyaktva turnam asesa-mandala-pati-srenim sada tuccha-vat bhutva dina-ganesakau karunaya kaupina-kanthasritau. Although the Gosvamis were very aristocratic, they became mendicants just to deliver the fallen souls according to the order of Sri Caitanya Mahaprabhu. One should also consider that those who engage in the missionary activities of Krsna consciousness are under the guidance of Sri Caitanya Mahaprabhu. They are not actually beggars; their real business is to deliver fallen souls. Therefore they may go from door to door just to introduce a book about Krsna consciousness so that people can become enlightened by reading. Formerly brahmacaris and sannyasis used to beg from door to door. At the present moment, especially in the Western countries, a person may be handed over to the police if he begs from door to door. In Western countries, begging is considered criminal. Members of the Krsna consciousness movement have no business begging. Instead, they work very hard to introduce some books about Krsna consciousness so that people can read them and be benefited. But if one gives some contribution to a Krsna conscious man, he never refuses it.
TEXT 40
TEXT
mahad-vicalanam nrnam
grhinam dina-cetasam
nihsreyasaya bhagavan
nanyatha kalpate kvacit
SYNONYMS
mahat-vicalanam--the wandering of saintly persons; nrnam--of human beings; grhinam--who are householders; dina-cetasam--low-minded; nihsreyasaya--for the ultimate benefit; bhagavan--O my Lord; na anyatha--not any other purpose; kalpate--one imagines; kvacit--at any time.
TRANSLATION
" 'My dear Lord, sometimes great saintly persons go to the homes of householders, although these householders are generally low-minded. When a saintly person visits their homes, one can understand that it is for no other purpose than to benefit the householders.'
PURPORT
This verse is from Srimad-Bhagavatam (10.8.4).
TEXT 41
TEXT
amara sange brahmanadi sahasreka jana
tomara darsane sabara dravi-bhuta mana
SYNONYMS
amara sange--with me; brahmana-adi--brahmanas and others; sahasreka--more than one thousand; jana--persons; tomara--of You; darsane--in seeing; sabara--of all of them; dravi-bhuta--became melted; mana--the hearts.
TRANSLATION
"Along with me there are about a thousand men--including the brahmanas--and all of them appear to have had their hearts melted simply by seeing You.
TEXT 42
TEXT
'krsna' 'krsna' nama suni sabara vadane
sabara anga----pulakita, asru----nayane
SYNONYMS
krsna krsna--"Krsna," "Krsna"; nama--the holy name; suni--I hear; sabara--of everyone; vadane--in the mouths; sabara--of all; anga--the bodies; pulakita--gladdened; asru--tears; nayane--in the eyes.
TRANSLATION
"I hear everyone chanting the holy name of Krsna. Everyone's body is thrilled with ecstasy, and there are tears in everyone's eyes.
TEXT 43
TEXT
akrtye-prakrtye tomara isvara-laksana
jive na sambhave ei aprakrta guna
SYNONYMS
akrtye--in bodily features; prakrtye--in behavior; tomara--of You; isvara--of the Supreme Personality of Godhead; laksana--the symptoms; jive--in an ordinary living being; na--not; sambhave--possible; ei--these; aprakrta--transcendental; guna--qualities.
TRANSLATION
"My dear Sir, according to Your behavior and bodily features, You are the Supreme Personality of Godhead. It is impossible for ordinary living beings to possess such transcendental qualities."
PURPORT
Sri Caitanya Mahaprabhu's bodily features were uncommon. Indeed, His body was extraordinary in its measurements. The measurement of His chest and the measurement of His forearms were the same length. This is called nyagrodha-parimandala. As far as His nature is concerned, He was kind to everyone. No one but the Supreme Personality of Godhead can be kind to everyone. Therefore the Lord's name is Krsna, "all-attractive." As stated in the Bhagavad-gita (14.4), Krsna is kind to everyone. In every species of life (sarva-yonisu), He is the original father, the seed-giver (bija-pradah pita). How, then, can He be unkind to any living entity? One may be a man, an animal or even a tree, but the Lord is kind to everyone. That is God's qualification. He also says in the Bhagavad-gita (9.29), samo 'ham sarva-bhutesu: the Lord is equally kind to everyone. And He advises, sarva-dharman parityajya mam ekam saranam vraja. This instruction is meant not only for Arjuna but for all living entities. Whoever takes advantage of this offer is immediately immune to all sinful activity and returns home, back to Godhead. While present on this planet, Sri Caitanya Mahaprabhu made the same offer.
TEXT 44
TEXT
prabhu kahe,----tumi maha-bhagavatottama
tomara darsane sabara drava haila mana
SYNONYMS
prabhu kahe--the Lord replied; tumi--you; maha-bhagavata-uttama--the best of the topmost devotees; tomara darsane--by seeing you; sabara--of everyone; drava--melted; haila--became; mana--the heart.
TRANSLATION
The Lord replied to Ramananda Raya, "Sir, you are the best of the topmost devotees; therefore simply the sight of you has melted everyone' s heart.
PURPORT
Unless one is a first-class devotee, he cannot be a preacher. A preacher is generally a topmost devotee, but in order to meet the general populace, he has to come to distinguish between devotees and nondevotees. Otherwise, an advanced devotee makes no such distinctions. Indeed, he always sees that everyone is engaged in the service of the Lord. When one engages in preaching work, he must distinguish between people and understand that some people are not engaged in the devotional service of the Lord. The preacher then has to take compassion upon such innocent people who do not know how to worship the Lord. In Srimad-Bhagavatam (11.2.45), the symptoms of a topmost devotee are described as follows:
sarva-bhutesu yah pasyed
bhagavad-bhavam atmanah
bhutani bhagavaty atmany
esa bhagavatottamah
"The advanced devotee sees that all living entities are part and parcel of the Supreme Personality of Godhead. Everyone is in Krsna, and Krsna is also within everyone. Such a vision is possible only for a person who is very advanced in devotional service."
TEXT 45
TEXT
anyera ki katha, ami----'mayavadi sannyasi'
amiha tomara sparse krsna-preme bhasi
SYNONYMS
anyera--of others; ki katha--what to speak; ami--I; mayavadi sannyasi--a sannyasi of the Mayavadi sect; amiha--I; tomara--of you; sparse--by the touch; krsna--of Krsna; preme--in love; bhasi--float.
TRANSLATION
"Although I am a Mayavadi sannyasi, a nondevotee, I am also floating in the ocean of love of Krsna simply by touching you. And what to speak of others?
TEXT 46
TEXT
ei jani' kathina mora hrdaya sodhite
sarvabhauma kahilena tomare milite
SYNONYMS
ei jani'--knowing this; kathina--very hard; mora--My; hrdaya--heart; sodhite--to rectify; sarvabhauma--Sarvabhauma Bhattacarya; kahilena--asked; tomare--you; milite--to meet.
TRANSLATION
"Knowing this, in order to rectify My heart, which is very hard, Sarvabhauma Bhattacarya asked Me to meet you."
TEXT 47
TEXT
ei-mata dunhe stuti kare dunhara guna
dunhe dunhara darasane anandita mana
SYNONYMS
ei-mata--in this way; dunhe--both of them; stuti--praise; kare--offer; dunhara--of both of them; guna--qualities; dunhe--both of them; dunhara--of both of them; darasane--by the seeing; anandita--pleased; mana--the minds.
TRANSLATION
In this way each of them praised the qualities of the other, and both of them were pleased to see each other.
TEXT 48
TEXT
hena-kale vaidika eka vaisnava brahmana
dandavat kari' kaila prabhure nimantrana
SYNONYMS
hena-kale--at this time; vaidika--a follower of the Vedic ritualistic ceremonies; eka--one; vaisnava brahmana--a brahmana following Vaisnava principles; dandavat--obeisances offered by falling flat; kari'--offering; kaila--made; prabhure--unto Lord Sri Caitanya Mahaprabhu; nimantrana--invitation.
TRANSLATION
At this time a brahmana Vaisnava following the Vedic principles came and offered obeisances. He fell flat before Sri Caitanya Mahaprabhu and invited Him for lunch.
TEXT 49
TEXT
nimantrana manila tanre vaisnava janiya
ramanande kahe prabhu isat hasiya
SYNONYMS
nimantrana--the invitation; manila--accepted; tanre--him (the brahmana); vaisnava--a devotee; janiya--understanding; ramanande--unto Ramananda; kahe--said; prabhu--Sri Caitanya Mahaprabhu; isat--a little; hasiya--smiling.
TRANSLATION
Lord Sri Caitanya Mahaprabhu accepted the brahmana's invitation, knowing him to be a devotee, and, slightly smiling, spoke as follows to Ramananda Raya.
PURPORT
Sri Caitanya Mahaprabhu accepted the invitation of the Vaisnava brahmana. Even though one is a brahmana strictly following all the rules and regulations of brahminical culture, if he is not a devotee, a follower of Sri Caitanya Mahaprabhu, one should not accept his invitation. At the present moment people have become so degraded that they do not even follow the Vedic principles, to say nothing of Vaisnava principles. They eat anything and everything--whatever they like--and therefore the members of this Krsna consciousness movement should be very cautious about accepting invitations.
TEXT 50
TEXT
tomara mukhe krsna-katha sunite haya mana
punarapi pai yena tomara darasana
SYNONYMS
tomara mukhe--in your mouth; krsna-katha--talks on Krsna; sunite--to hear; haya--there is; mana--My mind; punarapi--again; pai--I may get; yena--if possible; tomara--your; darasana--interview.
TRANSLATION
"I wish to hear from you about Lord Krsna. Indeed, My mind is inclined to desire this; therefore I wish to see you again."
TEXTS 51-52
TEXT
raya kahe, aila yadi pamara sodhite
darsana-matre suddha nahe mora dusta citte
dina panca-sata rahi' karaha marjana
tabe suddha haya mora ei dusta mana
SYNONYMS
raya kahe--Ramananda Raya replied; aila--You have come; yadi--although; pamara--a fallen soul; sodhite--to rectify; darsana-matre--simply seeing You; suddha nahe--not purified; mora--my; dusta--polluted; citte--consciousness; dina--days; panca-sata--five or seven; rahi'--staying; karaha--kindly do; marjana--cleansing; tabe--then; suddha--pure; haya--it is; mora--my; ei--this; dusta--polluted; mana--mind.
TRANSLATION
Ramananda Raya replied, "My Lord, although You have come to correct me, a fallen soul, my mind is not yet purified simply by seeing You. Please stay for five or seven days and kindly cleanse my polluted mind. After that much time, my mind will certainly be pure."
TEXT 53
TEXT
yadyapi viccheda donhara sahana na yaya
tathapi dandavat kari' calila rama-raya
SYNONYMS
yadyapi--although; viccheda--separation; donhara--of both of them; sahana--toleration; na--not; yaya--possible; tathapi--still; dandavat--obeisances; kari'--offering; calila--departed; rama-raya--Ramananda Raya.
TRANSLATION
Although neither could tolerate the other's separation, Ramananda Raya nonetheless offered his obeisances to Lord Sri Caitanya Mahaprabhu and departed.
TEXT 54
TEXT
prabhu yai' sei vipra-ghare bhiksa kaila
dui janara utkanthaya asi' sandhya haila
SYNONYMS
prabhu--Lord Sri Caitanya Mahaprabhu; yai'--going; sei--that; vipra-ghare--to the house of the brahmana; bhiksa--lunch; kaila--accepted; dui--two; janara--of the persons; utkanthaya--in the impatience; asi'--coming; sandhya--evening; haila--appeared.
TRANSLATION
Lord Sri Caitanya Mahaprabhu then went to the house of the brahmana who had invited Him and took His lunch there. When the evening of that day arrived, both Ramananda Raya and the Lord were eager to meet each other again.
TEXT 55
TEXT
prabhu snana-krtya kari' achena vasiya
eka-bhrtya-sange raya milila asiya
SYNONYMS
prabhu--the Lord; snana-krtya--the daily duty of bathing; kari'--finishing; achena--was; vasiya--sitting; eka--one; bhrtya--servant; sange--with; raya--Raya Ramananda; milila--met; asiya--coming.
TRANSLATION
After finishing His evening bath, Sri Caitanya Mahaprabhu sat down and waited for Ramananda Raya to come. Then Ramananda Raya, accompanied by one servant, came to meet Him.
PURPORT
A Vaisnava who is supposed to be advanced in spiritual understanding--be he a householder or a sannyasi--must bathe three times a day: morning, noon and evening. When one is engaged in the service of the Deity, he must especially follow the principles of the Padma Purana and take regular baths. He should also, after bathing, decorate his body with the twelve tilakas.
TEXT 56
TEXT
namaskara kaila raya, prabhu kaila alingane
dui jane krsna-katha kaya rahah-sthane
SYNONYMS
namaskara--obeisances; kaila--offered; raya--Ramananda Raya; prabhu--Lord Sri Caitanya Mahaprabhu; kaila--did; alingane--embracing; dui--two; jane--the persons; krsna-katha--talks about Krsna; kaya--discussed; rahah-sthane--in a secluded place.
TRANSLATION
Ramananda Raya approached Lord Sri Caitanya and offered his respectful obeisances, and the Lord embraced him. Then they began to discuss Krsna in a secluded place.
PURPORT
The word rahah-sthane, "in a secluded place," is very significant. Talks about Krsna and His pastimes--especially His pastimes in Vrndavana and His dealings with the gopis--are all very confidential. They are not subject matter for public discussion because those who have no understanding of the transcendental nature of Krsna's pastimes always commit great offenses, thinking Krsna to be an ordinary human being and the gopis ordinary girls. Following the principle of Lord Sri Caitanya Mahaprabhu, who never discussed the dealings between Krsna and the gopis publicly, devotees in the Krsna consciousness movement are enjoined not to discuss the pastimes of Lord Krsna in Vrndavana in public. For the general public, sankirtana is the most effective method to awaken Krsna consciousness. If possible, one should discuss the principles enunciated in the Bhagavad-gita. Sri Caitanya Mahaprabhu followed this principle very strictly and discussed the philosophy of the Bhagavad-gita with learned scholars like Sarvabhauma Bhattacarya and Prakasananda Sarasvati. However, He taught the principles of the bhakti cult to students like Sanatana Gosvami and Rupa Gosvami, and He discussed with Sri Ramananda Raya the topmost devotional dealings between Krsna and the gopis. For the general populace, He performed sankirtana very vigorously. We must also follow these principles in preaching Krsna consciousness all over the world.
TEXT 57
TEXT
prabhu kahe,----"pada sloka sadhyera nirnaya"
raya kahe,----"sva-dharmacarane visnu-bhakti haya"
SYNONYMS
prabhu kahe--Lord Sri Caitanya Mahaprabhu said; pada--just recite; sloka--a verse from the revealed scriptures; sadhyera--of the aim of life; nirnaya--an ascertainment; raya kahe--Ramananda Raya replied; sva-dharma-acarane--by executing one's occupational duty; visnu-bhakti--devotional service to Lord Visnu; haya--there is.
TRANSLATION
Sri Caitanya Mahaprabhu ordered Ramananda Raya to recite a verse from the revealed scriptures concerning the ultimate goal of life. Ramananda replied that if one executes the prescribed duties of his social position, he awakens his original Krsna consciousness.
PURPORT
In this connection, Sri Ramanujacarya stated in the Vedartha-sangraha that devotional service is naturally very dear to the living entity. Indeed, it is life's goal. This devotional service is supreme knowledge, or Krsna consciousness, and it brings detachment from all material activity. In the transcendental position, a living being can perfectly acknowledge the superiority of serving the Supreme Lord. The devotees attain the Supreme Lord only by devotional service. Having such knowledge, one engages in his occupational duty, and that is called bhakti-yoga. By performing bhakti-yoga, one can rise to the platform of pure devotional service.
A great saint, the father of Srila Vyasadeva, Parasara Muni, has specifically mentioned that devotional service to the Lord can ultimately be awakened in human society by the discharge of duties in accordance with the varnasrama system. The Supreme Personality of Godhead instituted varnasrama-dharma to give human beings a chance to return home, back to Godhead. The Supreme Personality of Godhead, Lord Sri Krsna, who is known in the Bhagavad-gita as Purusottama--the greatest of all personalities--personally came and declared that the institution of varnasrama-dharma was founded by Him. As stated in the Bhagavad-gita (4.13):
catur-varnyam maya srstam
guna-karma-vibhagasah
tasya kartaram api mam
viddhy akartaram avyayam
Elsewhere in the Bhagavad-gita (18.45-46) the Lord says:
sve sve karmany abhiratah
samsiddhim labhate narah
sva-karma-niratah siddhim
yatha vindati tac chrnu
yatah pravrttir bhutanam
yena sarvam idam tatam
sva-karmana tam abhyarcya
siddhim vindati manavah
Human society should be divided into four divisions--brahmana, ksatriya, vaisya and sudra--and everyone should always engage in his occupational duty. The Lord says that those engaged in their occupational duty can attain perfection simply by rendering loving devotional service to the Lord while executing their particular duty. Actually the modern ideal of a classless society can be introduced only by Krsna consciousness. Let men perform their occupational duty, and let them give their profits to the service of the Lord. In other words, one can attain the perfection of life by discharging one's occupational duty and employing the results in the service of the Lord. This method is confirmed by great personalities like Bodhayana, Tanka, Dramida, Guhadeva, Kapardi and Bharuci. It is also confirmed by the Vedanta-sutra.
TEXT 58
TEXT
varnasramacara-vata
purusena parah puman
visnur aradhyate pantha
nanyat tat-tosa-karanam
SYNONYMS
varna-asrama-acara-vata--who behaves according to the system of four divisions of social order and four divisions of spiritual life; purusena--by a man; parah--the supreme; puman--person; visnuh--Lord Visnu; aradhyate--is worshiped; pantha--way; na--not; anyat--another; tat-tosa-karanam--cause of satisfying the Lord.
TRANSLATION
"The Supreme Personality of Godhead, Lord Visnu, is worshiped by the proper execution of prescribed duties in the system of varna and asrama. There is no other way to satisfy the Supreme Personality of Godhead. One must be situated in the institution of the four varnas and asramas."
PURPORT
This is a quotation from the Visnu Purana (3.8.9). As stated by Srila Bhaktivinoda Thakura in his Amrta-pravaha-bhasya: "The purport is that one can realize life's perfection simply by satisfying the Supreme Personality of Godhead." This is also confirmed in Srimad-Bhagavatam (1.2.13):
atah pumbhir dvija-srestha
varnasrama-vibhagasah
svanusthitasya dharmasya
samsiddhir hari-tosanam
"O best among the twice-born, it is therefore concluded that the highest perfection one can achieve, by discharging his prescribed duties [dharma] according to caste divisions and order of life, is to please Lord Hari."
Every man should perform his occupational duty in the light of his particular tendency. According to his abilities, one should accept a position in the varnasrama institution. The divisions of brahmana, ksatriya, vaisya and sudra are natural divisions within society. Indeed, everyone has a prescribed duty according to the varnasrama-dharma. Those who properly execute their prescribed duties live peacefully and are not disturbed by material conditions. The spiritual orders--brahmacarya, grhastha, vanaprastha and sannyasa--are called asramas. If one executes his prescribed duty in both the social and spiritual order, the Supreme Personality of Godhead is satisfied. If one neglects his duties, however, he becomes a transgressor and a candidate for a hellish condition. Actually we see that different people are engaged in different ways; therefore there must be divisions according to work. To attain perfection, one must make devotional service the center of life. In this way one can awaken his natural instincts by work, association and education. One should accept the varnasrama divisions by qualification, not by birth. Unless this system is introduced, human activities cannot be systematically executed.
The brahmanas are the intellectuals who can understand the Supreme Personality of Godhead. They are always engaged in the cultivation of knowledge. It does not matter whether one is born in India or outside India. Those who are naturally very heroic and who tend to rule over others are called ksatriyas. Those who tend to produce food by agricultural methods, protect cows and other animals and engage in trade are called vaisyas, or merchants. Those who are not sufficiently intelligent to be brahmanas, ksatriyas or vaisyas are required to serve a master and are called sudras. Thus everyone can engage in the service of the Lord and thus awaken his natural Krsna consciousness. If a society does not function according to such natural divisions, the social orders become degraded. The conclusion is that the scientific method of varnasrama-dharma should be adopted by society.
TEXT 59
TEXT
prabhu kahe, "eho bahya, age kaha ara"
raya kahe, "krsne karmarpana----sarva-sadhya-sara"
SYNONYMS
prabhu kahe--the Lord said; eho--this; bahya--external; age--ahead; kaha--say; ara--more; raya kahe--Sri Ramananda Raya said; krsne--unto Krsna; karma-arpana--offering the results of activities; sarva-sadhya-sara--the essence of all means of perfection.
TRANSLATION
The Lord replied, "This is external. You had better tell Me of some other means." Ramananda replied, "To offer the results of one's activities to Krsna is the essence of all perfection."
TEXT 60
TEXT
yat karosi yad asnasi
yaj juhosi dadasi yat
yat tapasyasi kaunteya
tat kurusva mad-arpanam
SYNONYMS
yat--whatever; karosi--you do; yat--whatever; asnasi--you eat; yat--whatever; juhosi--you offer in sacrifice; dadasi--you give in charity; yat--whatever; yat--whatever; tapasyasi--you perform as austerity; kaunteya--O son of Kunti; tat--that; kurusva--just do; mat--unto Me; arpanam--offering.
TRANSLATION
Ramananda Raya continued, " 'My dear son of Kunti, whatever you do, whatever you eat, whatever you offer in sacrifice, whatever you give in charity, and whatever austerities you perform, all the results of such activities should be offered to Me, Krsna, the Supreme Personality of Godhead.' "
PURPORT
The Lord has said that the varnasrama-dharma is not properly executed in this Age of Kali; therefore He ordered Ramananda Raya to go further into the matter. Ramananda replied with this verse from the Bhagavad-gita (9.27), which instructs that while remaining in the system of varnasrama-dharma one may offer the results of his activities to Lord Sri Krsna in loving service. Naturally Lord Sri Caitanya Mahaprabhu was asking Ramananda Raya about the execution of devotional service. Ramananda Raya first enunciated the principle of varnasrama-dharma in consideration of materialistic people. However, this conception is not transcendental. As long as one is in the material world, he must follow the principles of varnasrama-dharma, but devotional service is transcendental. The system of varnasrama-dharma refers to the three modes of material nature, but transcendental devotional service is on the absolute platform. Sri Caitanya Mahaprabhu belonged to the spiritual world, and His methods for propagating the sankirtana movement were also imported from the spiritual world. Srila Narottama dasa Thakura has sung: golokera prema-dhana, hari-nama-sankirtana, rati na janmila kene taya. This states that the sankirtana movement has nothing to do with this material world. It is imported from the spiritual world, Goloka Vrndavana. Narottama dasa Thakura laments that mundane people do not take this sankirtana movement seriously. Considering the position of devotional service and the sankirtana movement, Sri Caitanya Mahaprabhu deemed the system of varnasrama-dharma to be material, although it aims at elevation to the spiritual platform. However, the sankirtana movement can raise one immediately to the spiritual platform. Consequently it is said that varnasrama-dharma is external, and Caitanya Mahaprabhu requested Ramananda Raya to proceed deeper into the matter and uncover the spiritual platform.
Sometimes materialists consider Lord Visnu a material conception. Impersonalists think that above Lord Visnu is the impersonal Brahman. The impersonalists misunderstand the worship of Lord Visnu. They worship Lord Visnu to merge into His body. In order that visnu-aradhana not be misunderstood, Sri Caitanya Mahaprabhu requested that Sri Ramananda Raya proceed further and clear up the issue. Ramananda Raya quoted the verse from the Bhagavad-gita stating that the results of one's occupational duty may be offered to Lord Visnu or Krsna. In Srimad-Bhagavatam (1.2.8) it is also said:
dharmah svanusthitah pumsam
visvaksena-kathasu yah
notpadayed yadi ratim
srama eva hi kevalam
"If one executes the occupational duties of varnasrama-dharma but does not cultivate his dormant Krsna consciousness, his activities are futile. His occupation simply becomes unnecessary labor."
TEXT 61
TEXT
prabhu kahe,----"eho bahya, age kaha ara"
raya kahe,----"svadharma-tyaga, ei sadhya-sara"
SYNONYMS
prabhu kahe--the Lord replied; eho--this; bahya--external; age--ahead; kaha--speak; ara--more; raya kahe--Ramananda Raya replied; sva-dharma-tyaga--relinquishing one's occupational duties; ei--this; sadhya-sara--the essence of all perfection.
TRANSLATION
"This is also external," Sri Caitanya Mahaprabhu said. "Please proceed and speak further on this matter." Ramananda Raya replied, "To give up one's occupational duties in the varnasrama is the essence of perfection."
PURPORT
A brahmana may renounce his family and accept sannyasa. Others also--ksatriyas and vaisyas--may also give up their families and take to Krsna consciousness. Such renunciation is called karma-tyaga. By such renunciation, the Supreme Personality of Godhead is satisfied. But this renouncing of one's activities to Krsna is not uncontaminated and is therefore on the material platform. Such activities are considered within the material universe because, according to Sri Caitanya Mahaprabhu, they refer to the material universe and are therefore external. To correct this, Ramananda Raya recommended that one take to the renounced order of life in order to transcend material activities. This is supported by the following verse from Srimad-Bhagavatam (11.11.32).
TEXT 62
TEXT
ajnayaivam gunan dosan
mayadistan api svakan
dharman samtyajya yah sarvan
mam bhajet sa ca sattamah
SYNONYMS
ajnaya--knowing perfectly; evam--thus; gunan--qualities; dosan--faults; maya--by Me; adistan--instructed; api--although; svakan--own; dharman--occupational duties; samtyajya--giving up; yah--anyone who; sarvan--all; mam--unto Me; bhajet--may render service; sah--he; ca--and; sattamah--a first-class person.
TRANSLATION
Ramananda Raya continued, " 'Occupational duties are described in the religious scriptures. If one analyzes them, he can fully understand their qualities and faults and then give them up completely to render service unto the Supreme Personality of Godhead. Such a person is considered a first-class man.'
TEXT 63
TEXT
sarva-dharman parityajya
mam ekam saranam vraja
aham tvam sarva-papebhyo
moksayisyami ma sucah
SYNONYMS
sarva-dharman--all kinds of occupational duties; parityajya--giving up; mam ekam--unto Me only; saranam--as shelter; vraja--go; aham--I; tvam--unto you; sarva-papebhyah--from all the reactions of sinful life; moksayisyami--will give liberation; ma--don't; sucah--worry.
TRANSLATION
"As stated in scripture [Bg. 18.66], 'After giving up all kinds of religious and occupational duties, if you come to Me, the Supreme Personality of Godhead, and take shelter, I will give you protection from all of life's sinful reactions. Do not worry.' "
PURPORT
In this connection, Srila Raghunatha dasa Gosvami instructs in his book Manah-siksa (2):
na dharmam nadharmam sruti-gana-niruktam kila kuru
vraje radha-krsna-pracura-paricaryam iha tanu
He has thus enjoined that we should not perform religious or irreligious activities as prescribed in the Vedas. The best course is to engage always in the service of Lord Krsna and Radharani. That is the perfection of everything in this life. Similarly, in Srimad-Bhagavatam (4.29.46) it is said by Narada Muni:
yada yasyanugrhnati
bhagavan atma-bhavitah
sa jahati matim loke
vede ca parinisthitam
"When one actually takes to the loving service of the Supreme Personality of Godhead, he gives up all duties in the material world, as well as all duties prescribed by the Vedic literature. In this way one is fixed in the service of the Lord."
TEXT 64
TEXT
prabhu kahe,----"eho bahya, age kaha ara"
raya kahe,----"jnana-misra bhakti----sadhya-sara"
SYNONYMS
prabhu kahe--the Lord said; eho--this; bahya--external; age--ahead; kaha--say; ara--more; raya kahe--Raya replied; jnana-misra bhakti--devotional service mixed with empiric knowledge; sadhya-sara--is the essence of perfection.
TRANSLATION
After hearing Ramananda Raya speak in this way, Lord Sri Caitanya Mahaprabhu again rejected his statement and said, "Go ahead and say something more." Ramananda Raya then replied, "Devotional service mixed with empiric knowledge is the essence of perfection."
PURPORT
Devotional service mixed with non-Vedic speculative knowledge is certainly not pure devotional service. Therefore Srila Bhaktisiddhanta Sarasvati in his Anubhasya preached that self-realization following the execution of ritualistic ceremonies is in the neutral stage between liberation and conditioned life. It is the place beyond this material world in the river Viraja, where the three modes of material nature are subdued or neutralized in the unmanifest stage. However, the spiritual world is a manifestation of spiritual energy and is known as Vaikunthaloka, "the place where there is no anxiety." The material world, known as brahmanda is the creation of the external energy. Between the two creations--the material creation and the spiritual creation--is a river known as Viraja as well as a place known as Brahmaloka. Viraja-nadi and Brahmaloka are shelters for living entities disgusted with material life and inclined to impersonal existence by way of denying material variegatedness. Since these places are not situated in the Vaikunthalokas, or the spiritual world, Sri Caitanya Mahaprabhu proclaims them to be external. In the Brahmaloka and Viraja-nadi, one cannot conceive of the Vaikunthalokas. Brahmaloka and Viraja-nadi are also attained after difficult austerities, but in these realms there is no understanding of the Supreme Personality of Godhead and His transcendental loving service. Without such spiritual knowledge, simple detachment from material conditions is but another side of material existence. From the spiritual point of view, it is all external. When Sri Caitanya Mahaprabhu rejected this proposal, Ramananda Raya suggested that devotional service based on philosophy and logic is a more advanced position. He therefore quoted the following verse from the Bhagavad-gita (18.54).
TEXT 65
TEXT
brahma-bhutah prasannatma
na socati na kanksati
samah sarvesu bhutesu
mad-bhaktim labhate param
SYNONYMS
brahma-bhutah--freed from material conceptions of life but attached to an impersonal situation; prasanna-atma--fully joyful; na socati--he does not lament; na kanksati--he does not hanker; samah--equally disposed; sarvesu--all; bhutesu--to the living entities; mat-bhaktim--My devotional service; labhate--achieves; param--transcendental.
TRANSLATION
Ramananda Raya continued, "According to the Bhagavad-gita, 'One who is thus transcendentally situated at once realizes the Supreme Brahman and becomes fully joyful. He never laments or desires to have anything. He is equally disposed toward every living entity. In that state he attains pure devotional service unto Me.' "
PURPORT
In the Bhagavad-gita (18.54) it is said that a person who accepts the theory of monism--being always engaged in empiric philosophical discussions about spiritual life--becomes joyful and is relieved from all material lamentation and hankering. At that stage, one is equipoised. He sees all living entities as spiritual beings. After attaining this elevated stage, one can attain pure devotional service. The conclusion is that devotional service mixed with ritualistic fruitive activity is inferior to spiritual service based on empiric philosophic discussion.
TEXT 66
TEXT
prabhu kahe,----"eho bahya, age kaha ara"
raya kahe,----"jnana-sunya bhakti----sadhya-sara"
SYNONYMS
prabhu kahe--the Lord said; eho--this; bahya--external; age--ahead; kaha--speak; ara--further; raya kahe--Ramananda Raya replied; jnana-sunya bhakti--devotional service independent of logic and empiric philosophy; sadhya-sara--the essence of the perfection of life.
TRANSLATION
After hearing this, the Lord, as usual, rejected it, considering it to be external devotional service. He again asked Ramananda Raya to speak further, and Ramananda Raya replied, "Pure devotional service without any touch of speculative knowledge is the essence of perfection."
PURPORT
Srila Bhaktisiddhanta Sarasvati Thakura in his Anubhasya commentary says that this stage--devotional service mixed with speculative knowledge--is also external and not within the jurisdiction of pure devotional service as practiced in Vaikunthaloka. As soon as there is some conception of materialistic thought--be it positive or negative--the service is not spiritual. It may be free from material contamination, but because there is mental speculation the devotional service is not pure and freed from the contamination of material life. A living entity who wants to be completely pure must be above this material conception. The negation of material existence does not necessarily mean spiritual existence. After material existence is negated, spiritual existence--namely sac-cid-ananda--still may not be manifest. Until one comes to the stage of actually understanding one's eternal relationship with the Supreme Lord, he cannot enter into spiritual life. Spiritual life means becoming detached from material life and engaging in the loving service of the Lord. Sri Caitanya Mahaprabhu therefore asked Ramananda Raya to explain something transcendental to devotional service mixed with speculative knowledge. A pure devotee is completely surrendered to the lotus feet of the Lord, and only by his love does he conquer Krsna, who cannot be conquered by anyone. Krsna always stands victorious over everything. No one can conquer Him. One can attain the stage of pure devotion simply by fully surrendering. This is next corroborated by Srimad-Bhagavatam (10.14.3), wherein Lord Brahma, defeated by the potency of Sri Krsna, fully surrendered unto the Lord.
TEXT 67
TEXT
jnane prayasam udapasya namanta eva
jivanti san-mukharitam bhavadiya-vartam
sthane sthitah sruti-gatam tanu-van-manobhir
ye prayaso 'jita jito 'py asi tais tri-lokyam
SYNONYMS
jnane--in gaining knowledge; prayasam--unnecessary endeavor; udapasya--setting far aside; namantah--completely surrendering; eva--certainly; jivanti--live; sat-mukharitam--declared by great realized devotees; bhavadiya-vartam--discussions about You, the Supreme Personality of Godhead; sthane sthitah--situated in their own positions; sruti-gatam--received aurally; tanu-vak-manobhih--by the body, words and mind; ye--those who; prayasah--almost always; ajita--O my unconquerable Lord (beyond perception and unlimitedly independent); jitah--conquered; api--indeed; asi--You are; taih--by such pure devotees; tri-lokyam--within the three worlds.
TRANSLATION
Ramananda Raya continued, "Lord Brahma said, 'My dear Lord, those devotees who have thrown away the impersonal conception of the Absolute Truth and have therefore abandoned discussing empiric philosophical truths should hear from self-realized devotees about Your holy name, form, pastimes and qualities. They should completely follow the principles of devotional service and remain free from illicit sex, gambling, intoxication and animal slaughter. Surrendering themselves fully with body, words and mind, they can live in any asrama or social status. Indeed, You are conquered by such persons, although You are always unconquerable.' "
TEXT 68
TEXT
prabhu kahe,----"eho haya, age kaha ara"
raya kahe, "prema-bhakti----sarva-sadhya-sara"
SYNONYMS
prabhu kahe--the Lord said; eho haya--this is all right; age kaha ara--speak something more; raya kahe--Raya replied; prema-bhakti--ecstatic love in devotional service to the Lord; sarva-sadhya-sara--the essence of all perfection.
TRANSLATION
At this point, Sri Caitanya Mahaprabhu replied, "This is all right, but still you can speak more on the subject." Ramananda Raya then replied, "Ecstatic love for the Supreme Personality of Godhead is the essence of all perfection."
PURPORT
In this connection, Srila Bhaktivinoda Thakura in his Amrta-pravaha-bhasya says that after hearing Ramananda Raya, Lord Caitanya Mahaprabhu said, eho haya, age kaha ara. This means that this is the process accepted in devotional service, but there is something more than this. Therefore Lord Caitanya Mahaprabhu requested him to explain what was beyond. Simply executing the duties of all varnas and asramas is not as good as offering all the results of one's activities to the Lord. When one gives up all fruitive activity and fully surrenders to the Lord, he attains sva-dharma-tyaga, wherein he abandons the social order and takes to the renounced order. That is certainly better. However, better than the renounced order is cultivation of knowledge mixed with devotional service. Yet all these activities are external to the activities of the spiritual world. There is no touch of pure devotional service in them. Pure devotional service cannot be attained by empiric philosophy, nor can perfection be attained simply by good association. Devotional service by self-realization is a different subject matter. It is untouched by fruitive activity, for one surrenders the results of activities to the Lord, abandons prescribed duties and accepts the renounced order of life. Such devotional service is situated on a higher platform than that of empiric philosophical speculation with a mixture of bhakti. This is verified by Srila Rupa Gosvami in his Bhakti-rasamrta-sindhu (1.1.11):
anyabhilasita-sunyam
jnana-karmady-anavrtam
anukulyena krsnanu-
silanam bhaktir uttama
"One should render transcendental loving service to the Supreme Lord Krsna favorably and without desire for material profit or gain through fruitive activities or philosophical speculation. That is called pure devotional service."
Devotional activities, however, sometimes appear to be impure in the neophyte stage, but in the mature stage they are completely pure, or free from material activity. Therefore Ramananda Raya replied after hearing the last statement of Sri Caitanya Mahaprabhu: prema-bhakti--sarva-sadhya-sara. Sri Caitanya Mahaprabhu actually accepted this verse (jnane prayasam) as the basic principle of perfection. One has to practice this principle in order to make further progress. When further progress is actually made, one comes to the platform of ecstatic loving service to the Lord. This first stage is technically called sadhana-bhakti, or devotional service in practice. The result of sadhana-bhakti must be ecstatic love, attachment for the Supreme Personality of Godhead, which is also called prema-bhakti. In the neophyte stage, sadhana-bhakti includes faith, association with devotees, and practicing devotional service. Thus one is freed from all unwanted things. One then becomes fixed in devotional service and increases his desire to act in devotional service. Thus one becomes attached to the Lord and His devotional service.
TEXT 69
TEXT
nanopacara-krta-pujanam arta-bandhoh
premnaiva bhakta-hrdayam sukha-vidrutam syat
yavat ksud asti jathare jaratha pipasa
tavat sukhaya bhavato nanu bhaksya-peye
SYNONYMS
nana-upacara--by varieties of offerings; krta--performed; pujanam--worshiping; arta-bandhoh--of the Supreme Personality of Godhead, who is the friend of all distressed persons; premna--by ecstatic love; eva--indeed; bhakta-hrdayam--the heart of a devotee; sukha-vidrutam--melted in transcendental bliss; syat--becomes; yavat--as long as; ksut--appetite; asti--there is; jathare--in the stomach; jaratha--strong; pipasa--thirst; tavat--so long; sukhaya--for happiness; bhavatah--are; nanu--indeed; bhaksya--eatables; peye--and drinkables.
TRANSLATION
Ramananda Raya continued, " 'As long as there is hunger and thirst within the stomach, varieties of food and drink make one feel very happy. Similarly, when the Lord is worshiped with pure love, the various activities performed in the course of that worship awaken transcendental bliss in the heart of the devotee.'
TEXT 70
TEXT
krsna-bhakti-rasa-bhavita matih
kriyatam yadi kuto 'pi labhyate
tatra laulyam api mulyam ekalam
janma-koti-sukrtair na labhyate
SYNONYMS
krsna-bhakti-rasa-bhavita--absorbed in the mellows of executing devotional service to Krsna; matih--intelligence; kriyatam--let it be purchased; yadi--if; kutah api--somewhere; labhyate--is available; tatra--there; laulyam--greed; api--indeed; mulyam--price; ekalam--only; janma-koti--of millions of births; sukrtaih--by pious activities; na--not; labhyate--is obtained.
TRANSLATION
" 'Pure devotional service in Krsna consciousness cannot be had even by pious activity in hundreds and thousands of lives. It can be attained only by paying one price--that is, intense greed to obtain it. If it is available somewhere, one must purchase it without delay.' "
PURPORT
The previous two verses are included in the Padyavali (13, 14), an anthology compiled by Srila Rupa Gosvami. Verse 69 refers to devotional service in faith, and verse 70 refers to devotional service rendered out of intense greed. The first is devotional service rendered in accordance with the regulative principles, and the second refers to spontaneous loving service of the Lord without extraneous endeavor. Henceforward the basic principle underlying the talks between Sri Caitanya Mahaprabhu and Ramananda Raya will be spontaneous loving service to the Lord. The regulative principles according to the injunctions of the sastras are necessary insofar as one's original dormant Krsna consciousness is not spontaneously awakened. An example of spontaneous action is the flowing of rivers into the ocean. Nothing can stop this flow of water. Similarly, when one's dormant Krsna consciousness is awakened, it spontaneously flows to the lotus feet of Krsna without impediment. Whatever will be spoken henceforth by Ramananda Raya based on spontaneous love will be agreeable to Sri Caitanya Mahaprabhu, and the Lord will ask him more and more about this subject.
TEXT 71
TEXT
prabhu kahe, "eho haya, age kaha ara"
raya kahe, "dasya-prema----sarva-sadhya-sara"
SYNONYMS
prabhu kahe--the Lord said; eho haya--this is all right; age kaha ara--please speak more; raya kahe--Ramananda Raya replied; dasya-prema--spontaneous love in the humor of servitude; sarva-sadhya-sara--the essence of perfection.
TRANSLATION
Hearing up to the point of spontaneous love, the Lord said, "This is all right, but if you know more, please tell Me." In reply, Ramananda Raya said, "Spontaneous loving service in servitude--as exchanged by master and servant--is the highest perfection.
PURPORT
Spontaneous loving service to the Lord is called devotional service with an intimate attachment between the servitor and the served. This intimacy is called mamata. Between the servitor and the served there is a feeling of oneness. This mamata begins with dasya-prema, service rendered to the master by the servant. Unless there is such a relationship, the loving affairs between the Lord and His devotee are not actually fixed. When the devotee feels "The Lord is my master" and renders service unto Him, Krsna consciousness is awakened. This fixed consciousness is on a higher platform than simple cognizance of love of Godhead.
TEXT 72
TEXT
yan-nama-sruti-matrena
puman bhavati nirmalah
tasya tirtha-padah kim va
dasanam avasisyate
SYNONYMS
yat--of whom; nama--of the name; sruti-matrena--simply by hearing; puman--a person; bhavati--becomes; nirmalah--pure; tasya--of Him; tirtha-padah--of the Supreme Personality of Godhead, at whose lotus feet are all places of pilgrimage; kim--what; va--more; dasanam--of the servants; avasisyate--is remaining.
TRANSLATION
" 'A man becomes purified simply by hearing the holy name of the Supreme Personality of Godhead, whose lotus feet create the holy places of pilgrimage. Therefore what remains to be attained by those who have become His servants?'
PURPORT
This is a quotation from Srimad-Bhagavatam (9.5.16) and is an admission by the great sage Durvasa Muni. Durvasa Muni, a caste brahmana and great yogi, used to hate Maharaja Ambarisa. When he decided to chastise Maharaja Ambarisa through his yogic powers, he was chased by the Sudarsana cakra of the Supreme Personality of Godhead. When things were settled, he said, "When the holy name of the Supreme Personality of Godhead is heard by any person, that person is immediately sanctified. The Supreme Lord is master of the devotees, and the devotees, under His shelter, naturally come to own His opulences."
TEXT 73
TEXT
bhavantam evanucaran nirantarah
prasanta-nihsesa-mano-rathantarah
kadaham aikantika-nitya-kinkarah
praharsayisyami sa-natha-jivitam
SYNONYMS
bhavantam--You; eva--certainly; anucaran--serving; nirantarah--always; prasanta--pacified; nihsesa--all; manah-ratha--desires; antarah--other; kada--when; aham--I; aikantika--exclusive; nitya--eternal; kinkarah--servant; praharsayisyami--I shall become joyful; sa-natha--with a fitting master; jivitam--living.
TRANSLATION
" 'By serving You constantly, one is freed from all material desires and is completely pacified. When shall I engage as Your permanent eternal servant and always feel joyful to have such a perfect master?' "
PURPORT
This is a statement made by the great saintly devotee Yamunacarya in his Stotra-ratna (43).
TEXT 74
TEXT
prabhu kahe, "eho haya, kichu age ara"
raya kahe, "sakhya-prema----sarva-sadhya-sara"
SYNONYMS
prabhu kahe--the Lord said; eho haya--this is also right; kichu--something; age--ahead; ara--more; raya kahe--Ramananda Raya replied; sakhya-prema--transcendental loving service in fraternity; sarva-sadhya-sara--the highest perfectional stage.
TRANSLATION
Hearing this from Ramananda Raya, the Lord again requested him to go a step further. In reply, Ramananda Raya said, "Loving service to Krsna rendered in fraternity is the highest perfection.
PURPORT
As long as loving service is rendered to the Lord in the master-servant relationship, there is some fear, for the servant is always afraid of the master, despite the intimacy of self-interest. In this stage the servant is always afraid of the master and respectful of Him. When the devotee is further advanced, he has nothing to fear. He considers the Lord and himself on an equal level. At such a time, the devotee is fully convinced that Lord Krsna is a friend and cannot at all be dissatisfied if the devotee lives with Him on an equal level. This understanding is called visrambha, that is, devoid of a respectful attitude. When this attitude is chosen, it becomes sakhya-prema, or love of Godhead in friendship. On this stage there is developed consciousness of equality between the Lord and the devotee.
TEXT 75
TEXT
ittham satam brahma-sukhanubhutya
dasyam gatanam para-daivatena
mayasritanam nara-darakena
sakam vijahruh krta-punya-punjah
SYNONYMS
ittham--in this way; satam--of persons who prefer the impersonal feature of the Lord; brahma--of the impersonal effulgence; sukha--by the happiness; anubhutya--who is realized; dasyam--the mode of servitude; gatanam--of those who have accepted; para-daivatena--who is the supreme worshipable Deity; maya-asritanam--for ordinary persons under the clutches the of external energy; nara-darakena--with Him, who is like a boy of this material world; sakam--in friendship; vijahruh--played; krta-punya-punjah--those who have accumulated volumes of pious activities.
TRANSLATION
" 'Neither those who are engaged in self-realization, appreciating the Brahman effulgence of the Lord, nor those engaged in devotional service while accepting the Supreme Personality of Godhead as master, nor those who are under the clutches of Maya, thinking the Lord an ordinary person, can understand that certain exalted personalities--after accumulating volumes of pious activities--are now playing with the Lord in friendship as cowherd boys.' "
PURPORT
This is a statement made by Sukadeva Gosvami (Bhag. 10.12.11), who appreciated the good fortune of the cowherd boys who played with Krsna and ate with Him on the banks of the Yamuna.
TEXT 76
TEXT
prabhu kahe,----"eho uttama, age kaha ara"
raya kahe, "vatsalya-prema----sarva-sadhya-sara"
SYNONYMS
prabhu kahe--the Lord said; eho uttama--it is very good; age--still further; kaha--speak; ara--more; raya kahe--Raya replied; vatsalya-prema--loving service to the Lord in the stage of paternal love; sarva-sadhya-sara--the highest perfectional stage.
TRANSLATION
The Lord said, "This statement is very good, but please proceed even further." Ramananda Raya then replied, "Loving service to the Lord in the parental relationship is the highest perfectional stage."
PURPORT
The stage of loving service to the Lord in paternal affection is an advanced stage of love in fraternity. In the fraternal relationship there is a sense of equality, but when that sense of equality is advanced in affection, one attains the platform of parental love. In this connection, the following verse is cited from Srimad-Bhagavatam (10.8.46), wherein Sukadeva Gosvami voices his appreciation of Nanda Maharaja's and mother Yasoda's intense love for Krsna.
TEXT 77
TEXT
nandah kim akarod brahman
sreya evam mahodayam
yasoda va maha-bhaga
papau yasyah stanam harih
SYNONYMS
nandah--Nanda Maharaja; kim--what; akarot--has performed; brahman--O brahmana; sreyah--auspicious activities; evam--thus; maha-udayam--rising to such an exalted position as the father of Krsna; yasoda--mother Yasoda; va--or; maha-bhaga--most fortunate; papau--drank; yasyah--of whom; stanam--by the breasts; harih--the Supreme Personality of Godhead.
TRANSLATION
Ramananda Raya continued, " 'O brahmana, what pious activities did Nanda Maharaja perform by which he received the Supreme Personality of Godhead Krsna as his son, and what pious activities did mother Yasoda perform that made the Absolute Supreme Personality of Godhead Krsna call her "mother" and suck her breasts?'
TEXT 78
TEXT
nemam virinco na bhavo
na srir apy anga-samsraya
prasadam lebhire gopi
yat tat prapa vimukti-dat
SYNONYMS
na--not; imam--this (love of Godhead); virincah--Lord Brahma; na--not; bhavah--Lord Siva; na--nor; srih--the goddess of fortune; api--even; anga--on the chest of Visnu; samsraya--who is sheltered; prasadam--favor; lebhire--have obtained; gopi--mother Yasoda; yat--which; tat--that; prapa--obtained; vimukti-dat--from the person who gives liberation.
TRANSLATION
" 'The favor mother Yasoda obtained from Sri Krsna, the bestower of liberation, was never obtained even by Lord Brahma or Lord Siva, nor even by the goddess of fortune, who always remains on the chest of the Supreme Personality of Godhead Visnu.' "
PURPORT
This is a statement from Srimad-Bhagavatam (10.9.20). Krsna agreed to be bound by mother Yasoda after she had given up trying to bind Krsna with ropes. This is another appreciation made by Sukadeva Gosvami in his narration of the pastimes of Krsna before Maharaja Pariksit.
TEXT 79
TEXT
prabhu kahe, "eho uttama, age kaha ara"
raya kahe, "kanta-prema sarva-sadhya-sara"
SYNONYMS
prabhu kahe--the Lord replied; eho uttama--this is very good; age--ahead; kaha--speak; ara--more; raya kahe--Ramananda Raya replied; kanta-prema--loving service between husband and wife; sarva-sadhya-sara--the highest perfectional stage.
TRANSLATION
The Lord said, "Your statements are certainly getting better and better one after the other, but surpassing all of them is another transcendental mellow, and you can speak of that as the most sublime." Ramananda Raya then replied, "Conjugal attachment for Krsna is the topmost position in love of Godhead.
PURPORT
In general, love of Godhead is devoid of the intimacy of ownership. In the case of love in servitude, there is a want of confidence. There is a want of increased affection in the fraternal relationship, but when this affection increases in the paternal relationship, there is nonetheless a want of complete freedom. However, when one becomes a conjugal lover of Krsna, everything lacking in the other relationships is completely manifest. Love of Godhead lacks nothing in the conjugal stage. The summary of this verse is that paternal love of Godhead is certainly higher than fraternal love and that conjugal love is higher yet. It was when Sri Caitanya Mahaprabhu requested Ramananda Raya to go further that he came to the point of the conjugal relationship, which is the highest perfectional stage of transcendental love.
TEXT 80
TEXT
nayam sriyo 'nga u nitanta-rateh prasadah
svar-yositam nalina-gandha-rucam kuto 'nyah
rasotsave 'sya bhuja-danda-grhita-kantha-
labdhasisam ya udagad vraja-sundarinam
SYNONYMS
na--not; ayam--this; sriyah--of the goddess of fortune; ange--on the chest; u--alas; nitanta-rateh--who is very intimately related; prasadah--the favor; svah--of the heavenly planets; yositam--of women; nalina--of the lotus flower; gandha--having the aroma; rucam--and bodily luster; kutah--much less; anyah--others; rasa-utsave--in the festival of the rasa dance; asya--of Lord Sri Krsna; bhuja-danda--by the arms; grhita--embraced; kantha--their necks; labdha-asisam--who achieved such a blessing; yah--which; udagat--became manifest; vraja-sundarinam--of the beautiful gopis, the transcendental girls of Vrajabhumi.
TRANSLATION
" 'When Lord Sri Krsna was dancing with the gopis in the rasa-lila, He put His arms around their necks and embraced them. This transcendental favor was never bestowed upon the goddess of fortune or the other consorts in the spiritual world. Nor was such a thing even imagined by the most beautiful girls in the heavenly planets, girls whose bodily luster and aroma resemble the lotus flower. And what to speak of worldly women who may be very, very beautiful according to material estimation?'
PURPORT
This verse (Bhag. 10.47.60) was spoken by Uddhava when he visited Sri Vrndavana to deliver a message from Krsna to the gopis. Uddhava remained in Vrndavana to observe the movements of the gopis there. When he saw the ecstatic love for Krsna in separation manifested by the gopis, he appreciated their supreme love and therefore expressed his feelings in this verse. He admitted that the fortune of the gopis could not be compared even to the fortune of the goddess of fortune, to say nothing of the beautiful girls in the heavenly planets.
TEXT 81
TEXT
tasam avirabhuc chaurih
smayamana-mukhambujah
pitambara-dharah sragvi
saksan manmatha-manmathah
SYNONYMS
tasam--among them; avirabhut--appeared; saurih--Lord Krsna; smayamana--smiling; mukha-ambujah--with a face like a lotus flower; pita-ambara-dharah--wearing yellow garments; sragvi--garlanded with flowers; saksat--directly; manmatha--of Cupid; manmathah--the bewilderer.
TRANSLATION
" 'Suddenly, due to the their feelings of separation, Lord Krsna appeared among the gopis dressed in yellow garments and wearing a flower garland. His lotus face was smiling, and He was directly attracting the mind of Cupid.'
PURPORT
This verse is from Srimad-Bhagavatam (10.32.2). When the rasa dance was going on, Krsna suddenly disappeared, and the gopis became so overwhelmed, due to His separation and their intense love for Him, that Krsna was obliged to appear again.
TEXT 82
TEXT
krsna-praptira upaya bahu-vidha haya
krsna-prapti-taratamya bahuta achaya
SYNONYMS
krsna-praptira--of achieving the lotus feet of Krsna; upaya--means; bahu-vidha--various; haya--there are; krsna-prapti--of achieving the favor of Lord Krsna; taratamya--comparisons; bahuta--various; achaya--there are.
TRANSLATION
"There are various means and processes by which one may attain the favor of Lord Krsna. All those transcendental processes will be studied from the viewpoint of comparative importance.
TEXT 83
TEXT
kintu yanra yei rasa, sei sarvottama
tata-stha hana vicarile, ache tara-tama
SYNONYMS
kintu--nevertheless; yanra--of some devotees; yei rasa--whatever the mellow of exchanges of love; sei--that; sarva-uttama--the best; tata-stha--neutral; hana--being; vicarile--if considering; ache--there is; tara-tama--lower and higher levels.
TRANSLATION
"It is true that whatever relationship a particular devotee has with the Lord is the best for him; still, when we study all the different methods from a neutral position, we can understand that there are higher and lower degrees of love.
PURPORT
In this regard, Srila Bhaktisiddhanta Sarasvati Thakura explains that this verse does not advocate the whimsical invention of some methods of love of Godhead. Such inventions cannot be accepted as topmost. Indeed, such concoctions are not recommended in these verses. Srila Rupa Gosvami has said in the Bhakti-rasamrta-sindhu (1.2.101):
sruti-smrti-puranadi-
pancaratra-vidhim vina
aikantiki harer bhaktir
utpatayaiva kalpate
He clearly mentions in this verse that one must refer to the Vedic literature and other, supplementary literatures and follow the conclusion of the Vedas. An invented devotional attitude simply creates disturbances in the transcendental realm. If a person overly addicted to family life takes to Srimad-Bhagavatam or Krsna consciousness to earn a livelihood, his activity is certainly offensive. One should not become a caste guru and sell mantras for the benefit of mundane customers, nor should one make disciples for a livelihood. All these activities are offensive. One should not make a livelihood by forming a professional band to carry out congregational chanting, nor should one perform devotional service when one is attached to mundane society, friendship and love. Nor should one be dependent on so-called social etiquette. All of this is mental speculation. None of these things can be compared to unalloyed devotional service. No one can compare unalloyed devotional service, Krsna consciousness, to mundane activities. There are many unauthorized parties pretending to belong to the Sri Caitanya cult, and some are known as aula, baula, kartabhaja, neda, daravesa, sani, sakhibheki, smarta, jata-gosani, ativadi, cudadhari and gauranga-nagari.
Moreover, there are those who take the caste gosvamis' opinions of such parties as bona fide, comparing these opinions to those of the six Gosvamis, headed by Sri Rupa and Sri Sanatana. This is simply another cheating process. There are also nondevotees who compose unauthorized songs, who establish different temples for money, who worship the Deity as priests for salaries, who accept caste brahmanism as all in all, and who do not know the value of a pure Vaisnava. Actually the caste brahmanas of the smarta community are opposed to the principles of the Satvata-pancaratra. Furthermore, there are many Mayavadis and those overly addicted to material sense enjoyment. None of these can be compared to a person who is purely engaged in preaching Krsna consciousness. Every Krsna conscious person is constantly endeavoring to utilize different transcendental devices in the service of the Lord. Such a devotee renounces all material enjoyment and completely dedicates himself to the service of his spiritual master and Lord Sri Caitanya Mahaprabhu. He may be a perfect celibate, a restrained householder, a regulated vanaprastha or a tridandi-sannyasi in the renounced order. It doesn't matter. The pseudo transcendentalists and the pure devotees cannot be compared, nor can one argue that a person can invent his own way of worship.
The purport in presenting this verse necessitates explaining the comparative positions of the transcendental mellows known as santa, dasya, sakhya, vatsalya and madhurya. All these rasas, or mellows, are situated on the transcendental platform. Pure devotees take shelter of one of them and thus progress in spiritual life. Actually one can take shelter of such spiritual mellows only when one is completely uncontaminated by material attachment. When one is completely free from material attachment, the feelings of the transcendental mellows are awakened in the heart of the devotee. That is svarupa-siddhi, the perfection of
one's eternal relationship with the Supreme Lord. Svarupa-siddhi, the eternal relationship with the Supreme Lord, may be situated in one of the transcendental mellows. Each and every one of them is as perfect as the others. But by comparative study an unbiased person can realize that the mellow of servitorship is better than the mellow of neutrality. The mellow of fraternity is better than the mellow of servitorship. Similarly, the parental mellow is better than that of fraternity. Above all these mellows is the mellow of conjugal love. However, these are all spiritually situated on the same platform because all these relationships of perfection in love are based on a central point--Krsna.
These mellows cannot be compared to the feelings one derives from demigod worship. Krsna is one, but the demigods are different. They are material. Love for Krsna cannot be compared to material love for different demigods. Because Mayavadis are on the material platform, they recommend the worship of Siva or Durga and say that worship of Kali and Krsna are the same. However, on the spiritual platform there is no demigod worship. The only worshipable object is Krsna. Therefore although there is no difference between a devotee in santa-rasa or dasya-rasa, vatsalya-rasa or madhurya-rasa, one can still make a comparative study of the intensity of love in these different transcendental positions. For example, it may be said that dasya-rasa is better than santa-rasa, yet transcendental love of God is there in both of them. Similarly, we can judge that love of Godhead in fraternity is better than love of Godhead in neutrality and servitorship. Similarly, love of Godhead in paternal affection is better than love in fraternity. And, as stated before, love of God in the conjugal rasa is superior to that in the paternal rasa.
The analysis of different types of love of Godhead has been made by expert acaryas who know all about devotional service on the transcendental platform. Unfortunately, inexperienced and unauthorized persons in the mundane world, not understanding the transcendental position of pure love, try to find some material fault in the transcendental process. This is simply impudence on the part of spiritually inexperienced people. Such faultfinding is symptomatic of unfortunate mundane wranglers.
TEXT 84
TEXT
yathottaram asau svada-
visesollasa-mayy api
ratir vasanaya svadvi
bhasate kapi kasyacit
SYNONYMS
yatha uttaram--one after another; asau--that; svada-visesa--of particular tastes; ullasa--pleasing; mayi--empowered with; api--although; ratih--love; vasanaya--by desire; svadvi--sweet; bhasate--appears; ka api--someone; kasyacit--one of them.
TRANSLATION
" 'Increasing love is experienced in various tastes, one above another. But that love which has the highest taste in the gradual succession of desires manifests itself in the form of conjugal love.'
PURPORT
This verse is from Srila Rupa Gosvami's Bhakti-rasamrta-sindhu (2.5.38), and it also appears in the Adi-lila, Chapter Four, verse 45.
TEXT 85
TEXT
purva-purva-rasera guna----pare pare haya
dui-tina ganane panca paryanta badaya
SYNONYMS
purva-purva--of each previous; rasera--of the mellow; guna--the qualities; pare pare--in each subsequent; haya--there are; dui-tina--two and then three; ganane--in counting; panca--five; paryanta--up to; badaya--increases.
TRANSLATION
"There is a gradual order of improvement in transcendental mellows from the initial ones to the later ones. In each subsequent mellow the qualities of the previous mellows are manifest, counting from two, then three, and up to the point of five complete qualities.
TEXT 86
TEXT
gunadhikye svadadhikya bade prati-rase
santa-dasya-sakhya-vatsalyera guna madhurete vaise
SYNONYMS
guna-adhikye--by the increase of transcendental qualities; svada-adhikya--increase of taste; bade--increases; prati-rase--in each mellow; santa--of neutrality; dasya--of servitude; sakhya--of fraternity; vatsalyera--and of paternal affection; guna--the qualities; madhurete--in the conjugal mellow; vaise--appear.
TRANSLATION
"As the qualities increase, so the taste also increases in each and every mellow. Therefore the qualities found in santa-rasa, dasya-rasa, sakhya-rasa and vatsalya-rasa are all manifest in conjugal love [madhurya-rasa].
TEXT 87
TEXT
akasadira guna yena para-para bhute
dui-tina krame bade panca prthivite
SYNONYMS
akasa-adira--of the sky, air and so on; guna--the qualities; yena--just as; para-para--one after another; bhute--in the material elements; dui-tina--two and then three; krame--by gradations; bade--increase; panca--all five; prthivite--in earth.
TRANSLATION
"The qualities in the material elements--sky, air, fire, water and earth--increase one after another by a gradual process of one, two and three, and at the last stage, in the element earth, all five qualities are completely visible.
TEXT 88
TEXT
paripurna-krsna-prapti ei 'prema' haite
ei premara vasa krsna----kahe bhagavate
SYNONYMS
paripurna--completely full; krsna-prapti--achievement of the lotus feet of Lord Krsna; ei--this; prema--love of Godhead; haite--from; ei premara--of this type of love of Godhead; vasa--under the control; krsna--Lord Krsna; kahe--it is said; bhagavate--in Srimad-Bhagavatam.
TRANSLATION
"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.
PURPORT
To explain the topmost quality of conjugal love, Srila Krsnadasa Kaviraja Gosvami gives the example of the material elements--sky, air, fire, water and earth. In the sky (space) there is the quality of sound. Similarly, in air there are the qualities of sound and touch. In fire, there are three qualities--sound, touch and form. In water there are four qualities--sound, touch, form and taste. Finally, in earth there are all five qualities--sound, touch, form, taste and also smell. Now, one can see that the quality of the sky is in all--namely in air, fire, water and earth. In earth we can find all the qualities of material nature. The same can be applied to the rasa known as madhurya-rasa, or conjugal love. In conjugal love there are the qualities of neutrality, servitorship, fraternity and paternal affection, as well as conjugal love itself. The conclusion is that through conjugal love the Lord is completely satisfied.
Conjugal love (madhurya-rasa) is also known as srngara-rasa. It is the conclusion of Srimad-Bhagavatam that in the complete combination of loving service to the Lord--namely in conjugal love--the Supreme Lord fully agrees to be under the control of the devotee. The highest form of conjugal love is represented by Srimati Radharani; therefore in the pastimes of Radha and Krsna we can see that Krsna is always subjugated by Srimati Radharani's influence.
TEXT 89
TEXT
mayi bhaktir hi bhutanam
amrtatvaya kalpate
distya yad asin mat-sneho
bhavatinam mad-apanah
SYNONYMS
mayi--unto Me; bhaktih--devotional service; hi--certainly; bhutanam--of all living entities; amrtatvaya--for becoming eternal; kalpate--is meant; distya--fortunately; yat--what; asit--there is; mat-snehah--affection for Me; bhavatinam--of all of you; mat-apanah--the means of getting My favor.
TRANSLATION
"Lord Krsna told the gopis, 'The means of attaining My favor is loving service unto Me, and fortunately you are all thus engaged. Those living beings who render service unto Me are eligible to be transferred to the spiritual world and attain eternal life with knowledge and bliss.'
PURPORT
The fulfillment of human life is summarized in this verse from Srimad-Bhagavatam (10.82.44). There are two important words in this verse: bhakti (devotional service) and amrtatva (eternal life). The aim of human life is to attain the natural position of eternal life. This eternal life can be achieved only by devotional service.
TEXT 90
TEXT
krsnera pratijna drdha sarva-kale ache
ye yaiche bhaje, krsna tare bhaje taiche
SYNONYMS
krsnera--of Lord Krsna; pratijna--the promise; drdha--firm; sarva-kale--in all times; ache--there is; ye--anyone; yaiche--just as; bhaje--renders service; krsna--Lord Krsna; tare--him; bhaje--reciprocates with; taiche--so for all time.
TRANSLATION
"Lord Krsna has made a firm promise for all time. If one renders service unto Him, Krsna correspondingly gives him an equal amount of success in devotional service to the Lord.
PURPORT
It is a completely mistaken idea that one can worship Krsna in any form or in any way and still attain the ultimate result of receiving the favor of the Lord. This is a decision made by gross materialists. Generally such men say that you can manufacture your own way of worshiping the Supreme Lord and that any type of worship is sufficient to approach the Supreme Personality of Godhead. Certainly there are different means for attaining different results in fruitive activity, speculative knowledge, mystic yoga and austerity. Crude men therefore say that if one adopts any of these methods one achieves the Supreme Personality of Godhead's favor. They claim that it doesn't matter what kind of method one adopts. A general example is given: If one wishes to arrive at a certain place, there are many roads leading there, and one can go to that place by any one of these roads. Similarly, these gross materialists say, there are different ways to attain the favor of the Supreme Personality of Godhead. They claim that one can conceive of the Supreme Personality of Godhead as Goddess Durga, Goddess Kali, Lord Siva, Demigod Ganesa, Lord Ramacandra, Krsna, the impersonal Brahman or whatever, and one can chant the Lord's name in any way and in any form. Such materialists claim that since ultimately all these names and forms are one, the result is the same. They also give the example that a man who has different names will answer if called by any one of them. Therefore, they claim, there is no need to chant the Hare Krsna mantra. If one chants the name of Kali, Durga, Siva, Ganesa or anyone else, the result will be the same.
Such claims made by mental speculators are no doubt very pleasing to mental speculators, but those who are actually in knowledge do not admit such conclusions, which are against the authority of the sastras. A bona fide acarya will certainly not accept such a conclusion. As Krsna clearly states in the Bhagavad-gita (9.25):
yanti deva-vrata devan
pitrn yanti pitr-vratah
bhutani yanti bhutejya
yanti mad-yajino 'pi mam
"Those who worship the demigods will take birth among the demigods, those who worship the ancestors go to the ancestors, those who worship ghosts and spirits will take birth among such beings, and those who worship Me will live with Me." (Bg. 9.25)
Only the devotees of the Lord can be admitted to His kingdom--not the demigod worshipers, karmis, yogis or anyone else. A person who desires elevation to the heavenly planets worships various demigods, and material nature may be pleased to offer such devotees their desired positions. The material nature gives a person his own nature, by which he increases affection for different types of demigods. However, the Bhagavad-gita (7.20) says that demigod worship is meant for men who have lost all their intelligence:
kamais tais tair hrta-jnanah
prapadyante 'nya-devatah
tam tam niyamam asthaya
prakrtya niyatah svaya
"Those whose intelligence has been stolen by material desires surrender unto demigods and follow the particular rules and regulations of worship according to their own natures."
Although one may be elevated to the heavenly planets, the results of such a benediction are limited:
anta-vat tu phalam tesam
tad bhavaty alpa-medhasam
devan deva-yajo yanti
mad-bhakta yanti mam api
"Men of small intelligence worship the demigods, and their fruits are limited and temporary. Those who worship the demigods go to the planets of the demigods, but My devotees ultimately reach My supreme planet." (Bg. 7.23)
Being elevated to the heavenly planets or other material planets does not mean attaining an eternal life of knowledge and bliss. At the end of the material world, all attainments of material elevation will also end. Again, according to Krsna in the Bhagavad-gita (18.55), only those who engage in His loving devotional service will be admitted to the spiritual world and return to Godhead, not others:
bhaktya mam abhijanati
yavan yas casmi tattvatah
tato mam tattvato jnatva
visate tad-anantaram
"One can understand Me as I am, as the Supreme Personality of Godhead, only by devotional service. And when one is in full consciousness of Me by such devotion, he can enter into the kingdom of God."
Impersonalists cannot understand the Supreme Personality of Godhead; therefore it is not possible for them to enter into the spiritual kingdom of God and return home, back to Godhead. Actually one attains different results by different means. It is not that all achievements are one and the same. Those interested in the four principles of dharma, artha, kama and moksa cannot be compared to those interested in the unalloyed devotional service of the Lord. Srimad-Bhagavatam (1.1.2) therefore says:
dharmah projjhita-kaitavo 'tra paramo nirmatsaranam satam
vedyam vastavam atra vastu siva-dam tapa-trayonmulanam
srimad-bhagavate maha-muni-krte kim va parair isvarah
sadyo hrdy avarudhyate 'tra krtibhih susrusubhis tat-ksanat
"Completely rejecting all religious activities which are materially motivated, this Bhagavata Purana propounds the highest truth, which is understandable by those devotees who are pure in heart. The highest truth is reality distinguished from illusion for the welfare of all. Such truth uproots the threefold miseries. This beautiful Bhagavatam, compiled by the great sage Sri Vyasadeva, is sufficient in itself for God realization. As soon as one attentively and submissively hears the message of Bhagavatam, he becomes attached to the Supreme Lord."
Those who aspire after liberation attempt to merge into the impersonal Brahman. To this end they execute ritualistic religious ceremonies, but Srimad-Bhagavatam considers this a cheating process. Indeed, such people can never dream of returning home, back to Godhead. There is a gulf of difference between the goal of dharma, artha, kama and moksa and the goal of devotional service.
The goddess Durga is the superintending deity of this material world, which is made of material elements. The demigods are simply different directors engaged in operating the departments of material activities, and they are under the influence of the same material energy. Krsna's internal potencies, however, have nothing to do with the creation of this cosmic material world. The spiritual world and all spiritual activities are under the direction of the internal, spiritual energy, and such activities are performed by Yogamaya, the spiritual energy. Yogamaya is the spiritual or internal energy of the Supreme Personality of Godhead. Those who are interested in being promoted to the spiritual world and engaging in the service of the Lord attain spiritual perfection under the control of Yogamaya. Those who are interested in material promotion engage in ritualistic religious ceremonies and economic development to develop sense gratification. They ultimately attempt to merge into the impersonal existence of the Lord. Such people generally become impersonalists. They are interested in worshiping Lord Siva or Goddess Durga, but their return is one hundred percent materialistic.
Following the example of the gopis, the devotees sometimes worship the goddess Katyayani, but they understand that Katyayani is an incarnation of Yogamaya. The gopis worshiped Katyayani, Yogamaya, to attain Krsna as their husband. On the other hand, it is stated in the Sapta-sati scripture that a ksatriya king named Suratha and a rich vaisya named Samadhi worshiped material nature in the form of Goddess Durga to attain material perfection. If one tries to mingle the worship of Yogamaya with Mahamaya, considering them one and the same, he does not really show very high intelligence. The idea that everything is one is a kind of foolishness indulged in by those with less brain substance. Fools and rascals say that the worship of Yogamaya and Mahamaya is the same. This conclusion is simply the result of mental speculation, and it has no practical effect. In the material world, sometimes one gives an exalted title to an utterly worthless thing; in Bengal this is known as giving a blind child a name like Padmalocana, which means "lotus-eyed." One may foolishly call a blind child Padmalocana, but such an appellation does not bear any meaning.
In the spiritual world the Absolute Lord is always identical with His name, fame, form, qualities and pastimes. Such identity is impossible in the material world, where the name of a person is different from the person himself. The Supreme Lord has many holy names like Paramatma, Brahman and "the creator," but one who worships the Lord as the creator cannot understand the relationship between a devotee and the Lord in the five types of transcendental mellow, nor can he understand the conception of Krsna. One cannot understand the six transcendental opulences of the Lord simply by understanding the Supreme Personality of Godhead as impersonal Brahman.
Impersonal realization of the Absolute Truth is certainly transcendental, but this does not mean that one who has attained this realization can understand the sac-cid-ananda form of the Lord. Similarly, Paramatma realization--realization of the plenary expansion of the Absolute Truth within everyone's heart--is also an incomplete understanding of the Absolute Truth. Even a devotee of the Personality of Godhead Narayana cannot actually understand the transcendental attractive features of Krsna. Indeed, a devotee of Krsna who is attached to the sublime attractive features of the Lord does not consider Narayana very important. When the gopis sometimes saw Krsna in the form of Narayana, they were not very attracted to Him. The gopis never addressed Krsna as Rukmini-ramana. Krsna's devotees in Vrndavana address Him as Radharamana, Nandanandana and Yasodanandana, but not as Vasudeva-nandana or Devaki-nandana. Although according to the material conception Narayana, Rukmini-ramana and Krsna are one and the same, in the spiritual world one cannot use the name Rukmini-ramana or Narayana in place of the name Krsna. If one does so out of a poor fund of knowledge, his mellow with the Lord becomes spiritually faulty and is called rasabhasa, an overlapping of transcendental mellows. The advanced devotee who has actually realized the transcendental features of the Lord will not commit the mistake of creating a rasabhasa situation by using one name for another. Because of the influence of Kali-yuga, there is much rasabhasa in the name of extravagance and liberal-mindedness. Such fanaticism is not very much appreciated by pure devotees.
TEXT 91
TEXT
ye yatha mam prapadyante
tams tathaiva bhajamy aham
mama vartmanuvartante
manusyah partha sarvasah
SYNONYMS
ye--they; yatha--as; mam--unto Me; prapadyante--surrender; tan--unto them; tatha eva--in the same proportion; bhajami--bestow My favor; aham--I; mama--My; vartma--way; anuvartante--follow; manusyah--men; partha--My dear Arjuna; sarvasah--in all respects.
TRANSLATION
"According to Lord Krsna in the Bhagavad-gita [4.11],'As all surrender unto Me, I reward them accordingly. Everyone follows My path in all respects, O son of Prtha.'
TEXT 92
TEXT
ei 'preme'ra anurupa na pare bhajite
ataeva 'rni' haya----kahe bhagavate
SYNONYMS
ei--this; premera--of love of God; anurupa--exactly to the proportion; na--not; pare--is able; bhajite--to reciprocate; ataeva--therefore; rni--debtor; haya--becomes; kahe--is stated; bhagavate--in Srimad-Bhagavatam.
TRANSLATION
"In Srimad-Bhagavatam [10.32.22] it is said that Lord Krsna cannot proportionately reciprocate devotional service in the madhurya-rasa; therefore He always remains a debtor to such devotees.
TEXT 93
TEXT
na paraye 'ham niravadya-samyujam
sva-sadhu-krtyam vibudhayusapi vah
ya mabhajan durjara-geha-srnkhalah
samvrscya tad vah pratiyatu sadhuna
SYNONYMS
na--not; paraye--am able; aham--I; niravadya--without duplicity; samyujam--meeting; sva-sadhu-krtyam--your own honest activities; vibudha-ayusa api--even with a duration of life like that of the demigods; vah--you; ya--who; ma--Me; abhajan--have worshiped; durjara--difficult to surmount; geha--of household life; srnkhalah--the chains; samvrscya--cutting off; tat--that; vah--your; pratiyatu--let there be a return; sadhuna--by pious activities.
TRANSLATION
"When the gopis were overwhelmed with dissatisfaction due to Lord Krsna's absence from the rasa-lila, Krsna returned to them and told them, 'My dear gopis, our meeting is certainly free from all material contamination. I must admit that in many lives it would be impossible for Me to repay My debt to you because you have cut off the bondage of family life just to search for Me. Consequently I am unable to repay you. Therefore please be satisfied with your honest activities in this regard.'
TEXT 94
TEXT
yadyapi krsna-saundarya----madhuryera dhurya
vraja-devira sange tanra badaye madhurya
SYNONYMS
yadyapi--although; krsna-saundarya--the beauty of Lord Krsna; madhuryera--of sweetness; dhurya--the supermost; vraja-devira--the gopis; sange--in company with; tanra--His; badaye--increases; madhurya--the sweetness.
TRANSLATION
"Although Krsna's unparalleled beauty is the topmost sweetness of love of Godhead, His sweetness increases unlimitedly when He is in the company of the gopis. Consequently Krsna's exchange of love with the gopis is the topmost perfection of love of Godhead.
PURPORT
Krsna and His devotees become perfectly intimate in conjugal love of Godhead. In other mellows, the Lord and the devotees do not enjoy transcendental bliss as perfectly. The next verse from Srimad-Bhagavatam (10.33.6) will illustrate this verse.
TEXT 95
TEXT
tatratisusubhe tabhir
bhagavan devaki-sutah
madhye maninam haimanam
maha-marakato yatha
SYNONYMS
tatra--there; ati-susubhe--was very beautiful; tabhih--by them; bhagavan--the Supreme Personality of Godhead; devaki-sutah--son of Devaki; madhye--in the midst; maninam--of valuable jewels; haimanam--lined with gold; maha-marakatah--the jewel of the name marakata; yatha--as.
TRANSLATION
" 'Although the son of Devaki, the Supreme Personality of Godhead, is also the reservoir of all kinds of beauty, when He is among the gopis He nonetheless becomes more beautiful, for He resembles a marakata jewel surrounded by gold and other jewels.' "
TEXT 96
TEXT
prabhu kahe,----ei 'sadhyavadhi' suniscaya
krpa kari' kaha, yadi age kichu haya
SYNONYMS
prabhu kahe--Lord Sri Caitanya Mahaprabhu replied; ei--this; sadhya-avadhi--the highest limit of perfection; su-niscaya--certainly; krpa kari'--being merciful to Me; kaha--please speak; yadi--if; age--further; kichu haya--there is something.
TRANSLATION
Lord Caitanya Mahaprabhu replied, "This is certainly the limit of perfection, but please be merciful to Me and speak more if there is more."
TEXT 97
TEXT
raya kahe,----ihara age puche hena jane
eta-dina nahi jani, achaye bhuvane
SYNONYMS
raya kahe--Ramananda Raya replied; ihara age--beyond this point; puche--inquires; hena--such; jane--a person; eta-dina--until this day; nahi jani--I did not know; achaye--there is; bhuvane--within this material world.
TRANSLATION
Raya Ramananda replied, "Until this day I did not know anyone within this material world who could inquire beyond this perfectional stage of devotional service.
TEXT 98
TEXT
inhara madhye radhara prema----'sadhya-siromani'
yanhara mahima sarva-sastrete vakhani
SYNONYMS
inhara madhye--among the loving affairs of the gopis; radhara prema--the love of Godhead of Srimati Radharani; sadhya-siromani--the topmost perfection; yanhara--of which; mahima--the glorification; sarva-sastrete--in every scripture; vakhani--description.
TRANSLATION
"Among the loving affairs of the gopis," Ramananda Raya continued, "Srimati Radharani's love for Sri Krsna is topmost. Indeed, the glories of Srimati Radharani are highly esteemed in all revealed scriptures.
TEXT 99
TEXT
yatha radha priya visnos
tasyah kundam priyam tatha
sarva-gopisu saivaika
visnor atyanta-vallabha
SYNONYMS
yatha--just as; radha--Srimati Radharani; priya--very dear; visnoh--to Lord Krsna; tasyah--Her; kundam--bathing place; priyam--very dear; tatha--so also; sarva-gopisu--among all the gopis; sa--She; eva--certainly; eka--alone; visnoh--of Lord Krsna; atyanta-vallabha--very dear.
TRANSLATION
" 'Just as Srimati Radharani is most dear to Sri Krsna, Her bathing place known [Radha-kunda] is also dear to Him. Among all the gopis, Srimati Radharani is supermost and very dear to Lord Krsna.'
PURPORT
This verse is from the Padma Purana and is included in the Laghu-bhagavatamrta (2.1.45), by Srila Rupa Gosvami. It also appears in Adi-lila, Chapter Four, verse 215, and again in Madhya-lila, Chapter Eighteen, verse 8.
TEXT 100
TEXT
anayaradhito nunam
bhagavan harir isvarah
yan no vihaya govindah
prito yam anayad rahah
SYNONYMS
anaya--by Her; aradhitah--worshiped; nunam--indeed; bhagavan--the Supreme Personality of Godhead; harih--Krsna; isvarah--the Lord; yat--from which; nah--us; vihaya--rejecting; govindah--Lord Sri Krsna; pritah--satisfied; yam--whom; anayat--brought; rahah--a secluded place.
TRANSLATION
"When the gopis began to talk among themselves, they said, 'Dear friends, the gopi who has been taken away by Krsna to a secluded place must have worshiped the Lord more than anyone else.' "
PURPORT
The name Radha is derived from this verse (Bhag. 10.30.28), from the words anayaradhitah, meaning "by Her the Lord is worshiped." Sometimes the critics of Srimad-Bhagavatam find it difficult to find Radharani's holy name, but the secret is disclosed here in the word aradhitah, from which the name Radha has come. Of course, the name of Radharani is directly mentioned in other Puranas. This gopi's worship of Krsna is topmost, and therefore Her name is Radha, or the topmost worshiper.
TEXT 101
TEXT
prabhu kahe----age kaha, sunite pai sukhe
apurvamrta-nadi vahe tomara mukhe
SYNONYMS
prabhu kahe--the Lord said; age--ahead; kaha--please speak; sunite--to hear; pai--I get; sukhe--happiness; apurva-amrta--of unprecedented nectar; nadi--a river; vahe--flows; tomara mukhe--from your mouth.
TRANSLATION
Lord Sri Caitanya Mahaprabhu said, "Please speak on. I am very happy to hear you because a river of unprecedented nectar is flowing from your mouth.
TEXT 102
TEXT
curi kari' radhake nila gopi-ganera dare
anyapeksa haile premera gadhata na sphure
SYNONYMS
curi kari'--stealing; radhake--Srimati Radharani; nila--took away; gopi-ganera--of the gopis; dare--out of fear; anya-apeksa--dependence on others; haile--if there is; premera--of love; gadhata--the intensity; na--not; sphure--manifests.
TRANSLATION
"During the rasa dance Sri Krsna did not exchange loving affairs with Srimati Radharani due to the presence of the other gopis. Because of the dependence of the others, the intensity of love between Radha and Krsna was not manifest. Therefore He stole Her away.
PURPORT
Out of fear of the other gopis, Lord Sri Krsna took Srimati Radharani to a secluded place. In this regard, the verse kamsarir api (verse 106 in this chapter) will be quoted from the Gita-govinda of Jayadeva Gosvami.
TEXT 103
TEXT
radha lagi' gopire yadi saksat kare tyaga
tabe jani,----radhaya krsnera gadha-anuraga
SYNONYMS
radha lagi'--for the sake of Srimati Radharani; gopire--the gopis; yadi--if; saksat--directly; kare--does; tyaga--rejection; tabe--then; jani--we can understand; radhaya--in Srimati Radharani; krsnera--of Lord Krsna; gadha--intense; anuraga--affection.
TRANSLATION
"If Lord Krsna rejected the company of the other gopis for Srimati Radharani, we can understand that Lord Sri Krsna has intense affection for Her."
TEXT 104
TEXT
raya kahe,----tabe suna premera mahima
tri-jagate radha-premera nahika upama
SYNONYMS
raya kahe--Ramananda Raya replied; tabe--then; suna--please hear; premera--of that love; mahima--the glories; tri-jagate--within the three worlds; radha-premera--of the loving affairs of Srimati Radharani; nahika--there is not; upama--comparison.
TRANSLATION
Ramananda Raya continued, "Please therefore hear from me about the glories of Srimati Radharani's loving affairs. They are beyond compare within these three worlds.
TEXT 105
TEXT
gopi-ganera rasa-nrtya-mandali chadiya
radha cahi' vane phire vilapa kariya
SYNONYMS
gopi-ganera--of the gopis; rasa-nrtya--of rasa dancing; mandali--the circle; chadiya--rejecting; radha--Srimati Radharani; cahi'--desiring; vane--in the forest; phire--wanders; vilapa--lamentation; kariya--doing.
TRANSLATION
"Finding Herself treated equally with all the other gopis, Srimati Radharani displayed Her tricky behavior and left the circle of the rasa dance. Missing Srimati Radharani's presence, Krsna became very unhappy and began to lament and wander throughout the forest to search Her out.
TEXT 106
TEXT
kamsarir api samsara-
vasana-baddha-srnkhalam
radham adhaya hrdaye
tatyaja vraja-sundarih
SYNONYMS
kamsa-arih--the enemy of Kamsa; api--moreover; samsara-vasana--desirous of the essence of enjoyment (rasa-lila); baddha-srnkhalam--being perfectly attracted to such activities; radham--Srimati Radharani; adhaya--taking; hrdaye--within the heart; tatyaja--left aside; vraja-sundarih--the other beautiful gopis.
TRANSLATION
" 'Lord Krsna, the enemy of Kamsa, took Srimati Radharani within His heart, for He desired to dance with Her. Thus He left the arena of the rasa dance and the company of all the other beautiful damsels of Vraja.'
TEXT 107
TEXT
itas tatas tam anusrtya radhikam
ananga-bana-vrana-khinna-manasah
krtanutapah sa kalinda-nandini
tatanta-kunje visasada madhavah
SYNONYMS
itah tatah--hither and thither; tam--Her; anusrtya--searching out; radhikam--Srimati Radharani; ananga--of Cupid; bana-vrana--by a wound from the arrow; khinna-manasah--whose heart is injured; krta-anutapah--repentant for misbehavior; sah--He (Lord Krsna); kalinda-nandini--of the river Yamuna; tata-anta--on the edge of the bank; kunje--in the bushes; visasada--lamented; madhavah--Lord Krsna.
TRANSLATION
" 'Being afflicted by the arrow of Cupid and unhappily regretting His mistreating Radharani, Madhava, Lord Krsna, began to search for Srimati Radharani along the banks of the Yamuna River. When He failed to find Her, He entered the bushes of Vrndavana and began to lament.'
PURPORT
These two verses are from the Gita-govinda (3.1, 2), written by Jayadeva Gosvami.
TEXT 108
TEXT
ei dui-slokera artha vicarile jani
vicarite uthe yena amrtera khani
SYNONYMS
ei--these; dui--two; slokera--of the verses; artha--the meanings; vicarile--if considering; jani--I can understand; vicarite--while considering; uthe--arises; yena--like; amrtera--of nectar; khani--a mine.
TRANSLATION
"Simply by considering these two verses one can understand what nectar there is in such dealings. It is exactly like freeing a mine of nectar.
TEXT 109
TEXT
sata-koti gopi-sange rasa-vilasa
tara madhye eka-murtye rahe radha-pasa
SYNONYMS
sata-koti--hundreds of thousands; gopi-sange--with the gopis; rasa-vilasa--dancing in the rasa dance; tara madhye--among them; eka-murtye--by one of His transcendental forms; rahe--remains; radha-pasa--by the side of Srimati Radharani.
TRANSLATION
"Although Krsna was in the midst of hundreds of thousands of gopis during the rasa dance, He still kept Himself in one of His transcendental forms by the side of Srimati Radharani.
TEXT 110
TEXT
sadharana-preme dekhi sarvatra 'samata'
radhara kutila-preme ha-ila 'vamata'
SYNONYMS
sadharana-preme--in general love of Godhead; dekhi--we see; sarvatra--everywhere; samata--equality; radhara--of Srimati Radharani; kutila-preme--in the crooked love of Godhead; ha-ila--there was; vamata--opposition.
TRANSLATION
"Lord Krsna is equal to everyone in His general dealings, but due to the conflicting ecstatic love of Srimati Radharani, there were opposing elements.
TEXT 111
TEXT
aher iva gatih premnah
svabhava-kutila bhavet
ato hetor ahetos ca
yunor mana udancati
SYNONYMS
aheh--of the snake; iva--like; gatih--the movement; premnah--of the loving affairs; svabhava--by nature; kutila--crooked; bhavet--is; atah--therefore; hetoh--from some cause; ahetoh--from the absence of a cause; ca--and; yunoh--of the young couple; manah--anger; udancati--appears.
TRANSLATION
" 'The progress of loving affairs between a young boy and a young girl is like the movement of a snake. On account of this, two types of anger arise between a young boy and girl--anger with cause and anger without cause.'
PURPORT
During the rasa dance, one form of Krsna was between every two gopis. But by the side of Srimati Radharani there was only one Krsna. Although this was the case, Srimati Radharani still manifested disagreement with Krsna. This verse is from the Ujjvala-nilamani (Srngara-bheda-kathana 102), written by Srila Rupa Gosvami.
TEXT 112
TEXT
krodha kari' rasa chadi' gela mana kari'
tanre na dekhiya vyakula haila sri-hari
SYNONYMS
krodha kari'--becoming angry; rasa chadi'--leaving the rasa dance; gela--went; mana kari'--being resentful; tanre--Srimati Radharani; na dekhiya--not seeing; vyakula--very anxious; haila--became; sri-hari--Lord Krsna.
TRANSLATION
"When Radharani left the rasa dance out of anger and resentment, Lord Sri Krsna became very anxious because He could not see Her.
TEXT 113
TEXT
samyak-sara vasana krsnera rasa-lila
rasa-lila-vasanate radhika srnkhala
SYNONYMS
samyak-sara--the complete and essential; vasana--desire; krsnera--of Lord Krsna; rasa-lila--the dancing in the rasa-lila; rasa-lila-vasanate--in the desire to dance the rasa dance; radhika--Srimati Radharani; srnkhala--the medium of bondage.
TRANSLATION
"Lord Krsna's desire in the rasa-lila circle is perfectly complete, but Srimati Radharani is the binding link in that desire.
TEXT 114
TEXT
tanha vinu rasa-lila nahi bhaya citte
mandali chadiya gela radha anvesite
SYNONYMS
tanha vinu--without Her; rasa-lila--the rasa dance; nahi--not; bhaya--illuminates; citte--within the heart; mandali chadiya--leaving the circle of the rasa dance; gela--went; radha--Srimati Radharani; anvesite--to search for.
TRANSLATION
"The rasa dance does not shine in the heart of Krsna without Srimati Radharani. Therefore, He also gave up the circle of the rasa dance and went out to search for Her.
TEXT 115
TEXT
itas-tatah bhrami' kahan radha na pana
visada karena kama-bane khinna hana
SYNONYMS
itah-tatah--here and there; bhrami'--wandering; kahan--anywhere; radha--Srimati Radharani; na--not; pana--finding; visada--lamentation; karena--does; kama-bane--by the arrow of Cupid; khinna--hurt; hana--becoming.
TRANSLATION
"When Krsna went out to search for Srimati Radharani, He wandered here and there. But not finding Her, He became afflicted by the arrow of Cupid and began to lament.
TEXT 116
TEXT
sata-koti-gopite nahe kama-nirvapana
tahatei anumani sri-radhikara guna
SYNONYMS
sata-koti--hundreds and thousands; gopite--in the midst of gopis; nahe--there is not; kama-nirvapana--satisfaction of lust; tahatei--by that way; anumani--we can imagine; sri-radhikara guna--the transcendental quality of Srimati Radharani.
TRANSLATION
"Since Krsna's lusty desires were not satisfied even in the midst of hundreds of thousands of gopis and He was thus searching after Srimati Radharani, we can easily imagine how transcendentally qualified She is."
TEXT 117
TEXT
prabhu kahe----ye lagi' ailama toma-sthane
sei saba tattva-vastu haila mora jnane
SYNONYMS
prabhu kahe--the Lord said; ye lagi'--for the matter of which; ailama--I have come; toma-sthane--to your place; sei saba--all those; tattva-vastu--objects of truth; haila--were; mora--My; jnane--in knowledge.
TRANSLATION
After hearing this, Lord Caitanya Mahaprabhu said to Ramananda Raya, "That for which I have come to your residence has now become an object of truth in My knowledge.
TEXT 118
TEXT
ebe se janilun sadhya-sadhana-nirnaya
age ara ache kichu, sunite mana haya
SYNONYMS
ebe--now; se--that; janilun--I have understood; sadhya--of the ultimate goal; sadhana--and of the process; nirnaya--the ascertainment; age--ahead; ara--more; ache--there is; kichu--something; sunite--to hear; mana--the mind; haya--it is.
TRANSLATION
"Now I have come to understand the sublime goal of life and the process of achieving it. Nevertheless, I think that there is something more ahead, and My mind is desiring to have it.
TEXT 119
TEXT
'krsnera svarupa' kaha 'radhara svarupa'
'rasa' kon tattva, 'prema'----kon tattva-rupa
SYNONYMS
krsnera--of Lord Krsna; svarupa--the transcendental features; kaha--speak; radhara--of Srimati Radharani; svarupa--the transcendental features; rasa--mellows; kon--what; tattva--that truth; prema--love of Godhead; kon--what; tattva-rupa--actual form.
TRANSLATION
"Kindly explain the transcendental features of Krsna and Srimati Radharani. Also explain the truth of transcendental mellows and the transcendental form of love of Godhead.
TEXT 120
TEXT
krpa kari' ei tattva kaha ta' amare
toma-vina keha iha nirupite nare
SYNONYMS
krpa kari'--showing your mercy; ei tattva--all these truths; kaha--explain; ta'--certainly; amare--unto Me; toma-vina--except for you; keha--someone; iha--this; nirupite--to explain; nare--not able.
TRANSLATION
"Kindly explain all these truths to Me. But for yourself, no one can do so."
TEXT 121
TEXT
raya kahe,----iha ami kichui na jani
tumi yei kahao, sei kahi ami vani
SYNONYMS
raya kahe--Ramananda Raya said; iha--this; ami--I; kichui--something; na--not; jani--know; tumi--You; yei--whatever; kahao--make me say; sei--those; kahi--speak; ami--I; vani--words.
TRANSLATION
Sri Ramananda Raya replied, "I do not know anything about this. I simply vibrate the sound You make me speak.
TEXT 122
TEXT
tomara siksaya padi yena suka-patha
saksat isvara tumi, ke bujhe tomara nata
SYNONYMS
tomara siksaya--by Your instruction; padi--I recite; yena--like; suka-patha--the reciting of a parrot; saksat--directly; isvara--the Supreme Personality of Godhead; tumi--You; ke--who; bujhe--can understand; tomara--Your; nata--dramatic performance.
TRANSLATION
"I simply repeat like a parrot whatever instructions You have given me. You are the Supreme Personality of Godhead Himself. Who can understand Your dramatic performances?
TEXT 123
TEXT
hrdaye prerana kara, jihvaya kahao vani
ki kahiye bhala-manda, kichui na jani
SYNONYMS
hrdaye--within the heart; prerana--direction; kara--You give; jihvaya--on the tongue; kahao--You make me speak; vani--words; ki--what; kahiye--I am speaking; bhala-manda--good or bad; kichui--something; na--not; jani--I know.
TRANSLATION
"You inspire me within the heart and make me speak with the tongue. I do not know whether I am speaking well or badly."
TEXT 124
TEXT
prabhu kahe,----mayavadi ami ta' sannyasi
bhakti-tattva nahi jani, mayavade bhasi
SYNONYMS
prabhu kahe--the Lord said; mayavadi--a follower of the Mayavada philosophy; ami--I; ta'--certainly; sannyasi--one in the renounced order of life; bhakti-tattva--the truths of transcendental loving service; nahi--not; jani--I know; mayavade--in the philosophy of impersonalism; bhasi--I float.
TRANSLATION
Lord Caitanya Mahaprabhu said, "I am a Mayavadi in the renounced order of life, and I do not even know what transcendental loving service to the Lord is. I simply float in the ocean of Mayavada philosophy.
TEXT 125
TEXT
sarvabhauma-sange mora mana nirmala ha-ila
'krsna-bhakti-tattva kaha,' tanhare puchila
SYNONYMS
sarvabhauma-sange--in the company of Sarvabhauma Bhattacarya; mora--My; mana--mind; nirmala--clarified; ha-ila--became; krsna-bhakti-tattva--the truths of transcendental loving service to Krsna; kaha--please explain; tanhare--to him; puchila--I inquired.
TRANSLATION
"Due to the association of Sarvabhauma Bhattacarya, My mind has been enlightened. Therefore I have asked Sarvabhauma Bhattacarya about the truths of transcendental loving service to Krsna.
TEXT 126
TEXT
tenho kahe----ami nahi jani krsna-katha
sabe ramananda jane, tenho nahi etha
SYNONYMS
tenho kahe--he replied; ami--I; nahi--not; jani--know; krsna-katha--topics of Lord Krsna; sabe--all; ramananda--Ramananda Raya; jane--knows; tenho--he; nahi--not; etha--here.
TRANSLATION
"Sarvabhauma Bhattacarya told me, 'I do not actually know about the topics of Lord Krsna. They are all known only to Ramananda Raya, but he is not present here.' "
TEXT 127
TEXT
tomara thani ailana tomara mahima suniya
tumi more stuti kara 'sannyasi' janiya
SYNONYMS
tomara thani--to your presence; ailana--I have come; tomara--your; mahima--glories; suniya--hearing; tumi--you; more--Me; stuti--praising; kara--do; sannyasi--a person in the renounced order of life; janiya--knowing as.
TRANSLATION
Lord Sri Caitanya Mahaprabhu continued, "After hearing about your glories, I have come to your place. But you are offering Me words of praise out of respect for a sannyasi, one in the renounced order of life.
PURPORT
Srila Bhaktisiddhanta Sarasvati Thakura explains that a mundane person, being enriched by mundane opulences, must always know that the transcendental opulences of the advanced devotees are far more important than the materialistic opulences of a person like himself. A materialistic person with material opulences should not be very proud or puffed up before a transcendental devotee. If one approaches a transcendental devotee on the strength of one's material heritage, opulence, education and beauty and does not offer respect to the advanced devotee of the Lord, the Vaisnava devotee may offer formal respects to such a materially puffed-up person, but he may not deliver transcendental knowledge to him. Indeed, the devotee sees him as a non-brahmana or sudra. Such a puffed-up person cannot understand the science of Krsna. A proud person is deceived in transcendental life and, despite having attained a human form, will again glide into hellish conditions. By His personal example, Sri Caitanya Mahaprabhu explains how one should be submissive and humble before a Vaisnava, even though one may be situated on a high platform. Such is the teaching of Sri Caitanya Mahaprabhu as the acarya of the world, the supreme spiritual master and teacher.
TEXT 128
TEXT
kiba vipra, kiba nyasi, sudra kene naya
yei krsna-tattva-vetta, sei 'guru' haya
SYNONYMS
kiba--whether; vipra--a brahmana; kiba--whether; nyasi--a sannyasi; sudra--a sudra; kene--why; naya--not; yei--anyone who; krsna-tattva-vetta--a knower of the science of Krsna; sei--that person; guru--the spiritual master; haya--is.
TRANSLATION
"Whether one is a brahmana, a sannyasi or a sudra--regardless of what he is--he can become a spiritual master if he knows the science of Krsna."
PURPORT
This verse is very important to the Krsna consciousness movement. In his Amrta-pravaha-bhasya, Srila Bhaktivinoda Thakura explains that one should not think that because Sri Caitanya Mahaprabhu was born a brahmana and was situated in the topmost spiritual order as a sannyasi, it was improper for Him to receive instructions from Srila Ramananda Raya, who belonged to the sudra caste. To clarify this matter, Sri Caitanya Mahaprabhu informed Ramananda Raya that knowledge of Krsna consciousness is more important than caste. In the system of varnasrama-dharma there are various duties for the brahmanas, ksatriyas, vaisyas and sudras. Actually the brahmana is supposed to be the spiritual master of all other varnas, or sects, but as far as Krsna consciousness is concerned, everyone is capable of becoming a spiritual master because knowledge in Krsna consciousness is on the platform of the spirit soul. To spread Krsna consciousness, one need only be cognizant of the science of the spirit soul. It does not matter whether one is a brahmana, ksatriya, vaisya, sudra, sannyasi, grhastha or whatever. If one simply understands this science, he can become a spiritual master.
It is stated in the Hari-bhakti-vilasa that one should not accept initiation from a person who is not in the brahminical order if there is a fit person in the brahminical order present. This instruction is meant for those who are overly dependent on the mundane social order and is suitable for those who want to remain in mundane life. If one understands the truth of Krsna consciousness and seriously desires to attain transcendental knowledge for the perfection of life, he can accept a spiritual master from any social status, provided the spiritual master is fully conversant with the science of Krsna. Srila Bhaktisiddhanta Sarasvati Thakura also states that although one is situated as a brahmana, ksatriya, vaisya, sudra, brahmacari, vanaprastha, grhastha or sannyasi, if he is conversant in the science of Krsna he can become a spiritual master as vartma-pradarsaka-guru, diksa-guru or siksa-guru. The spiritual master who first gives information about spiritual life is called the vartma-pradarsaka-guru, the spiritual master who initiates according to the regulations of the sastras is called the diksa-guru, and the spiritual master who gives instructions for elevation is called the siksa-guru. Factually the qualifications of a spiritual master depend on his knowledge of the science of Krsna. It does not matter whether he is a brahmana, ksatriya, sannyasi or sudra. This injunction given by Sri Caitanya Mahaprabhu is not at all against the injunctions of the sastras. In the Padma Purana it is said:
na sudrah bhagavad-bhaktas
te 'pi bhagavatottamah
sarva-varnesu te sudra
ye na bhakta janardane
One who is actually advanced in spiritual knowledge of Krsna is never a sudra, even though he may have been born in a sudra family. However, even if a vipra, or brahmana, is very expert in the six brahminical activities (pathana, pathana, yajana, yajana, dana, pratigraha) and is also well versed in the Vedic hymns, he cannot become a spiritual master unless he is a Vaisnava. But if one is born in the family of candalas yet is well versed in Krsna consciousness, he can become a guru. These are the sastric injunctions, and strictly following these injunctions, Sri Caitanya Mahaprabhu, as a grhastha named Sri Visvambhara, was initiated by a sannyasi-guru named Isvara Puri. Similarly, Sri Nityananda Prabhu was initiated by Madhavendra Puri, a sannyasi. According to others, however, He was initiated by Laksmipati Tirtha. Advaita Acarya, although a grhastha, was initiated by Madhavendra Puri, and Sri Rasikananda, although born in a brahmana family, was initiated by Sri Syamananda Prabhu, who was not born in a caste brahmana family. There are many instances in which a born brahmana took initiation from a person who was not born in a brahmana family. The brahminical symptoms are explained in Srimad-Bhagavatam (7.11.35), wherein it is stated:
yasya yal-laksanam proktam
pumso varnabhivyanjakam
yad anyatrapi drsyeta
tat tenaiva vinirdiset
If a person is born in a sudra family but has all the qualities of a spiritual master, he should be accepted not only as a brahmana but as a qualified spiritual master also. This is also the instruction of Sri Caitanya Mahaprabhu. Srila Bhaktisiddhanta Sarasvati Thakura therefore introduced the sacred thread ceremony for all Vaisnavas according to the rules and regulations.
Sometimes a Vaisnava who is a bhajananandi does not take the savitra-samskara (sacred thread initiation), but this does not mean that this system should be used for preaching work. There are two kinds of Vaisnavas--bhajananandi and gosthy-anandi. A bhajananandi is not interested in preaching work, but a gosthy-anandi is interested in spreading Krsna consciousness to benefit the people and increase the number of Vaisnavas. A Vaisnava is understood to be above the position of a brahmana. As a preacher, he should be recognized as a brahmana; otherwise there may be a misunderstanding of his position as a Vaisnava. However, a Vaisnava brahmana is not selected on the basis of his birth but according to his qualities. Unfortunately, those who are unintelligent do not know the difference between a brahmana and a Vaisnava. They are under the impression that unless one is a brahmana he cannot be a spiritual master. For this reason only, Sri Caitanya Mahaprabhu makes the statement in this verse:
kiba vipra, kiba nyasi, sudra kene naya
yei krsna-tattva-vetta, sei 'guru' haya
If one becomes a guru, he is automatically a brahmana. Sometimes a caste guru says that ye krsna-tattva-vetta, sei guru haya means that one who is not a brahmana may become a siksa-guru or a vartma-pradarsaka-guru but not an initiator guru. According to such caste gurus, birth and family ties are considered foremost. However, the hereditary consideration is not acceptable to Vaisnavas. The word guru is equally applicable to the vartma-pradarsaka-guru, siksa-guru and diksa-guru. Unless we accept the principle enunciated by Sri Caitanya Mahaprabhu, this Krsna consciousness movement cannot spread all over the world. According to Sri Caitanya Mahaprabhu's intentions: prthivite ache yata nagaradi-grama sarvatra pracara haibe mora nama. Sri Caitanya Mahaprabhu's cult must be preached all over the world. This does not mean that people should take to His teachings and remain sudras or candalas. As soon as one is trained as a pure Vaisnava, he must be accepted as a bona fide brahmana. This is the essence of Sri Caitanya Mahaprabhu's instructions in this verse.
TEXT 129
TEXT
'sannyasi' baliya more na kariha vancana
krsna-radha-tattva kahi' purna kara mana
SYNONYMS
sannyasi--a person in the renounced order of life; baliya--taking as; more--Me; na kariha--do not do; vancana--cheating; krsna-radha-tattva--the truth about Radha-Krsna; kahi'--describing; purna--complete; kara--make; mana--my mind.
TRANSLATION
Sri Caitanya Mahaprabhu continued, "Please do not try to cheat me, thinking of Me as a learned sannyasi. Please satisfy My mind by just describing the truth of Radha and Krsna."
TEXTS 130-131
TEXT
yadyapi raya----premi, maha-bhagavate
tanra mana krsna-maya nare acchadite
tathapi prabhura iccha----parama prabala
janileha rayera mana haila talamala
SYNONYMS
yadyapi--although; raya--Ramananda Raya; premi--a great lover of Krsna; maha-bhagavate--a topmost devotee; tanra--his; mana--mind; krsna-maya--the illusory energy of Krsna; nare--not able; acchadite--to cover; tathapi--still; prabhura iccha--the Lord's desire; parama prabala--very intense; janileha--even though it was known; rayera mana--the mind of Ramananda Raya; haila--there was; talamala--agitation.
TRANSLATION
Sri Ramananda Raya was a great devotee of the Lord and a lover of God, and although his mind could not be covered by Krsna's illusory energy, and although he could understand the mind of the Lord, which was very strong and intense, Ramananda's mind became a little agitated.
PURPORT
The perfect devotee always acts according to the desires of the Supreme Personality of Godhead. But a materialistic man is carried away by the waves of the material energy. Srila Bhaktivinoda Thakura has said, mayara vase, yaccha bhese', khaccha habudubu, bhai. A person under the grip of the material energy is carried away by the waves of that illusory energy. In other words, a person in the material world is a servant of maya. However, a person in the spiritual energy is a servant of the Supreme Personality of Godhead. Although Ramananda Raya knew that nothing was unknown to Sri Caitanya Mahaprabhu, he nonetheless began to speak further on the subject because the Lord desired it.
TEXT 132
TEXT
raya kahe,----"ami----nata, tumi----sutra-dhara
yei mata nacao, taiche cahi nacibara
SYNONYMS
raya kahe--Ramananda Raya replied; ami--I; nata--dancer; tumi--You; sutra-dhara--the puller of the strings; yei--whatever; mata--way; nacao--You make me dance; taiche--in that way; cahi--I want; nacibara--to dance.
TRANSLATION
Sri Ramananda Raya said, "I am just a dancing puppet, and You pull the strings. Whichever way You make me dance, I will dance.
TEXT 133
TEXT
mora jihva----vina-yantra, tumi----vina-dhari
tomara mane yei uthe, tahai uccari
SYNONYMS
mora jihva--my tongue; vina-yantra--a stringed instrument; tumi--You; vina-dhari--the player of the stringed instrument; tomara mane--in Your mind; yei uthe--whatever arises; tahai--that; uccari--I vibrate.
TRANSLATION
"My dear Lord, my tongue is just like a stringed instrument, and You are its player. Therefore I simply vibrate whatever arises in Your mind."
TEXT 134
TEXT
parama isvara krsna----svayam bhagavan
sarva-avatari, sarva-karana-pradhana
SYNONYMS
parama--supreme; isvara--controller; krsna--Lord Krsna; svayam--personally; bhagavan--the Supreme Personality of Godhead; sarva-avatari--the source of all incarnations; sarva-karana-pradhana--the supreme cause of all causes.
TRANSLATION
Ramananda Raya then began to speak on krsna-tattva. "Krsna is the Supreme Personality of Godhead," he said. "He is personally the original Godhead, the source of all incarnations and the cause of all causes.
TEXT 135
TEXT
ananta vaikuntha, ara ananta avatara
ananta brahmanda ihan,----sabara adhara
SYNONYMS
ananta vaikuntha--innumerable Vaikuntha planets; ara--and; ananta avatara--innumerable incarnations; ananta brahmanda--innumerable universes; ihan--in this material world; sabara--of all of them; adhara--the resting place.
TRANSLATION
"There are innumerable Vaikuntha planets as well as innumerable incarnations. In the material world also there are innumerable universes, and Krsna is the supreme resting place for all of them.
TEXT 136
TEXT
sac-cid-ananda-tanu, vrajendra-nandana
sarvaisvarya-sarvasakti-sarvarasa-purna
SYNONYMS
sat-cit-ananda-tanu--Krsna's body is transcendental, full of knowledge, bliss and eternity; vrajendra-nandana--the son of Maharaja Nanda; sarva-aisvarya--all opulences; sarva-sakti--all potencies; sarva-rasa-purna--the reservoir of all transcendental mellows.
TRANSLATION
"The transcendental body of Sri Krsna is eternal and full of bliss and knowledge. He is the son of Nanda Maharaja. He is full of all opulences and potencies, as well as all spiritual mellows.
TEXT 137
TEXT
isvarah paramah krsnah
sac-cid-ananda-vigrahah
anadir adir govindah
sarva-karana-karanam
SYNONYMS
isvarah--the controller; paramah--supreme; krsnah--Lord Krsna; sat--eternal existence; cit--absolute knowledge; ananda--absolute bliss; vigrahah--whose form; anadih--without beginning; adih--the origin of everything; govindah--a name of Lord Krsna; sarva--all; karana--of causes; karanam--He is the original cause.
TRANSLATION
" 'Krsna, who is known as Govinda, is the supreme controller. He has an eternal, blissful, spiritual body. He is the origin of all. He has no other origin, for He is the prime cause of all causes.'
PURPORT
This verse is from the Brahma-samhita (5.1).
TEXT 138
TEXT
vrndavane 'aprakrta navina madana'
kama-gayatri kama-bije yanra upasana
SYNONYMS
vrndavane--in Vrndavana; aprakrta--spiritual; navina--new; madana--Cupid; kama-gayatri--hymns of desire; kama-bije--by the spiritual seed of desire called klim; yanra--of whom; upasana--the worship.
TRANSLATION
"In the spiritual realm of Vrndavana, Krsna is the spiritual ever-fresh Cupid. He is worshiped by the chanting of the Kama-gayatri mantra with the spiritual seed klim.
PURPORT
This Vrndavana is described in the Brahma-samhita (5.56) in this way:
sriyah kantah kantah parama-purusah kalpa-taravo
druma bhumis cintamani-gana-mayi toyam amrtam
katha ganam natyam gamanam api vamsi priya-sakhi
cid-anandam jyotih param api tad asvadyam api ca
sa yatra ksirabdhih sravati surabhibhyas ca su-mahan
nimesardhakhyo va vrajati na hi yatrapi samayah
bhaje svetadvipam tam aham iha golokam iti yam
vidantas te santah ksiti-virala-carah katipaye
The spiritual realm of Vrndavana is always spiritual. The goddess of fortune and the gopis are always present there. They are Krsna's beloveds, and all of them are as spiritual as Krsna. In Vrndavana, Krsna is the Supreme Person and is the husband of all the gopis and the goddess of fortune. The trees in Vrndavana are wish-fulfilling trees. The land is made of touchstone, and the water is nectar. Words are musical vibrations, and all movements are dancing. The flute is the Lord's constant companion. The planet Goloka Vrndavana is self-luminous like the sun and is full of spiritual bliss. The perfection of life lies in tasting that spiritual existence; therefore everyone should cultivate its knowledge. In Vrndavana, spiritual cows are always supplying spiritual milk. Not a single moment is wasted there--in other words, there is no past, present or future. Not a single particle of time is wasted. Within this material universe, the devotees worship that transcendental abode as Goloka Vrndavana. Lord Brahma himself said, "Let me worship that spiritual land where Krsna is present." This transcendental Vrndavana is not appreciated by those who are not devotees or self-realized souls because this Vrndavana-dhama is all spiritual. The pastimes of the Lord there are also spiritual. None are material. According to a prayer by Srila Narottama dasa Thakura (Prarthana 1):
ara kabe nitai-candera karuna haibe
samsara-vasana mora kabe tuccha habe
"When will Lord Nityananda have mercy upon me so that I can realize the uselessness of material pleasure?"
visaya chadiya kabe suddha habe mana
kabe hama heraba sri-vrndavana
"When will my mind be cleansed of all material dirt so that I will be able to feel the presence of spiritual Vrndavana?"
rupa-raghunatha-pade haibe akuti
kabe hama bujhaba se yugala-piriti
"When will I be attracted to the instructions of the Gosvamis so that I will be able to understand what is Radha and Krsna and what is Vrndavana?"
These verses indicate that one first has to be purified of all material desires and all attraction for fruitive activity and speculative knowledge if one wishes to understand Vrndavana.
In reference to the words aprakrta navina madana, aprakrta refers to that which is the very opposite of the material conception. The Mayavadis consider this to be zero or impersonal, but that is not the case. Everything in the material world is dull, but in the spiritual world everything is alive. The desire for enjoyments is present both in Krsna and in His parts and parcels, the living entities. In the spiritual world, such desires are also spiritual. No one should mistakenly consider such desires to be material. In the material world, if one is sexually inclined and enjoys sex life, he enjoys something temporary. His enjoyment vanishes after a few minutes. However, in the spiritual world the same enjoyment may be there, but it never vanishes. It is continuously enjoyed. In the spiritual world such sex pleasure appears to the enjoyer to be more and more relishable with each new feature. In the material world, however, sex enjoyment becomes distasteful after a few minutes only, and it is never permanent. Because Krsna appears very much sexually inclined, He is called the new Cupid in the spiritual world. There is no material inebriety in such desire, however.
Gayantam trayate yasmad gayatri tvam tatah smrta: One who chants the Gayatri mantra is gradually delivered from the material clutches. In other words, That which delivers one from material entanglement is called Gayatri. An explanation of the Gayatri mantra can be found in Madhya-lila, Chapter Twenty-one, text 125:
kama-gayatri-mantra-rupa, haya krsnera svarupa,
sardha-cabbisa aksara tara haya
se aksara 'candra' haya, krsne kari' udaya,
trijagat kaila kamamaya
The Kama-gayatri mantra is just like a Vedic hymn, but it is the Supreme Personality of Godhead Himself. There is no difference between the Kama-gayatri and Krsna. Both are composed of twenty-four and a half transcendental syllables (see Cc. Madhya 21.125-29) The mantra depicted in letters is also Krsna, and the mantra rises just like the moon. Due to this, there is a perverted reflection of desire in human society and among all kinds of living entities. In the mantra klim kama-devaya vidmahe puspa-banaya dhimahi tan no 'nangah pracodayat, Krsna is called Kama-deva, Puspa-bana and Ananga. Kama-deva is Madana-mohana, the Deity who establishes our relationship with Krsna. Puspa-bana ("He who carries an arrow made of flowers") is Govinda, the Personality of Godhead who accepts our devotional service. And Ananga is Gopijana-vallabha, who satisfies all the gopis and is the ultimate goal of life. This Kama-gayatri (klim kama-devaya vidmahe puspa-banaya dhimahi tan no 'nangah pracodayat) simply does not belong to this material world. When one is advanced in spiritual understanding, he can worship the Supreme Personality of Godhead with his spiritually purified senses and fulfill the desires of the Lord.
man-mana bhava mad-bhakto
mad-yaji mam namaskuru
mam evaisyasi satyam te
pratijane priyo 'si me
"Always think of Me and become My devotee. Worship Me and offer your homage unto Me. Thus you will come to Me without fail. I promise you this because you are My very dear friend." (Bg. 18.65)
In the Brahma-samhita it is stated (5.27-29):
atha venu-ninadasya
trayi-murti-mayi gatih
sphuranti pravivesasu
mukhabjani svayambhuvah
gayatrim gayatas tasmad
adhigatya saroja-jah
samskrtas cadi-guruna
dvijatam agamat tatah
trayya prabuddho 'tha vidhir
vijnata-tattva-sagarah
tustava veda-sarena
stotrenanena kesavam
"Then Gayatri, mother of the Vedas, having been manifested by the divine sound of Sri Krsna's flute, entered the lotus mouth of Brahma, the self-born, through his eight earholes. Thus the lotus-born Brahma received the Gayatri mantra, which had sprung from the song of Sri Krsna's flute. In this way he attained twice-born status, having been initiated by the supreme primal preceptor, Godhead Himself. Enlightened by the recollection of that Gayatri, which embodies the three Vedas, Brahma became acquainted with the expanse of the ocean of truth. Then he worshiped Sri Krsna, the essence of all the Vedas, with a hymn."
The vibration of Krsna's flute is the origin of the Vedic hymns. Lord Brahma, who is seated on a lotus flower, heard the sound vibration of Krsna's flute and was thereby initiated by the Gayatri mantra.
TEXT 139
TEXT
purusa, yosit, kiba sthavara-jangama
sarva-cittakarsaka, saksat manmatha-madana
SYNONYMS
purusa--a male; yosit--a female; kiba--all; sthavara-jangama--living entities who cannot move and living entities who can move; sarva--of everyone; citta-akarsaka--the attractor of the minds; saksat--directly; manmatha-madana--captivator of Cupid himself.
TRANSLATION
"The very name Krsna means that He attracts even Cupid. He is therefore attractive to everyone--male and female, moving and inert living entities. Indeed, Krsna is known as the all-attractive one.
PURPORT
Just as there are many orbs in the material world called stars or planets, in the spiritual world there are many spiritual planets called Vaikunthalokas. The spiritual universe, however, is situated far, far away from the cluster of material universes. Material scientists cannot even estimate the number of planets and stars within this universe. They are also incapable of traveling to other stars by spaceship. According to the Bhagavad-gita (8.20), there is also a spiritual world:
paras tasmat tu bhavo 'nyo
'vyakto 'vyaktat sanatanah
yah sa sarvesu bhutesu
nasyatsu na vinasyati
"Yet there is another unmanifested nature, which is eternal and is transcendental to this manifested and unmanifested matter. It is supreme and is never annihilated. When all in this world is annihilated, that part remains as it is." (Bg. 8.20)
Thus there is another nature, which is superior to material nature. The word bhava or svabhava refers to nature. The spiritual nature is eternal, and even when all the material universes are destroyed, the planets in the spiritual world abide. They remain exactly as the spirit soul remains even after the annihilation of the material body. That spiritual world is called aprakrta, or the antimaterial world. In this transcendental spiritual world or universe, the highest planetary system is known as Goloka Vrndavana. That is the abode of Lord Krsna Himself, who is also all-spiritual. Krsna is known there as Aprakrta-madana. The name Madana refers to Cupid, but Krsna is the spiritual Madana. His body is not material like the body of Cupid in this material universe. Krsna's body is all-spiritual--sac-cid-ananda-vigraha. Therefore He is called Aprakrta-madana. He is also known as Manmatha-madana, which means that He is attractive even to Cupid. Sometimes Krsna's activities and attractive features are misinterpreted by gross materialists who accuse Him of being immoral because He danced with the gopis, but such an accusation results from not knowing that Krsna is beyond this material world. His body is sac-cid-ananda-vigraha, completely spiritual. There is no material contamination in His body, and one should not consider His body a lump of flesh and bones. The Mayavadi philosophers conceive of Krsna's body as material, and this is an abominable, gross, materialistic conception. just as Krsna is completely spiritual, the gopis are also spiritual, and this is confirmed in the Brahma-samhita (5.37):
ananda-cin-maya-rasa-pratibhavitabhis
tabhir ya eva nija-rupataya kalabhih
goloka eva nivasaty akhilatma-bhuto
govindam adi-purusam tam aham bhajami
"I worship Govinda, the primeval Lord. He resides in His own realm, Goloka, with Radha, who resembles His own spiritual figure and who embodies the ecstatic potency (hladini). Their companions are Her confidantes, who embody extensions of Her bodily form and who are imbued and permeated with ever-blissful spiritual rasa."
The gopis are also of the same spiritual quality (nija-rupataya) because they are expansions of Krsna's pleasure potency. Neither Krsna nor the gopis have anything to do with lumps of matter or the material conception. In the material world the living entity is encaged within a material body, and due to ignorance he thinks that he is the body. . Therefore here the enjoyment of lusty desires between male and female is all material. One cannot compare the lusty desires of a materialistic man to the transcendental lusty desires of Krsna. Unless one is advanced in spiritual science, he cannot understand the lusty desires between Krsna and the gopis. In the Caitanya-caritamrta the lusty desire of the gopis is compared to gold. The lusty desires of a materialistic man, on the other hand, are compared to iron. At no stage can iron and gold be compared. The living entities--moving and nonmoving--are part and parcel of Krsna; therefore they originally have the same kind of lusty desire as His. But when this lusty desire is expressed through matter, it is abominable. When a living entity is spiritually advanced and liberated from material bondage, he can understand Krsna in truth. As stated in the Bhagavad-gita (4.9):
janma karma ca me divyam
evam yo vetti tattvatah
tyaktva deham punar janma
naiti mam eti so 'rjuna
"One who knows the transcendental nature of My appearance and activities does not, upon leaving the body, take his birth again in this material world but attains My eternal abode, O Arjuna."
When one can understand the body of Krsna as well as the Lord's lusty desires, one is immediately liberated. A conditioned soul encaged within the material body cannot understand Krsna. As stated in the Bhagavad-gita (7.3):
manusyanam sahasresu
kascid yatati siddhaye
yatatam api siddhanam
kascin mam vetti tattvatah
"Out of many thousands among men, one may endeavor for perfection, and of those who have achieved perfection, hardly one knows Me in truth."
The word siddhaye indicates liberation. Only after being liberated from material conditioning can one understand Krsna. When one can understand Krsna as He is (tattvatah), one actually lives in the spiritual world, although apparently living within the material body. This technical science can be understood when one is actually spiritually advanced.
In his Bhakti-rasamrta-sindhu (1.2.187), Srila Rupa Gosvami says:
iha yasya harer dasye karmana manasa gira
nikhilasv apy avasthasu jivan-muktah sa ucyate
When a person in this material world desires only to serve Krsna with love and devotion, he is liberated, even though functioning within this material world. As the Bhagavad-gita (14.26) confirms:
mam ca yo 'vyabhicarena
bhakti-yogena sevate
sa gunan samatityaitan
brahma-bhuyaya kalpate
"One who engages in full devotional service, unfailing in all circumstances, at once transcends the modes of material nature and thus comes to the level of Brahman."
Simply by engaging in the loving service of the Lord one can attain liberation. As stated in the Bhagavad-gita (18.54): brahma-bhutah prasannatma na socati na kanksati. A person who is highly advanced in spiritual knowledge and who has attained the brahma-bhuta stage neither laments nor hankers for anything material. That is the stage of spiritual realization.
Srila Bhaktivinoda Thakura considered the brahma-bhuta stage in two divisions--svarupa-gata and vastu-gata. One who has understood Krsna in truth but is still maintaining some material connection is known to be situated in his svarupa, his original consciousness. When that original consciousness is completely spiritual, it is called Krsna consciousness. One who lives in such consciousness is actually living in Vrndavana. He may live anywhere; material location doesn't matter. When by the grace of Krsna one thus advances, he becomes completely uncontaminated by the material body and mind and at that time factually lives in Vrndavana. That stage is called vastu-gata.
One should execute his spiritual activities in the svarupa-gata stage of consciousness. He should also chant the cin-mayi Gayatri, the spiritual mantras: om namo bhagavate vasudevaya, klim krsnaya govindaya gopijana-vallabhaya svaha, and klim kama-devaya vidmahe puspa-banaya dhimahi tan no 'nangah pracodayat. These are the Kama-gayatri or kama-bija mantras. One should be initiated by a bona fide spiritual master and worship Krsna with these transcendental mantras, known as Kama-gayatri or kama-bija.
As explained by Krsnadasa Kaviraja Gosvami in the previous verse and the current verse:
vrndavane 'aprakrta navina madana'
kama-gayatri kama-bije yanra upasana
purusa, yosit, kiba sthavara-jangama
sarva-cittakarsaka, saksat manmatha-madana
(Cc. Madhya 8.138-139)
A person who is properly purified and initiated by the spiritual master worships the Supreme Personality of Godhead, Krsna, by chanting this mantra, the Kama-gayatri with the kama-bija. As the Bhagavad-gita (18.65) confirms, one should engage in transcendental worship in order to be fit for being attracted by Krsna, the all-attractive.
man-mana bhava mad-bhakto
mad-yaji mam namaskuru
mam evaisyasi satyam te
pratijane priyo 'si me
"Always think of Me and become My devotee. Worship Me and offer your homage unto Me. Thus you will come to Me without fail. I promise you this because you are My very dear friend."
Since every living entity is part and parcel of Krsna, Krsna is naturally attractive. Due to material covering, one's attraction for Krsna is checked. One is not usually attracted by Krsna in the material world, but as soon as one is liberated from material conditioning, he is naturally attracted. Therefore it is said in this verse, sarva-cittakarsaka: "Everyone is naturally attracted by Krsna." This attraction is within everyone's heart, and when the heart is cleansed, that attraction is manifest (ceto-darpana-marjanam bhava-maha-davagni-nirvapanam).
TEXT 140
TEXT
tasam avirabhuc chaurih
smayamana-mukhambujah
pitambara-dharah sragvi
saksan manmatha-manmathah
SYNONYMS
tasam--among them; avirabhut--appeared; saurih--Lord Krsna; smayamana--smiling; mukha-ambujah--lotus face; pita-ambara-dharah--dressed with yellow garments; sragvi--decorated with a flower garland; saksat--directly; manmatha--of Cupid; manmathah--Cupid.
TRANSLATION
" 'When Krsna left the rasa-lila dance, the gopis became very morose, and when they were grieving, Krsna reappeared dressed in yellow garments. Wearing a flower garland and smiling, He was attractive even to Cupid. In this way Krsna appeared among the gopis.'
PURPORT
This verse is from Srimad-Bhagavatam (10.32.2).
TEXT 141
TEXT
nana-bhaktera rasamrta nana-vidha haya
sei saba rasamrtera 'visaya' 'asraya'
SYNONYMS
nana-bhaktera--of various types of devotees; rasa-amrta--the nectar of devotion or transcendental mellows; nana-vidha--different varieties; haya--there are; sei saba--all these; rasa-amrtera--of the nectar of devotion; visaya--subject; asraya--object.
TRANSLATION
"Each and every devotee has a certain type of transcendental mellow in relation to Krsna. But in all transcendental relationships the devotee is the worshiper [asraya], and Krsna is the object of worship [visaya].
TEXT 142
TEXT
akhila-rasamrta-murtih
prasrmara-ruci-ruddha-taraka-palih
kalita-syama-lalito
radha-preyan vidhur jayati
SYNONYMS
akhila-rasa-amrta-murtih--the reservoir of all pleasure, in which exist all the mellows of devotional service, namely santa, dasya, sakhya, vatsalya and madhurya; prasrmara--spreading forth; ruci--by His bodily luster; ruddha--who has subjugated; taraka--the gopi named Taraka; palih--the gopi named Pali; kalita--who has absorbed the minds of; syama--the gopi named Syama; lalitah--and the gopi named Lalita; radha-preyan--dearmost to Srimati Radharani; vidhuh--Krsna, the Supreme Personality of Godhead; jayati--all glories to.
TRANSLATION
" 'Let Krsna, the Supreme Personality of Godhead, be glorified! By virtue of His expanding attractive features, He subjugated the gopis named Taraka and Pali and absorbed the minds of Syama and Lalita. He is the most attractive lover of Srimati Radharani and is the reservoir of pleasure for devotees in all devotional mellows.'
PURPORT
Everyone has a particular transcendental mellow by which he loves and serves Krsna. Krsna is the most attractive feature for every kind of devotee. He is therefore called akhila-rasamrta-murti, the transcendental form of attraction for all kinds of devotees, whether the devotee be in the santa-rasa, dasya-rasa, sakhya-rasa, vatsalya-rasa or madhurya-rasa.
This is the opening verse of the Bhakti-rasamrta-sindhu, by Srila Rupa Gosvami.
TEXT 143
TEXT
srngara-rasaraja-maya-murti-dhara
ataeva atma-paryanta-sarva-citta-hara
SYNONYMS
srngara-rasa-raja-maya--consisting of the mellow of conjugal love, which is the king of mellows; murti-dhara--Krsna, the personified reservoir of all pleasure; ataeva--therefore; atma-paryanta--even up to His own self; sarva--all; citta--of hearts; hara--the attractor.
TRANSLATION
"Krsna is all-attractive for devotees in all devotional mellows because He is the personification of the conjugal mellow. Krsna is attractive not only to all the devotees, but to Himself as well.
TEXT 144
TEXT
visvesam anuranjanena janayann anandam indivara-
sreni-syamala-komalair upanayann angair anangotsavam
svacchandam vraja-sundaribhir abhitah praty-angam alingitah
srngarah sakhi murtiman iva madhau mugdho harih kridati
SYNONYMS
visvesam--of all the gopis; anuranjanena--by the act of pleasing; janayan--producing; anandam--the bliss; indivara-sreni--like a row of blue lotuses; syamala--bluish black; komalaih--and soft; upanayan--bringing; angaih--with His limbs; ananga-utsavam--a festival for Cupid; svacchandam--without restriction; vraja-sundaribhih--by the young women of Vraja; abhitah--on both sides; prati-angam--each limb; alingitah--embraced; srngarah--amorous love; sakhi--O friend; murti-man--embodied; iva--like; madhau--in the springtime; mugdhah--perplexed; harih--Lord Hari; kridati--plays.
TRANSLATION
" 'My dear friends, just see how Sri Krsna is enjoying the season of spring! With the gopis embracing each of His limbs, He is like amorous love personified. With His transcendental pastimes, He enlivens all the gopis and the entire creation. With His soft bluish black arms and legs, which resemble blue lotus flowers, He has created a festival for Cupid.'
PURPORT
This is a verse from the Gita-govinda (1.11). See also Caitanya-caritamrta, Adi-lila, Chapter Four, text 224.
TEXT 145
TEXT
laksmi-kantadi avatarera hare mana
laksmi-adi nari-ganera kare akarsana
SYNONYMS
laksmi-kanta-adi--goddess of fortune's husband (Narayana); avatarera--of the incarnation; hare--He enchants; mana--the mind; laksmi--the goddess of fortune; adi--headed by; nari-ganera--of all women; kare--does; akarsana--attraction.
TRANSLATION
"He also attracts Narayana, who is the incarnation of Sankarsana and the husband of the goddess of fortune. He attracts not only Narayana but also all women, headed by the goddess of fortune, the consort of Narayana.
TEXT 146
TEXT
dvijatmaja me yuvayor didrksuna
mayopanita bhuvi dharma-guptaye
kalavatirnav avaner bharasuran
hatveha bhuyas tvarayetam anti me
SYNONYMS
dvija-atma-jah--the sons of the brahmana; me--by Me; yuvayoh--of both of you; didrksuna--desiring the sight; maya--by Me; upanitah--brought; bhuvi--in the world; dharma-guptaye--for the protection of religious principles; kala--with all potencies; avatirnau--who descended; avaneh--of the world; bhara-asuran--the heavy load of demons; hatva--having killed; iha--here in the spiritual world; bhuyah--again; tvaraya--very soon; itam--please come back; anti--near; me--Me.
TRANSLATION
"Addressing Krsna and Arjuna, Lord Maha-Visnu [the Mahapurusa] said, 'I wanted to see both of you, and therefore I have brought the sons of the brahmana here. Both of you have appeared in the material world to reestablish religious principles, and you have both appeared here with all your potencies. After killing all the demons, please quickly return to the spiritual world.'
PURPORT
This is a quotation from Srimad-Bhagavatam (10.89.58) concerning Krsna's endeavor to take Arjuna beyond the material universe when Arjuna was searching for the sons of a brahmana.
Lord Maha-Visnu, who is situated beyond this material world, was also attracted by the bodily features of Krsna. Maha-Visnu had actually stolen the sons of the brahmana in Dvaraka so that Krsna and Arjuna would come visit Him. This verse is quoted to show that Krsna is so attractive that He attracts Maha-Visnu.
TEXT 147
TEXT
kasyanubhavo 'sya na deva vidmahe
tavanghri-renu-sparasadhikarah
yad-vanchaya srir lalanacarat tapo
vihaya kaman su-ciram dhrta-vrata
SYNONYMS
kasya--of what; anubhavah--a result; asya--of the serpent (Kaliya); na--not; deva--my Lord; vidmahe--we know; tava anghri--of Your lotus feet; renu--of the dust; sparasa--for touching; adhikarah--qualification; yat--which; vanchaya--by desiring; srih--the goddess of fortune; lalana--the topmost woman; acarat--performed; tapah--austerity; vihaya--giving up; kaman--all desires; su-ciram--for a long time; dhrta--a law upheld; vrata--as a vow
TRANSLATION
" 'O Lord, we do not know how the serpent Kaliya attained such an opportunity to be touched by the dust of Your lotus feet. For this end, the goddess of fortune performed austerities for centuries, giving up all other desires and observing austere vows. Indeed, we do not know how this serpent Kaliya got such an opportunity.'
PURPORT
This verse from Srimad-Bhagavatam (10.16.36) was spoken by the wives of the Kaliya demon.
TEXT 148
TEXT
apana-madhurye hare apanara mana
apana apani cahe karite alingana
SYNONYMS
apana--own; madhurye--by sweetness; hare--steals; apanara--His own; mana--mind; apana--Himself; apani--He; cahe--wants; karite--to do; alingana--embracing.
TRANSLATION
"Lord Krsna's sweetness is so attractive that it steals away His own mind. Thus He even wants to embrace Himself.
TEXT 149
TEXT
aparikalita-purvah kas camatkara-kari
sphurati mama gariyan esa madhurya-purah
ayam aham api hanta preksya yam lubdha-cetah
sa-rabhasam upabhoktum kamaye radhikeva
SYNONYMS
aparikalita-purvah--not previously experienced; kah--who; camatkara-kari--causing wonder; sphurati--manifests; mama--My; gariyan--more great; esah--this; madhurya-purah--abundance of sweetness; ayam--this; aham--I; api--even; hanta--alas; preksya--seeing; yam--which; lubdha-cetah--My mind being bewildered; sa-rabhasam--impetuously; upabhoktum--to enjoy; kamaye--desire; radhika iva--like Srimati Radharani.
TRANSLATION
" 'Upon seeing His own reflection in a bejeweled pillar of His Dvaraka palace, Krsna desired to embrace it, saying, "Alas, I have never seen such a person before. Who is He? Just by seeing Him I have become eager to embrace Him, exactly like Srimati Radharani." ' "
PURPORT
This is a verse from Srila Rupa Gosvami's Lalita-madhava (8.34).
TEXT 150
TEXT
ei ta' sanksepe kahila krsnera svarupa
ebe sanksepe kahi suna radha-tattva-rupa
SYNONYMS
ei ta'--thus; sanksepe--in brief; kahila--I have said; krsnera--of Lord Krsna; svarupa--the original form; ebe--now; sanksepe--in summary; kahi--I shall speak; suna--please hear; radha--of Srimati Radharani; tattva-rupa--the actual position.
TRANSLATION
Sri Ramananda Raya then said, "I have thus briefly explained the original form of the Supreme Personality of Godhead. Now let me describe the position of Srimati Radharani.
TEXT 151
TEXT
krsnera ananta-sakti, tate tina----pradhana
'cic-chakti', 'maya-sakti', 'jiva-sakti'-nama
SYNONYMS
krsnera--of Lord Krsna; ananta-sakti--unlimited potencies; tate--in that; tina--three; pradhana--chief; cit-sakti--spiritual potency; maya-sakti--material potency; jiva-sakti--marginal potency, or living entities; nama--named.
TRANSLATION
"Krsna has unlimited potencies, which can be divided into three main parts. These are the spiritual potency, the material potency and the marginal potency, which is known as the living entities.
TEXT 152
TEXT
'antaranga', 'bahiranga', 'tatastha' kahi yare
antaranga 'svarupa-sakti'----sabara upare
SYNONYMS
antaranga--internal; bahiranga--external; tata-stha--marginal; kahi--we say; yare--to whom; antaranga--the internal potency; svarupa-sakti--the personal energy; sabara upare--above all.
TRANSLATION
"In other words, these are all potencies of God--internal, external and marginal. But the internal potency is the Lord's personal energy and stands over the other two.
TEXT 153
TEXT
visnu-saktih para prokta
ksetrajnakhya tatha para
avidya-karma-samjnanya
trtiya saktir isyate
SYNONYMS
visnu-saktih--the potency of Lord Visnu; para--spiritual; prokta--it is said; ksetrajna-akhya--the potency known as ksetra-jna; tatha--as well as; para--spiritual; avidya--ignorance; karma--fruitive activities; samjna--known as; anya--other; trtiya--third; saktih--potency; isyate--known thus.
TRANSLATION
" 'The original potency of Lord Visnu is superior, or spiritual. The living entity actually belongs to that superior energy, but there is another energy, called the material energy, and this third energy is full of ignorance.'
PURPORT
This is a quotation from the Visnu Purana (6.7.61).
TEXT 154
TEXT
sac-cid-ananda-maya krsnera svarupa
ataeva svarupa-sakti haya tina rupa
SYNONYMS
sat-cit-ananda-maya--eternal bliss and knowledge; krsnera--of Lord Krsna; svarupa--the real transcendental form; ataeva--therefore; svarupa-sakti--His spiritual personal potency; haya--is; tina rupa--three forms.
TRANSLATION
"Originally Lord Krsna is sac-cid-ananda-vigraha, the transcendental form of eternity, bliss and knowledge; therefore His personal potency, the internal potency, has three different forms.
TEXT 155
TEXT
anandamse 'hladini', sad-amse 'sandhini'
cid-amse 'samvit', yare jnana kari' mani
SYNONYMS
ananda-amse--in bliss; hladini--the pleasure-giving potency; sat-amse--in eternity; sandhini--the creative potency; cit-amse--in knowledge; samvit--the knowledge potency; yare--which; jnana--knowledge; kari'--taking as; mani--I accept.
TRANSLATION
"Hladini is His aspect of bliss; sandhini, of eternal existence; and samvit, of cognizance, which is also accepted as knowledge.
TEXT 156
TEXT
hladini sandhini samvit
tvayy eka sarva-samsraye
hlada-tapa-kari misra
tvayi no guna-varjite
SYNONYMS
hladini--that which generates pleasure; sandhini--the potency of existence; samvit--the potency of knowledge; tvayi--unto You; eka--principal internal potency; sarva-samsraye--You are the reservoir of all potencies; hlada--pleasure; tapa-kari--generator of pains; misra--mixed; tvayi--unto You; na u--never; guna-varjite--You, the transcendence, the Supreme Personality of Godhead.
TRANSLATION
" 'My dear Lord, You are the transcendental reservoir of all transcendental qualities. Your pleasure potency, existence potency and knowledge potency are actually all one spiritual internal potency. The conditioned soul, although actually spiritual, sometimes experiences pleasure, sometimes pain and sometimes a mixture of pain and pleasure. This is due to his being touched by matter. But because You are above all material qualities, these are not found in You. Your superior spiritual potency is completely transcendental, and for You there is no such thing as relative pleasure, pleasure mixed with pain, or pain itself.'
PURPORT
This is a quotation from the Visnu Purana (1.12.69).
TEXT 157
TEXT
krsnake ahlade, ta'te nama----'hladini'
sei sakti-dvare sukha asvade apani
SYNONYMS
krsnake--unto Krsna; ahlade--gives pleasure; ta'te--therefore; nama--the name; hladini--pleasure-giving potency; sei sakti--that potency; dvare--by means of; sukha--happiness; asvade--tastes; apani--Lord Krsna personally.
TRANSLATION
"The potency called hladini gives Krsna transcendental pleasure. Through this pleasure potency, Krsna personally tastes all spiritual pleasure.
TEXT 158
TEXT
sukha-rupa krsna kare sukha asvadana
bhakta-gane sukha dite 'hladini'----karana
SYNONYMS
sukha-rupa--embodiment of pleasure; krsna--Lord Krsna; kare--does; sukha--happiness; asvadana--tasting; bhakta-gane--unto the devotees; sukha--happiness; dite--to give; hladini--the pleasure potency; karana--the cause.
TRANSLATION
"Lord Krsna tastes all kinds of transcendental happiness, although He Himself is happiness personified. The pleasure relished by His pure devotees is also manifest by His pleasure potency.
TEXT 159
TEXT
hladinira sara amsa, tara 'prema' nama
ananda-cinmaya-rasa premera akhyana
SYNONYMS
hladinira--of this pleasure potency; sara--the essential; amsa--part; tara--its; prema--love of God; nama--name; ananda--full of pleasure; cit-maya-rasa--the platform of spiritual mellows; premera--of love of Godhead; akhyana--the explanation.
TRANSLATION
"The most essential part of this pleasure potency is love of Godhead [prema]. Consequently, the explanation of love of Godhead is also a transcendental mellow full of pleasure.
TEXT 160
TEXT
premera parama-sara 'mahabhava' jani
sei mahabhava-rupa radha-thakurani
SYNONYMS
premera--of love of Godhead; parama-sara--the essential part; maha-bhava--the transcendental ecstasy of the name mahabhava; jani--we know; sei--that; maha-bhava-rupa--the personification of the mahabhava transcendental ecstasy; radha-thakurani--Srimati Radharani.
TRANSLATION
"The essential part of love of Godhead is called mahabhava, transcendental ecstasy, and that ecstasy is represented by Srimati Radharani.
TEXT 161
TEXT
tayor apy ubhayor madhye
radhika sarvathadhika
mahabhava-svarupeyam
gunair ativariyasi
SYNONYMS
tayoh--of them; api--even; ubhayoh--of both (Candravali and Radharani); madhye--in the middle; radhika--Srimati Radharani; sarvatha--in every way; adhika--greater; maha-bhava-svarupa--the form of mahabhava; iyam--this one; gunaih--with good qualities; ativariyasi--the best of all.
TRANSLATION
" 'Among the gopis of Vrndavana, Srimati Radharani and another gopi are considered chief. But when we compare the gopis, it appears that Srimati Radharani is most important because Her real feature expresses the highest ecstasy of love. The ecstasy of love experienced by the other gopis cannot be compared to that of Srimati Radharani.'
PURPORT
This is a quotation from Srila Rupa Gosvami's Ujjvala-nilamani (4.3).
TEXT 162
TEXT
premera 'svarupa-deha'----prema-vibhavita
krsnera preyasi-srestha jagate vidita
SYNONYMS
premera--love of Godhead; svarupa-deha--actual body; prema--by love of Godhead; vibhavita--influence; krsnera--of Lord Krsna; preyasi--of the dear friends; srestha--topmost; jagate--throughout the whole world; vidita--known.
TRANSLATION
"The body of Srimati Radharani is a veritable transformation of love of Godhead; She is the dearmost friend of Krsna, and this is known throughout the world.
TEXT 163
TEXT
ananda-cinmaya-rasa-pratibhavitabhis
tabhir ya eva nija-rupataya kalabhih
goloka eva nivasty akhilatma-bhuto
govindam adi-purusam tam aham bhajami
SYNONYMS
ananda--bliss; cit--knowledge; maya--consisting of; rasa--mellows; prati--every second; bhavitabhih--who are engrossed with; tabhih--with those; yah--who; eva--certainly; nija-rupataya--with His own form; kalabhih--who are parts of portions of His pleasure potency; goloke--in Goloka Vrndavana; eva--certainly; nivasti--resides; akhila-atma--as the soul of all; bhutah--who exists; govindam--Lord Govinda; adi-purusam--the original personality; tam--Him; aham--I; bhajami--worship.
TRANSLATION
" 'I worship Govinda, the primeval Lord, who resides in His own realm, Goloka, with Radha, who resembles His own spiritual figure and who embodies the ecstatic potency [hladini]. Their companions are Her confidantes, who embody extensions of Her bodily form and who are imbued and permeated with ever-blissful spiritual rasa.'
PURPORT
This is a quotation from Brahma-samhita (5.37).
TEXT 164
TEXT
sei mahabhava haya 'cintamani-sara'
krsna-vancha purna kare ei karya tanra
SYNONYMS
sei--that; maha-bhava--supreme ecstasy; haya--is; cintamani-sara--the essence of spiritual life; krsna-vancha--all the desires of Lord Krsna; purna kare--fulfills; ei--this; karya--business; tanra--Her.
TRANSLATION
"That supreme ecstasy of Srimati Radharani is the essence of spiritual life. Her only business is to fulfill all the desires of Krsna.
TEXT 165
TEXT
'mahabhava-cintamani' radhara svarupa
lalitadi sakhi----tanra kaya-vyuha-rupa
SYNONYMS
maha-bhava--of the topmost spiritual ecstasy; cinta-mani--the touchstone; radhara svarupa--the transcendental form of Srimati Radharani; lalita-adi sakhi--the gopi associates of Srimati Radharani; tanra kaya-vyuha-rupa--expansions of Her spirituai body.
TRANSLATION
"Srimati Radharani is the topmost spiritual gem, and the other gopis--Lalita, Visakha and so on--are expansions of Her spiritual body.
TEXT 166
TEXT
radha-prati krsna-sneha----sugandhi udvartana
ta'te ati sugandhi deha----ujjvala-varana
SYNONYMS
radha-prati--toward Srimati Radharani; krsna-sneha--the affection of Lord Krsna; su-gandhi udvartana--perfumed massage; ta'te--in that; ati--very; su-gandhi--perfumed; deha--the body; ujjvala--brilliant; varana--luster.
TRANSLATION
"Srimati Radharani's transcendental body is brilliant in luster and full of all transcendental fragrances. Lord Krsna's affection for Her is like a perfumed massage.
PURPORT
Sugandhi udvartana refers to a paste made of several perfumes and fragrant oils. This paste is massaged all over the body, and in this way the body's dirt and perspiration are removed. Srimati Radharani's body is automatically perfumed, but when Her body is massaged with the scented paste of Lord Krsna's affection, Her entire body is doubly perfumed and made brilliant and lustrous. This is the beginning of Krsnadasa Kaviraja Gosvami's description of Srimati Radharani's transcendental body. This description is based on the book known as Premambhoja-maranda compiled by Sri Raghunatha dasa Gosvami. Srila Kaviraja Gosvami's descriptions in verses 165-181 are based on this book. A translation of the original Sanskrit as described by Srila Bhaktivinoda Thakura reads as follows:
"The love of the gopis for Krsna is full of transcendental ecstasy. It appears to be a brilliant jewel, and enlightened by such a transcendental jewel, Radharani's body is further perfumed and decorated with kunkuma. In the morning Her body is bathed in the nectar of compassion, in the afternoon in the nectar of youth, and in the evening in the nectar of luster itself. In this way the bathing is performed, and Her body becomes as brilliant as the cintamani jewel. Her dress is composed of various kinds of silken garments, which may be compared to Her natural shyness.
"Her beauty is more and more enhanced, being decorated with kunkuma, which is compared to beauty itself, and with blackish musk, which is compared to conjugal love. Thus Her body is decorated with different colors. The kunkuma is red, and the musk is black. Her ornaments embody the natural symptoms of ecstasy--trembling, tears, jubilation, stunning, perspiration, faltering of the voice, bodily redness, madness and dullness. In this way the entire body is bedecked with these nine different jewels. Over and above this, the beauty of Her body is enhanced by Her transcendental qualities, which hang as a flower garland on Her body. The ecstasy of love for Krsna is known as dhira and adhira, sober and restless. Such ecstasy constitutes the covering of Srimati Radharani's body, and it is adorned by camphor. Her transcendental anger toward Krsna is embodied as the arrangement of the hair on Her head, and the tilaka of Her great fortune shines on Her beautiful forehead. The earrings of Srimati Radharani are the holy names of Krsna, as well as the hearing of His name and fame. Her lips are always reddish due to the betel nut of ecstatic affection for Krsna. The black ointment around Her eyes is Her tricky behavior with Krsna brought about by love. Her joking with Krsna and gentle smiling is the camphor with which She is perfumed. She sleeps in Her room with the aroma of pride, and when She lies down in Her bed, the transcendental variety of Her loving ecstasies is like a jeweled locket in the midst of Her necklace of separation. Her transcendental breasts are covered by Her sari in the form of affection and anger toward Krsna. She has a stringed instrument known as a kacchapi-vina, which is the fame and fortune that actually dries up the faces and breasts of the other gopis. She always keeps Her hands on the shoulder of Her gopi friend, who is compared to Her youthful beauty, and although She is highly qualified with so many spiritual assets, She is nonetheless affected by the Cupid known as Krsna. Thus She is defeated. Srila Raghunatha dasa Gosvami offers his respectful obeisances to Srimati Radharani, taking a straw in his mouth. Indeed, he prays, 'O Gandharvika, Srimati Radharani, just as Lord Krsna never rejects a surrendered soul, please don't reject me.' " This is a summary translation of the Premambhoja-maranda, which Kaviraja Gosvami quotes.
TEXT 167
TEXT
karunyamrta-dharaya snana prathama
tarunyamrta-dharaya snana madhyama
SYNONYMS
karunya-amrta--of the nectar of mercy; dharaya--in the shower; snana--bath; prathama--first; tarunya-amrta--of the nectar of youth; dharaya--in the shower; snana--bath; madhyama--in the middle.
TRANSLATION
"Srimati Radharani takes Her first bath in the shower of the nectar of compassion, and She takes Her second bath in the nectar of youth.
PURPORT
Srimati Radharani first smears Her body with the paste of affection for Krsna. She then takes Her bath in the water of mercy. After passing the pauganda age (from five to ten years), Srimati Radharani first appears as mercy. The second bath, taken at noon, is taken in the water of tarunyamrta, or the nectar of youth. This is the actual expression of Her new youthfulness.
TEXT 168
TEXT
lavanyamrta-dharaya tad-upari snana
nija-lajja-syama-pattasati-paridhana
SYNONYMS
lavanya-amrta-dharaya--in the shower of the nectar of bodily luster; tat-upari--over and above that; snana--the bath; nija--own; lajja--shyness; syama--blackish; patta--silk; sati--garments; paridhana--wearing.
TRANSLATION
"After Her midday bath, Radharani takes another bath in the nectar of bodily luster, and She puts on the garment of shyness, which is exactly like a black silk sari.
PURPORT
Over and above the other baths, the bath taken in the afternoon is taken in the nectar of full beauty. This nectar represents the personal qualities of beauty and luster. Thus there are three baths in different kinds of water. Radharani then puts on two garments--a lower and an upper garment. The upper garment is pinkish and is Her affection and attraction for Krsna, and the lower garment, a blackish silk sari, is Her shyness.
TEXT 169
TEXT
krsna-anuraga dvitiya aruna-vasana
pranaya-mana-kanculikaya vaksa acchadana
SYNONYMS
krsna-anuraga--attraction for Krsna; dvitiya--second; aruna-vasana--pinkish garment; pranaya--of love; mana--and anger; kanculikaya--by a short blouse; vaksa--breasts; acchadana--covering.
TRANSLATION
"Srimati Radharani's affection for Krsna is the upper garment, which is pinkish in color. She then covers Her breasts with another garment, comprised of affection and anger toward Krsna.
TEXT 170
TEXT
saundarya----kunkuma, sakhi-pranaya----candana
smita-kanti----karpura, tine----ange vilepana
SYNONYMS
saundarya--Her personal beauty; kunkuma--a red powder known as kunkuma; sakhi-pranaya--Her love for Her associates; candana--the sandalwood pulp; smita-kanti--the sweetness of Her smile; karpura--camphor; tine--by these three things; ange--on the body; vilepana--smearing.
TRANSLATION
"Srimati Radharani's personal beauty is compared to the reddish powder known as kunkuma. Her affection for Her associates is compared to sandalwood pulp, and the sweetness of Her smile is compared to camphor. All these, combined together, are smeared over Her body.
TEXT 171
TEXT
krsnera ujjvala-rasa----mrgamada-bhara
sei mrgamade vicitrita kalevara
SYNONYMS
krsnera--of Lord Krsna; ujjvala-rasa--the conjugal mellow; mrga-mada--of musk; bhara--an abundance; sei--that; mrga-made--made by the aroma of the musk; vicitrita--decorated; kalevara--Her whole body.
TRANSLATION
"Conjugal love for Krsna is just like an abundance of musk. By that musk, Her whole body is decorated.
TEXT 172
TEXT
pracchanna-mana vamya----dhammilla-vinyasa
'dhiradhiratmaka' guna----ange pata-vasa
SYNONYMS
pracchanna--covered; mana--anger; vamya--craftiness; dhammilla--of the bunches of hair; vinyasa--arrangement; dhira-adhira-atmaka--consisting of anger due to jealousy, which anger is sometimes expressed and sometimes suppressed; guna--the quality; ange--on the body; pata-vasa--silk covering.
TRANSLATION
"Craftiness and covered anger constitute the arrangement of Her hair. The quality of anger due to jealousy is just like the silk garment covering Her body.
TEXT 173
TEXT
raga-tambula-rage adhara ujjvala
prema-kautilya----netra-yugale kajjala
SYNONYMS
raga--of love; tambula--of the betel nut; rage--by the reddish color; adhara--lips; ujjvala--brilliant; prema-kautilya--the double dealings in loving affairs; netra-yugale--on the two eyes; kajjala--the ointment.
TRANSLATION
"Her attachment for Krsna is the reddish color of betel nuts on Her brilliant lips. Her double-dealings in loving affairs are just like the black ointment around Her eyes.
TEXT 174
TEXT
'suddipta-sattvika' bhava, harsadi 'sancari'
ei saba bhava-bhusana saba-ange bhari'
SYNONYMS
su-uddipta-sattvika bhava--blazing ecstasies of goodness; harsa-adi--like jubilation; sancari--the continuously existing ecstasies; ei saba--all these; bhava--ecstasies; bhusana--ornaments; saba--all; ange--body; bhari'--filling.
TRANSLATION
"The decorated ornaments on Her body are the blazing ecstasies of goodness, and these constantly existing ecstasies are headed by jubilation. All these ecstasies are like ornaments all over Her body.
TEXT 175
TEXT
'kila-kincitadi'-bhava-vimsati-bhusita
guna-sreni-puspamala sarvange purita
SYNONYMS
kila-kincita-adi--headed by kila-kincita; bhava--with the ecstasies; vimsati--twenty; bhusita--decorated; guna-sreni--of Her attractive qualities; puspa-mala--as a garland of flowers; sarva-ange--all over the body; purita--filled.
TRANSLATION
"These bodily ornaments constitute twenty kinds of ecstatic symptoms, beginning with kila-kincita. Her transcendental qualities are the flower garland hanging in fullness over Her body.
PURPORT
The twenty different moods headed by kila-kincita are described as follows. First, in connection with the body, there are bhava (ecstasy), hava (gestures) and hela (negligence); in relation to the self there are sobha (beauty), kanti (luster), dipti (brilliance), madhurya (sweetness), pragalbhata (impudence), audarya (magnanimity) and dhairya (patience); and in relation to nature, there are lila (pastimes), vilasa (enjoyment), vicchitti (breaking off) and vibhrama (puzzlement). There are no English equivalents for the words kila-kincita, mottayita and kuttamita.
A flower garland constitutes the qualities of Srimati Radharani and is divided into mental, verbal and bodily parts. Her attitude of forgiveness and mercy is all mental. Her talks, which are very pleasing to the ear, are verbal. The physical qualities--age, beauty, luster and grace--are bodily qualities.
TEXT 176
TEXT
saubhagya-tilaka caru-lalate ujjvala
prema-vaicittya----ratna, hrdaya----tarala
SYNONYMS
saubhagya-tilaka--the tilaka of good fortune; caru--beautiful; lalate--on the forehead; ujjvala--brilliant; prema--of love of Godhead; vaicittya--diversity; ratna--the jewel; hrdaya--the heart; tarala--the locket.
TRANSLATION
"The tilaka of good fortune is on Her beautiful broad forehead. Her various loving affairs are a gem, and Her heart is the locket.
TEXT 177
TEXT
madhya-vayasa, sakhi-skandhe kara-nyasa
krsnalila-manovrtti-sakhi asa-pasa
SYNONYMS
madhya-vayasa--adolescence; sakhi--of a friend; skandhe--on the shoulder; kara--hand; nyasa--keeping; krsna--of Lord Krsna; lila--the pastimes; manah--of the mind; vrtti--activities; sakhi--gopis; asa-pasa--here and there.
TRANSLATION
"Srimati Radharani's gopi friends are Her mental activities, which are concentrated on the pastimes of Sri Krsna. She keeps Her hand on the shoulder of a friend, who represents youth.
PURPORT
Radharani's eight companions (asta-sakhi) are different varieties of pleasure connected with the pastimes of Krsna. Following those pastimes of Sri Krsna are other activities, which are represented by the assistants of the gopis.
TEXT 178
TEXT
nijanga-saurabhalaye garva-paryanka
ta'te vasi' ache, sada cinte krsna-sanga
SYNONYMS
nija-anga--Her personal body; saurabha-alaye--in the abode of aroma; garva--pride; paryanka--bedstead; ta'te--on that; vasi'--lying; ache--there is; sada--always; cinte--thinks; krsna-sanga--the association of Krsna.
TRANSLATION
"Srimati Radharani's bedstead is pride itself, and it is situated in the abode of Her bodily aroma. She is always seated there thinking of Krsna's association.
TEXT 179
TEXT
krsna-nama-guna-yasa----avatamsa kane
krsna-nama-guna-yasa-pravaha-vacane
SYNONYMS
krsna--of Lord Krsna; nama--the holy name; guna--the qualities; yasa--the fame; avatamsa--ornaments; kane--on the ear; krsna--of Lord Krsna; nama--of the holy name; guna--of the qualities; yasa--of the fame; pravaha--waves; vacane--in Her talking.
TRANSLATION
"Srimati Radharani's earrings represent the name, fame and qualities of Lord Krsna. The glories of Lord Krsna's name, fame and qualities are always inundating Her speech.
TEXT 180
TEXT
krsnake karaya syama-rasa-madhu pana
nirantara purna kare krsnera sarva-kama
SYNONYMS
krsnake--unto Krsna; karaya--She induces; syama-rasa--of the mellow of conjugal love; madhu--the honey; pana--drinking; nirantara--constantly; purna--complete; kare--makes; krsnera--of Lord Krsna; sarva-kama--all kinds of lusty desires.
TRANSLATION
"Srimati Radharani induces Krsna to drink the honey of the conjugal relationship. She is therefore engaged in satisfying all the lusty desires of Krsna.
TEXT 181
TEXT
krsnera visuddha-prema-ratnera akara
anupama-gunagana-purna kalevara
SYNONYMS
krsnera--of Lord Krsna; visuddha-prema--of pure transcendental love; ratnera--of the valuable jewel; akara--a mine; anupama--unparalleled; guna-gana--of groups of qualities; purna--full; kalevara--transcendental body.
TRANSLATION
"Srimati Radharani is exactly like a mine filled with valuable jewels of love for Krsna. Her transcendental body is complete with unparalleled spiritual qualities.
TEXT 182
TEXT
ka krsnasya pranaya-jani-bhuh srimati radhikaika
kasya preyasy anupama-guna radhikaika na canya
jaihmyam kese drsi taralata nisthuratvam kuce 'sya
vancha-purtyai prabhavati hare radhikaika na canya
SYNONYMS
ka--who; krsnasya--of Lord Krsna; pranaya-jani-bhuh--the birthplace of love of Krsna; srimati--all-beautiful; radhika--Srimati Radharani; eka--alone; ka--who; asya--His; preyasi--most dear friend; anupama-guna--having unparalleled qualities; radhika--Srimati Radharani; eka--alone; na--not; ca--also; anya--anyone else; jaihmyam--crookedness; kese--in the hair; drsi--in the eyes; taralata--unsteadiness; nisthuratvam--firmness; kuce--in the breasts; asyah--Her; vancha--of the desires; purtyai--to fulfill; prabhavati--manifests; hareh--of Lord Krsna; radhika--Srimati Radharani; eka--alone; na--not; ca anya--anyone else.
TRANSLATION
" 'If one asks about the origin of love of Krsna, the answer is that the origin is in Srimati Radharani alone. Who is the most dear friend of Krsna? The answer again is Srimati Radharani alone. No one else. Srimati Radharani's hair is very curly, Her two eyes are always moving to and fro, and Her breasts are firm. Since all transcendental qualities are manifest in Srimati Radharani, She alone is able to fulfill all the desires of Krsna. No one else.'
PURPORT
This is a quotation from Sri Govinda-lilamrta (11.122) by Krsnadasa Kaviraja Gosvami. It is a verse in the form of questions and answers describing the glories of Srimati Radharani.
TEXTS 183-184
TEXT
yanra saubhagya-guna vanche satyabhama
yanra thani kala-vilasa sikhe vraja-rama
yanra saundaryadi-guna vanche laksmi-parvati
yanra pativrata-dharma vanche arundhati
SYNONYMS
yanra--whose; saubhagya--of good fortune; guna--quality; vanche--desires; satyabhama--Satyabhama, one of the queens of Krsna; yanra thani--from whom; kala-vilasa--the sixty-four arts; sikhe--learn; vraja-rama--all the gopis in Vrndavana; yanra--whose; saundarya-adi--such as beauty; guna--qualities; vanche--desires; laksmi--the goddess of fortune; parvati--the wife of Lord Siva; yanra--whose; pati-vrata--of chastity; dharma--principle; vanche--desires; arundhati--the wife of Vasistha Muni.
TRANSLATION
"Even Satyabhama, one of the queens of Sri Krsna, desires the fortunate position and excellent qualities of Srimati Radharani. All the gopis learn the art of dressing from Srimati Radharani, and even the goddess of fortune, Laksmi, and the wife of Lord Siva, Parvati, desire Her beauty and qualities. Indeed, Arundhati, the celebrated chaste wife of Vasistha, also wants to imitate the chastity and religious principles of Srimati Radharani.
TEXT 185
TEXT
yanra sadguna-ganane krsna na paya para
tanra guna ganibe kemane jiva chara
SYNONYMS
yanra--whose; sat-guna--good qualities; ganane--in counting; krsna--Lord Krsna; na--not; paya--obtains; para--the limit; tanra--Her; guna--qualities; ganibe--can count; kemane--how; jiva--a living entity; chara--most insignificant.
TRANSLATION
"Even Lord Krsna Himself cannot reach the limit of the transcendental qualities of Srimati Radharani. How, then, can an insignificant living entity count them?"
TEXT 186
TEXT
prabhu kahe,----janilun krsna-radha-prema-tattva
sunite cahiye dunhara vilasa-mahattva
SYNONYMS
prabhu kahe--Lord Sri Caitanya replied; janilun--now I have understood; krsna--of Lord Krsna; radha--of Srimati Radharani; prema--of the loving affairs; tattva--the truth; sunite--to hear; cahiye--I desire; dunhara--of both of Them; vilasa-mahattva--the greatness of the enjoyment.
TRANSLATION
Lord Sri Caitanya Mahaprabhu replied, "Now I have come to understand the truth of the loving affairs between Radha and Krsna. Nonetheless, I still want to hear how both of Them gloriously enjoy such love."
TEXT 187
TEXT
raya kahe,----krsna haya 'dhira-lalita'
nirantara kama-krida----yanhara carita
SYNONYMS
raya kahe--Ramananda Raya replied; krsna--Lord Krsna; haya--is; dhira-lalita--a person who can keep his girlfriend always in subjugation by different qualities; nirantara--constantly; kama-krida--pastimes of sexual enjoyment; yanhara--of whom; carita--the character.
TRANSLATION
Raya Ramananda replied, "Lord Krsna is dhira-lalita, for He can always keep His girlfriends in a subjugated state. Thus His only business is enjoying sense gratification.
PURPORT
We should always remember that Krsna's sense gratification is never to be compared to the sense gratification of the material world. As we have already explained, Krsna's sense gratification is just like gold. The perverted reflection of that sense gratification found in the material world is just like iron. The purport is that Krsna is not impersonal. He has all the desires that are manifest in the perverted reflection within this material world. However, the qualities are different--one is spiritual, and the other is material. Just as there is a difference between life and death, there is a difference between spiritual sense gratification and material sense gratification.
TEXT 188
TEXT
vidagdho nava-tarunyah
parihasa-visaradah
niscinto dhira-lalitah
syat prayah preyasi-vasah
SYNONYMS
vidagdhah--clever; nava-tarunyah--always freshly youthful; parihasa--in joking; visaradah--expert; niscintah--without anxiety; dhira-lalitah--a hero in loving affairs; syat--is; prayah--almost always; preyasi-vasah--one who keeps His girlfriends subjugated.
TRANSLATION
" 'A person who is very cunning and always youthful, expert in joking and without anxiety, and who can keep his girlfriends always subjugated, is called dhira-lalita.'
PURPORT
This verse is from the Bhakti-rasamrta-sindhu (2.1.230).
TEXT 189
TEXT
ratri-dina kunje krida kare radha-sange
kaisora vayasa saphala kaila krida-range
SYNONYMS
ratri-dina--day and night; kunje--in the gardens or bushes of Vrndavana; krida--pastimes; kare--performs; radha-sange--with Radharani; kaisora--the pre-youthful; vayasa--age; sa-phala--fruitful; kaila--made; krida-range--taking pleasure in different pastimes.
TRANSLATION
"Day and night Lord Sri Krsna enjoys the company of Srimati Radharani in the bushes of Vrndavana. Thus His pre-youthful age is fulfilled through His affairs with Srimati Radharani.
TEXT 190
TEXT
vaca sucita-sarvari-rati-kala-pragalbhyaya radhikam
vrida-kuncita-locanam viracayann agre sakhinam asau
tad-vaksoruha-citra-keli-makari-panditya-param gatah
kaisoram saphali-karoti kalayan kunje viharam harih
SYNONYMS
vaca--by speech; sucita--revealing; sarvari--of the night; rati--in amorous pastimes; kala--of the portion; pragalbhyaya--the importance; radhikam--Srimati Radharani; vrida--from shame; kuncita-locanam--having Her eyes closed; viracayan--making; agre--before; sakhinam--Her friends; asau--that one; tat--of Her; vaksah-ruha--on the breasts; citra-keli--with variegated pastimes; makari--in drawing dolphins; panditya--of cleverness; param--the limit; gatah--who reached; kaisoram--adolescence; sa-phali-karoti--makes successful; kalayan--performing; kunje--in the bushes; viharam--pastimes; harih--the Supreme Personality of Godhead.
TRANSLATION
" 'Thus Lord Sri Krsna spoke of the sexual activities of the previous night. In this way He made Srimati Radharani close Her eyes out of shyness. Taking this opportunity, Sri Krsna painted various types of dolphins on Her breasts. Thus He became a very expert artist for all the gopis. During such pastimes, the Lord enjoyed the fulfillment of His youth.' "
PURPORT
This quotation is also found in the Bhakti-rasamrta-sindhu (2.1.231).
TEXT 191
TEXT
prabhu kahe,----"eho haya, age kaha ara"
raya kahe,----"iha va-i buddhi-gati nahi ara"
SYNONYMS
prabhu kahe--Lord Caitanya Mahaprabhu said; eho haya--this is all right; age kaha ara--please go forward and say more; raya kahe--Ramananda Raya replied; iha va-i--except this; buddhi-gati--movement of my intelligence; nahi--there is not; ara--any more.
TRANSLATION
Sri Caitanya Mahaprabhu said, "This is all right, but please continue." At that time Raya Ramananda replied, "I don't think my intelligence goes beyond this."
TEXT 192
TEXT
yeba 'prema-vilasa-vivarta' eka haya
taha suni' tomara sukha haya, ki na haya
SYNONYMS
yeba--whatever; prema-vilasa-vivarta--the resultant bewilderment or revolution in the ecstasy of loving affairs; eka haya--there is one topic; taha--that; suni'--hearing; tomara--Your; sukha--happiness; haya--is; ki--or; na--not; haya--is.
TRANSLATION
Raya Ramananda then informed Sri Caitanya Mahaprabhu that there was another topic, known as prema-vilasa-vivarta. "You may hear of this from me," Ramananda Raya said, "but I do not know whether You will be happy with it or not."
PURPORT
These statements are set forth for our understanding, according to Srila Bhaktivinoda Thakura in his Amrta-pravaha-bhasya. In essence, Sri Caitanya Mahaprabhu told Ramananda Raya, "My dear Ramananda, the explanation you have given about the goal of life and the pastimes of Srimati Radharani and Krsna is certainly the truth. Although this is factual, you can continue telling Me more if there is anything more to say." In reply, Ramananda Raya said, "I do not think I have anything to say beyond this, but there is a topic known as prema-vilasa-vivarta, which I may explain to You. I do not know whether it will bring You happiness or not."
TEXT 193
TEXT
eta bali' apana-krta gita eka gahila
preme prabhu sva-haste tanra mukha acchadila
SYNONYMS
eta bali'--saying this; apana-krta--composed by himself; gita--song; eka--one; gahila--sang; preme--in love of Godhead; prabhu--Sri Caitanya Mahaprabhu; sva-haste--by His own hand; tanra--his (Ramananda Raya's); mukha--mouth; acchadila--covered.
TRANSLATION
Saying this, Ramananda Raya began to sing a song he had composed, but Sri Caitanya Mahaprabhu, out of the ecstasy of love of Godhead, immediately covered Ramananda's mouth with His own hand.
PURPORT
The topics that are about to be discussed between Lord Sri Caitanya Mahaprabhu and Ramananda Raya cannot be understood by a materialistic poet, nor by intelligence or material perception. Srila Bhaktisiddhanta Sarasvati Thakura states that the spiritual mellow can be realized only when one is situated on the transcendental platform beyond the material stage of goodness. That platform is called visuddha-sattva (sattvam visuddham vasudeva-sabditam). Realization of the visuddha-sattva is beyond the pale of the material world and is not perceived by bodily senses or mental speculation. Our identification with the gross body and subtle mind is different from spiritual understanding. Since the intelligence and mind are material, the loving affairs of Sri Radha and Krsna are beyond their perception. Sarvopadhi-vinirmuktam tat-paratvena nirmalam: when we are free from all material designations and our senses are completely purified by the bhakti process, we can understand the sense activities of the Absolute Truth (hrsikena hrsikesa-sevanam bhaktir ucyate).
The spiritual senses are beyond the material senses. A materialist can think only of the negation of material variety; he cannot understand spiritual variety. He thinks that spiritual variety simply contradicts material variety and is a negation or void, but such conceptions cannot even reach the precincts of spiritual realization. The wonderful activities of the gross body and subtle mind are always imperfect. They are below the degree of spiritual understanding and are ephemeral. The spiritual mellow is eternally wonderful and is described as purna, suddha, nitya-mukta--that is, complete, perfectly pure and eternally liberated from all material conceptions. When we are unable to fulfill our material desires, there is certainly sorrow and confusion. This may be described as vivarta. But in spiritual life there is no sorrow, inebriety or imperfection. Srila Ramananda Raya was expert in realizing the spiritual activities of Srimati Radharani and Krsna, and Ramananda's spiritual experience was placed before Sri Caitanya Mahaprabhu as he inquired whether the Lord approved his realization of spiritual truth.
There are three books prominent in this connection. One was written by Bhakta dasa Baula and is called Vivarta-vilasa. Another was compiled by Jagadananda Pandita and is called Prema-vivarta. Sri Ramananda Raya's book is called Prema-vilasa-vivarta. The Vivarta-vilasa by Bhakta dasa Baula is completely different from the other two books. Sometimes a university student or professor tries to study these transcendental literary works and attempts to put forth a critical analysis from the mundane view, with an end to receiving degrees like a Ph.D. Such realization is certainly different from that of Ramananda Raya. If one actually wants to take a Ph.D. degree from Sri Caitanya Mahaprabhu and be approved by Ramananda Raya, he must first become free from all material designations (sarvopadhi-vinirmuktam tat-paratvena nirmalam). A person who identifies with his material body cannot understand these talks between Sri Ramananda Raya and Sri Caitanya Mahaprabhu. Man-made religious scriptures and transcendental philosophical talks are quite different. Indeed, there is a gulf of difference between the two. This subject matter has been very diligently described by Sriman Madhvacarya. Since material philosophers are situated in the material conception of life, they are unable to realize the spiritual prema-vilasa-vivarta. They cannot accommodate an elephant upon a dish. Similarly, mundane speculators cannot capture the spiritual elephant within their limited conception. It is just like a frog's trying to measure the Atlantic Ocean by imagining it so many times larger than his well. Materialistic philosophers and sahajiyas cannot understand the talks between Ramananda Raya and Sri Caitanya Mahaprabhu concerning the pastimes of Sri Radha and Krsna. The only tendency of the impersonalists or the prakrta-sahajiyas is to face the platform of impersonalism. They cannot understand spiritual variegatedness. Consequently, when Ramananda Raya attempted to sing his own verses, Sri Caitanya Mahaprabhu stopped him by covering his mouth with His own hand.
TEXT 194
TEXT
pahilehi raga nayana-bhange bhela
anudina badhala, avadhi na gela
na so ramana, na hama ramani
dunhu-mana manobhava pesala jani'
e sakhi, se-saba prema-kahini
kanu-thame kahabi vichurala jani'
na khonjalun duti, na khonjalun an
dunhukeri milane madhya ta panca-bana
ab sohi viraga, tunhu bheli duti
su-purukha-premaki aichana riti
SYNONYMS
pahilehi--in the beginning; raga--attraction; nayana-bhange--by activities of the eyes; bhela--there was; anu-dina--gradually, day after day; badhala--increased; avadhi--limit; na--not; gela--reached; na--not; so--He; ramana--the enjoyer; na--not; hama--I; ramani--the enjoyed; dunhu-mana--both the minds; manah-bhava--the mental situation; pesala--pressed together; jani'--knowing; e--this; sakhi--My dear friend; se-saba--all those; prema-kahini--affairs of love; kanu-thame--before Krsna; kahabi--you will say; vichurala--He has forgotten; jani'--knowing; na--not; khonjalun--searched out; duti--a messenger; na--not; khonjalun--searched out; an--anyone else; dunhukeri--of both of Us; milane--by the meeting; madhya--in the middle; ta--indeed; panca-bana--five arrows of Cupid; ab--now; sohi--that; viraga--separation; tunhu--you; bheli--became; duti--the messenger; su-purukha--of a beautiful person; premaki--of loving affairs; aichana--such; riti--the consequence.
TRANSLATION
" 'Alas, before We met there was an initial attachment between Us brought about by an exchange of glances. In this way attachment evolved. That attachment has gradually grown, and there is no limit to it. Now that attachment has become a natural sequence between Ourselves. It is not that it is due to Krsna, the enjoyer, nor is it due to Me, for I am the enjoyed. It is not like that. This attachment was made possible by mutual meeting. This mutual exchange of attraction is known as manobhava, or Cupid. Krsna's mind and My mind have merged together. Now, during this time of separation, it is very difficult to explain these loving affairs. My dear friend, Krsna might have forgotten all these things. However, you can understand and bring this message to Him, but during Our first meeting there was no messenger between Us, nor did I request anyone to see Him. Indeed, Cupid's five arrows were Our via media. Now, during this separation, that attraction has increased to another ecstatic state. My dear friend, please act as a messenger on My behalf because if one is in love with a beautiful person, this is the consequence.'
PURPORT
These verses were originally composed and sung by Ramananda Raya himself. Srila Bhaktivinoda Thakura suggests that during the time of enjoyment, the attachment might be compared to Cupid himself. However, during the period of separation, Cupid becomes a messenger of highly elevated love. This is called prema-vilasa-vivarta. When there is a separation, enjoyment itself acts like a messenger, and that messenger was addressed by Srimati Radharani as a friend. The essence of this transaction is simple: loving affairs are as relishable during separation as during enjoyment. When Srimati Radharani was fully absorbed in love of Krsna, She mistook a black tamala tree for Krsna and embraced it. Such a mistake is called prema-vilasa-vivarta.
TEXT 195
TEXT
radhaya bhavatas ca citta-jatuni svedair vilapya kramad
yunjann adri-nikunja-kunjara-pate nirdhuta-bheda-bhramam
citraya svayam anvaranjayad iha brahmanda-harmyodare
bhuyobhir nava-raga-hingula-bharaih srngara-karuh krti
SYNONYMS
radhayah--of Srimati Radharani; bhavatah ca--and of You; citta-jatuni--the two minds like shellac; svedaih--by perspiration; vilapya--melting; kramat--gradually; yunjan--making; adri--of Govardhana Hill; nikunja--in a solitary place for enjoyment; kunjara-pate--O king of the elephants; nirdhuta--completely taken away; bheda-bhramam--the misunderstanding of differentiation; citraya--for increasing the wonder; svayam--personally; anvaranjayat--colored; iha--in this world; brahmanda--of the universe; harmya-udare--within the palace; bhuyobhih--by varieties of means; nava-raga--of new attraction; hingula-bharaih--by the vermilion; srngara--of loving affairs; karuh--the craftsman; krti--very expert.
TRANSLATION
" '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. O master of the universe, Your heart and Srimati Radharani's heart are just like shellac and are now melted in Your spiritual perspiration. Therefore one can no longer distinguish between You and Srimati Radharani. Now You have mixed Your newly invoked affection, which is like vermilion, with Your melted hearts, and for the benefit of the whole world You have painted both Your hearts red within this great palace of the universe.' "
PURPORT
This verse quoted by Ramananda Raya is included in Srila Rupa Gosvami's Ujjvala-nilamani (14.155).
TEXT 196
TEXT
prabhu kahe,----'sadhya-vastura avadhi' ei haya
tomara prasade iha janilun niscaya
SYNONYMS
prabhu kahe--Sri Caitanya Mahaprabhu confirmed; sadhya-vastura--of the object of life; avadhi'--the limit; ei--this; haya--is; tomara--of you; prasade--by the mercy; iha--this; janilun--I have understood; niscaya--conclusively.
TRANSLATION
Sri Caitanya Mahaprabhu confirmed these verses recited by Sri Ramananda Raya, saying, "This is the limit of the goal of human life. Only by your mercy have I come to understand it conclusively.
TEXT 197
TEXT
'sadhya-vastu' 'sadhana' vinu keha nahi paya
krpa kari' kaha, raya, pabara upaya
SYNONYMS
sadhya-vastu--the goal of life; sadhana vinu--without practicing the process; keha nahi paya--no one achieves; krpa kari'--very mercifully; kaha--please explain; raya--My dear Ramananda Raya; pabara upaya--the means of achieving.
TRANSLATION
"The goal of life cannot be achieved unless one practices the process. Now, being merciful upon Me, please explain that means by which this goal can be attained."
TEXT 198
TEXT
raya kahe,----yei kahao, sei kahi vani
ki kahiye bhala-manda, kichui na jani
SYNONYMS
raya kahe--Ramananda Raya replied; yei--whatever; kahao--You make me speak; sei--that; kahi--I speak; vani--message; ki--what; kahiye--I am speaking; bhala-manda--good or bad; kichui na jani--I do not know anything.
TRANSLATION
Sri Ramananda Raya replied, "I do not know what I am saying, but You have made me speak what I have spoken, be it good or bad. I am simply repeating that message.
TEXT 199
TEXT
tribhuvana-madhye aiche haya kon dhira
ye tomara maya-nate ha-ibeka sthira
SYNONYMS
tri-bhuvana-madhye--within the three worlds; aiche--so much; haya--there is; kon--who; dhira--patient; ye--who; tomara--Your; maya-nate--in the manipulation of different energies; ha-ibeka--will be; sthira--steady.
TRANSLATION
"Within these three worlds who is so undisturbed that he can remain steady as You manipulate Your different energies?
TEXT 200
TEXT
mora mukhe vakta tumi, tumi hao srota
atyanta rahasya, suna, sadhanera katha
SYNONYMS
mora mukhe--in my mouth; vakta--speaker; tumi--You are; tumi--You; hao--are; srota--the hearer; atyanta rahasya--extremely mysterious; suna--now please hear; sadhanera katha--the discussion of the process.
TRANSLATION
"Actually You are speaking through my mouth, and at the same time You are listening. This is very mysterious. Anyway, kindly hear the explanation by which the goal can be attained.
PURPORT
Srila Sanatana Gosvami has advised us to hear about Krsna from a Vaisnava. He has explicitly forbidden us to hear from an avaisnava.
avaisnava-mukhodgirnam
putam hari-kathamrtam
sravanam naiva kartavyam
sarpocchistam yatha payah
Thus quoting from Padma Purana, Srila Sanatana Gosvami warns that one should not hear anything about Krsna from an avaisnava, however great a mundane scholar he may be. Milk touched by the lips of a serpent has poisonous effects; similarly, talks about Krsna given by an avaisnava are also poisonous. However, because a Vaisnava is surrendered to the Supreme Personality of Godhead, his talks are spiritually potent. In the Bhagavad-gita (10.10) the Supreme Lord says,
tesam satata-yuktanam
bhajatam priti-purvakam
dadami buddhi-yogam
tam yena mam upayanti te
"To those who are constantly devoted to worshiping Me with love, I give the understanding by which they can come to Me." When a pure Vaisnava speaks, he speaks perfectly. How is this? His speech is managed by Krsna Himself from within the heart. Srila Ramananda Raya accepts this benediction from Sri Caitanya Mahaprabhu; therefore he admits that whatever he was speaking was not derived from his own intelligence. Rather, everything was coming from Sri Caitanya Mahaprabhu. According to the Bhagavad-gita (15.15):
sarvasya caham hrdi sannivisto
mattah smrtir jnanam apohanam ca
vedais ca sarvair aham eva vedyo
vedanta-krd veda-vid eva caham
"I am seated in everyone's heart, and from Me come remembrance, knowledge and forgetfulness. By all the Vedas, I am to be known. Indeed I am the compiler of Vedanta, and I am the knower of the Vedas."
All intelligence emanates from the Supreme Personality of Godhead, the Supersoul within the heart of everyone. Nondevotees want to ask the Supreme Lord for sense gratification; therefore nondevotees come under the influence of maya, the illusory energy. A devotee, however, is directed by the Supreme Personality of Godhead and comes under the influence of yogamaya. Consequently there is a gulf of difference between statements made by a devotee and those made by a nondevotee.
TEXT 201
TEXT
radha-krsnera lila ei ati gudhatara
dasya-vatsalyadi-bhave na haya gocara
SYNONYMS
radha-krsnera lila--the pastimes of Radha and Krsna; ei--this is; ati--very much; gudhatara--more confidential; dasya--of servitude; vatsalya-adi--and of paternal love, etc.; bhave--in the moods; na haya--is not; gocara--appreciated.
TRANSLATION
"The pastimes of Radha and Krsna are very confidential. They cannot be understood through the mellows of servitude, fraternity or paternal affection.
TEXT 202
TEXT
sabe eka sakhi-ganera ihan adhikara
sakhi haite haya ei lilara vistara
SYNONYMS
sabe--only; eka--one; sakhi-ganera--of the gopis; ihan--in this; adhikara--qualification; sakhi--the gopis; haite--from; haya--is; ei lilara--of these pastimes; vistara--the expansion.
TRANSLATION
"Actually, only the gopis have the right to appreciate these transcendental pastimes, and only from them can these pastimes be expanded.
TEXT 203
TEXT
sakhi vina ei lila pusta nahi haya
sakhi lila vistariya, sakhi asvadaya
SYNONYMS
sakhi vina--without the gopis; ei lila--these pastimes; pusta--nourished; nahi haya--are never; sakhi--the gopis; lila--the pastimes; vistariya--expanding; sakhi--the gopis; asvadaya--taste this mellow.
TRANSLATION
"Without the gopis, these pastimes between Radha and Krsna cannot be nourished. Only by their cooperation are such pastimes broadcast. It is their business to taste the mellows.
TEXTS 204-205
TEXT
sakhi vina ei lilaya anyera nahi gati
sakhi-bhave ye tanre kare anugati
radha-krsna-kunjaseva-sadhya sei paya
sei sadhya paite ara nahika upaya
SYNONYMS
sakhi vina--without the gopis; ei lilaya--in these pastimes; anyera--of others; nahi--there is not; gati--entrance; sakhi-bhave--in the mood of the gopis; ye--anyone who; tanre--Lord Krsna; kare--does; anugati--following; radha-krsna--of Radha and Krsna; kunja-seva--of service in the kunjas, or gardens, of Vrndavana; sadhya--the goal; sei paya--he gets; sei--that; sadhya--achievement; paite--to receive; ara--other; nahika--there is not; upaya--means.
TRANSLATION
"Without the help of the gopis, one cannot enter into these pastimes. Only he who worships the Lord in the ecstasy of the gopis, following in their footsteps, can engage in the service of Sri Sri Radha-Krsna in the bushes of Vrndavana. Only then can one understand the conjugal love between Radha and Krsna. There is no other procedure for understanding.
PURPORT
The means for returning home, for going back to Godhead, is devotional service, but everyone has a different taste in the Lord's service. One may be inclined to serve the Lord in servitude (dasya-rasa), fraternity (sakhya-rasa), or paternal love (vatsalya-rasa), but none of these can enable one to enter into the service of the Lord in conjugal love. To attain such service, 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.
In the Ujjvala-nilamani, Srila Rupa Gosvami advises:
prema-lila-viharanam
samyag vistarika sakhi
visrambha-ratna-peti ca
One who expands the conjugal love of Krsna and His enjoyment among the gopis is called a sakhi. Such a person is a confidential gopi in the conjugal affairs. Such assistants are like jewels in the form of Krsna's confidantes. The actual business of the sakhis is described thus in Ujjvala-nilamani:
mithah prema-gunotkirtis
tayor asakti-karita
abhisaro dvayor eva
sakhyah krsne samarpanam
narmasvasana-nepathyam
hrdayodghata-patavam
chidra-samvrtir etasyah
paty-adeh parivancana
siksa sangamanam kale
sevanam vyajanadibhih
tayor dvayor upalambhah
sandesa-presanam tatha
nayika-prana-samraksa
prayatnadyah sakhi-kriyah
In the conjugal pastimes of Krsna, Krsna is the hero (nayaka), and Radhika is the heroine (nayika). The first business of the gopis is to chant the glories of both the hero and the heroine. Their second business is to gradually create a situation in which the hero may be attracted to the heroine and vice versa. Their third business is to induce both of Them to approach each another. Their fourth business is to surrender unto Krsna, the fifth is to create a jovial atmosphere, the sixth to give Them assurance to enjoy Their pastimes, the seventh to dress and decorate both hero and heroine, the eighth to show expertise in expressing Their desires, the ninth to conceal the faults of the heroine, the tenth to cheat their respective husbands and relatives, the eleventh to educate, the twelfth to enable both hero and heroine to meet at the proper time, the thirteenth to fan both hero and heroine, the fourteenth to sometimes reproach the hero and heroine, the fifteenth to set conversations in motion, and the sixteenth to protect the heroine by various means.
Some material sahajiyas who cannot actually understand the pastimes of Radha and Krsna manufacture their own life-styles without referring to authority. Such sahajiyas are called sakhi-bheki, and sometimes they are called gaura-nagari. They believe that the material body, which is fit to be eaten by jackals and dogs, is enjoyable for Krsna. Consequently they artificially decorate the material body to attract Krsna, thinking themselves sakhis. But Krsna is never attracted by the artificial grooming of the material body. As far as Srimati Radharani and Her gopis are concerned, their bodies, homes, dresses, ornaments, endeavors and activities are all spiritual. All of these are meant to satisfy the spiritual senses of Krsna. Indeed, they are so pleasing and endearing to Krsna that He is subjugated by the influence of Srimati Radharani and Her friends. They have nothing to do with anything mundane within the fourteen planetary systems of the universe. Although Krsna is attractive to everyone, He is nonetheless attracted by the gopis and Srimati Radharani.
One should not be misled by mental concoctions, supposing his material body to be perfect and deeming oneself a sakhi. This is something like ahangrahopasana, that is, a Mayavadi's worship of his own body as the Supreme. Srila Jiva Gosvami has cautioned mundaners to abstain from such conceptions. He also warns that thinking oneself one of the associates of the Supreme without following in the footsteps of the gopis is as offensive as thinking oneself the Supreme. Such thinking is an aparadha. One has to practice living in Vrndavana by hearing about the talks of the gopis with Krsna. However, one should not consider himself a gopi, for this is offensive.
TEXT 206
TEXT
vibhur api sukha-rupah sva-prakaso 'pi bhavah
ksanam api na hi radha-krsnayor ya rte svah
pravahati rasa-pustim cid-vibhutir ivesah
srayati na padam asam kah sakhinam rasa-jnah
SYNONYMS
vibhuh--all-powerful; api--although; sukha-rupah--happiness personified; sva-prakasah--self-effulgent; api--although; bhavah--the completely spiritual activities; ksanam api--even for a moment; na--never; hi--certainly; radha-krsnayoh--of Sri Radha and Krsna; yah--whom; rte--without; svah--His own entourage (the gopis); pravahati--leads to; rasa-pustim--completion of the highest humor; cit-vibhutih--spiritual potencies; iva--like; isah--the Supreme Personality of Godhead; srayati--takes shelter of; na--not; padam--the position; asam--of them; kah--who; sakhinam--of the personal associates; rasa-jnah--one who is conversant with the science of mellows.
TRANSLATION
" 'The pastimes of Sri Radha and Krsna are self-effulgent. They are happiness personified, unlimited and all-powerful. Even so, the spiritual humors of such pastimes are never complete without the gopis, the Lord's personal friends. The Supreme Personality of Godhead is never complete without His spiritual potencies; therefore unless one takes shelter of the gopis, one cannot enter into the company of Radha and Krsna. Who can be interested in Their spiritual pastimes without taking their shelter?'
PURPORT
This is a quotation from the Govinda-lilamrta (10.17).
TEXT 207
TEXT
sakhira svabhava eka akathya-kathana
krsna-saha nija-lilaya nahi sakhira mana
SYNONYMS
sakhira--of the gopis; svabhava--natural inclination; eka--one; akathya--inexplicable; kathana--narration; krsna-saha--with Krsna; nija-lilaya--in His personal pastimes; nahi--not; sakhira--of the gopis; mana--the mind.
TRANSLATION
"There is an inexplicable fact about the natural inclinations of the gopis. The gopis never want to enjoy themselves with Krsna personally.
TEXT 208
TEXT
krsna saha radhikara lila ye karaya
nija-sukha haite tate koti sukha paya
SYNONYMS
krsna saha--with Krsna; radhikara--of Srimati Radharani; lila--the pastimes; ye--which; karaya--they bring about; nija-sukha--personal happiness; haite--than; tate--in that; koti--ten million times; sukha--the happiness; paya--they derive.
TRANSLATION
"The happiness of the gopis increases ten million times when they serve to engage Sri Sri Radha and Krsna in Their transcendental pastimes.
TEXT 209
TEXT
radhara svarupa----krsna-prema-kalpalata
sakhi-gana haya tara pallava-puspa-pata
SYNONYMS
radhara svarupa--the spiritual nature of Srimati Radharani; krsna-prema--of love of Krsna; kalpa-lata--a creeper; sakhi-gana--the gopis; haya--are; tara--of that creeper; pallava--the twigs; puspa--flowers; pata--and leaves.
TRANSLATION
"By nature, Srimati Radharani is just like a creeper of love of Godhead, and the gopis are the twigs, flowers and leaves of that creeper.
TEXT 210
TEXT
krsna-lilamrta yadi latake sincaya
nija-sukha haite pallavadyera koti-sukha haya
SYNONYMS
krsna-lilamrta--the nectar of Krsna's pastimes; yadi--if; latake--the creeper; sincaya--sprinkles; nija-sukha haite--than personal happiness; pallava-adyera--of the twigs, flowers and leaves; koti--ten million times; sukha--the happiness; haya--there is.
TRANSLATION
"When the nectar of Krsna's pastimes is sprinkled on that creeper, the happiness derived by the twigs, flowers and leaves is ten million times greater than that derived by the creeper itself.
PURPORT
In his Amrta-pravaha-bhasya, Srila Bhaktivinoda Thakura states, "Srimati Radharani is the creeper of love of Godhead, and the gopis are exactly like twigs, flowers and leaves. When water is sprinkled on the creeper, the twigs, flowers and leaves indirectly receive all the benefits of the creeper itself. But water sprinkled directly on the twigs, leaves and flowers is not as effective as water sprinkled on the creeper's root. The gopis are not as pleased when they directly mix with Krsna as when they serve to unite Srimati Radharani with Krsna. Their transcendental pleasure lies in uniting Them."
TEXT 211
TEXT
sakhyah sri-radhikaya vraja-kumuda-vidhor hladini-nama-sakteh
saramsa-prema-vallyah kisalaya-dala-puspadi-tulyah sva-tulyah
siktayam krsna-lilamrta-rasa-nicayair ullasantyam amusyam
jatollasah sva-sekac chata-gunam adhikam santi yat tan na citram
SYNONYMS
sakhyah--friends like Lalita and Visakha; sri-radhikayah--of Srimati Radharani; vraja-kumuda--of the lotuslike inhabitants of Vrajabhumi; vidhoh--of the moon (Krsna); hladini--pleasure-giving; nama--of the name; sakteh--of the potency; sara-amsa--the active principle; prema-vallyah--of the creeper of love of Godhead; kisalaya--newly grown; dala--leaves; puspa--flowers; adi--and so on; tulyah--equal to; sva-tulyah--equal to Herself; siktayam--when sprinkled; krsna-lila--of the pastimes of Krsna; amrta--of the nectar; rasa-nicayaih--by drops of the juice; ullasantyam--shining; amusyam--of Her, Srimati Radharani; jata-ullasah--having awakened pleasure; sva-sekat--than her own sprinkling; sata-gunam--a hundred times; adhikam--more; santi--are; yat--which; tat--that; na--not; citram--wonderful.
TRANSLATION
" 'All the gopis, the personal friends of Srimati Radharani, are equal to Her. Krsna is pleasing to the inhabitants of Vrajabhumi, just as the moon is pleasing to the lotus flower. His pleasure-giving potency is known as ahladini, of which the active principle is Srimati Radharani. She is compared to a creeper with newly grown flowers and leaves. When the nectar of Krsna's pastimes is sprinkled on Srimati Radharani, all Her friends, the gopis, immediately appreciate the pleasure a hundred times more than if they were sprinkled themselves. Actually this is not at all wonderful.'
PURPORT
This verse is also from the Govinda-lilamrta (10.16).
TEXT 212
TEXT
yadyapi sakhira krsna-sangame nahi mana
tathapi radhika yatne karana sangama
SYNONYMS
yadyapi--although; sakhira--of the gopis; krsna-sangame--directly enjoying with Krsna; nahi--not; mana--the mind; tathapi--still; radhika--Srimati Radharani; yatne--with great endeavor; karana--causes; sangama--association with Krsna.
TRANSLATION
"Although the gopis, Srimati Radharani's friends, do not desire to enjoy themselves directly with Krsna, Srimati Radharani makes a great endeavor to induce Krsna to enjoy Himself with the gopis.
TEXT 213
TEXT
nana-cchale krsne preri' sangama karaya
atma-krsna-sanga haite koti-sukha paya
SYNONYMS
nana-chale--under different pleas; krsne--unto Krsna; preri'--sending; sangama--direct association; karaya--induces; atma-krsna-sanga--personal association with Krsna; haite--than; koti-sukha--ten million times more happiness; paya--She gets.
TRANSLATION
"Presenting various pleas for the gopis, Srimati Radharani sometimes sends the gopis to Krsna just to enable them to associate with Him directly. At such times, She enjoys a happiness ten million times greater than that enjoyed through direct association.
TEXT 214
TEXT
anyonye visuddha preme kare rasa pusta
tan-sabara prema dekhi' krsna haya tusta
SYNONYMS
anyonye--by one another; visuddha--transcendental; preme--in love of Godhead; kare--makes; rasa--the mellow; pusta--nourished; tan-sabara--of all of them; prema--the love of Godhead; dekhi'--seeing; krsna--Lord Krsna; haya--becomes; tusta--satisfied.
TRANSLATION
"The transcendental mellow is nourished by that mutual behavior in transcendental love of Godhead. When Lord Krsna sees how the gopis have developed pure love for Him, He becomes very satisfied.
PURPORT
Srimati Radharani and the gopis are not interested in their personal happiness derived from association with Krsna. Rather, they become happy by seeing one another associate with Krsna. In this way their dealings are further nourished by love of Godhead, and seeing this, Krsna is very pleased.
TEXT 215
TEXT
sahaja gopira prema,----nahe prakrta kama
kama-krida-samye tara kahi 'kama'-nama
SYNONYMS
sahaja--natural; gopira--of the gopis; prema--love of Godhead; nahe--is not; prakrta--material; kama--lust; kama-krida--lusty affairs; samye--in appearing equal to; tara--of such activities; kahi--I speak; kama-nama--the name "lust."
TRANSLATION
"It is to be noted that the natural characteristic of the gopis is to love the Supreme Lord. Their lusty desire is not to be compared to material lust. Nonetheless, because their desire sometimes appears to resemble material lust, their transcendental love for Krsna is sometimes described as lust.
PURPORT
Bhaktisiddhanta Sarasvati Thakura says that material lust should never be attributed to Krsna, who is full of transcendental knowledge. Material lust cannot be engaged in the service of the Lord, for it is applicable to materialists, not to Krsna. Only prema, or love of Godhead, is applicable for the satisfaction of Krsna. Prema is full service rendered unto the Lord. The lusty affairs of the gopis actually constitute the topmost love of Godhead because the gopis never act for their own personal satisfaction. They are simply pleased by engaging other gopis in the service of the Lord. The gopis derive more transcendental pleasure from indirectly engaging other gopis in the service of Krsna than from engaging in His service themselves. That is the difference between material lust and love of Godhead. Lust applies to the material world, and love of Godhead applies only to Krsna.
TEXT 216
TEXT
premaiva gopa-ramanam
kama ity agamat pratham
ity uddhavadayo 'py etam
vanchanti bhagavat-priyah
SYNONYMS
prema--love of Godhead; eva--certainly; gopa-ramanam--of all the gopis; kamah--lust; iti--thus; agamat--became current; pratham--the process; iti--thus; uddhava-adayah--all devotees, headed by Uddhava; api--certainly; etam--this type of behavior; vanchanti--desire; bhagavat-priyah--those who are very, very dear to the Supreme Personality of Godhead.
TRANSLATION
" 'The dealings of the gopis with Krsna are on the platform of pure love of Godhead, yet they are sometimes considered to be lusty. But because such dealings are completely spiritual, Uddhava and all the other dearmost devotees of the Lord desire to participate in them.'
PURPORT
This is a quotation from the Bhakti-rasamrta-sindhu (1.2.285).
TEXT 217
TEXT
nijendriya-sukha-hetu kamera tatparya
krsna-sukha-tatparya gopi-bhava-varya
SYNONYMS
nija-indriya--of one's own senses; sukha--of the happiness; hetu--for the reason; kamera--of lusty desire; tatparya--intention; krsna--of Krsna; sukha--the happiness; tatparya--intention; gopi-bhava-varya--the foremost mood of the gopis.
TRANSLATION
"Lusty desires are experienced when one is concerned with his own personal sense gratification. The mood of the gopis is not like that. Their only desire is to satisfy the senses of Krsna.
TEXT 218
TEXT
nijendriya-sukha-vancha nahi gopikara
krsne sukha dite kare sangama-vihara
SYNONYMS
nija-indriya-sukha--for personal sense gratification; vancha--the desire; nahi--there is not; gopikara--of the gopis; krsne--unto Krsna; sukha--happiness; dite--to give; kare--do; sangama-vihara--mingling and enjoying with Krsna.
TRANSLATION
"Among the gopis, there is not a pinch of desire for sense gratification. Their only desire is to give pleasure to Krsna, and this is why they mingle with Him and enjoy with Him.
TEXT 219
TEXT
yat te sujata-caranamburuham stanesu
bhitah sanaih priya dadhimahi karkasesu
tenatavim atasi tad vyathate na kim svit
kurpadibhir bhramati dhir bhavad-ayusam nah
SYNONYMS
yat--because; te--Your; sujata--delicate; carana-ambu-ruham--lotus feet; stanesu--on the breasts; bhitah--being afraid of; sanaih--very carefully; priya--O dear one; dadhimahi--we place; karkasesu--very rough and hard; tena--by such lotus feet; atavim--the forest; atasi--You wander; tat vyathate--that are pained; na--not; kim svit--whether; kurpa-adibhih--by the small particles of stone; bhramati--bewilders; dhih--intelligence; bhavat-ayusam--of persons who consider You as the duration of life; nah--of us.
TRANSLATION
"All the gopis said, 'Dear Krsna, we carefully hold Your delicate lotus feet upon our hard breasts. When You walk in the forest, Your soft lotus feet are pricked by small bits of stone. We fear that this is paining You. Since You are our life and soul, and our minds are very disturbed when Your lotus feet are pained.'
PURPORT
This is a quotation from Srimad-Bhagavatam (10.31.19).
TEXT 220
TEXT
sei gopi-bhavamrte yanra lobha haya
veda-dharma-loka tyaji' se krsne bhajaya
SYNONYMS
sei--that; gopi--of the gopis; bhava-amrte--in the nectar of the ecstasy; yanra--whose; lobha--attachment; haya--is; veda-dharma--religious principles of the Vedas; loka--popular opinion; tyaji'--giving up; se--he; krsne--unto Krsna; bhajaya--renders loving service.
TRANSLATION
"One who is attracted by that ecstatic love of the gopis does not care about popular opinion or the regulative principles of Vedic life. Rather, he completely surrenders unto Krsna and renders service unto Him.
TEXT 221
TEXT
raganuga-marge tanre bhaje yei jana
sei-jana paya vraje vrajendra-nandana
SYNONYMS
raga-anuga--of spontaneous attachment; marge--on the path; tanre--Krsna; bhaje--worships; yei--who; jana--a person; sei-jana--that person; paya--gets; vraje--in Vrndavana; vrajendra-nandana--the son of Maharaja Nanda.
TRANSLATION
"If one worships the Lord on the path of spontaneous love and goes to Vrndavana, he receives the shelter of Vrajendra-nandana, the son of Nanda Maharaja.
PURPORT
In all, there are sixty-four items listed for the rendering of service unto Krsna, and these are the regulative principles enjoined in the sastras and given by the spiritual master. One has to serve Krsna according to these regulative principles, but if one develops spontaneous love for Krsna as exhibited in the activities of those who live in Vrajabhumi, one attains the platform of raganuga-bhakti. One who has developed this spontaneous love is eligible for elevation to the platform enjoyed by the inhabitants of Vrajabhumi. In Vrajabhumi, there are no regulative principles set forth for Krsna's service. Rather, everything is carried out in spontaneous, natural love for Krsna. There is no question of following the principles of the Vedic system. Such principles are followed within this material world, and as long as one is on the material platform, he has to execute them. However, spontaneous love of Krsna is transcendental. It may seem that the regulative principles are being violated, but the devotee is on the transcendental platform. Such service is called gunatita, or nirguna, for it is not contaminated by the three modes of material nature.
TEXT 222
TEXT
vraja-lokera kona bhava lana yei bhaje
bhava-yogya deha pana krsna paya vraje
SYNONYMS
vraja-lokera--of the planet known as Goloka Vrndavana; kona--some; bhava--mood; lana--accepting; yei--anyone who; bhaje--executes devotional service; bhava-yogya--suitable for that spiritual attraction; deha--a body; pana--getting; krsna--Lord Krsna; paya--gets; vraje--in Vrndavana.
TRANSLATION
"In his liberated stage the devotee is attracted by one of the five humors in the transcendental loving service of the Lord. As he continues to serve the Lord in that transcendental mood, he attains a spiritual body to serve Krsna in Goloka Vrndavana.
TEXT 223
TEXT
tahate drstanta----upanisad sruti-gana
raga-marge bhaji' paila vrajendra-nandana
SYNONYMS
tahate--in this matter; drstanta--the example; upanisad sruti-gana--the great sages known as the personified Upanisads or srutis; raga-marge--on the path of spontaneous love; bhaji'--worshiping; paila--obtained; vrajendra-nandana--the lotus feet of Lord Krsna.
TRANSLATION
"Those saintly persons who presented the Upanisads are vivid examples of this. By worshiping the Lord on the path of spontaneous love, they attained the lotus feet of Vrajendra-nandana, the son of Nanda Maharaja.
PURPORT
In the Goloka Vrndavana planet, Krsna's servants are headed by Raktaka and Patraka. Krsna's friends are headed by Sridama, Subala and others. There are also elderly gopis and the cowherd men, headed by Nanda Maharaja, mother Yasoda and others. All of these personalities are eternally engaged in the loving service of the Lord in accordance with their specific attachments for Krsna. One who wants to return home to serve the Lord directly may be attracted to Krsna as a servant, friend, father or mother. If a person continuously serves Krsna during this life in a particular ecstasy, upon giving the material body he attains a suitable spiritual body to serve Krsna in terms of his particular attachment. One may serve as a servant, friend, father or mother. In the same way, one who wants to serve Krsna in conjugal love can also attain a body under the guidance of the gopis. The most vivid example in this connection is those saintly personalities known as srutis, who represent the Upanisads. These srutis understand that without serving Krsna and following in the footsteps of the gopis there is no possibility of entering the kingdom of God. Therefore they engage in spontaneous loving service unto Krsna and follow in the footsteps of the gopis.
TEXT 224
TEXT
nibhrta-marun-mano 'ksa-drdha-yoga-yujo hrdi yan
munaya upasate tad arayo 'pi yayuh smaranat
striya uragendra-bhoga-bhuja-danda-visakta-dhiyo
vayam api te samah sama-drso 'nghri-saroja-sudhah
SYNONYMS
nibhrta--controlled; marut--the life air; manah--the mind; aksa--senses; drdha--strong; yoga--in the mystic yoga process; yujah--who are engaged; hrdi--within the heart; yat--who; munayah--the great sages; upasate--worship; tat--that; arayah--the enemies; api--also; yayuh--obtain; smaranat--from remembering; striyah--the gopis; uraga-indra--of serpents; bhoga--like the bodies; bhuja--the arms; danda--like rods; visakta--fastened to; dhiyah--whose minds; vayam api--we also; te--Your; samah--equal to them; sama-drsah--having the same ecstatic emotions; anghri-saroja--of the lotus feet; sudhah--the nectar.
TRANSLATION
" 'Great sages conquer the mind and senses by practicing the mystic yoga system and controlling their breath. Thus engaging in mystic yoga, they see the Supersoul within their hearts and ultimately enter into impersonal Brahman. But even the enemies of the Supreme Personality of Godhead attain that position simply by thinking of the Supreme Lord. However, the damsels of Vraja, the gopis, being attracted by the beauty of Krsna, simply wanted to embrace Him and His arms, which are like serpents. Thus the gopis ultimately tasted the nectar of the lotus feet of the Lord. Similarly, we Upanisads can also taste the nectar of His lotus feet by following in the footsteps of the gopis.' "
PURPORT
This is a quotation from Srimad-Bhagavatam (10.87.23) spoken by the srutis, the personified Vedas.
TEXT 225
TEXT
'sama-drsah'-sabde kahe 'sei bhave anugati'
'samah'-sabde kahe srutira gopi-deha-prapti
SYNONYMS
sama-drsah sabde--by the word sama-drsah; kahe--it says; sei--that; bhave--in the emotion; anugati--following; samah sabde--by this word samah; kahe--it says; srutira--of the persons known as the srutis; gopi-deha--the bodies of gopis; prapti--attainment.
TRANSLATION
"The word 'sama-drsah,' mentioned in the fourth line of the previous verse, means 'following the mood of the gopis.' The word 'samah' means 'the srutis' attaining a body like those of the gopis.'
TEXT 226
TEXT
'anghri-padma-sudha'ya kahe 'krsna-sangananda'
vidhi-marge na paiye vraje krsna-candra
SYNONYMS
anghri-padma-sudhaya--by the nectar derived from the lotus feet of Krsna; kahe--it says; krsna-sanga-ananda--transcendental bliss by the association of Krsna; vidhi-marge--on the path of regulative principles; na paiye--one does not get; vraje--in Goloka Vrndavana; krsna-candra--Lord Krsna.
TRANSLATION
"The word 'anghri-padma-sudha' means 'associating intimately with Krsna.' One can attain such perfection only by spontaneous love of God. One cannot obtain Krsna in Goloka Vrndavana simply by serving the Lord according to regulative principles.
TEXT 227
TEXT
nayam sukhapo bhagavan
dehinam gopika-sutah
jnaninam catma-bhutanam
yatha bhakti-matam iha
SYNONYMS
na--not; ayam--this Lord Sri Krsna; sukha-apah--easily available; bhagavan--the Supreme Personality of Godhead; dehinam--for materialistic persons who have accepted the body as the self; gopika-sutah--the son of mother Yasoda; jnaninam--for persons addicted to mental speculation; ca--and; atma-bhutanam--for persons performing severe austerities and penances; yatha--as; bhakti-matam--for persons engaged in spontaneous devotional service; iha--in this world.
TRANSLATION
" 'The Supreme Personality of Godhead, Krsna, the son of mother Yasoda, is accessible to those devotees engaged in spontaneous loving service, but He is not as easily accessible to mental speculators, to those striving for self-realization by severe austerities and penances, or to those who consider the body the same as the self.'
PURPORT
This verse from Srimad-Bhagavatam (10.9.21) is spoken by Srila Sukadeva Gosvami. It appears within a passage in which he glorifies mother Yasoda and other devotees of Krsna by describing how they can subjugate Him with their love.
TEXT 228
TEXT
ataeva gopi-bhava kari angikara
ratri-dina cinte radha-krsnera vihara
SYNONYMS
ataeva--therefore; gopi-bhava--the loving mood of the gopis; kari--making; angikara--acceptance; ratri-dina--day and night; cinte--one thinks; radha-krsnera--of Radha and Krsna; vihara--the pastimes.
TRANSLATION
"Therefore one should accept the mood of the gopis in their service. In such a transcendental mood, one should always think of the pastimes of Sri Radha and Krsna.
TEXT 229
TEXT
siddha-dehe cinti' kare tahanni sevana
sakhi-bhave paya radha-krsnera carana
SYNONYMS
siddha-dehe--in the perfected stage; cinti'--by remembering; kare--does; tahanni--in the spiritual world; sevana--service; sakhi-bhave--in mood of the gopis; paya--gets; radha-krsnera--of Radha and Krsna; carana--the lotus feet.
TRANSLATION
"After thinking of Radha and Krsna and Their pastimes for a long time and after getting completely free from material contamination, one is transferred to the spiritual world. There the devotee attains an opportunity to serve Radha and Krsna as one of the gopis.
PURPORT
Srila Bhaktisiddhanta Sarasvati Thakura comments that the word siddha-deha, "perfected spiritual body," refers to a body beyond the material gross body composed of five elements and the subtle astral body composed of mind, intelligence and false ego. In other words, one attains a completely spiritual body fit to render service to the transcendental couple Radha and Krsna: sarvopadhi-vinirmuktam tat-paratvena nirmalam.
When one is situated in his spiritual body, which is beyond this gross and subtle material body, he is fit to serve Radha and Krsna. That body is called siddha-deha. The living entity attains a particular type of gross body in accordance with his past activities and mental condition. In this life the mental condition changes in different ways, and the same living entity gets another body in the next life according to his desires. The mind, intelligence and false ego are always engaged in an attempt to dominate material nature. According to that subtle astral body, one attains a gross body to enjoy the objects of one's desires. According to the activities of the present body, one prepares another subtle body. And according to the subtle body, one attains another gross body. This is the process of material existence. However, when one is spiritually situated and does not desire a gross or subtle body, he attains his original spiritual body. As confirmed by the Bhagavad-gita (4.9): tyaktva deham punar janma naiti mam eti so 'rjuna.
One is elevated to the spiritual world by the spiritual body and is situated either in Goloka Vrndavana or in another Vaikuntha planet. In the spiritual body there are no longer material desires, and one is fully satisfied by rendering service to the Supreme Personality of Godhead, Radha and Krsna. This is the platform of bhakti (hrsikena hrsikesa-sevanam bhaktir ucyate). When the spiritual body, mind and senses are completely purified, one can render service to the Supreme Personality of Godhead and His consort. In Vaikuntha the consort is Laksmi, and in Goloka Vrndavana the consort is Srimati Radharani. In the spiritual body, free from material contamination, one can serve Radha-Krsna and Laksmi-Narayana. When one is thus spiritually situated, he no longer thinks of his own personal sense gratification. This spiritual body is called siddha-deha, the body by which one can render transcendental service unto Radha and Krsna. The process is that of engaging the transcendental senses in loving devotional service. This verse specifically mentions, sakhi-bhave paya radha-krsnera carana: only transcendentally elevated persons in the mood of the gopis can engage in the service of the lotus feet of Radha and Krsna.
TEXT 230
TEXT
gopi-anugatya vina aisvarya-jnane
bhajileha nahi paya vrajendra-nandane
SYNONYMS
gopi-anugatya--subservience to the gopis; vina--without; aisvarya-jnane--in the knowledge of opulence; bhajileha--if serving the Supreme Lord; nahi--not; paya--gets; vrajendra-nandane--the son of Maharaja Nanda, Krsna.
TRANSLATION
"Unless one follows in the footsteps of the gopis, he cannot attain the service of the lotus feet of Krsna, the son of Nanda Maharaja. If one is overcome by knowledge of the Lord's opulence, he cannot attain the Lord's lotus feet, even though he is engaged in devotional service.
PURPORT
One can worship Laksmi-Narayana by the process of vidhi-marga, worshiping the Lord with regulative principles according to the instructions of the sastra and the spiritual master. But the Supreme Personality of Godhead, Radha-Krsna, cannot be directly worshiped by this process. The dealings between Radha and Krsna and the gopis are devoid of the opulences of Laksmi-Narayana. The process of vidhi-marga, following the regulative principles, is utilized in the worship of Laksmi-Narayana, whereas the process of spontaneous service--following in the footsteps of the gopis, who are the denizens of Vrndavana--is transcendentally more advanced and is the process whereby Radha and Krsna are worshiped. One cannot attain this elevated position while worshiping the Lord in His opulence. Those attracted by the conjugal love between Radha and Krsna must follow in the footsteps of the gopis. Only then is it possible to enter into the Lord's service in Goloka Vrndavana and directly associate with Radha and Krsna.
TEXT 231
TEXT
tahate drstanta----laksmi karila bhajana
tathapi na paila vraje vrajendra-nandana
SYNONYMS
tahate--in that; drstanta--the evidence; laksmi--the goddess of fortune; karila--did; bhajana--worship; tathapi--still; na--not; paila--got; vraje--in Vrndavana; vrajendra-nandana--the son of Maharaja Nanda, Krsna.
TRANSLATION
"The unspoken example in this connection is the goddess of fortune, who worshiped Lord Krsna in order to attain His pastimes in Vrndavana. But due to her opulent life-style, she could not attain the service of Krsna in Vrndavana.
TEXT 232
TEXT
nayam sriyo 'nga u nitanta-rateh prasadah
svar-yositam nalina-gandha-rucam kuto 'nyah
rasotsave 'sya bhuja-danda-grhita-kantha-
labdhasisam ya udagad vraja-sundarinam
SYNONYMS
na--not; ayam--this; sriyah--of the goddess of fortune; ange--on the chest; u--alas; nitanta-rateh--who is very intimately related; prasadah--the favor; svah--of the heavenly planets; yositam--of women; nalina--of the lotus flower; gandha--having the aroma; rucam--and bodily luster; kutah--much less; anyah--others; rasa-utsave--in the festival of the rasa dance; asya--of Lord Sri Krsna; bhuja-danda--by the arms; grhita--embraced; kantha--their necks; labdha-asisam--who achieved such a blessing; yah--which; udagat--became manifest; vraja-sundarinam--of the beautiful gopis, the transcendental girls of Vrajabhumi.
TRANSLATION
" 'When Lord Sri Krsna was dancing with the gopis in the rasa-lila, the gopis were embraced around the neck by the Lord's arms. This transcendental favor was never enjoyed by the goddess of fortune or other consorts in the spiritual world. Nor was such a thing ever imagined by the most beautiful girls from the heavenly planets, whose bodily luster and aroma exactly resemble a lotus flower. And what to speak of worldly women who are very beautiful according to the material estimation?' "
PURPORT
This is a quotation from Srimad-Bhagavatam (10.47.60).
TEXT 233
TEXT
eta suni' prabhu tanre kaila alingana
dui jane galagali karena krandana
SYNONYMS
eta suni'--hearing so much; prabhu--Lord Sri Caitanya Mahaprabhu; tanre--unto Ramananda Raya; kaila--did; alingana--embracing; dui jane--both of them; galagali--embracing shoulder to shoulder; karena--did; krandana--crying.
TRANSLATION
After hearing this, Lord Sri Caitanya Mahaprabhu embraced Ramananda Raya, and both of them, embracing shoulder to shoulder, began to cry.
TEXT 234
TEXT
ei-mata premavese ratri gonaila
pratah-kale nija-nija-karye dunhe gela
SYNONYMS
ei-mata--in this way; prema-avese--in ecstatic love of Godhead; ratri--the night; gonaila--passed; pratah-kale--in the morning; nija-nija-karye--to their own respective duties; dunhe--both of them; gela--departed.
TRANSLATION
The entire night was passed in this way, in ecstatic love of Godhead. In the morning they both departed to tend to their respective duties.
TEXT 235
TEXT
vidaya-samaye prabhura carane dhariya
ramananda raya kahe vinati kariya
SYNONYMS
vidaya-samaye--at the point of departure; prabhura carane--the lotus feet of Lord Sri Caitanya Mahaprabhu; dhariya--capturing; ramananda raya--Ramananda Raya; kahe--says; vinati kariya--with great humility.
TRANSLATION
Before departing from Sri Caitanya Mahaprabhu, Ramananda Raya fell to the ground and caught hold of the Lord's lotus feet. He then spoke submissively as follows.
TEXT 236
TEXT
'more krpa karite tomara ihan agamana
dina dasa rahi' sodha mora dusta mana
SYNONYMS
more--unto me; krpa--mercy; karite--to do; tomara--Your; ihan--here; agamana--coming; dina dasa rahi'--remaining at least ten days; sodha--purify; mora--my; dusta mana--polluted mind.
TRANSLATION
Sri Ramananda Raya said, "You have come here just to show me Your causeless mercy. Therefore stay here for at least ten days and purify my polluted mind.
TEXT 237
TEXT
toma vina anya nahi jiva uddharite
toma vina anya nahi krsna-prema dite'
SYNONYMS
toma vina--without You; anya--anyone else; nahi--there is not; jiva--the living entity; uddharite--to liberate; toma vina--without You; anya--anyone else; nahi--there is not; krsna-prema dite--to bestow love of Krsna.
TRANSLATION
"But for You, there is no one who can deliver all the living entities, for You alone can deliver love of Krsna."
TEXT 238
TEXT
prabhu kahe,----ailana suni' tomara guna
krsna-katha suni, suddha karaite mana
SYNONYMS
prabhu kahe--the Lord said; ailana--I have come; suni'--hearing; tomara--your; guna--qualities; krsna-katha--these topics about Krsna; suni--I hear; suddha karaite--just to make pure; mana--the mind.
TRANSLATION
The Lord replied, "Having heard about your good qualities, I have come here. I have come to hear about Krsna from you and thus purify My mind.
TEXT 239
TEXT
yaiche sunilun, taiche dekhilun tomara mahima
radha-krsna-premarasa-jnanera tumi sima
SYNONYMS
yaiche--as much; sunilun--as I have heard; taiche--that much; dekhilun--I have seen; tomara mahima--your glories; radha-krsna-prema-rasa-jnanera--of transcendental knowledge about the loving affairs of Radha and Krsna; tumi--you; sima--the ultimate goal.
TRANSLATION
"Now that I have actually seen your glories, what I heard about you is confirmed. As far as the pastimes of Radha and Krsna in a loving mood are concerned, you are the limit of knowledge."
PURPORT
Sri Caitanya Mahaprabhu found Ramananda Raya to be the best authority in transcendental knowledge of the loving affairs between Radha and Krsna. In this verse the Lord actually states that Ramananda Raya was the limit of this knowledge.
TEXT 240
TEXT
dasa dinera ka-katha yavat ami jiba'
tavat tomara sanga chadite nariba
SYNONYMS
dasa dinera--of ten days; ka-katha--what to speak; yavat--as long as; ami--I; jiba'--shall live; tavat--that long; tomara--of you; sanga--the association; chadite--to give up; nariba--I shall not be able.
TRANSLATION
Sri Caitanya Mahaprabhu continued, "To say nothing of ten days, as long as I live I shall find it impossible to give up your company.
TEXT 241
TEXT
nilacale tumi-ami thakiba eka-sange
sukhe gonaiba kala krsna-katha-range
SYNONYMS
nilacale--in Jagannatha Puri; tumi--you; ami--I; thakiba--shall stay; eka-sange--together; sukhe--in happiness; gonaiba--will pass; kala--time; krsna-katha-range--in the joy of talking about Krsna.
TRANSLATION
"You and I shall remain together at Jagannatha Puri. We shall pass our time together in joy, talking about Krsna and His pastimes."
TEXT 242
TEXT
eta bali' dunhe nija-nija karye gela
sandhya-kale raya punah asiya milila
SYNONYMS
eta bali'--saying this; dunhe--both of them; nija-nija--their own respective; karye--in the duties; gela--departed; sandhya-kale--in the evening; raya--Ramananda Raya; punah--again; asiya--coming there; milila--met.
TRANSLATION
In this way they both departed to perform their respective duties. Then, in the evening, Ramananda Raya returned to see Lord Caitanya Mahaprabhu.
TEXT 243
TEXT
anyonye mili' dunhe nibhrte vasiya
prasnottara-gosthi kahe anandita hana
SYNONYMS
anyonye--each another; mili'--meeting; dunhe--both of them; nibhrte--in a secluded place; vasiya--sitting; prasna-uttara--of questions and answers; gosthi--a discussion; kahe--spoke; anandita--jubilant; hana--becoming.
TRANSLATION
Thus they met time and time again, sitting in a secluded place and jubilantly discussing devotional service by the question and answer process.
TEXT 244
TEXT
prabhu puche, ramananda karena uttara
ei mata sei ratre katha paraspara
SYNONYMS
prabhu puche--the Lord inquires; ramananda--Raya Ramananda; karena--gives; uttara--answers; ei mata--in this way; sei ratre--on that night; katha--discussion; paraspara--mutual.
TRANSLATION
Sri Caitanya Mahaprabhu asked the questions, and Sri Ramananda Raya gave the answers. In this way they were engaged in discussion throughout the night.
TEXT 245
TEXT
prabhu kahe,----"kon vidya vidya-madhye sara?"
raya kahe,----"krsna-bhakti vina vidya nahi ara"
SYNONYMS
prabhu kahe--the Lord inquired; kon--what; vidya--knowledge; vidya-madhye--in the midst of knowledge; sara--the most important; raya kahe--Ramananda Raya answered; krsna-bhakti--devotional service to Krsna; vina--except; vidya--education; nahi--there is not; ara--any other.
TRANSLATION
On one occasion the Lord inquired, "Of all types of education, which is the most important?" Ramananda Raya replied, "No education is important other than the transcendental devotional service of Krsna."
PURPORT
Texts 245 to 257 are all questions and answers between Sri Caitanya Mahaprabhu and Ramananda Raya. In these exchanges there is an attempt to show the difference between material and spiritual existence. Education in Krsna consciousness is always transcendental and is the best of all forms of education. Material education aims at increasing the activities of material sense gratification. Beyond material sense gratification is another negative form of knowledge called brahma-vidya, or transcendental knowledge. But beyond that brahma-vidya, or knowledge of the impersonal Brahman, is knowledge of devotional service to the Supreme Lord, Visnu. This knowledge is higher. And higher still is devotional service to Lord Krsna, which is the topmost form of education. According to Srimad-Bhagavatam (4.29.49): tat karma hari-tosam yat sa vidya tan-matir yaya: "Work meant for pleasing the Supreme Lord is the best, and education that enhances one's Krsna consciousness is the best."
Also, according to Srimad-Bhagavatam (7.5.23-24):
sravanam kirtanam visnoh
smaranam pada-sevanam
arcanam vandanam dasyam
sakhyam atma-nivedanam
iti pumsarpita visnau
bhaktis cen nava-laksana
kriyeta bhagavaty addha
tan manye 'dhitam uttamam
This is a statement given by Prahlada Maharaja in answer to a question raised by his father. Prahlada Maharaja said, "To hear or chant about Lord Visnu, to remember Him, to serve His lotus feet, to worship Him, to offer prayers to Him, to become His servant and His friend, to sacrifice everything for His service--all these are varieties of devotional service. One who is engaged in such activities is understood to be educated to the topmost perfection."
TEXT 246
TEXT
'kirti-gana-madhye jivera kon bada kirti?'
'krsna-bhakta baliya yanhara haya khyati'
SYNONYMS
kirti-gana-madhye--among glorious activities; jivera--of the living entity; kon--which; bada--greatest; kirti--glory; krsna-bhakta--a devotee of Lord Krsna; baliya--as; yanhara--of whom; haya--there is; khyati--the reputation.
TRANSLATION
Sri Caitanya Mahaprabhu then asked Ramananda Raya, "Out of all glorious activities, which is the most glorious?" Ramananda Raya replied, "That person who is reputed to be a devotee of Lord Krsna enjoys the utmost fame and glory."
PURPORT
The greatest reputation a living being can have is to be a devotee of Krsna and to act in Krsna consciousness. In the material world everyone is trying to be famous by accumulating a large bank balance or material opulence. There is a steady competition among karmis attempting to advance in a wealthy society. The whole world is turning in accordance with that competitive mood. But this kind of name and fame is temporary, for it lasts only as long as the temporary material body exists. One may become famous as a brahma-jnani, an impersonalist scholar, or one may become a materially opulent person. In either case, such reputations are inferior to the reputation of Krsna's devotee. In the Garuda Purana it is said:
kalau bhagavatam nama
durlabham naiva labhyate
brahma-rudra-padotkrstam
guruna kathitam mama
"In this Age of Kali, the fame of one who is known as a great devotee is very rare. However, such a position is superior to that of the great demigods like Brahma and Mahadeva. This is the opinion of all spiritual masters."
In the Itihasa-samuccaya, Narada tells Pundarika:
janmantara-sahasresu
yasya syad buddhir idrsi
daso 'ham vasudevasya
sarval lokan samuddharet
"After many, many births, when a person realizes that he is the eternal servant of Vasudeva, he can deliver all the worlds."
In the Adi Purana, in a conversation between Krsna and Arjuna, it is said, bhaktanam anugacchanti muktayah srutibhih saha: "The most exalted position of liberation is given by Vedic knowledge. Everyone follows in the footsteps of the devotee."
Similarly, in the Brhan-naradiya Purana, it is further stated, adyapi ca muni-srestha brahmadya api devatah: "Until now, even the great demigods like Brahma and Lord Siva did not know the influence of a devotee."
The Garuda Purana similarly states:
brahmananam sahasrebhyah
satra-yaji visisyate
satra-yaji-sahasrebhyah
sarva-vedanta-paragah
sarva-vedanta-vit-kotya
visnu-bhakto visisyate
vaisnavanam sahasrebhya
ekanty eko visisyate
"It is said that out of thousands of brahmanas, one is qualified to perform sacrifices, and out of many thousands of such qualified brahmanas expert in sacrificial offerings, one learned brahmana may have passed beyond all Vedic knowledge. He is considered the best among all these brahmanas. And yet, out of thousands of such brahmanas who have surpassed Vedic knowledge, one person may be a visnu-bhakta, and he is most famous. Out of many thousands of such Vaisnavas, one who is completely fixed in the service of Lord Krsna is most famous. Indeed, a person who is completely devoted to the service of the Lord certainly returns home, back to Godhead."
There is also the following statement in Srimad-Bhagavatam (3.13.4):
srutasya pumsam sucira-sramasya
nanv anjasa suribhir idito 'rthah
tat-tad-gunanusravanam mukunda-
padaravindam hrdayesu yesam
"After much hard labor, a person highly learned in Vedic literature certainly becomces very famous. However, one who is always hearing and chanting the glories of the lotus feet of Mukunda within his heart is certainly superior."
In the Narayana-vyuha-stava it is said:
naham brahmapi bhuyasam
tvad-bhakti-rahito hare
tvayi bhaktas tu kito 'pi
bhuyasam janma-janmasu
"I do not aspire to take birth as a Brahma if that Brahma is not a devotee of the Lord. I shall be satisfied simply to take birth as an insect if I am given a chance to remain in the house of a devotee,"
There are many similar verses in Srimad-Bhagavatam, especially 3.25.38, 4.24.29, 4.31.22, 7.9.24, and 10.14.30.
It was Lord Siva who said: "I do not know the truth about Krsna, but a devotee of Lord Krsna knows all the truth. Out of all the devotees of Lord Krsna, Prahlada is the greatest."
Above Prahlada, the Pandavas are supposedly more advanced. Above the Pandavas are the members of the Yadu dynasty, who are even more advanced. In the Yadu dynasty, Uddhava is the furthest advanced, and above Uddhava are the damsels of Vraja-dhama, the gopis themselves.
In the Brhad-vamana Purana, Lord Brahma tells Bhrgu:
sasti-varsa-sahasrani
maya taptam tapah pura
nanda-gopa-vraja-strinam
pada-renupalabdhaye
"I underwent meditation and austerities for sixty thousand years just to understand the dust of the lotus feet of the gopis. Still, I could not understand it. To say nothing of me, even Lord Siva, Lord Sesa and the goddess of fortune Laksmi could not understand it."
In the Adi Purana the Supreme Personality of Godhead Himself says:
na tatha me priyatamo
brahma rudras ca parthiva
na ca laksmir na catma ca
yatha gopi-jano mama
"Lord Brahma, Lord Siva, the goddess of fortune and even My own self are not as dear to Me as the gopis." Of all the gopis, Srimati Radharani is the topmost. Rupa Gosvami and Sanatana Gosvami are the most exalted servitors of Srimati Radharani and Lord Sri Caitanya Mahaprabhu. Those who adhere to their service are known as rupanuga devotees. Caitanya-candramrta (26) gives the following statement about Srila Rupa Gosvami:
astam vairagya-kotir bhavatu sama-dama-ksanti-maitry-adi-kotis
tattvanudhyana-kotir bhavatu bhavatu va vaisnavi bhakti-kotih
koty-amso 'py asya na syat tad api guna-gano yah svatah-siddha aste
srimac-caitanyacandra-priya-carana-nakha-jyotir amoda-bhajam
The qualities of one engaged in the service of Lord Sri Caitanya Mahaprabhu--such as reputation, austerities, penances and knowledge--are not to be compared to the good qualities of others. Such is the perfection of a devotee always engaged in the service of Sri Caitanya Mahaprabhu.
TEXT 247
TEXT
'sampattira madhye jivera kon sampatti gani?'
'radha-krsne prema yanra, sei bada dhani'
SYNONYMS
sampattira--riches; madhye--among; jivera--of the living entities; kon--what; sampatti--the wealth; gani--we accept; radha-krsne--to Srimati Radharani and Krsna; prema--loving service; yanra--whose; sei--he; bada--very great; dhani--capitalist.
TRANSLATION
Sri Caitanya Mahaprabhu asked, "Of the many capitalists who possess great riches, who is the topmost?" Ramananda Raya replied, "He who is richest in love for Radha and Krsna is the greatest capitalist."
PURPORT
Everyone in this material world is attempting to acquire riches to satisfy the senses. Actually no one cares for anything other than acquiring material possessions and maintaining them. The wealthy are generally accepted as the most important personalities in this material world, but when we compare a material man of wealth to one wealthy in devotional service to Radha and Krsna, the latter is found to be the greatest capitalist. According to Srimad-Bhagavatam (10.39.2):
kim alabhyam bhagavati
prasanne sri-niketane
tathapi tat-para rajan
na hi vanchanti kincana
"What is difficult for the devotees of Lord Krsna, who is the shelter of the goddess of fortune? Although such devotees can obtain anything, O King, they do not desire anything."
TEXT 248
TEXT
'duhkha-madhye kona duhkha haya gurutara?'
'krsna-bhakta-viraha vina duhkha nahi dekhi para'
SYNONYMS
duhkha-madhye--among the miserable conditions of life; kona--what; duhkha--misery; haya--is; gurutara--more painful; krsna-bhakta-viraha--separation from the devotee of Lord Krsna; vina--besides; duhkha--unhappiness; nahi--there is not; dekhi--I see; para--other.
TRANSLATION
Sri Caitanya Mahaprabhu asked, "Of all kinds of distress, what is the most painful?"
Sri Ramananda Raya replied, "Apart from separation from the devotee of Krsna, I know of no unbearable unhappiness."
PURPORT
Concerning this, the Lord states in the Vedic literature:
mam anaradhya duhkhartah
kutumbasakta-manasah
sat-sanga-rahito martyo
vrddha-seva-paricyutah
"A person who does not worship Me, who is unduly attached to family and who does not stick to devotional service must be considered a most unhappy person. Similarly, one who does not associate with Vaisnavas, or who does not render service to his superior, is also a most unhappy person."
There is also a statement given in the Brhad-bhagavatamrta (1.5.51):
sva-jivanadhikam prarthyam
sri-visnu-jana-sangatah
vicchedena ksanam catra
na sukhamsam labhamahe
"[King Yudhisthira said:] 'Out of all kinds of desirable things experienced in the life of a living entity, association with the devotees of the Lord is the greatest. When we are separated from a devotee even for a moment, we cannot enjoy happiness.' "
TEXT 249
TEXT
'mukta-madhye kon jiva mukta kari' mani?'
'krsna-prema yanra, sei mukta-siromani'
SYNONYMS
mukta-madhye--among the liberated; kon--what; jiva--living entity; mukta--liberated; kari'--considering as; mani--We accept; krsna-prema--one who loves Krsna; yanra--of whom; sei--such a person; mukta-siromani--the topmost of all liberated souls.
TRANSLATION
Sri Caitanya Mahaprabhu then inquired, "Out of all liberated persons, who should be accepted as the greatest?"
Ramananda Raya replied, "He who has love for Krsna has attained the topmost liberation."
PURPORT
In Srimad-Bhagavatam (6.14.5), it is said:
muktanam api siddhanam
narayana-parayanah
su-durlabhah prasantatma
kotisv api maha-mune
"O great sage, of the many millions of liberated persons and of the millions who have attained perfection, he who is a devotee of Lord Narayana is very, very rare. Indeed, he is the most perfect and peaceful person."
TEXT 250
TEXT
'gana-madhye kona gana----jivera nija dharma?'
'radha-krsnera prema-keli'----yei gitera marma'
SYNONYMS
gana-madhye--among songs; kona gana--which song; jivera--of the living entity; nija--his own; dharma--religion; radha-krsnera prema-keli--the loving affairs of Radha and Krsna; yei--which; gitera--of the song; marma--purport.
TRANSLATION
Sri Caitanya Mahaprabhu next asked Ramananda Raya, "Among many songs, which song is to be considered the actual religion of the living entity?"
Ramananda Raya replied, "That song describing the loving affairs of Sri Radha and Krsna is superior to all other songs."
PURPORT
As stated in Srimad-Bhagavatam (10.33.36):
anugrahaya bhakutanam
manusam deham asthitah
bhajate tadrsih krida
yah srutva tat-paro bhavet
"Lord Krsna descends apparently as a human being, and He exhibits His transcendental pastimes in Vrndavana so that the conditioned soul may be attracted to hearing His transcendental activities." Nondevotees are strictly prohibited from participating in songs celebrating the loving affairs of Radha and Krsna. Unless one is a devotee, it is very dangerous to hear the songs about the pastimes of Radha and Krsna that were written by Jayadeva Gosvami, Candidasa and other exalted devotees. Lord Siva drank an ocean of poison, but one should not imitate this. One must first become a pure devotee of Lord Krsna. Only then can one enjoy hearing the songs of Jayadeva and relish transcendental bliss. If one simply imitates the activities of Lord Siva and drinks poison, one will certainly meet with death.
Talks between Lord Sri Caitanya Mahaprabhu and Ramananda Raya were meant for advanced devotees only. Those who are on the mundane platform and who study these talks in order to put forward some thesis for a Ph.D. will not be able to understand them. Instead, these conversations will have a poisonous effect.
TEXT 251
TEXT
'sreyo-madhye kona sreyah jivera haya sara?'
'krsna-bhakta-sanga vina sreyah nahi ara'
SYNONYMS
sreyah-madhye--among beneficial activities; kona--which; sreyah--beneficial function; jivera--of the living entity; haya--is; sara--the essence; krsna-bhakta-sanga--for associating with the devotees of Lord Krsna; vina--except; sreyah--beneficial activity; nahi--there is not; ara--another.
TRANSLATION
"Out of all auspicious and beneficial activities, which is best for the living entity?"
Ramananda Raya replied, "The only auspicious activity is association with the devotees of Krsna."
PURPORT
According to Srimad-Bhagavatam (11.2.30):
ata atyantikam ksemam
prcchamo bhavato 'naghah
samsare 'smin ksanardho 'pi
sat-sangah sevadhir nrnam
"We are asking you to tell us what is the most perfect welfare activity. I think that in this material world, association with devotees--even if it be for a moment--is the greatest treasure house for mankind."
TEXT 252
TEXT
'kanhara smarana jiva karibe anuksana?'
'krsna-nama-guna-lila----pradhana smarana'
SYNONYMS
kanhara--of whom; smarana--remembering; jiva--the living entity; karibe--should do; anuksana--constantly; krsna-nama--the holy name of Lord Krsna; guna-lila--His qualities and pastimes; pradhana smarana--most important remembrance.
TRANSLATION
Sri Caitanya Mahaprabhu asked, "What should all living entities constantly remember?"
Ramananda Raya replied, "The chief objects of remembrance are always the Lord' s holy name, qualities and pastimes."
PURPORT
Srimad-Bhagavatam (2.2.36) states:
tasmat sarvatmana rajan
harih sarvatra sarvada
srotavyah kirtitavyas ca
smartavyo bhagavan nrnam
"[Sukadeva Gosvami concludes:] 'The business of the living entity is to always remember the Supreme Personality of Godhead in every circumstance. The Lord should be heard about, glorified and remembered by all human beings.' "
TEXT 253
TEXT
'dhyeya-madhye jivera kartavya kon dhyana?'
'radha-krsna-padambuja-dhyana----pradhana'
SYNONYMS
dhyeya-madhye--out of all types of meditation; jivera--of the living entity; kartavya--the duty; kon--what; dhyana--meditation; radha-krsna-pada-ambuja--on the lotus feet of Radha and Krsna; dhyana--meditation; pradhana--is the chief.
TRANSLATION
Sri Caitanya Mahaprabhu further inquired, "Out of many types of meditation, which is required for all living entities?"
Srila Ramananda Raya replied, "The chief duty of every living entity is to meditate upon the lotus feet of Radha and Krsna."
PURPORT
Srimad-Bhagavatam (1.2.14) states:
tasmad ekena manasa
bhagavan satvatam patih
srotavyah kirtitavyas ca
dhyeyah pujyas ca nityada
"[Suta Gosvami replied to the sages headed by Saunaka:] 'Everyone should very attentively listen to the pastimes of the Supreme Personality of Godhead. One should glorify His activities and meditate upon Him regularly.' "
TEXT 254
TEXT
'sarva tyaji' jivera kartavya kahan vasa?'
'vraja-bhumi vrndavana yahan lila-rasa'
SYNONYMS
sarva--everything; tyaji'--giving up; jivera--of the living entity; kartavya--to be done; kahan--where; vasa--residence; vraja-bhumi--the land known as Vrajabhumi; vrndavana--the holy place named Vrndavana; yahan--where; lila-rasa--Lord Krsna performed His rasa dance.
TRANSLATION
Sri Caitanya Mahaprabhu asked, "Where should the living entity live, abandoning all other places?"
Ramananda Raya replied, "The holy place known as Vrndavana or Vrajabhumi, where the Lord performed His rasa dance."
PURPORT
According to Srimad-Bhagavatam (10.47.61):
asam aho carana-renu-jusam aham syam
vrndavane kim api gulma-latausadhinam
ya dustyajam sva-janam arya-patham ca hitva
bhejur mukunda-padavim srutibhir vimrgyam
"[Uddhava said:] 'Let me become one of Vrndavana' s herbs and plants that are trampled by the gopis, who gave up all connections with family and friends and decided to worship the lotus feet of Mukunda. Those lotus feet are sought by all great saintly persons expert in the study of Vedic literature.' "
TEXT 255
TEXT
'sravana-madhye jivera kon srestha sravana?'
'radha-krsna-prema-keli karna-rasayana'
SYNONYMS
sravana-madhye--out of all topics for hearing; jivera--of the living entity; kon--what; srestha--most important; sravana--topic of hearing; radha-krsna-prema-keli--the loving affairs between Radha and Krsna; karna-rasa-ayana--most pleasing to the ear.
TRANSLATION
Sri Caitanya Mahaprabhu asked, "Out of all topics people listen to, which is best for all living entities?"
Ramananda Raya replied, "Hearing about the loving affairs between Radha and Krsna is most pleasing to the ear."
PURPORT
According to Srimad-Bhagavatam (10.33.39):
vikriditam vraja-vadhubhir idam ca visnoh
sraddhanvito 'nusrnuyad atha varnayed yah
bhaktim param bhagavati pratilabhya kamam
hrd-rogam asv apahinoty acirena dhirah
"He who faithfully hears about the dealings between Lord Krsna and the gopis in the rasa dance and he who describes these activities attain to the perfectional stage of devotional service and simultaneously lose material, lusty desires."
A liberated person who hears about the loving affairs of Radha and Krsna is not inclined to have lusty desires. One mundane rogue once said that when the Vaisnavas chant the name "Radha, Radha," he simply remembers a barber's wife named Radha. This is a practical example. Unless one is liberated, he should not try to hear about the loving affairs between Radha and Krsna. If one is not liberated and listens to a relation of the rasa dance, he may remember his mundane activities and illicit connections with some woman whose name may also be Radha. In the conditioned stage one should not even try to remember such things. By practicing the regulative principles, one should rise to the platform of spontaneous attraction for Krsna. Then and only then should one hear about radha-krsna-lila. Although these affairs may be very pleasing both to conditioned and to liberated souls, the conditioned soul should not try to hear them. The talks between Ramananda Raya and Sri Caitanya Mahaprabhu are conducted on the platform of liberation.
TEXT 256
TEXT
'upasyera madhye kon upasya pradhana?'
'srestha upasya----yugala 'radha-krsna' nama'
SYNONYMS
upasyera--objects of worship; madhye--among; kon--which; upasya--worshipable object; pradhana--the chief; srestha--the chief; upasya--worshipable object; yugala--the couple; radha-krsna nama--the holy name of Radha-Krsna, or Hare Krsna.
TRANSLATION
Sri Caitanya Mahaprabhu asked, "Among all worshipable objects, which is the chief?"
Ramananda Raya replied, "The chief worshipable object is the holy name of Radha and Krsna, the Hare Krsna mantra."
PURPORT
According to Srimad-Bhagavatam (6.3.22):
etavan eva loke 'smin
pumsam dharmah parah smrtah
bhakti-yogo bhagavati
tan-nama-grahanadibhih
"In this material world the living entity's only business is to accept the path of bhakti-yoga and chant the holy name of the Lord."
TEXT 257
TEXT
'mukti, bhukti vanche yei, kahan dunhara gati?'
'sthavara-deha, deva-deha yaiche avasthiti'
SYNONYMS
mukti--liberation; bhukti--sense enjoyment; vanche--desires; yei--one who; kahan--where; dunhara--of both of them; gati--the destination; sthavara-deha--the body of a tree; deva-deha--the body of a demigod; yaiche--just as; avasthiti--situated.
TRANSLATION
"And what is the destination of those who desire liberation and those who desire sense gratification?" Sri Caitanya Mahaprabhu asked.
Ramananda Raya replied, "Those who attempt to merge into the existence of the Supreme Lord will have to accept a body like that of a tree. And those who are overly inclined toward sense gratification will attain the bodies of demigods."
PURPORT
Those who desire liberation by merging into the existence of God do not desire sense gratification within the material world. On the other hand, they have no information about serving the lotus feet of the Lord. Consequently, they are doomed to stand like trees for many thousands of years. Although trees are living entities, they are nonmoving. The liberated soul who merges into the existence of the Lord is no better than the trees. Trees also stand in the Lord's existence because material energy and the Lord's energy are the same. Similarly, the Brahman effulgence is also the energy of the Supreme Lord. It is the same whether one remains in the Brahman effulgence or in the material energy because in either there is no spiritual activity. Better situated are those who desire sense gratification and promotion to the heavenly planets. Such people want to enjoy themselves like denizens of heaven in the gardens of paradise. They at least retain their individuality in order to enjoy life. But the impersonalists, who try to lose their individuality, also lose both material and spiritual pleasure. The last destination of the Buddhist philosophers is to become just like a stone, which is immovable and has neither material nor spiritual activity. As far as the hard-working karmis are concerned, Srimad-Bhagavatam states (11.10.23):
istveha devata yajnaih
svar-lokam yati yajnikah
bhunjita deva-vat tatra
bhogan divyan nijarjitan
"After performing various sacrificial rituals for elevation to the heavenly planets, the karmis go there and enjoy themselves with the demigods to the extent that they have obtained the results of pious activities."
In the Bhagavad-gita (9.20-21) Lord Krsna states:
trai-vidya mam soma-pah puta-papa
yajnair istva svar-gatim prarthayante
te punyam asadya surendra-lokam
asnanti divyan divi deva-bhogan
te tam bhuktva svarga-lokam visalam
ksine punye martya-lokam visanti
evam trayi-dharmam anuprapanna
gatagatam kama-kama labhante
"Those who study the Vedas and drink soma juice, seeking the heavenly planets, worship Me indirectly. Purified of sinful reactions, they take birth on the pious, heavenly planet of Indra, where they enjoy godly delights. When they have thus enjoyed vast heavenly sense pleasure and the results of their pious activities are exhausted, they return to this mortal planet again. Thus those who seek sense enjoyment by adhering to the principles of the three Vedas achieve only repeated birth and death."
Therefore after finishing the results of pious activities, the karmis again return to this planet in the form of rain, and they begin their life as grass and plants in the evolutionary process.
TEXT 258
TEXT
arasa-jna kaka cuse jnana-nimba-phale
rasa-jna kokila khaya premamra-mukule
SYNONYMS
arasa-jna--those who are without mellows; kaka--the crows; cuse--suck; jnana--of knowledge; nimba-phale--on the bitter nimba fruit; rasa-jna--those who enjoy transcendental mellows; kokila--the cuckoos; khaya--eat; prema-amra-mukule--the buds of the mango of love of Godhead.
TRANSLATION
Ramananda Raya continued, "Those who are devoid of all transcendental mellows are like the crows that suck the juice from the bitter fruits of the nimba tree of knowledge, whereas those who enjoy mellows are like the cuckoos who eat the buds of the mango tree of love of Godhead."
PURPORT
The speculative process of empiric philosophy is as bitter as the fruit of the nimba tree. Tasting this fruit is the business of crows. In other words, the philosophical process of realizing the Absolute Truth is a process taken up by crowlike men. But the cuckoolike devotees have very sweet voices with which to chant the holy name of the Lord and taste the sweet fruit of the mango tree of love of Godhead. Such devotees relish sweet mellows with the Lord.
TEXT 259
TEXT
abhagiya jnani asvadaye suska jnana
krsna-premamrta pana kare bhagyavan
SYNONYMS
abhagiya--unfortunate; jnani--the philosophical speculators; asvadaye--taste; suska--dry; jnana--empiric knowledge; krsna-prema-amrta--the nectar of love of Krsna; pana--drinking; kare--do; bhagyavan--the fortunate.
TRANSLATION
Ramananda Raya concluded, "The unfortunate empiric philosophers taste the dry process of philosophical knowledge, whereas the devotees regularly drink the nectar of love of Krsna. Therefore they are most fortunate of all."
TEXT 260
TEXT
ei-mata dui jana krsna-katha-rase
nrtya-gita-rodane haila ratri-sese
SYNONYMS
ei-mata--in this way; dui jana--both of them (Lord Caitanya and Ramananda Raya); krsna-katha-rase--in the mellows of discussing topics about Krsna; nrtya-gita--in dancing and chanting; rodane--in crying; haila--there was; ratri-sese--the end of the night.
TRANSLATION
In this way Caitanya Mahaprabhu and Ramananda Raya passed the full night relishing the mellow of krsna-katha, topics about Krsna. While they were chanting, dancing and crying, the night ended.
TEXT 261
TEXT
donhe nija-nija-karye calila vihane
sandhya-kale raya asi' milila ara dine
SYNONYMS
donhe--both of them; nija-nija-karye--in their respective duties; calila--departed; vihane--in the morning; sandhya-kale--in the evening; raya--Ramananda Raya; asi'--coming again; milila--met; ara--next; dine--on the day.
TRANSLATION
The next morning they both departed to perform their respective duties, but in the evening Ramananda Raya returned to meet the Lord again.
TEXT 262
TEXT
ista-gosthi krsna-katha kahi' kata-ksana
prabhu-pada dhari' raya kare nivedana
SYNONYMS
ista-gosthi--spiritual discussion; krsna-katha--topics of Krsna; kahi'--talking; kata-ksana--for some time; prabhu-pada--the lotus feet of the Lord; dhari'--catching; raya--Ramananda Raya; kare--makes; nivedana--submission.
TRANSLATION
That next evening, after discussing the topic of Krsna for some time, Ramananda Raya caught hold of the lotus feet of the Lord and spoke as follows.
TEXT 263
TEXT
'krsna-tattva', 'radha-tattva', 'prema-tattva-sara'
'rasa-tattva' 'lila-tattva' vividha prakara
SYNONYMS
krsna-tattva--the truth about Krsna; radha-tattva--the truth about Radha; prema-tattva-sara--the essence of Their loving affairs; rasa-tattva--the truth about transcendental mellows; lila-tattva--the truth about the pastimes of the Lord; vividha prakara--of different varieties.
TRANSLATION
"There is transcendental variety in talks about Krsna and Radharani and Their transcendental loving affairs, humors and pastimes."
TEXT 264
TEXT
eta tattva mora citte kaile prakasana
brahmake veda yena padaila narayana
SYNONYMS
eta tattva--all these varieties of truth; mora citte--in my heart; kaile--you did; prakasana--manifesting; brahmake--unto Lord Brahma; veda--the Vedic knowledge; yena--as; padaila--taught; narayana--the Supreme Lord.
TRANSLATION
Ramananda Raya then admitted, "You have manifested many transcendental truths in my heart. This is exactly the way Narayana educated Lord Brahma."
PURPORT
The heart of Brahma was enlightened by the Supreme Personality of Godhead. This is Vedic information given in the Svetasvatara Upanisad (6.18):
yo brahmanam vidadhati purvam
yo vai vedams ca prahinoti tasmai
tam ha devam atma-buddhi-prakasam
mumuksur vai saranam aham prapadye
"Because I desire liberation, let me surrender unto the Supreme Personality of Godhead, who first enlightened Lord Brahma in Vedic knowledge through Lord Brahma's heart. The Lord is the original source of all enlightenment and spiritual advancement." In this connection one may also refer to Srimad-Bhagavatam 2.9.30-35, 11.14.3, 12.4.40 and 12.13.19.
TEXT 265
TEXT
antaryami isvarera ei riti haye
bahire na kahe, vastu prakase hrdaye
SYNONYMS
antaryami--the Supersoul; isvarera--of the Personality of Godhead; ei--this; riti--the system; haye--is; bahire--externally; na kahe--does not speak; vastu--the facts; prakase--manifests; hrdaye--within the heart.
TRANSLATION
Ramananda Raya continued, "The Supersoul within everyone's heart speaks not externally but from within. He instructs the devotees in all respects, and that is His way of instruction."
PURPORT
Here Sri Ramananda Raya admits that Sri Caitanya Mahaprabhu is the Supersoul. It is the Supersoul that inspires the devotee; therefore He is the original source of the Gayatri mantra which states, om bhur bhuvah svah tat savitur varenyam bhargo devasya dhimahi dhiyo yo nah pracodayat. Savitar is the original source of all intelligence. That savitar is Lord Caitanya Mahaprabhu. This is confirmed in Srimad-Bhagavatam (2.4.22):
pracodita yena pura sarasvati
vitanvatajasya satim smrtim hrdi
sva-laksana pradurabhut kilasyatah
sa me rsinam rsabhah prasidatam
"May the Lord, who in the beginning of the creation amplified the potent knowledge of Brahma from within his heart and inspired him with full knowledge of creation and His own self, and who appeared to be generated from the mouth of Brahma, be pleased with me." This was spoken by Sukadeva Gosvami when he invoked the blessing of the Supreme Personality of Godhead before delivering Srimad-Bhagavatam to Maharaja Pariksit.
TEXT 266
TEXT
janmady asya yato 'nvayad itaratas carthesv abhijnah sva-rat
tene brahma hrda ya adi-kavaye muhyanti yat surayah
tejo-vari-mrdam yatha vinimayo yatra tri-sargo 'mrsa
dhamna svena sada nirasta-kuhakam satyam param dhimahi
SYNONYMS
janma-adi--creation, maintenance and dissolution; asya--of this (the universe); yatah--from whom; anvayat--directly from the spiritual connection; itaratah--indirectly from the lack of material contact; ca--also; arthesu--in all affairs; abhijnah--perfectly cognizant; sva-rat--independent; tene--imparted; brahma--the Absolute Truth; hrda--through the heart; yah--who; adi-kavaye--unto Lord Brahma; muhyanti--are bewildered; yat--in whom; surayah--great personalities like Lord Brahma and other demigods or great brahmanas; tejah-vari-mrdam--of fire, water and earth; yatha--as; vinimayah--the exchange; yatra--in whom; tri-sargah--the material creation of three modes; amrsa--factual; dhamna--with the abode; svena--His own personal; sada--always; nirasta-kuhakam--devoid of all illusion; satyam--the truth; param--absolute; dhimahi--let us meditate upon.
TRANSLATION
" 'O my Lord, Sri Krsna, son of Vasudeva, O all-pervading Personality of Godhead, I offer my respectful obeisances unto You. I meditate upon Lord Sri Krsna because He is the Absolute Truth and the primeval cause of all causes of the creation, sustenance and destruction of the manifested universes. He is directly and indirectly conscious of all manifestations, and He is independent because there is no other cause beyond Him. It is He only who first imparted the Vedic knowledge unto the heart of Brahmaji, the original living being. By Him even the great sages and demigods are placed into illusion, as one is bewildered by the illusory representations of water seen in fire, or land seen on water. Only because of Him do the material universes, temporarily manifested by the reactions of the three modes of nature, appear factual, although they are unreal. I therefore meditate upon Him, Lord Sri Krsna, who is eternally existent in the transcendental abode, which is forever free from the illusory representations of the material world. I meditate upon Him, for He is the Absolute Truth.' "
PURPORT
This is the opening verse of Srimad-Bhagavatam (1.1.1).
TEXT 267
TEXT
eka samsaya mora achaye hrdaye
krpa kari' kaha more tahara niscaye
SYNONYMS
eka samsaya--one doubt; mora--my; achaye--there is; hrdaye--in the heart; krpa kari'--being merciful; kaha--please say; more--unto me; tahara--of that; niscaye--the ascertainment.
TRANSLATION
Ramananda Raya then said that he had but one doubt within his heart, and he petitioned the Lord, "Please be merciful upon me and just remove my doubt."
TEXT 268
TEXT
pahile dekhilun tomara sannyasi-svarupa
ebe toma dekhi muni syama-gopa-rupa
SYNONYMS
pahile--in the beginning; dekhilun--I saw; tomara--Your; sannyasi-svarupa--form as a person in the renounced order; ebe--now; toma--You; dekhi--see; muni--I; syama-gopa-rupa--form as Syamasundara, the cowherd boy.
TRANSLATION
Ramananda Raya then told Lord Sri Caitanya Mahaprabhu, "At first I saw You appear like a sannyasi, but now I am seeing You as Syamasundara, the cowherd boy.
TEXT 269
TEXT
tomara sammukhe dekhi kancana-pancalika
tanra gaura-kantye tomara sarva anga dhaka
SYNONYMS
tomara--of You; sammukhe--in front; dekhi--I see; kancana-pancalika--a doll made of gold; tanra--of it; gaura-kantye--by a golden complexion; tomara--Your; sarva--all; anga--body; dhaka--covering.
TRANSLATION
"I now see You appearing like a golden doll, and Your entire body appears covered by a golden luster.
PURPORT
Syamasundara is blackish, but here Ramananda Raya says that he saw Sri Caitanya Mahaprabhu appear golden. The lustrous body of Sri Caitanya Mahaprabhu was covered by the bodily complexion of Srimati Radharani.
TEXT 270
TEXT
tahate prakata dekhon sa-vamsi vadana
nana bhave cancala tahe kamala-nayana
SYNONYMS
tahate--in that; prakata--manifested; dekhon--I see; sa-vamsi--with the flute; vadana--the face; nana bhave--in various modes; cancala--restless; tahe--in that; kamala-nayana--the lotus eyes.
TRANSLATION
"I see that You are holding a flute to Your mouth, and Your lotus eyes are moving very restlessly due to various ecstasies.
TEXT 271
TEXT
ei-mata toma dekhi' haya camatkara
akapate kaha, prabhu, karana ihara
SYNONYMS
ei-mata--in this way; toma--You; dekhi'--seeing; haya--there is; camatkara--wonder; akapate--without duplicity; kaha--please tell; prabhu--my Lord; karana--the cause; ihara--of this.
TRANSLATION
"I actually see You in this way, and this is very wonderful. My Lord, please tell me without duplicity what is causing this."
TEXT 272
TEXT
prabhu kahe,----krsne tomara gadha-prema haya
premara svabhava ei janiha niscaya
SYNONYMS
prabhu kahe--the Lord replied; krsne--unto Krsna; tomara--your; gadha-prema--deep love; haya--there is; premara--of such transcendental love; svabhava--the nature; ei--this; janiha--please know; niscaya--certainly.
TRANSLATION
Lord Sri Caitanya Mahaprabhu replied, "You have a deep love for Krsna, and one who has such deep ecstatic love for the Lord naturally sees things in such a way. Please take this from Me to be certain.
TEXT 273
TEXT
maha-bhagavata dekhe sthavara-jangama
tahan tahan haya tanra sri-krsna-sphurana
SYNONYMS
maha-bhagavata--a first-class advanced devotee; dekhe--sees; sthavara-jangama--the movable and inert; tahan tahan--here and there; haya--is; tanra--his; sri-krsna-sphurana--manifestation of Lord Krsna.
TRANSLATION
"A devotee advanced on the spiritual platform sees everything movable and inert as the Supreme Lord. For him, everything he sees here and there is but a manifestation of Lord Krsna.
TEXT 274
TEXT
sthavara-jangama dekhe, na dekhe tara murti
sarvatra haya nija ista-deva-sphurti
SYNONYMS
sthavara-jangama--movable and inert; dekhe--he sees; na--not; dekhe--sees; tara--its; murti--form; sarvatra--everywhere; haya--there is; nija--his own; ista-deva--worshipable Lord; sphurti--manifestation.
TRANSLATION
"The maha-bhagavata, the advanced devotee, certainly sees everything mobile and immobile, but he does not exactly see their forms. Rather, everywhere he immediately sees manifest the form of the Supreme Lord."
PURPORT
Due to his deep ecstatic love for Krsna, the maha-bhagavata sees Krsna everywhere and nothing else. This is confirmed in the Brahma-samhita (5.38): premanjana-cchurita-bhakti-vilocanena santah sadaiva hrdayesu vilokayanti.
As soon as a devotee sees something--be it movable or inert--he immediately remembers Krsna. An advanced devotee is advanced in knowledge. This knowledge is very natural to a devotee, for he has already read in the Bhagavad-gita how to awaken Krsna consciousness. According to Lord Krsna in the Bhagavad-gita (7.8):
raso 'ham apsu kaunteya
prabhasmi sasi-suryayoh
pranavah sarva-vedesu
sabdah khe paurusam nrsu
"O son of Kunti [Arjuna], I am the taste of water, the light of the sun and the moon, the syllable om in the Vedic mantras; I am the sound in ether and ability in man."
Thus when a devotee drinks water or any other liquid, he immediately remembers Krsna. For a devotee there is no difficulty in awakening Krsna consciousness twenty-four hours a day. Caitanya Mahaprabhu therefore says here:
sthavara jangama dekhe na dekhe tara murti
sarvatra haya nija ista-deva-sphurti
A saintly person, an advanced devotee, sees Krsna twenty-four hours a day and nothing else. As far as movable and inert things are concerned, a devotee sees them all as transformations of Krsna's energy. As Lord Krsna states in the Bhagavad-gita (7.4):
bhumir apo 'nalo vayuh
kham mano buddhir eva ca
ahankara itiyam me
bhinna prakrtir astadha
"Earth, water, fire, air, ether, mind, intelligence and false ego--all together these eight constitute My separated material energies."
Actually nothing is separate from Krsna. When a devotee sees a tree, he knows that the tree is a combination of two energies--material and spiritual. The inferior energy, which is material, forms the body of the tree; however, within the tree is the living entity, the spiritual spark, which is part and parcel of Krsna. This is the superior energy of Krsna within this world. Whatever living thing we see is simply a combination of these two energies. When an advanced devotee thinks of these energies, he immediately understands that they are manifestations of the Supreme Lord. As soon as we see the sun rise in the morning, we arise and set about doing our morning duties. Similarly, as soon as a devotee sees the energy of the Lord, he immediately remembers Lord Sri Krsna. This is explained in this verse: sarvatra haya nija ista-deva-sphurti
A devotee who has purified his existence through devotional service sees only Krsna in every step of life. This is also explained in the next verse, which is a quotation from Srimad-Bhagavatam (11.2.45).
TEXT 275
TEXT
sarva-bhutesu yah pasyed
bhagavad-bhavam atmanah
bhutani bhagavaty atmany
esa bhagavatottamah
SYNONYMS
sarva-bhutesu--in all objects (in matter, spirit and combinations of matter and spirit); yah--anyone who; pasyet--sees; bhagavat-bhavam--the ability to be engaged in the service of the Lord; atmanah--of the supreme spirit soul or the Transcendence beyond the material conception of life; bhutani--all beings; bhagavati--in the Supreme Personality of Godhead; atmani--the basic principle of all existence; esah--this; bhagavata-uttamah--a person advanced in devotional service.
TRANSLATION
Sri Caitanya Mahaprabhu continued, " 'A person advanced in devotional service sees within everything the soul of souls, the Supreme Personality of Godhead, Sri Krsna. Consequently he always sees the form of the Supreme Personality of Godhead as the cause of all causes and understands that all things are situated in Him.'
TEXT 276
TEXT
vana-latas tarava atmani visnum
vyanjayantya iva puspa-phaladhyah
pranata-bhara-vitapa madhu-dharah
prema-hrsta-tanavo vavrsuh sma
SYNONYMS
vana-latah--the herbs and plants; taravah--the trees; atmani--in the Supreme Soul; visnum--the Supreme Personality of Godhead; vyanjayantyah--manifesting; iva--like; puspa-phala-adhyah--filled with luxuriant fruits and flowers; pranata-bhara--bowed down because of loads; vitapah--the trees; madhu-dharah--showers of honey; prema-hrsta--inspired by love of Godhead; tanavah--whose bodies; vavrsuh--constantly rained; sma--certainly.
TRANSLATION
" 'The plants, creepers and trees were full of fruits and flowers due to ecstatic love of Krsna. Indeed, being so full, they were bowing down. They were inspired by such deep love for Krsna that they were constantly pouring showers of honey. In this way the gopis saw all the forest of Vrndavana.' "
PURPORT
This verse (Bhag. 10.35.9) is one of the songs the gopis sang during Krsna's absence. In Krsna's absence the gopis were always absorbed in thought of Him. Similarly, the maha-bhagavata, the advanced devotee, sees everything as potentially serving the Lord. Srila Rupa Gosvami states:
prapancikataya buddhya
hari-sambandhi-vastunah
mumuksubhih parityago
vairagyam phalgu kathyate
(Bhakti-rasamrta-sindhu 1.2.126)
The advanced devotee does not see anything that is not connected with Krsna. Unlike the Mayavadi philosophers, a devotee does not see the material world as false. Rather, he sees everything in the material world connected to Krsna. A devotee knows how to utilize such things in the service of the Lord, and this is characteristic of the maha-bhagavata. The gopis saw the plants, creepers and forest trees loaded with fruits and flowers and ready to serve Krsna. In this way they immediately remembered their worshipable Lord Sri Krsna. They did not simply see plants, creepers and trees the way a mundaner sees them.
TEXT 277
TEXT
radha-krsne tomara maha-prema haya
yahan tahan radha-krsna tomare sphuraya
SYNONYMS
radha-krsne--unto Radha and Krsna; tomara--your; maha-prema--great love; haya--there is; yahan tahan--anywhere and everywhere; radha-krsna--Lord Krsna and Srimati Radharani; tomare--unto you; sphuraya--appear.
TRANSLATION
Lord Caitanya Mahaprabhu continued, "My dear Raya, you are an advanced devotee and are always filled with ecstatic love for Radha and Krsna. Therefore whatever you see--anywhere and everywhere--simply awakens your Krsna consciousness."
TEXT 278
TEXT
raya kahe,----prabhu tumi chada bhari-bhuri
mora age nija-rupa na kariha curi
SYNONYMS
raya kahe--Ramananda Raya replied; prabhu--my Lord; tumi--You; chada--give up; bhari-bhuri--these grave talks; mora--of me; age--in front; nija-rupa--Your real form; na--not; kariha--do; curi--stealing.
TRANSLATION
Ramananda Raya replied, "My dear Lord, please give up all these serious talks. Please do not conceal Your real form from me."
TEXT 279
TEXT
radhikara bhava-kanti kari' angikara
nija-rasa asvadite kariyacha avatara
SYNONYMS
radhikara--of Srimati Radharani; bhava-kanti--ecstatic love and luster; kari'--making; angikara--acceptance; nija-rasa--Your own transcendental mellow; asvadite--to taste; kariyacha--You have made; avatara--incarnation.
TRANSLATION
Ramananda Raya continued, "My dear Lord, I can understand that You have assumed the ecstasy and bodily complexion of Srimati Radharani. By accepting this, You are tasting Your own personal transcendental humor and have therefore appeared as Sri Caitanya Mahaprabhu.
TEXT 280
TEXT
nija-gudha-karya tomara----prema asvadana
anusange prema-maya kaile tribhuvana
SYNONYMS
nija-gudha-karya--own confidential business; tomara--Your; prema--transcendental love; asvadana--tasting; anusange--simultaneously; prema-maya--transformed into love of God; kaile--You have made; tri-bhuvana--all the world.
TRANSLATION
"My dear Lord, You have descended in this incarnation of Lord Caitanya for Your own personal reasons. You have come to taste Your own spiritual bliss, and at the same time You are transforming the whole world by spreading the ecstasy of love of Godhead.
TEXT 281
TEXT
apane aile more karite uddhara
ebe kapata kara,----tomara kona vyavahara
SYNONYMS
apane--personally; aile--You have come; more--unto me; karite--to make; uddhara--deliverance; ebe--now; kapata--duplicity; kara--You do; tomara--Your; kona--what; vyavahara--behavior.
TRANSLATION
"My dear Lord, by Your causeless mercy You have appeared before me to grant me liberation. Now You are playing in a duplicitous way. What is the reason for this behavior?"
TEXT 282
TEXT
tabe hasi' tanre prabhu dekhaila svarupa
'rasa-raja' 'mahabhava'----dui eka rupa
SYNONYMS
tabe--therefore; hasi'--smiling; tanre--unto him (Ramananda Raya); prabhu--the Lord; dekhaila--showed; svarupa--His personal form; rasa-raja--the king of all transcendental humors; maha-bhava--the condition of ecstatic love; dui--two; eka--one; rupa--form.
TRANSLATION
Lord Sri Krsna is the reservoir of all pleasure, and Srimati Radharani is the personification of ecstatic love of Godhead. These two forms has combined as one in Sri Caitanya Mahaprabhu. This being the case, Lord Sri Caitanya Mahaprabhu revealed His real form to Ramananda Raya.
PURPORT
This is described as radha-bhava-dyuti-suvalitam naumi krsna-svarupam. Lord Sri Krsna was absorbed in the features of Srimati Radharani. This was disclosed to Ramananda Raya when he saw Lord Sri Caitanya Mahaprabhu. An advanced devotee can understand sri-krsna-caitanya, radha-krsna nahe anya. Sri Caitanya Mahaprabhu, being a combination of Krsna and Radha, is nondifferent from Radha-Krsna combined. This is explained by Svarupa Damodara Gosvami:
radha krsna-pranaya-vikrtir hladini saktir asmad
ekatmanav api bhuvi pura deha-bhedam gatau tau
caitanyakhyam prakatam adhuna tad-dvayam caikyam aptam
radha-bhava-dyuti-suvalitam naumi krsna-svarupam
(Cc. Adi 1.5)
Radha-Krsna is one. Radha-Krsna is Krsna and Krsna's pleasure potency combined. When Krsna exhibits His pleasure potency, He appears to be two--Radha and Krsna. Otherwise, Radha and Krsna are one. This oneness may be perceived by advanced devotees through the grace of Sri Caitanya Mahaprabhu. This was the case with Ramananda Raya. One may aspire to attain such a position, but one should not try to imitate the maha-bhagavata.
TEXT 283
TEXT
dekhi' ramananda haila anande murcchite
dharite na pare deha, padila bhumite
SYNONYMS
dekhi'--seeing this form; ramananda--Ramananda Raya; haila--there was; anande--in ecstasy; murcchite--fainting; dharite--to hold him; na--not; pare--able; deha--the body; padila--fell down; bhumite--on the ground.
TRANSLATION
Upon seeing this form, Ramananda Raya lost consciousness in transcendental bliss. Unable to remain standing, he fell to the ground.
TEXT 284
TEXT
prabhu tanre hasta sparsi' karaila cetana
sannyasira vesa dekhi' vismita haila mana
SYNONYMS
prabhu--the Lord; tanre--unto Ramananda Raya; hasta--the hand; sparsi'--touching; karaila--made; cetana--conscious; sannyasira--of the sannyasi; vesa--the dress; dekhi'--seeing; vismita--struck with wonder; haila--became; mana--the mind.
TRANSLATION
When Ramananda Raya fell to the ground unconscious, Caitanya Mahaprabhu touched his hand, and he immediately regained consciousness. But when he saw Lord Caitanya in the dress of a sannyasi, he was struck with wonder.
TEXT 285
TEXT
alingana kari' prabhu kaila asvasana
toma vina ei-rupa na dekhe anya-jana
SYNONYMS
alingana kari'--embracing him; prabhu--the Lord; kaila--did; asvasana--pacifying; toma vina--but for you; ei-rupa--this form; na--not; dekhe--sees; anya-jana--anyone else.
TRANSLATION
After embracing Ramananda Raya, the Lord pacified him, informing him, "But for you, no one has ever seen this form."
In the Bhagavad-gita (7.25) Lord Krsna states:
naham prakasah sarvasya
yoga-maya-samavrtah
mudho 'yam nabhijanati
loko mam ajam avyayam
"I am never manifest to the foolish and unintelligent. For them I am covered by My internal potency [yogamaya], and so they do not know Me, who am unborn and infallible."
The Lord always reserves the right of not being exposed to everyone. The devotees, however, are always engaged in the service of the Lord, serving with the tongue by chanting the Hare Krsna mantra and tasting maha-prasada. Gradually the sincere devotee pleases the Supreme Personality of Godhead, and the Supreme Lord reveals Himself. One cannot see the Supreme Lord by making personal efforts. Rather, when the Lord is pleased by the service of a devotee, He reveals Himself.
TEXT 286
TEXT
mora tattva-lila-rasa tomara gocare
ataeva ei-rupa dekhailun tomare
SYNONYMS
mora--My; tattva-lila--truth and pastimes; rasa--and mellows; tomara--of you; gocare--within the knowledge; ataeva--therefore; ei-rupa--this form; dekhailun--I have shown; tomare--unto you.
TRANSLATION
Sri Caitanya Mahaprabhu confirmed, "All the truths about My pastimes and mellows are within your knowledge. Therefore I have shown this form to you.
TEXT 287
TEXT
gaura anga nahe mora----radhanga-sparsana
gopendra-suta vina tenho na sparse anya-jana
SYNONYMS
gaura--golden; anga--body; nahe--not; mora--My; radha-anga--of the body of Srimati Radharani; sparsana--the touching; gopendra-suta--the son of Nanda Maharaja; vina--except; tenho--Srimati Radharani; na--not; sparse--touches; anya-jana--anyone else.
TRANSLATION
"Actually My body does not have a golden complexion. It only appears so because it has touched the body of Srimati Radharani. However, She does not touch anyone but the son of Nanda Maharaja.
TEXT 288
TEXT
tanra bhave bhavita kari' atma-mana
tabe nija-madhurya kari asvadana
SYNONYMS
tanra--of Srimati Radharani; bhave--in the ecstasy; bhavita--enlightened; kari'--making; atma-mana--body and mind; tabe--thereupon; nija-madhurya--My own transcendental humor; kari--I do; asvadana--tasting.
TRANSLATION
"I have now converted My body and mind into the ecstasy of Srimati Radharani; thus I am tasting My own personal sweetness in that form."
PURPORT
Gaurasundara here informed Sri Ramananda Raya, "My dear Ramananda Raya, you were actually seeing a separate person with a golden-complexioned body. Actually I am not golden. Being Sri Krsna, the son of Nanda Maharaja, I am blackish, but when I come in touch with Srimati Radharani I become golden-complexioned eternally. Srimati Radharani does not touch the body of anyone but Krsna. I taste My own transcendental features by accepting the complexion of Srimati Radharani. Without Radharani, one cannot taste the transcendental pleasure of Krsna's conjugal love." In this regard, Srila Bhaktisiddhanta Sarasvati Thakura comments on the prakrta-sahajiya-sampradaya, which considers Krsna and Lord Caitanya to possess different bodies. They misinterpret the words gaura anga nahe mora in Text 287. From that verse and the present verse we can understand that Lord Caitanya Mahaprabhu is nondifferent from Krsna. Both are the same Supreme Personality of Godhead. In the form of Krsna, the Lord enjoys spiritual bliss and remains the shelter of all devotees, visaya-vigraha. And in His Gauranga feature Krsna tastes separation from Krsna in the ecstasy of Srimati Radharani. This ecstatic form is Sri Krsna Caitanya. Sri Krsna is always the transcendental reservoir of all pleasure, and He is technically called dhira-lalita. Srimati Radharani is the embodiment of spiritual energy, personified as ecstatic love for Krsna; therefore only Krsna can touch Her. The dhira-lalita aspect is not seen in any other form of the Lord, including Visnu nor in Narayana. Srimati Radharani is therefore known as Govinda-nandini and Govinda-mohini, for She is the only source of transcendental pleasure for Sri Krsna and the only person who can enchant His mind.
TEXT 289
TEXT
tomara thani amara kichu gupta nahi karma
lukaile prema-bale jana sarva-marma
SYNONYMS
tomara thani--before you; amara--My; kichu--anything; gupta--hidden; nahi--is not; karma--action; lukaile--even if I conceal; prema-bale--by the force of your love; jana--you know; sarva-marma--everything in detail.
TRANSLATION
Lord Caitanya Mahaprabhu then admitted to His pure devotee, Ramananda Raya, "Now there is no confidential activity unknown to you. Even though I try to conceal My activities, you can understand everything in detail by virtue of your advanced love for Me."
TEXT 290
TEXT
gupte rakhiha, kahan na kario prakasa
amara batula-cesta loke upahasa
SYNONYMS
gupte--in secret; rakhiha--keep; kahan--anywhere; na--not; kario--make; prakasa--exposure; amara--My; batula-cesta--activities like a madman; loke--among the general people; upahasa--laughter.
TRANSLATION
The Lord then requested Ramananda Raya, "Keep all these talks a secret. Please do not expose them anywhere and everywhere. Since My activities appear to be like those of a madman, people may take them lightly and laugh."
TEXT 291
TEXT
ami----eka batula, tumi----dvitiya batula
ataeva tomaya amaya ha-i sama-tula
SYNONYMS
ami--I; eka--one; batula--madman; tumi--you; dvitiya--second; batula--madman; ataeva--therefore; tomaya--you; amaya--Me; ha-i--are; sama-tula--on an equal level.
TRANSLATION
Caitanya Mahaprabhu then said, "Indeed, I am a madman, and you are also a madman. Therefore both of us are on the same platform."
PURPORT
All these conversations between Ramananda Raya and Sri Caitanya Mahaprabhu appear ludicrous to a common man who is not a devotee. The entire world is filled with material conceptions, and people are unable to understand these conversations due to the conditioning of mundane philosophy. Those who are overly attached to mundane activities cannot understand the ecstatic conversations between Ramananda Raya and Caitanya Mahaprabhu. Consequently the Lord requested that Ramananda Raya keep all these conversations secret and not expose them to the general populace. If one is actually advanced in Krsna consciousness, he can understand these confidential talks; otherwise they appear crazy. Sri Caitanya Mahaprabhu therefore informed Ramananda Raya that they both appeared like madmen and were therefore on the same platform. It is confirmed in the Bhagavad-gita (2.69):
ya nisa sarva-bhutanam
tasyam jagarti samyami
yasyam jagrati bhutani
sa nisa pasyato muneh
"What is night for all beings is the time of awakening for the self-controlled; and the time of awakening for all beings is night for the introspective sage."
Sometimes Krsna consciousness appears like a type of madness to mundane people, just as the activities of mundaners are considered a form of madness by Krsna conscious men.
TEXT 292
TEXT
ei-rupa dasa-ratri ramananda-sange
sukhe gonaila prabhu krsna-katha-range
SYNONYMS
ei-rupa--in this way; dasa-ratri--ten nights; ramananda sange--with Sri Ramananda Raya; sukhe--in great happiness; gonaila--passed; prabhu--Lord Sri Caitanya Mahaprabhu; krsna-katha-range--in transcendental pleasure by discussing talks of Krsna.
TRANSLATION
For ten nights Lord Caitanya Mahaprabhu and Ramananda Raya spent a happy time discussing the pastimes of Krsna.
TEXT 293
TEXT
nigudha vrajera rasa-lilara vicara
aneka kahila, tara na paila para
SYNONYMS
nigudha--very confidential; vrajera--of Vrndavana, or Vrajabhumi; rasa-lilara--of the pastimes of conjugal love between Krsna and the gopis; vicara--consideration; aneka--various; kahila--spoke; tara--of that; na--not; paila--got; para--the limit.
TRANSLATION
The conversations between Ramananda Raya and Sri Caitanya Mahaprabhu contain the most confidential subject matters touching the conjugal love between Radha and Krsna in Vrndavana [Vrajabhumi]. Although they talked at great length about these pastimes, they could not reach the limit of discussion.
TEXT 294
TEXT
tama, kansa, rupa, sona, ratna-cintamani
keha yadi kahan pota paya eka-khani
SYNONYMS
tama--copper; kansa--bell metal; rupa--silver; sona--gold; ratna-cintamani--touchstone the basis of all metals; keha--somebody; yadi--if; kahan--somewhere; pota--buried; paya--finds; eka-khani--in one place.
TRANSLATION
Actually, these conversations are like a great mine where, from a single place, one can extract all kinds of metals--copper, bell metal, silver and gold--and also touchstone, the basis of all metals.
PURPORT
Srila Bhaktivinoda Thakura gives the following summary of the conversations between Ramananda Raya and Sri Caitanya Mahaprabhu. Ramananda Raya replied to five questions of Sri Caitanya Mahaprabhu, and these questions and their replies are recorded in verses 57-67. The first answer is compared to copper, the second to a better metal, bell metal, the third to a still better metal, silver, and the fourth to the best metal of all, gold. But the fifth answer is compared to the most valuable gem, touchstone, because it deals with unalloyed devotion, the ultimate goal of devotional life, and illuminates the preceding four subordinate answers.
Srila Bhaktisiddhanta Sarasvati Thakura points out that in Vrajabhumi there is the Yamuna River with its sandy banks. There are kadamba trees, cows, Krsna's sticks with which He herds cows, and Krsna's flute. All of these belong to the santa-rasa, the mellow of neutrality in devotional service. There are also the direct servants of Krsna, such as Citraka, Patraka and Raktaka, and these are the embodiments of service in the mellow of servitude. There are also friends like Sridama and Sudama who embody service in fraternity. Nanda Maharaja and mother Yasoda are the embodiments of paternal love. Above all of these are Srimati Radharani and Her assistants, the gopis Lalita, Visakha and others, who embody conjugal love. In this way all five mellows--santa, dasya, sakhya, vatsalya and madhurya--exist eternally in Vrajabhumi. They are compared respectively to copper, bell metal, silver, gold and touchstone, the basis of all metals. Srila Kaviraja Gosvami therefore refers to a mine eternally existing in Vrndavana, Vrajabhumi.
TEXT 295
TEXT
krame uthaite seha uttama vastu paya
aiche prasnottara kaila prabhu-ramaraya
SYNONYMS
krame--gradually; uthaite--to raise; seha--that person; uttama--best; vastu--metal; paya--gets; aiche--so also; prasna-uttara--the questions and answers; kaila--have done; prabhu--Sri Caitanya Mahaprabhu; rama-raya--and Ramananda Raya.
TRANSLATION
Sri Caitanya Mahaprabhu and Ramananda Raya worked like miners, excavating all kinds of valuable metals, each one better than the other. Their questions and answers are exactly like that.
TEXT 296
TEXT
ara dina raya-pase vidaya magila
vidayera kale tanre ei ajna dila
SYNONYMS
ara dina--the next day; raya-pase--before Ramananda Raya; vidaya magila--begged farewell; vidayera kale--at the time of departure; tanre--unto him; ei--this; ajna--order; dila--gave.
TRANSLATION
The next day Sri Caitanya Mahaprabhu begged Ramananda Raya to give Him permission to leave, and at the time of farewell the Lord gave him the following orders.
TEXT 297
TEXT
visaya chadiya tumi yaha nilacale
ami tirtha kari' tanha asiba alpa-kale
SYNONYMS
visaya--material engagement; chadiya--giving up; tumi--you; yaha--go; nilacale--to Jagannatha Puri; ami--I; tirtha kari'--finishing My touring and pilgrimage; tanha--there; asiba--shall return; alpa-kale--very soon.
TRANSLATION
Sri Caitanya Mahaprabhu told him, "Give up all material engagements and come to Jagannatha Puri. I will return there very soon after finishing My tour and pilgrimage.
TEXT 298
TEXT
dui-jane nilacale rahiba eka-sange
sukhe gonaiba kala krsna-katha-range
SYNONYMS
dui-jane--both of us; nilacale--at Jagannatha Puri; rahiba--shall stay; eka-sange--together; sukhe--in happiness; gonaiba--shall pass; kala--time; krsna-katha-range--in the pleasure of discussing topics about Krsna.
TRANSLATION
"The two of us shall remain together at Jagannatha Puri and happily pass our time discussing Krsna."
TEXT 299
TEXT
eta bali' ramanande kari' alingana
tanre ghare pathaiya karila sayana
SYNONYMS
eta bali'--saying this; ramanande--to Sri Ramananda Raya; kari'--doing; alingana--embracing; tanre--him; ghare--to his home; pathaiya--sending; karila--did; sayana--lying down.
TRANSLATION
Sri Caitanya Mahaprabhu then embraced Sri Ramananda Raya, and after sending him back to his home, the Lord took rest.
TEXT 300
TEXT
pratah-kale uthi' prabhu dekhi' hanuman
tanre namaskari' prabhu daksine karila prayana
SYNONYMS
pratah-kale--in the morning; uthi'--rising; prabhu--Lord Sri Caitanya Mahaprabhu; dekhi'--visiting; hanuman--the village deity Hanuman; tanre--unto him; namaskari'--offering obeisances; prabhu--Sri Caitanya Mahaprabhu; daksine--to the south; karila--made; prayana--departure.
TRANSLATION
After rising from bed the next morning, Sri Caitanya Mahaprabhu visited the local temple, where there was a deity of Hanuman. After offering him obeisances, the Lord departed for South India.
PURPORT
In almost all the cities and towns of India there are temples of Hanumanji, the eternal servant of Lord Ramacandra. There is even a temple of Hanuman near Govindaji temple in Vrndavana. Formerly this temple was in front of the Gopalaji temple, but that Deity Gopalaji went to Orissa to remain as Saksi-gopala. Being the eternal servant of Lord Ramacandra, Hanumanji has been respectfully worshiped for many hundreds and thousands of years. Here even Lord Sri Caitanya Mahaprabhu set the example in showing how one should offer respects to Hanumanji.
TEXT 301
TEXT
'vidyapure' nana-mata loka vaise yata
prabhu-darsane 'vaisnava' haila chadi' nija-mata
SYNONYMS
vidyapure--in the town of Vidyanagara; nana-mata--various opinions; loka--people; vaise--reside; yata--all; prabhu-darsane--in seeing Sri Caitanya Mahaprabhu; vaisnava--devotees of Lord Visnu; haila--became; chadi'--giving up; nija-mata--own opinions.
TRANSLATION
All the residents of Vidyanagara were of different faiths, but after seeing Sri Caitanya Mahaprabhu, they abandoned their own faiths and became Vaisnavas.
TEXT 302
TEXT
ramananda haila prabhura virahe vihvala
prabhura dhyane rahe visaya chadiya sakala
SYNONYMS
ramananda--Srila Ramananda Raya; haila--became; prabhura--of Lord Sri Caitanya Mahaprabhu; virahe--in separation; vihvala--overwhelmed; prabhura dhyane--in meditation on Sri Caitanya Mahaprabhu; rahe--remains; visaya--worldly business; chadiya--giving up; sakala--all.
TRANSLATION
When Ramananda Raya began to feel separation from Sri Caitanya Mahaprabhu, he was overwhelmed. Meditating on the Lord, he gave up all his material business.
TEXT 303
TEXT
sanksepe kahilun ramanandera milana
vistari' varnite nare sahasra-vadana
SYNONYMS
sanksepe--in brief; kahilun--I have described; ramanandera milana--meeting with Srila Ramananda Raya; vistari'--expanding; varnite--to describe; nare--not able; sahasra-vadana--Lord Sesa Naga, who has thousands of hoods.
TRANSLATION
I have briefly described the meeting between Sri Caitanya Mahaprabhu and Ramananda Raya. No one can actually describe this meeting exhaustively. It is even impossible for Lord Sesa Naga, who has thousands of hoods.
TEXT 304
TEXT
sahaje caitanya-caritra----ghana-dugdha-pura
ramananda-caritra tahe khanda pracura
SYNONYMS
sahaje--generally; caitanya-caritra--the activities of Sri Caitanya Mahaprabhu; ghana-dugdha-pura--like condensed milk; ramananda-caritra--the story of Ramananda Raya; tahe--in that; khanda--sugar candy; pracura--a large quantity.
TRANSLATION
The activities of Sri Caitanya Mahaprabhu are like condensed milk, and the activities of Ramananda Raya are like large quantities of sugar candy.
TEXT 305
TEXT
radha-krsna-lila----tate karpura-milana
bhagyavan yei, sei kare asvadana
SYNONYMS
radha-krsna-lila--the pastimes of Sri Radha and Krsna; tate--in that composition; karpura--the camphor; milana--mixture; bhagyavan--fortunate; yei--one who; sei--that person; kare--does; asvadana--tasting.
TRANSLATION
Their meeting is exactly like a mixture of condensed milk and sugar candy. When they talk of the pastimes of Radha and Krsna, camphor is added. One who tastes this combined preparation is most fortunate.
TEXT 306
TEXT
ye iha eka-bara piye karna-dvare
tara karna lobhe iha chadite na pare
SYNONYMS
ye--anyone; iha--this; eka-bara--once; piye--drinks; karna-dvare--through aural reception; tara--his; karna--ears; lobhe--in greed; iha--this; chadite--to give up; na--not; pare--are able.
TRANSLATION
This wonderful preparation has to be taken aurally. If one takes it, he becomes greedy to relish it even further.
TEXT 307
TEXT
'rasa-tattva-jnana' haya ihara sravane
'prema-bhakti' haya radha-krsnera carane
SYNONYMS
rasa-tattva-jnana--transcendental knowledge of the humors of conjugal love between Radha and Krsna; haya--is; ihara--of this; sravane--by hearing; prema-bhakti--pure love of Godhead; haya--becomes possible; radha-krsnera carane--at the lotus feet of Radha and Krsna.
TRANSLATION
By hearing the talks between Ramananda Raya and Sri Caitanya Mahaprabhu, one becomes enlightened with the transcendental knowledge of the mellows of Radha's and Krsna's pastimes. Thus one can develop unalloyed love for the lotus feet of Radha and Krsna.
TEXT 308
TEXT
caitanyera gudha-tattva jani iha haite
visvasa kari' suna, tarka na kariha citte
SYNONYMS
caitanyera--of Lord Sri Caitanya Mahaprabhu; gudha-tattva--the confidential truth; jani--we can learn; iha haite--from these talks; visvasa kari'--having firm faith; suna--hear; tarka--arguments; na--not; kariha--do; citte--within the heart.
TRANSLATION
The author requests every reader to hear these talks with faith and without argument. By studying them in this way, one will be able to understand the confidential truth of Sri Caitanya Mahaprabhu.
TEXT 309
TEXT
alaukika lila ei parama nigudha
visvase paiye, tarke haya bahu-dura
SYNONYMS
alaukika--uncommon; lila--pastimes; ei--this; parama--most; nigudha--confidential; visvase--by faith; paiye--we can get; tarke--by argument; haya--is; bahu-dura--far away.
TRANSLATION
This part of Sri Caitanya Mahaprabhu's pastimes is most confidential. One can derive benefit quickly only by faith; otherwise by arguing one will always remain far away.
TEXT 310
TEXT
sri-caitanya-nityananda-advaita-carana
yanhara sarvasva, tanre mile ei dhana
SYNONYMS
sri-caitanya--of Lord Sri Caitanya Mahaprabhu; nityananda--of Lord Nityananda; advaita-carana--and the lotus feet of Sri Advaita Prabhu; yanhara sarva-sva--whose everything; tanre--him; mile--meets; ei--this; dhana--treasure.
TRANSLATION
He who has accepted as everything the lotus feet of Sri Caitanya Mahaprabhu, Nityananda Prabhu and Advaita Prabhu can attain this transcendental treasure.
PURPORT
Sri Bhaktisiddhanta Sarasvati Thakura says that Krsna is obtainable for the faithful, but for those who are accustomed to argue, Krsna is far, far away. Similarly, these talks between Ramananda Raya and Sri Caitanya Mahaprabhu can be understood by a person who has firm faith. Those who are not in the disciplic succession, the asauta-panthis, cannot have faith in these talks. They are always doubting and engaging in mental concoctions. These talks cannot be understood by such whimsical people. Transcendental topics remain far, far away from those engaged in mundane arguments. In this regard, the Vedic mantras in the Katha Upanisad (1.2.9) state, naisa tarkena matir apaneya proktanyenaiva su-jnanaya prestha. According to the Mundaka Upanisad (3.2.3):
nayam atma pravacanena labhyo
na medhaya na bahuna srutena
yam evaisa vrnute tena labhyas
tasyaisa atma vivrnute tanum svam
And according to the Brahma-sutra (2.1.11), tarkapratisthanat.
All Vedic scriptures declare that transcendental subjects cannot be understood simply by argument or logic. Spiritual matters are far above experimental knowledge. Only by Krsna's mercy can one who is interested in His transcendental loving affairs understand them. If one tries to understand these transcendental topics simply by using one's material brain substance, the attempt will be futile. Whether one is a prakrta-sahajiya or a mundane opportunist or scholar, one's labor to understand these topics by mundane means will ultimately be frustrated. One therefore has to give up all mundane attempts and try to become a pure devotee of Lord Visnu. When a devotee follows the regulative principles, the truth of these talks will be revealed to him. This is confirmed in the Bhakti-rasamrta-sindhu (1.2.234):
atah sri-krsna-namadi
na bhaved grahyam indriyaih
sevonmukhe hi jihvadau
svayam eva sphuraty adah
One cannot understand the Lord's holy name, pastimes, form, qualities, or entourage with one's blunt material senses. However, when the senses are purified by the constant rendering of service, the spiritual truth of the pastimes of Radha and Krsna are revealed. As confirmed in the Mundaka Upanisad: yam evaisa vrnute tena labhyas. Only one who is favored by the Supreme Personality of Godhead can understand the transcendental features of Sri Caitanya Mahaprabhu.
TEXT 311
TEXT
ramananda raye mora koti namaskara
yanra mukhe kaila prabhu rasera vistara
SYNONYMS
ramananda raye--unto Sri Ramananda Raya; mora--my; koti--ten million; namaskara--obeisances; yanra mukhe--in whose mouth; kaila--did; prabhu--Sri Caitanya Mahaprabhu; rasera vistara--the expansion of transcendental mellows.
TRANSLATION
I offer ten million obeisances unto the lotus feet of Sri Ramananda Raya because from his mouth much spiritual information has been expanded by Sri Caitanya Mahaprabhu.
TEXT 312
TEXT
damodara-svarupera kadaca-anusare
ramananda-milana-lila karila pracare
SYNONYMS
damodara-svarupera--of Svarupa Damodara Gosvami; kadaca--with the notebooks; anusare--in accordance; ramananda-milana-lila--the pastimes of the meeting with Ramananda; karila--have done; pracare--distribution.
TRANSLATION
I have tried to preach the pastimes of Lord Sri Caitanya Mahaprabhu's meeting with Ramananda Raya in accordance with the notebooks of Sri Svarupa Damodara.
PURPORT
At the end of every chapter, the author admits the value of the disciplic succession. He never claims to have written this transcendental literature by carrying out research work. He simply admits his indebtedness to the notes taken by Svarupa Damodara, Raghunatha dasa Gosvami and other authoritative persons. This is the way of writing transcendental books, which are never meant for so-called scholars and research workers. The process is maha-jano yena gatah sa panthah: one has to strictly follow great personalities and acaryas. Acarya-van puruso veda: one who has the favor of the acarya knows everything. This statement made by Kaviraja Gosvami is very valuable for all pure devotees. Sometimes the prakrta sahajiyas claim that they have heard the truth from their guru. But one cannot have transcendental knowledge simply by hearing from a guru who is not bona fide. The guru must be bona fide, and he must have heard from his bona fide guru. Only then will his message be accepted as bona fide. Lord Krsna confirms this in the Bhagavad-gita (4.1):
sri-bhagavan uvaca
imam vivasvate yogam
proktavan aham avyayam
vivasvan manave praha
manur iksvakave 'bravit
"The Supreme Lord said, 'I instructed this imperishable science of yoga to the sun-god, Vivasvan, and Vivasvan instructed it to Manu, the father of mankind, and Manu in turn instructed it to Iksvaku."
In this way the message is transmitted in the bona fide spiritual disciplic succession from bona fide spiritual master to bona fide student. Srila Kaviraja Gosvami therefore as usual concludes this chapter by reasserting his faith in the lotus feet of the six Gosvamis. Thus he is able to set forth this transcendental scripture, Caitanya-caritamrta.
TEXT 313
TEXT
sri-rupa-raghunatha-pade yara asa
caitanya-caritamrta kahe krsnadasa
SYNONYMS
sri-rupa--Srila Rupa Gosvami; raghunatha--Srila Raghunatha dasa Gosvami; pade--at the lotus feet; yara--whose; asa--expectation; caitanya-caritamrta--the book named Caitanya-caritamrta; kahe--describes; krsnadasa--Srila Krsnadasa Kaviraja Gosvami.
TRANSLATION
Praying at the lotus feet of Sri Rupa and Sri Raghunatha, always desiring their mercy, I, Krsnadasa, narrate Sri Caitanya-caritamrta, following in their footsteps.
Thus end the Bhaktivedanta purports to Sri Caitanya-caritamrta, Madhya-lila, Eighth Chapter, describing the talks between Sri Caitanya Mahaprabhu and Ramananda Raya.