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4|In this chapter of the epic Caitanya-caritamrta, Krsnadasa

>|Kaviraja Gosvami has stressed that Lord Caitanya appeared

>|for three principal purposes of His own. The first purpose

>|was to relish the position of Srimati Radharani, who is the

>|prime reciprocator of transcendental love of Sri Krsna.

>|Lord Krsna is the reservoir of transcendental loving

>|transactions with Srimati Radharani. The subject of those

>|loving transactions is the Lord Himself, and Radharani is

>|the object. Thus the subject, the Lord, wanted to relish

>|the loving mellow in the position of the object, Radharani.

5|The second reason for His appearance was to understand the

>|transcendental mellow of Himself. Lord Krsna is all

>|sweetness. Radharani's attraction for Krsna is sublime, and

>|to experience that attraction and understand the

>|transcendental sweetness of Himself, He accepted the

>|mentality of Radharani.

6|The third reason that Lord Caitanya appeared was to enjoy

>|the bliss tasted by Radharani. The Lord thought that

>|undoubtedly Radharani enjoyed His company and He enjoyed

>|the company of Radharani, but the exchange of

>|transcendental mellow between the spiritual couple was more

>|pleasing to Srimati Radharani than to Sri Krsna. Radharani

>|felt more transcendental pleasure in the company of Krsna

>|than He could understand without taking Her position, but

>|for Sri Krsna to enjoy in the position of Srimati Radharani

>|was impossible because that position was completely foreign

>|to Him. Krsna is the transcendental male, and Radharani is

>|the transcendental female. Therefore, to know the

>|transcendental pleasure of loving Krsna, Lord Krsna Himself

>|appeared as Lord Caitanya, accepting the emotions and

>|bodily luster of Srimati Radharani.

>|significance of chanting Hare Krsna, Hare Krsna, Krsna

>|secondary reasons.

8|Sri Svarupa Damodara Gosvami was the principal figure among

>|Lord Caitanya's confidential devotees. The records of his

>|diary have revealed these confidential purposes of the Lord.

>| These revelations have been confirmed by the statements of

>|Srila Rupa Gosvami in his various prayers and poems.

9|This chapter also specifically describes the difference

>|between lust and love. The transactions of Krsna and Radha

>|are completely different from material lust. Therefore the

>|author has very clearly distinguished between them.

10|Adi 4.1

11|TEXT 1

12|TEXT

13|sri-caitanya-prasadena

14|tad-rupasya vinirnayam

15|balo 'pi kurute sastram

16|drstva vraja-vilasinah

17|SYNONYMS

18|sri-caitanya-prasadena-by the mercy of Lord Caitanya

>|Mahaprabhu; tat-of Him; rupasya-of the form; vinirnayam-

>|complete determination; balah-a child; api-even; kurute-

>|makes; sastram-the revealed scriptures; drstva-having seen;

>|vraja-vilasinah-who enjoys the pastimes of Vraja.

19|TRANSLATION

20|By the mercy of Lord Caitanya Mahaprabhu, even a foolish

>|child can fully describe the real nature of Lord Krsna, the

>|enjoyer of the pastimes of Vraja, according to the vision

>|of the revealed scriptures.

21|PURPORT

22|One can ascertain the meaning of this Sanskrit sloka only

>|when one is endowed with the causeless mercy of Lord

>|Caitanya. Lord Sri Krsna, being the absolute Personality of

>|Godhead, cannot be exposed to the mundane instruments of

>|vision. He reserves the right not to be exposed by the

>|intellectual feats of nondevotees. Notwithstanding this

>|truth, even a small child can easily understand Lord Sri

>|Krsna and His transcendental pastimes in the land of

>|Vrndavana by the grace of Lord Caitanya Mahaprabhu.

23|Adi 4.2

24|TEXT 2

25|TEXT

26|jaya jaya sri-caitanya jaya nityananda

27|jayadvaita-candra jaya gaura-bhakta-vrnda

28|SYNONYMS

29|jaya jaya-all glory; sri-caitanya-to Lord Caitanya; jaya-

>|all glory; nityananda-to Lord Nityananda; jaya-all glory;

>|advaita-candra-to Advaita Acarya; jaya-all glory; gaura-

>|bhakta-vrnda-to the devotees of Lord Caitanya Mahaprabhu.

30|TRANSLATION

32|Adi 4.3

33|TEXT 3

34|TEXT

35|caturtha slokera artha kaila vivarana

36|pancama slokera artha suna bhakta-gana

37|SYNONYMS

38|caturtha-fourth; slokera-of the verse; artha-the meaning;

>|kaila-made; vivarana-description; pancama-fifth; slokera-of

>|the verse; artha-the meaning; suna-please hear; bhakta-gana-

>|O devotees.

39|TRANSLATION

40|I have described the meaning of the fourth verse. Now, O

>|devotees, kindly hear the explanation of the fifth verse.

41|Adi 4.4

42|TEXT 4

43|TEXT

44|mula-slokera artha karite prakasa

45|artha lagaite age kahiye abhasa

46|SYNONYMS

47|mula-original; slokera-of the verse; artha-the meaning;

>|karite-to make; prakasa-revelation; artha-the meaning;

>|lagaite-to touch; age-first; kahiye-I shall speak; abhasa-

>|hint.

48|TRANSLATION

49|Just to explain the original verse, I shall first suggest

>|its meaning.

50|Adi 4.5

51|TEXT 5

52|TEXT

53|caturtha slokera artha ei kaila sara

54|prema-nama pracarite ei avatara

55|SYNONYMS

56|caturtha-fourth; slokera-of the verse; artha-the meaning;

>|ei-this; kaila-gave; sara-essence; prema-love of Godhead;

>|nama-the holy name; pracarite-to propagate; ei-this;

>|avatara-incarnation.

57|TRANSLATION

58|I have given the essential meaning of the fourth verse:

>|propagate the chanting of the holy name and spread love of

>|God.

59|Adi 4.6

60|TEXT 6

61|TEXT

62|satya ei hetu, kintu eho bahiranga

63|ara eka hetu, suna, ache antaranga

64|SYNONYMS

65|satya-true; ei-this; hetu-reason; kintu-but; eho-this;

>|bahiranga-external; ara-another; eka-one; hetu-reason; suna-

>|please hear; ache-is; antaranga-internal.

66|TRANSLATION

67|Although this is true, this is but the external reason for

>|the Lord's incarnation. Please hear one other reason-the

>|confidential reason-for the Lord's appearance.

68|PURPORT

69|In the Third Chapter, fourth verse, it has been clearly

>|said that Lord Caitanya appeared in order to distribute

>|love of Krsna and the chanting of His transcendental holy

>|name, Hare Krsna. That was the secondary purpose of Lord

>|Caitanya's appearance. The real reason is different, as we

>|shall see in this chapter.

70|Adi 4.7

71|TEXT 7

72|TEXT

73|purve yena prthivira bhara haribare

74|krsna avatirna haila sastrete pracare

75|SYNONYMS

76|purve-previously; yena-as; prthivira-of the earth; bhara-

>|burden; haribare-to take away; krsna-Lord Krsna; avatirna-

>|incarnated; haila-was; sastrete-the scriptures; pracare-

>|proclaim.

77|TRANSLATION

78|The scriptures proclaim that Lord Krsna previously

>|descended to take away the burden of the earth.

79|Adi 4.8

80|TEXT 8

81|TEXT

82|svayam-bhagavanera karma nahe bhara-harana

83|sthiti-karta visnu karena jagat-palana

84|SYNONYMS

85|svayam-bhagavanera-of the original Supreme Personality of

>|Godhead; karma-the business; nahe-is not; bhara-harana-

>|taking away the burden; sthiti-karta-the maintainer; visnu-

>|Lord Visnu; karena-does; jagat-palana-protection of the

>|universe.

86|TRANSLATION

87|To take away this burden, however, is not the work of the

>|Supreme Personality of Godhead. The maintainer, Lord Visnu,

>|is the one who protects the universe.

88|Adi 4.9

89|TEXT 9

90|TEXT

91|kintu krsnera yei haya avatara-kala

92|bhara-harana-kala tate ha-ila misala

93|SYNONYMS

94|kintu-but; krsnera-of Lord Krsna; yei-that which; haya-is;

>|avatara-of incarnation; kala-the time; bhara-harana-of

>|taking away the burden; kala-the time; tate-in that; ha-ila-

>|there was; misala-mixture.

95|TRANSLATION

96|But the time to lift the burden of the world mixed with the

>|time for Lord Krsna's incarnation.

97|PURPORT

98|We have information from the Bhagavad-gita that the Lord

>|appears at particular intervals to adjust a time-worn

>|spiritual culture. Lord Sri Krsna appeared at the end of

>|Dvapara-yuga to regenerate the spiritual culture of human

>|society and also to manifest His transcendental pastimes.

>|Visnu is the authorized Lord who maintains the created

>|cosmos, and He is also the principal Deity who makes

>|adjustments but only to exhibit His transcendental pastimes

>|and thus attract the fallen souls back home, back to

>|Godhead.

99|However, the time for administrative rectification and the

>|time for Lord Sri Krsna's appearance coincided at the end

>|of the last Dvapara-yuga. Therefore when Sri Krsna appeared,

>|because all the plenary portions and parts of the absolute

100|Adi 4.10

101|TEXT 10

102|TEXT

103|purna bhagavan avatare yei kale

104|ara saba avatara tante asi' mile

105|SYNONYMS

106|purna-full; bhagavan-the Supreme Personality of Godhead;

>|avatare-incarnates; yei-that; kale-at the time; ara-other;

>|saba-all; avatara-incarnations; tante-in Him; asi'-coming;

>|mile-meet.

107|TRANSLATION

108|When the complete Supreme Personality of Godhead descends,

>|all other incarnations of the Lord meet together within Him.

111|TEXT

112|narayana, catur-vyuha, matsyady-avatara

113|yuga-manvantaravatara, yata ache ara

114|sabe asi' krsna-ange haya avatirna

115|aiche avatare krsna bhagavan purna

116|SYNONYMS

117|narayana-Lord Narayana; catuh-vyuha-the four expansions;

>|matsya-adi-beginning with Matsya; avatara-the incarnations;

>|yuga-manv-antara-avatara-the yuga and manv-antara

>|incarnations; yata-as many as; ache-there are; ara-other;

>|sabe-all; asi'-coming; krsna-ange-in the body of Lord Krsna;

>| haya-are; avatirna-incarnated; aiche-in this way; avatare-

>|incarnates; krsna-Lord Krsna; bhagavan-the Supreme

>|Personality of Godhead; purna-full.

118|TRANSLATION

119|Lord Narayana, the four primary expansions [Vasudeva,

>|Sankarsana, Pradyumna and Aniruddha], Matsya and the other

>|lila incarnations, the yuga-avataras, the manv-antara

>|incarnations and as many other incarnations as there are-

>|all descend in the body of Lord Krsna. In this way the

>|complete Supreme Godhead, Lord Krsna Himself, appears.

120|Adi 4.13

121|TEXT 13

122|TEXT

123|ataeva visnu takhana krsnera sarire

124|visnu-dvare kare krsna asura-samhare

125|SYNONYMS

126|ataeva-therefore; visnu-Lord Visnu; takhana-at that time;

>|krsnera-of Lord Krsna; sarire-in the body; visnu-dvare-by

>|Lord Visnu; kare-does; krsna-Lord Krsna; asura-samhare-

>|killing the demons.

127|TRANSLATION

128|At that time, therefore, Lord Visnu is present in the body

>|of Lord Krsna, and Lord Krsna kills the demons through Him.

129|Adi 4.14

130|TEXT 14

131|TEXT

132|anusanga-karma ei asura-marana

133|ye lagi' avatara, kahi se mula karana

134|SYNONYMS

135|anusanga-karma-secondary work; ei-this; asura-of the demons;

>| marana-killing; ye-that; lagi'-for; avatara-the

>|incarnation; kahi-I shall speak; se-the; mula-root; karana-

>|cause.

136|TRANSLATION

137|Thus the killing of the demons is but secondary work. I

>|shall now speak of the main reason for the Lord's

>|incarnation.

140|TEXT

141|prema-rasa-niryasa karite asvadana

142|raga-marga bhakti loke karite pracarana

143|rasika-sekhara krsna parama-karuna

144|ei dui hetu haite icchara udgama

145|SYNONYMS

146|prema-rasa-of the mellow of love of God; niryasa-the

>|essence; karite-to do; asvadana-tasting; raga-marga-the

>|path of spontaneous attraction; bhakti-devotional service;

>|loke-in the world; karite-to do; pracarana-propagation;

>|rasika-sekhara-the supremely jubilant; krsna-Lord Krsna;

>|parama-karuna-the most merciful; ei-these; dui-two; hetu-

>|reasons; haite-from; icchara-of desire; udgama-the birth.

147|TRANSLATION

>|love of God, and He wanted to propagate devotional service

>|in the world on the platform of spontaneous attraction.

>|Thus He is known as supremely jubilant and as the most

>|merciful of all.

149|PURPORT

150|During the period of Lord Krsna's appearance, the killing

>|of asuras or nonbelievers such as Kamsa and Jarasandha was

>|done by Visnu, who was within the person of Sri Krsna. Such

>|apparent killing by Lord Sri Krsna took place as a matter

>|of course and was an incidental activity for Him. But the

>|real purpose of Lord Krsna's appearance was to stage a

>|dramatic performance of His transcendental pastimes at

>|Vrajabhumi, thus exhibiting the highest limit of

>|transcendental mellow in the exchanges of reciprocal love

>|between the living entity and the Supreme Lord. These

>|reciprocal exchanges of mellows are called raga-bhakti, or

>|devotional service to the Lord in transcendental rapture.

>|Lord Sri Krsna wants to make known to all the conditioned

>|souls that He is more attracted by raga-bhakti than vidhi-

>|bhakti, or devotional service under scheduled regulations.

>|vai sah: the Absolute Truth is the reservoir for all kinds

>|of reciprocal exchanges of loving sentiments. He is also

>|causelessly merciful, and He wants to bestow upon us this

>|internal energy. He was not forced to appear by any

>|extraneous force.

151|Adi 4.17

152|TEXT 17

153|TEXT

154|aisvarya-jnanete saba jagat misrita

155|aisvarya-sithila-preme nahi mora prita

156|SYNONYMS

157|aisvarya jnanete-with knowledge of majesty; saba-all; jagat-

>|the universe; misrita-mixed; aisvarya-sithila-weakened by

>|majesty; preme-in love; nahi-there is not; mora-My; prita-

>|pleasure.

158|TRANSLATION

159|[Lord Krsna thought:] "All the universe is filled with the

>|conception of My majesty, but love weakened by that sense

>|of majesty does not satisfy Me.

160|Adi 4.18

161|TEXT 18

162|TEXT

163|amare isvara mane, apanake hina

164|tara preme vasa ami na ha-i adhina

165|SYNONYMS

166|amare-Me; isvara-the Lord; mane-regards; apanake-himself;

>|hina-low; tara-of him; preme-by the love; vasa-controlled;

>|ami-I; na ha-i-am not; adhina-subservient.

167|TRANSLATION

168|"If one regards Me as the Supreme Lord and himself as a

>|subordinate, I do not become subservient to his love, nor

>|can it control Me.

169|Adi 4.19

170|TEXT 19

171|TEXT

172|amake ta' ye ye bhakta bhaje yei bhave

173|tare se se bhave bhaji,-e mora svabhave

174|SYNONYMS

175|amake-Me; ta'-certainly; ye ye-whatever; bhakta-devotee;

>|bhaje-worships; yei-which; bhave-in the mood; tare-him; se

>|se-that; bhave-in the mood; bhaji-I reciprocate; e-this;

>|mora-My; svabhave-in the nature.

176|TRANSLATION

177|"In whatever transcendental mellow My devotee worships Me,

>|I reciprocate with him. That is My natural behavior.

178|PURPORT

179|The Lord, by His inherent nature, reveals Himself before

>|His devotees according to their inherent devotional service.

>| The Vrndavana pastimes demonstrated that although

>|generally people worship God with reverence, the Lord is

>|more pleased when a devotee thinks of Him as his pet son,

>|unto Him with such natural affection. The Lord becomes a

>|subordinate object of love in such transcendental

>|relationships. Such pure love of Godhead is unadulterated

>|by any tinge of superfluous nondevotional desires and is

>|not mixed with any sort of fruitive action or empiric

>|philosophical speculation. It is pure and natural love of

>|Godhead, spontaneously aroused in the absolute stage. This

>|devotional service is executed in a favorable atmosphere

>|freed from material affection.

180|Adi 4.20

181|TEXT 20

182|TEXT

183|ye yatha mam prapadyante

184|tams tathaiva bhajamy aham

185|mama vartmanuvartante

186|manusyah partha sarvasah

187|SYNONYMS

188|ye-all who; yatha-as; mam-unto Me; prapadyante-surrender;

>|tan-them; tatha-so; eva-certainly; bhajami-reward; aham-I;

>|mama-My; vartma-path; anuvartante-follow; manusyah-all men;

>|partha-O son of Prtha; sarvasah-in all respects.

189|TRANSLATION

190|" 'In whatever way My devotees surrender unto Me, I reward

>|them accordingly. Everyone follows My path in all respects,

>|O son of Prtha.'

191|PURPORT

192|In the Fourth Chapter of the Bhagavad-gita Lord Krsna

>|affirms that formerly (some 120 million years before the

>|Battle of Kuruksetra) He explained the mystic philosophy of

>|the Gita to the sun-god. The message was received through

>|the chain of disciplic succession, but in course of time,

>|the chain being broken somehow or other, Lord Sri Krsna

>|appeared again and taught Arjuna the truths of the Bhagavad-

>|gita. At that time the Lord spoke this verse (Bg. 4.11) to

>|His friend Arjuna.

195|TEXT

196|mora putra, mora sakha, mora prana-pati

197|ei-bhave yei more kare suddha-bhakti

198|apanake bada mane, amare sama-hina

199|sei bhave ha-i ami tahara adhina

200|SYNONYMS

201|mora-my; putra-son; mora-my; sakha-friend; mora-my; prana-

>|pati-lord of life; ei bhave-in this way; yei-those who;

>|more-unto Me; kare-do; suddha-bhakti-pure devotion; apanake-

>|himself; bada-great; mane-he regards; amare-Me; sama-equal;

>|hina-or lower; sei bhave-in that way; ha-i-am; ami-I;

>|tahara-to him; adhina-subordinate.

202|TRANSLATION

203|"If one cherishes pure loving devotion to Me, thinking of

>|Me as his son, his friend or his beloved, regarding himself

>|as great and considering Me his equal or inferior, I become

>|subordinate to him.

204|PURPORT

205|In the Caitanya-caritamrta three kinds of devotional

>|service are described-namely, bhakti (ordinary devotional

>|service), suddha-bhakti (pure devotional service) and

>|viddha-bhakti (mixed devotional service).

206|When devotional service is executed with some material

>|purpose, involving fruitive activities, mental speculations

>|or mystic yoga, it is called mixed or adulterated

>|devotional service. Besides bhakti-yoga, the Bhagavad-gita

>|also describes karma-yoga, jnana-yoga and dhyana-yoga. Yoga

>|means linking with the Supreme Lord, which is possible only

>|through devotion. Fruitive activities ending in devotional

>|service, philosophical speculation ending in devotional

>|service, and the practice of mysticism ending in devotional

>|service are known respectively as karma-yoga, jnana-yoga

>|and dhyana-yoga. But such devotional service is adulterated

>|by the three kinds of material activities.

207|For those grossly engaged in identifying the body as the

>|self, pious activity, or karma-yoga, is recommended. For

>|those who identify the mind with the self, philosophical

>|speculation, or jnana-yoga, is recommended. But devotees

>|standing on the spiritual platform have no need of such

>|material conceptions of adulterated devotion. Adulterated

>|devotional service does not directly aim for love of the

>|Supreme Personality of Godhead. Therefore service performed

>|strictly in conformity with the revealed scriptures is

>|better than such viddha-bhakti because it is free from all

>|kinds of material contamination. It is executed in Krsna

>|consciousness, solely to please the Supreme Personality of

>|Godhead.

208|Those who are spontaneously devoted to the Lord and have no

>|aims for material gain are called attracted devotees. They

>|are spontaneously attracted to the service of the Lord, and

>|they follow in the footsteps of self-realized souls. Their

>|pure devotion (suddha-bhakti), manifested from pure love of

>|Godhead, surpasses the regulative principles of the

>|authoritative scriptures. Sometimes loving ecstasy

>|transcends regulative principles; such ecstasy, however, is

>|completely on the spiritual platform and cannot be imitated.

>| The regulative principles help ordinary devotees rise to

>|the stage of perfect love of Godhead. Pure love for Krsna

>|is the perfection of pure devotion, and pure devotional

>|service is identical with spontaneous devotional service.

209|Flawless execution of regulative principles is exhibited in

>|the Vaikuntha planets. By strictly executing these

>|principles one can be elevated to the Vaikuntha planets.

>|But spontaneous pure loving service is found in Krsnaloka

>|alone.

210|Adi 4.23

211|TEXT 23

212|TEXT

213|mayi bhaktir hi bhutanam

214|amrtatvaya kalpate

215|distya yad asin mat-sneho

216|bhavatinam mad-apanah

217|SYNONYMS

218|mayi-to Me; bhaktih-devotional service; hi-certainly;

>|bhutanam-of the living beings; amrtatvaya-the eternal life;

>|kalpate-brings about; distya-by good fortune; yat-which;

>|asit-was; mat-for Me; snehah-the affection; bhavatinam-of

>|all of you; mat-of Me; apanah-the obtaining.

219|TRANSLATION

220|" 'Devotional service rendered to Me by the living beings

>|revives their eternal life. O My dear damsels of Vraja,

>|your affection for Me is your good fortune, for it is the

>|only means by which you have obtained My favor.'

221|PURPORT

222|Pure devotional service is represented in the activities of

>|the residents of Vrajabhumi (Vrndavana). During a solar

>|eclipse, the Lord came from Dvaraka and met the inhabitants

>|of Vrndavana at Samanta-pancaka. The meeting was intensely

>|painful for the damsels of Vrajabhumi because Lord Krsna

>|had apparently left them to reside at Dvaraka. But the Lord

>|obligingly acknowledged the pure devotional service of the

223|Adi 4.24

224|TEXT 24

225|TEXT

226|mata more putra-bhave karena bandhana

227|atihina-jnane kare lalana palana

228|SYNONYMS

229|mata-mother; more-Me; putra-bhave-in the position of a son;

>|karena-does; bandhana-binding; ati-hina-jnane-in thinking

>|very poor; kare-does; lalana-nourishing; palana-protecting.

230|TRANSLATION

231|"Mother sometimes binds Me as her son. She nourishes and

>|protects Me, thinking Me utterly helpless.

232|Adi 4.25

233|TEXT 25

234|TEXT

235|sakha suddha-sakhye kare, skandhe arohana

236|tumi kon bada loka,-tumi ami sama

237|SYNONYMS

238|sakha-the friend; suddha-sakhye-in pure friendship; kare-

>|does; skandhe-on the shoulders; arohana-mounting; tumi-You;

>|kon-what; bada-big; loka-person; tumi-You; ami-I; sama-the

>|same.

239|TRANSLATION

240|"My friends climb on My shoulders in pure friendship,

>|saying, 'What kind of big man are You? You and I are equal.'

241|Adi 4.26

242|TEXT 26

243|TEXT

244|priya yadi mana kari' karaye bhartsana

245|veda-stuti haite hare sei mora mana

246|SYNONYMS

247|priya-the lover; yadi-if; mana kari'-sulking; karaye-does;

>|bhartsana-rebuking; veda-stuti-the Vedic prayers; haite-

>|from; hare-takes away; sei-that; mora-My; mana-mind.

248|TRANSLATION

249|"If My beloved consort reproaches Me in a sulky mood, that

>|steals My mind from the reverent hymns of the Vedas.

250|PURPORT

251|According to the Upanisads, all living entities are

>|dependent on the supreme living entity, the Personality of

>|nityanam cetanas cetananam eko bahunam yo vidadhati kaman:

>|one eternal living entity supports all the other eternal

>|living entities. Because the Supreme Personality of Godhead

>|maintains all the other living entities, they remain

>|subordinate to the Lord, even when joined with Him in the

>|reciprocation of loving affairs.

252|But in the course of exchanging transcendental love of the

>|highest purity, sometimes the subordinate devotee tries to

>|predominate over the predominator. One who lovingly engages

>|sometimes supersedes the position of the Supreme

>|sometimes supersedes the position of the Lord. But such

>|attempts are exhibitions of the highest love. Only out of

>|pure love does the subordinate lover of the Supreme

>|Personality of Godhead chide Him. The Lord, enjoying this

>|chiding, takes it very nicely. The exhibition of natural

>|love makes such activities very enjoyable. In worship of

>|the Supreme Lord with veneration there is no manifestation

>|of such natural love because the devotee considers the Lord

>|his superior.

253|Regulative principles in devotional service are meant for

>|those who have not invoked their natural love of Godhead.

>|When natural love arises, all regulative methods are

>|surpassed, and pure love is exhibited between the Lord and

>|the devotee. Although on such a platform of love the

>|devotee sometimes appears to predominate over the Lord or

>|transgress regulative principles, such dealings are far

>|more advanced than ordinary dealings through regulative

>|principles with awe and veneration. A devotee who is

>|actually free from all designations due to complete

>|attachment in love for the Supreme exhibits spontaneous

>|love for Godhead, which is always superior to the devotion

>|of regulative principles.

254|The informal language used between lover and beloved is

>|their beloved as the most venerable object, spontaneous

>|loving sentiments are observed to be lacking. A neophyte

>|devotee who follows the Vedic instructions that regulate

>|those who lack pure love of Godhead may superficially seem

>|more exalted than a devotee in spontaneous love of Godhead.

>|But in fact such spontaneous pure love is far superior to

>|regulated devotional service. Such pure love of Godhead is

>|always glorious in all respects, more so than reverential

>|devotional service rendered by a less affectionate devotee.

257|TEXT

258|ei suddha-bhakta lana karimu avatara

259|kariba vividha-vidha adbhuta vihara

260|vaikunthadye nahi ye ye lilara pracara

261|se se lila kariba, yate mora camatkara

262|SYNONYMS

263|ei-these; suddha-bhakta-pure devotees; lana-taking; karimu-

>|I shall make; avatara-incarnation; kariba-I shall do;

>|vividha-vidha-various kinds; adbhuta-wonderful; vihara-

>|pastimes; vaikuntha-adye-in the Vaikuntha planets, etc.;

>|nahi-not; ye ye-whatever; lilara-of the pastimes; pracara-

>|broadcasting; se se-those; lila-pastimes; kariba-I shall

>|perform; yate-in which; mora-My; camatkara-wonder.

264|TRANSLATION

265|"Taking these pure devotees with Me, I shall descend and

>|sport in various wonderful ways, unknown even in Vaikuntha.

>|I shall broadcast such pastimes by which even I am amazed.

266|PURPORT

267|Lord Krsna in the form of Lord Caitanya educates His

>|devotees to develop progressively to the stage of pure

>|devotional service. Thus He appears periodically as a

>|devotee to take part in various wonderful activities

>|depicted in His sublime philosophy and teachings.

268|There are innumerable Vaikuntha planets in the spiritual

>|sky, and in all of them the Lord accepts the service

>|rendered by His eternal devotees in a reverential mood.

>|Therefore Lord Sri Krsna presents His most confidential

>|pastimes as He enjoys them in His transcendental realm.

>|Such pastimes are so attractive that they attract even the

>|Lord, and thus He relishes them in the form of Lord

>|Caitanya.

269|Adi 4.29

270|TEXT 29

271|TEXT

272|mo-visaye gopi-ganera upapati-bhave

273|yoga-maya karibeka apana-prabhave

274|SYNONYMS

275|mo-visaye-on the subject of Me; gopi-ganera-of the gopis;

>|upapati-of a paramour; bhave-in the position; yoga-maya-

>|yogamaya, Lord Krsna's internal potency; karibeka-will make;

>| apana-her own; prabhave-by the influence.

276|TRANSLATION

277|"The influence of yogamaya will inspire the gopis with the

>|sentiment that I am their paramour.

278|PURPORT

279|Yogamaya is the name of the internal potency that makes the

>|Lord forget Himself and become an object of love for His

>|pure devotee in different transcendental mellows. This

>|yogamaya potency creates a spiritual sentiment in the minds

>|of the damsels of Vraja by which they think of Lord Krsna

>|as their paramour. This sentiment is never to be compared

>|to mundane illicit sexual love. It has nothing to do with

>|sexual psychology, although the pure love of such devotees

>|seems to be sexual. One should know for certain that

>|nothing can exist in this cosmic manifestation that has no

>|real counterpart in the spiritual field. All material

>|manifestations are emanations of the Transcendence. The

>|erotic principles of amorous love reflected in mixed

>|material values are perverted reflections of the reality of

>|spirit, but one cannot understand the reality unless one is

>|sufficiently educated in the spiritual science.

280|Adi 4.30

281|TEXT 30

282|TEXT

283|amiha na jani taha, na jane gopi-gana

284|dunhara rupa-gune dunhara nitya hare mana

285|SYNONYMS

286|amiha-I; na jani-shall not know; taha-that; na jane-will

>|not know; gopi-gana-the gopis; dunhara-of the two; rupa-

>|gune-the beauty and qualities; dunhara-of the two; nitya-

>|always; hare-carry away; mana-the minds.

287|TRANSLATION

288|"Neither the gopis nor I shall notice this, for our minds

>|will always be entranced by one another's beauty and

>|qualities.

289|PURPORT

290|In the spiritual sky the Vaikuntha planets are predominated

>|by Narayana. His devotees have the same features He does,

>|and the exchange of devotion there is on the platform of

>|reverence. But above all these Vaikuntha planets is Goloka,

>|or Krsnaloka, where the original Personality of Godhead,

>|Krsna, fully manifests His pleasure potency in free loving

>|affairs. Since the devotees in the material world know

>|almost nothing about these affairs, the Lord desires to

>|show these affairs to them.

291|In Goloka Vrndavana there is an exchange of love known as

>|parakiya-rasa. It is something like the attraction of a

>|married woman for a man other than her husband. In the

>|material world this sort of relationship is most abominable

>|because it is a perverted reflection of the parakiya-rasa

>|in the spiritual world, where it is the highest kind of

>|loving affair. Such feelings between the devotee and the

>|Lord are presented by the influence of yogamaya. The

>|Bhagavad-gita states that devotees of the highest grade are

>|under the care of daiva-maya, or yogamaya: mahatmanas tu

>|mam partha daivim prakrtim asritah (Bg. 9.13). Those who

>|are actually great souls (mahatmas) are fully absorbed in

>|Krsna consciousness, always engaged in the service of the

>|Lord. They are under the care of daivi-prakrti, or yogamaya.

>| Yogamaya creates a situation in which the devotee is

>|prepared to transgress all regulative principles simply to

>|love Krsna. A devotee naturally does not like to transgress

>|the laws of reverence for the Supreme Personality of

>|Godhead, but by the influence of yogamaya he is prepared to

>|do anything to love the Supreme Lord better.

292|Those under the spell of the material energy cannot at all

>|appreciate the activities of yogamaya, for a conditioned

>|soul can hardly understand the pure reciprocation between

>|the Lord and His devotee. But by executing devotional

>|service under the regulative principles, one can become

>|very highly elevated and then begin to appreciate the

>|dealings of pure love under the management of yogamaya.

293|In the spiritual loving sentiment induced by the yogamaya

>|potency, both Lord Sri Krsna and the damsels of Vraja

>|forget themselves in spiritual rapture. By the influence of

>|such forgetfulness, the attractive beauty of the gopis

>|plays a prominent part in the transcendental satisfaction

>|of the Lord, who has nothing to do with mundane sex.

>|Because spiritual love of Godhead is above everything

>|mundane, the gopis superficially seem to transgress the

>|codes of mundane morality. This perpetually puzzles mundane

>|moralists. Therefore yogamaya acts to cover the Lord and

>|His pastimes from the eyes of mundaners, as confirmed in

>|the Bhagavad-gita (7.25), where the Lord says that He

>|reserves the right of not being exposed to everyone.

294|The acts of yogamaya make it possible for the Lord and the

>|gopis, in loving ecstasy, to sometimes meet and sometimes

>|separate. These transcendental loving affairs of the Lord

>|are unimaginable to empiricists involved in the impersonal

>|feature of the Absolute Truth. Therefore the Lord Himself

>|appears before the mundaners to bestow upon them the

>|highest form of spiritual realization and also personally

>|relish its essence. The Lord is so merciful that He Himself

>|descends to take the fallen souls back home to the kingdom

>|of Godhead, where the erotic principles of Godhead are

>|eternally relished in their real form, distinct from the

>|perverted sexual love so much adored and indulged in by the

>|fallen souls in their diseased condition. The reason the

>|Lord displays the rasa-lila is essentially to induce all

>|the fallen souls to give up their diseased morality and

>|religiosity, and to attract them to the kingdom of God to

>|enjoy the reality. A person who actually understands what

>|the rasa-lila is will certainly hate to indulge in mundane

>|sex life. For the realized soul, hearing the Lord's rasa-

>|lila through the proper channel will result in complete

>|abstinence from material sexual pleasure.

295|Adi 4.31

296|TEXT 31

297|TEXT

298|dharma chadi' rage dunhe karaye milana

299|kabhu mile, kabhu na mile,-daivera ghatana

300|SYNONYMS

301|dharma chadi'-giving up religious customs; rage-in love;

>|dunhe-both; karaye-do; milana-meeting; kabhu-sometimes;

>|mile-they meet; kabhu-sometimes; na mile-they do not meet;

>|daivera-of destiny; ghatana-the happening.

302|TRANSLATION

303|"Pure attachment will unite us even at the expense of moral

>|and religious duties [dharma]. Destiny will sometimes bring

>|us together and sometimes separate us.

304|PURPORT

305|The gopis came out to meet Krsna in the dead of night when

>|that describes the beautiful boy called Govinda standing by

>|the bank of the Yamuna with His flute to His lips in the

>|shining moonlight. Those who want to enjoy life in the

>|materialistic way of society, friendship and love should

>|not go to the Yamuna to see the form of Govinda. The sound

>|of Lord Krsna's flute is so sweet that it has made the

>|gopis forget all about their relationships with their

>|kinsmen and flee to Krsna in the dead of night.

306|By leaving home in that way, the gopis transgressed the

>|Vedic regulations of household life. This indicates that

>|when natural feelings of love for Krsna become fully

>|manifest, a devotee can neglect conventional social rules

>|and regulations. In the material world we are situated in

>|designative positions only, but pure devotional service

>|begins when one is freed from all designations. When love

>|for Krsna is awakened, the designative positions are

>|overcome.

307|The spontaneous attraction of Sri Krsna for His dearest

>|parts and parcels generates an enthusiasm that obliges Sri

>|Krsna and the gopis to meet together. To celebrate this

>|transcendental enthusiasm, there is need of a sentiment of

>|separation between the lover and beloved. In the condition

>|of material tribulation, no one wants the pangs of

>|separation. But in the transcendental form, the very same

>|separation, being absolute in its nature, strengthens the

>|ties of love and enhances the desire of the lover and

>|beloved to meet. The period of separation, evaluated

>|transcendentally, is more relishable than the actual

>|meeting, which lacks the feelings of increasing

>|anticipation because the lover and beloved are both present.

308|Adi 4.32

309|TEXT 32

310|TEXT

311|ei saba rasa-niryasa kariba asvada

312|ei dvare kariba saba bhaktere prasada

313|SYNONYMS

314|ei-these; saba-all; rasa-niryasa-essence of mellows; kariba-

>|I shall do; asvada-tasting; ei dvare-by this; kariba-I

>|shall do; saba-all; bhaktere-to the devotees; prasada-favor.

315|TRANSLATION

316|"I shall taste the essence of all these rasas, and in this

>|way I shall favor all the devotees.

317|Adi 4.33

318|TEXT 33

319|TEXT

320|vrajera nirmala raga suni' bhakta-gana

321|raga-marge bhaje yena chadi' dharma-karma

322|SYNONYMS

323|vrajera-of Vraja; nirmala-spotless; raga-love; suni'-

>|hearing; bhakta-gana-the devotees; raga-marge-on the path

>|of spontaneous love; bhaje-they worship; yena-so that;

>|chadi'-giving up; dharma-religiosity; karma-fruitive

>|activity.

324|TRANSLATION

325|"Then, by hearing about the pure love of the residents of

>|Vraja, devotees will worship Me on the path of spontaneous

>|love, abandoning all rituals of religiosity and fruitive

>|activity."

326|PURPORT

327|Many realized souls, such as Raghunatha dasa Gosvami and

>|King Kulasekhara, have recommended with great emphasis that

>|one develop this spontaneous love of Godhead, even at the

>|risk of transgressing all the traditional codes of morality

>|and religiosity. Sri Raghunatha dasa Gosvami, one of the

>|six Gosvamis of Vrndavana, has written in his prayers

>|called the Manah-siksa that one should simply worship Radha

>|and Krsna with all attention. Na dharmam nadharmam sruti-

>|gana-niruktam kila kuru: one should not be much interested

>|in performing Vedic rituals or simply following rules and

>|regulations.

328|King Kulasekhara has written similarly, in his book Mukunda-

>|mala-stotra (5):

329|nastha dharme na vasu-nicaye naiva kamopabhoge

330|yad bhavyam tad bhavatu bhagavan purva-karmanurupam

331|etat prarthyam mama bahu-matam janma-janmantare 'pi

332|tvat-padambho-ruha-yuga-gata niscala bhaktir astu

333|"I have no attraction for performing religious rituals or

>|holding any earthly kingdom. I do not care for sense

>|enjoyments; let them appear and disappear in accordance

>|with my previous deeds. My only desire is to be fixed in

>|devotional service to the lotus feet of the Lord, even

>|though I may continue to take birth here life after life."

334|Adi 4.34

335|TEXT 34

336|TEXT

337|anugrahaya bhaktanam

338|manusam deham asritah

339|bhajate tadrsih krida

340|yah srutva tat-paro bhavet

341|SYNONYMS

342|anugrahaya-for showing favor; bhaktanam-to the devotees;

>|manusam-humanlike; deham-body; asritah-accepting; bhajate-

>|He enjoys; tadrsih-such; kridah-pastimes; yah-which; srutva-

>|having heard; tat-parah-fully intent upon Him; bhavet-one

>|must become.

343|TRANSLATION

344|"Krsna manifests His eternal humanlike form and performs

>|His pastimes to show mercy to the devotees. Having heard

>|such pastimes, one should engage in service to Him."

345|PURPORT

346|This text is from Srimad-Bhagavatam (10.33.36). The Supreme

>|Personality of Godhead has innumerable expansions of His

>|transcendental form who eternally exist in the spiritual

>|world. This material world is only a perverted reflection

>|of the spiritual world, where everything is manifested

>|without inebriety. There everything is in its original

>|existence, free from the domination of time. Time cannot

>|deteriorate or interfere with the conditions in the

>|spiritual world, where different manifestations of the

>|Supreme Personality of Godhead are the recipients of the

>|worship of different living entities in their

>|constitutional spiritual positions. In the spiritual world

>|all existence is unadulterated goodness. The goodness found

>|in the material world is contaminated by the modes of

>|passion and ignorance.

347|The saying that the human form of life is the best position

>|for devotional service has its special significance because

>|only in this form can a living entity revive his eternal

>|relationship with the Supreme Personality of Godhead. The

>|human form is considered the highest state in the cycle of

>|the species of life in the material world. If one takes

>|advantage of this highest kind of material form, one can

>|regain his position of devotional service to the Lord.

348|Incarnations of the Supreme Personality of Godhead appear

>|in all the species of life, although this is inconceivable

>|to the human brain. The Lord's pastimes are differentiated

>|according to the appreciating capacity of the different

>|types of bodies of the living entities. The Supreme Lord

>|bestows the most merciful benediction upon human society

>|when He appears in His human form. It is then that humanity

>|gets the opportunity to engage in different kinds of

>|eternal service to the Lord.

349|Special natural appreciation of the descriptions of a

>|particular pastime of Godhead indicates the constitutional

>|position of a living entity. Adoration, servitorship,

>|friendship, parental affection and conjugal love are the

>|five primary relationships with Krsna. The highest

>|perfectional stage of the conjugal relationship, enriched

>|by many sentiments, gives the maximum relishable mellow to

>|the devotee.

350|The Lord appears in different incarnations-as a fish,

>|tortoise and boar, as Parasurama, Lord Rama, Buddha and so

>|on-to reciprocate the different appreciations of living

>|entities in different stages of evolution. The conjugal

>|relationship of amorous love called parakiya-rasa is the

>|unparalleled perfection of love exhibited by Lord Krsna and

>|His devotees.

351|A class of so-called devotees known as sahajiyas try to

>|imitate the Lord's pastimes, although they have no

>|understanding of the amorous love in His expansions of

>|pleasure potency. Their superficial imitation can create

>|havoc on the path for the advancement of one's spiritual

>|relationship with the Lord. Material sexual indulgence can

>|never be equated with spiritual love, which is in

>|unadulterated goodness. The activities of the sahajiyas

>|simply lower one deeper into the material contamination of

>|the senses and mind. Krsna's transcendental pastimes

>|display eternal servitorship to Adhoksaja, the Supreme Lord,

>| who is beyond all conception through material senses.

>|Materialistic conditioned souls do not understand the

>|transcendental exchanges of love, but they like to indulge

>|in sense gratification in the name of devotional service.

>|The activities of the Supreme Lord can never be understood

>|by irresponsible persons who think the pastimes of Radha

>|and Krsna to be ordinary affairs. The rasa dance is

>|arranged by Krsna's internal potency yogamaya, and it is

>|beyond the grasp of the materially affected person. Trying

>|to throw mud into transcendence with their perversity, the

>|tadrsih kridah, they want to indulge in sex while

>|pretending to imitate Lord Krsna. But one must actually

>|understand the imports of the words through the

>|intelligence of the authorized gosvamis. Srila Narottama

>|dasa Thakura, in his prayers to the Gosvamis, has explained

352|rupa-raghunatha-pade ha-ibe akuti

353|kabe hama bujhaba se yugala-piriti

354|"When I shall be eager to understand the literature given

>|by the Gosvamis, then I shall be able to understand the

>|transcendental love affairs of Radha and Krsna." In other

>|words, unless one is trained under the disciplic succession

>|of the Gosvamis, one cannot understand Radha and Krsna. The

>|conditioned souls are naturally averse to understanding the

>|spiritual existence of the Lord, and if they try to know

>|the transcendental nature of the Lord's pastimes while they

>|remain absorbed in materialism, they are sure to blunder

>|like the sahajiyas.

355|Adi 4.35

356|TEXT 35

357|TEXT

358|'bhavet' kriya vidhilin, sei iha kaya

359|kartavya avasya ei, anyatha pratyavaya

360|SYNONYMS

361|bhavet-bhavet; kriya-the verb; vidhi-lin-an injunction of

>|the imperative mood; sei-that; iha-here; kaya-says;

>|kartavya-to be done; avasya-certainly; ei-this; anyatha-

>|otherwise; pratyavaya-detriment.

362|TRANSLATION

363|Here the use of the verb "bhavet," which is in the

>|imperative mood, tells us that this certainly must be done.

>|Noncompliance would be abandonment of duty.

364|PURPORT

365|This imperative is applicable to pure devotees. Neophytes

>|will be able to understand these affairs only after being

>|elevated by regulated devotional service under the expert

>|guidance of the spiritual master. Then they too will be

>|competent to hear of the love affairs of Radha and Krsna.

366|As long as one is in material, conditioned life, strict

>|discipline is required in the matter of moral and immoral

>|activities. The absolute world is transcendental and free

>|from such distinctions because there inebriety is not

>|possible. But in this material world a sexual appetite

>|necessitates distinction between moral and immoral conduct.

>|There are no sexual activities in the spiritual world. The

>|transactions between lover and beloved in the spiritual

>|world are pure transcendental love and unadulterated bliss.

367|One who has not been attracted by the transcendental beauty

>|of rasa will certainly be dragged down into material

>|attraction, thus to act in material contamination and

>|progress to the darkest region of hellish life. But by

>|understanding the conjugal love of Radha and Krsna one is

>|freed from the grip of attraction to material so-called

>|love between man and woman. Similarly, one who understands

>|the pure parental love of Nanda and Yasoda for Krsna will

>|be saved from being dragged into material parental

>|affection. If one accepts Krsna as the supreme friend, the

>|attraction of material friendship will be finished for him,

>|and he will not be dismayed by so-called friendship with

>|mundane wranglers. If he is attracted by servitorship to

>|Krsna, he will no longer have to serve the material body in

>|the degraded status of material existence, with the false

>|hope of becoming master in the future. Similarly, one who

>|sees the greatness of Krsna in neutrality will certainly

>|never again seek the so-called relief of impersonalist or

>|voidist philosophy. If one is not attracted by the

>|transcendental nature of Krsna, one is sure to be attracted

>|to material enjoyment, thus to become implicated in the

>|continue material existence by transmigrating from one

>|material body to another. Only in Krsna consciousness can

>|one achieve the highest perfection of life.

370|TEXT

371|ei vancha yaiche krsna-prakatya-karana

372|asura-samhara-anusanga prayojana

373|ei mata caitanya-krsna purna bhagavan

374|yuga-dharma-pravartana nahe tanra kama

375|SYNONYMS

376|ei-this; vancha-desire; yaiche-just as; krsna-of Lord Krsna;

>| prakatya-for the manifestation; karana-reason; asura-

>|samhara-the killing of demons; anusanga-secondary;

>|prayojana-reason; ei mata-like this; caitanya-as Lord

>|Caitanya Mahaprabhu; krsna-Lord Krsna; purna-full; bhagavan-

>|the Supreme Personality of Godhead; yuga-dharma-the

>|religion of the age; pravartana-initiating; nahe-is not;

>|tanra-of Him; kama-the desire.

377|TRANSLATION

378|Just as these desires are the fundamental reason for Krsna'

>|s appearance whereas destroying the demons is only an

>|incidental necessity, so for Sri Krsna Caitanya, the

>|Supreme Personality of Godhead, promulgating the dharma of

>|the age is incidental.

379|Adi 4.38

380|TEXT 38

381|TEXT

382|kona karane yabe haila avatare mana

383|yuga-dharma-kala haila se kale milana

384|SYNONYMS

385|kona karane-by some reason; yabe-when; haila-there was;

>|avatare-in incarnation; mana-inclination; yuga-dharma-for

>|the religion of the age; kala-the time; haila-there was; se

>|kale-at that time; milana-conjunction.

386|TRANSLATION

387|When the Lord desired to appear for another reason, the

>|time for promulgating the religion of the age also arose.

388|Adi 4.39

389|TEXT 39

390|TEXT

391|dui hetu avatari' lana bhakta-gana

392|apane asvade prema-nama-sankirtana

393|SYNONYMS

394|dui-two; hetu-reasons; avatari'-incarnating; lana-taking;

>|bhakta-gana-the devotees; apane-Himself; asvade-tastes;

>|prema-love of God; nama-sankirtana-and congregational

>|chanting of the holy name.

395|TRANSLATION

396|Thus with two intentions the Lord appeared with His

>|devotees and tasted the nectar of prema with the

>|congregational chanting of the holy name.

397|Adi 4.40

398|TEXT 40

399|TEXT

400|sei dvare acandale kirtana sancare

401|nama-prema-mala ganthi' paraila samsare

402|SYNONYMS

403|sei dvare-by that; a-candale-even among the candalas;

>|kirtana-the chanting of the holy names; sancare-He infuses;

>|nama-of the holy names; prema-and of love of God; mala-a

>|garland; ganthi'-stringing together; paraila-He put it on;

>|samsare-the whole material world.

404|TRANSLATION

405|Thus He spread kirtana even among the untouchables. He wove

>|garlanded the entire material world.

406|Adi 4.41

407|TEXT 41

408|TEXT

409|ei-mata bhakta-bhava kari' angikara

410|apani acari' bhakti karila pracara

411|SYNONYMS

412|ei-mata-like this; bhakta-bhava-the position of a devotee;

>|kari'-making; angikara-acceptance; apani-Himself; acari'-

>|practicing; bhakti-devotional service; karila-did; pracara-

>|propagation.

413|TRANSLATION

414|In this way, assuming the sentiment of a devotee, He

>|preached devotional service while practicing it Himself.

415|PURPORT

416|When Rupa Gosvami met Lord Sri Caitanya Mahaprabhu at

>|Prayaga (Allahabad), he offered his respectful obeisances

>|by submitting that Lord Caitanya was more magnanimous than

>|any other avatara of Krsna because He was distributing love

>|of Krsna. His mission was to enhance love of Godhead. In

>|the human form of life the highest achievement is to attain

>|the platform of love of Godhead. Lord Caitanya did not

>|invent a system of religion, as people sometimes assume.

>|Religious systems are meant to show the existence of God,

>|who is then generally approached as the cosmic order-

>|supplier. But Lord Sri Caitanya Mahaprabhu's transcendental

>|mission is to distribute love of Godhead to everyone.

>|Anyone who accepts God as the Supreme can take to the

>|process of chanting Hare Krsna and become a lover of God.

>|Therefore Lord Caitanya is the most magnanimous. This

>|munificent broadcasting of devotional service is possible

>|only for Krsna Himself. Therefore Lord Caitanya is Krsna.

417|In the Bhagavad-gita Krsna has taught the philosophy of

>|surrender to the Supreme Personality of Godhead. One who

>|has surrendered to the Supreme can make further progress by

>|learning to love Him. Therefore the Krsna consciousness

>|movement propagated by Lord Caitanya is especially meant

>|for those who are cognizant of the presence of the Supreme

>|Godhead, the ultimate controller of everything. His mission

>|is to teach people how to dovetail themselves into

>|engagements of transcendental loving service. He is Krsna

>|teaching His own service from the position of a devotee.

>|The Lord's acceptance of the role of a devotee in the

>|eternal form of Lord Sri Caitanya Mahaprabhu is another of

>|the Lord's wonderful features. A conditioned soul cannot

>|reach the absolute Personality of Godhead by his imperfect

>|endeavor, and therefore it is wonderful that Lord Sri Krsna,

>| in the form of Lord Gauranga, has made it easy for

>|everyone to approach Him.

418|Svarupa Damodara Gosvami has described Lord Caitanya as

>|Krsna Himself with the attitude of Radharani, or a

>|combination of Radha and Krsna. The intention of Lord

>|Caitanya is to taste Krsna's sweetness in transcendental

>|love. He does not care to think of Himself as Krsna,

>|because He wants the position of Radharani. We should

>|remember this. A class of so-called devotees called the

>|nadiya-nagaris or gaura-nagaris pretend that they have the

>|sentiment of gopis toward Lord Caitanya, but they do not

>|realize that He placed Himself not as the enjoyer, Krsna,

>|but as the enjoyed, the devotee of Krsna. The concoctions

>|of unauthorized persons pretending to be bona fide have not

>|been accepted by Lord Caitanya. Presentations such as those

>|of the gaura-nagaris are only disturbances to the sincere

>|execution of the mission of Lord Caitanya. Lord Caitanya is

>|undoubtedly Krsna Himself, and He is always nondifferent

>|from Srimati Radharani. But the emotion technically called

>|vipralambha-bhava, which the Lord adopted for confidential

>|reasons, should not be disturbed in the name of service. A

>|mundaner should not unnecessarily intrude into affairs of

>|transcendence and thereby displease the Lord. One must

>|always be on guard against this sort of devotional anomaly.

>|A devotee is not meant to create disturbances to Krsna. As

>|Srila Rupa Gosvami has explained, devotional service is

>|anukulyena, or favorable to Krsna. Acting unfavorably

>|toward Krsna is not devotion. Kamsa was the enemy of Krsna.

>|He always thought of Krsna, but he thought of Him as an

>|enemy. One should always avoid such unfavorable so-called

>|service.

419|Lord Caitanya has accepted the role of Radharani, and we

>|should support that position, as Svarupa Damodara did in

>|the Gambhira (the room where Lord Caitanya Mahaprabhu

>|stayed in Puri). He always reminded Lord Caitanya of Radha'

>|s feelings of separation as they are described in Srimad-

>|Bhagavatam, and Lord Caitanya appreciated his assistance.

>|But the gaura-nagaris, who place Lord Caitanya in the

>|position of enjoyer and themselves as His enjoyed, are not

>|approved by Lord Caitanya or by Lord Caitanya's followers.

>|Instead of being blessed, the foolish imitators are left

>|completely apart. Their concoctions are against the

>|principles of Lord Sri Caitanya Mahaprabhu. The doctrine of

>|transcendental enjoyment by Krsna cannot be mixed up with

>|the doctrine of transcendental feeling of separation from

>|Krsna in the role of Radharani.

420|Adi 4.42

421|TEXT 42

422|TEXT

423|dasya, sakhya, vatsalya, ara ye srngara

424|cari prema, catur-vidha bhakta-i adhara

425|SYNONYMS

426|dasya-servitude; sakhya-friendship; vatsalya-parental

>|affection; ara-and; ye-that; srngara-conjugal love; cari-

>|four types; prema-love of God; catuh-vidha-four kinds;

>|bhakta-i-devotees; adhara-the containers.

427|TRANSLATION

428|Four kinds of devotees are the receptacles of the four

>|kinds of mellows in love of God, namely servitude,

>|friendship, parental affection and conjugal love.

429|Adi 4.43

430|TEXT 43

431|TEXT

432|nija nija bhava sabe srestha kari' mane

433|nija-bhave kare krsna-sukha asvadane

434|SYNONYMS

435|nija nija-each his own; bhava-mood; sabe-all; srestha kari'-

>|making the best; mane-accepts; nija-bhave-in his own mood;

>|kare-does; krsna-sukha-happiness with Lord Krsna; asvadane-

>|tasting.

436|TRANSLATION

437|Each kind of devotee feels that his sentiment is the most

>|excellent, and thus in that mood he tastes great happiness

>|with Lord Krsna.

438|Adi 4.44

439|TEXT 44

440|TEXT

441|tatastha ha-iya mane vicara yadi kari

442|saba rasa haite srngare adhika madhuri

443|SYNONYMS

444|tata-stha ha-iya-becoming impartial; mane-in the mind;

>|vicara-consideration; yadi-if; kari-doing; saba rasa-all

>|the mellows; haite-than; srngare-in conjugal love; adhika-

>|greater; madhuri-sweetness.

445|TRANSLATION

446|But if we compare the sentiments in an impartial mood, we

>|in sweetness.

447|PURPORT

448|No one is higher or lower than anyone else in

>|transcendental relationships with the Lord, for in the

>|absolute realm everything is equal. But although these

>|relationships are absolute, there are also transcendental

>|differences between them. Thus the transcendental

>|relationship of conjugal love is considered the highest

>|perfection.

449|Adi 4.45

450|TEXT 45

451|TEXT

452|yathottaram asau svada-

453|visesollasamayy api

454|ratir vasanaya svadvi

455|bhasate kapi kasyacit

456|SYNONYMS

457|yatha-uttaram-one after another; asau-that; svada-visesa-of

>|particular tastes; ullasa-mayi-consisting of the increase;

>|api-although; ratih-love; vasanaya-by the different desire;

>|svadvi-sweet; bhasate-exists; ka api-any; kasyacit-of

>|someone (the devotee).

458|TRANSLATION

459|"Increasing love is experienced in various tastes, one

>|above another. But that love which has the highest taste in

>|the gradual succession of desire manifests itself in the

>|form of conjugal love."

460|PURPORT

461|This is a verse from Srila Rupa Gosvami's Bhakti-rasamrta-

>|sindhu (2.5.38).

462|Adi 4.46

463|TEXT 46

464|TEXT

465|ataeva madhura rasa kahi tara nama

466|svakiya-parakiya-bhave dvi-vidha samsthana

467|SYNONYMS

468|ataeva-therefore; madhura-sweet; rasa-mellow; kahi-I say;

>|tara-of that; nama-the name; svakiya-svakiya (own);

>|parakiya-and named parakiya (another's); bhave-in the moods;

>| dvi-vidha-two types; samsthana-positions.

469|TRANSLATION

470|Therefore I call it madhura-rasa. It has two further

>|divisions, namely wedded and unwedded love.

471|Adi 4.47

472|TEXT 47

473|TEXT

474|parakiya-bhave ati rasera ullasa

475|vraja vina ihara anyatra nahi vasa

476|SYNONYMS

477|parakiya-bhave-in the mood of parakiya, or conjugal

>|relations outside of marriage; ati-very great; rasera-of

>|mellow; ullasa-increase; vraja vina-except for Vraja; ihara-

>|of this; anyatra-anywhere else; nahi-there is not; vasa-

>|residence.

478|TRANSLATION

479|There is a great increase of mellow in the unwedded

>|conjugal mood. Such love is found nowhere but in Vraja.

480|Adi 4.48

481|TEXT 48

482|TEXT

483|vraja-vadhu-ganera ei bhava niravadhi

484|tara madhye sri-radhaya bhavera avadhi

485|SYNONYMS

486|vraja-vadhu-ganera-of the young wives of Vraja; ei-this;

>|bhava-mood; niravadhi-unbounded; tara madhye-among them;

>|sri-radhaya-in Srimati Radharani; bhavera-of the mood;

>|avadhi-the highest limit.

487|TRANSLATION

488|This mood is unbounded in the damsels of Vraja, but among

>|them it finds its perfection in Sri Radha.

489|Adi 4.49

490|TEXT 49

491|TEXT

492|praudha nirmala-bhava prema sarvottama

493|krsnera madhurya-rasa-asvada-karana

494|SYNONYMS

495|praudha-matured; nirmala-bhava-pure condition; prema-love;

>|sarva-uttama-best of all; krsnera-of Lord Krsna; madhurya-

>|rasa-of the mellow of the conjugal relationship; asvada-of

>|the tasting; karana-the cause.

496|TRANSLATION

497|Her pure, mature love surpasses that of all others. Her

>|love is the cause of Lord Krsna's tasting the sweetness of

>|the conjugal relationship.

498|Adi 4.50

499|TEXT 50

500|TEXT

501|ataeva sei bhava angikara kari'

502|sadhilena nija vancha gauranga-sri-hari

503|SYNONYMS

504|ataeva-therefore; sei bhava-that mood; angikara kari'-

>|accepting; sadhilena-fulfilled; nija-His own; vancha-desire;

>| gauranga-Lord Caitanya Mahaprabhu; sri-hari-the Supreme

>|Personality of Godhead.

505|TRANSLATION

506|Therefore Lord Gauranga, who is Sri Hari Himself, accepted

>|the sentiments of Radha and thus fulfilled His own desires.

507|PURPORT

508|Of the four kinds of reciprocation of loving service-dasya,

>|sakhya, vatsalya and madhurya-madhurya is considered the

>|fullest. But the conjugal relationship is further divided

>|into two varieties, namely svakiya and parakiya. Svakiya is

>|the relationship with Krsna as a formally married husband,

>|and parakiya is the relationship with Krsna as a paramour.

>|Expert analysts have decided that the transcendental

>|ecstasy of the parakiya mellow is better because it is more

>|enthusiastic. This phase of conjugal love is found in those

>|who have surrendered to the Lord in intense love, knowing

>|well that such illicit love with a paramour is not morally

>|approved in society. The risks involved in such love of

>|Godhead make this emotion superior to the relationship in

>|which such risk is not involved. The validity of such risk,

>|however, is possible only in the transcendental realm.

>|Svakiya and parakiya conjugal love of Godhead have no

>|existence in the material world, and parakiya is not

>|exhibited anywhere in Vaikuntha, but only in the portion of

>|Goloka Vrndavana known as Vraja.

509|Some devotees think that Krsna is eternally the enjoyer in

>|Goloka Vrndavana but only sometimes comes to the platform

>|of Vraja to enjoy parakiya-rasa. The six Gosvamis of

>|Vrndavana, however, have explained that Krsna's pastimes in

>|Vraja are eternal, like His other activities in Goloka

>|Vrndavana. Vraja is a confidential part of Goloka Vrndavana.

>| Krsna exhibited His Vraja pastimes on the surface of this

>|world, and similar pastimes are eternally exhibited in

>|Vraja in Goloka Vrndavana, where parakiya-rasa is ever

>|existent.

510|In the Third Chapter of this epic, Srila Krsnadasa Kaviraja

>|Gosvami has explicitly accepted the fact that Krsna appears

>|in this material world at the end of the Dvapara age of the

>|twenty-eighth catur-yuga of Vaivasvata Manu and brings with

>|Him His Vrajadhama, which is the eternal abode of His

>|highest pastimes. As the Lord appears by His own internal

>|potency, so He also brings all His paraphernalia by the

>|same internal potency, without extraneous help. It is

>|parakiya sentiment exists only in that transcendental realm

>|and nowhere else. This highest form of ecstasy can exist

>|only in the most confidential part of the transcendental

>|world, but by the causeless mercy of the Lord we can have a

>|peep into that invisible Vraja.

511|The transcendental mellow relished by the gopis in Vraja is

>|superexcellently featured in Srimati Radharani. Mature

>|assimilation of the transcendental humor of conjugal love

>|is represented by Srimati Radharani, whose feelings are

>|incomprehensible even to the Lord Himself. The intensity of

>|Her loving service is the highest form of ecstasy. No one

>|can surpass Srimati Radharani in relishing the

>|agreed to assume the position of Radharani in the form of

>|Lord Sri Gauranga. He then relished the highest position of

>|parakiya-rasa, as exhibited in the transcendental abode of

>|Vraja.

512|Adi 4.51

513|TEXT 51

514|TEXT

515|suresanam durgam gatir atisayenopanisadam

516|muninam sarva-svam pranata-patalinam madhurima

517|viniryasah premno nikhila-pasu-palambuja-drsam

518|sa caitanyah kim me punar api drsor yasyati padam

519|SYNONYMS

520|sura-isanam-of the kings of the demigods; durgam-fortress;

>|gatih-the goal; atisayena-eminently; upanisadam-of the

>|Upanisads; muninam-of the sages; sarva-svam-the be-all and

>|end-all; pranata-patalinam-of the groups of the devotees;

>|madhurima-the sweetness; viniryasah-the essence; premnah-of

>|love; nikhila-all; pasu-pala-of the cowherd women; ambuja-

>|drsam-lotus-eyed; sah-He; caitanyah-Lord Caitanya; kim-what;

>| me-my; punah-again; api-certainly; drsoh-of the two eyes;

>|yasyati-will come; padam-to the abode.

521|TRANSLATION

522|"Lord Caitanya is the shelter of the demigods, the goal of

>|the Upanisads, the be-all and end-all of the great sages,

>|the beautiful shelter of His devotees, and the essence of

>|the love of the lotus-eyed gopis. Will He again be the

>|object of my vision?"

523|Adi 4.52

524|TEXT 52

525|TEXT

526|aparam kasyapi pranayi-jana-vrndasya kutuki

528|rucam svam avavre dyutim iha tadiyam prakatayan

529|sa devas caitanyakrtir atitaram nah krpayatu

530|SYNONYMS

531|aparam-boundless; kasya api-of someone; pranayi-jana-

>|vrndasya-of the multitude of lovers; kutuki-one who is

>|curious; rasa-stomam-the group of mellows; hrtva-stealing;

>|madhuram-sweet; upabhoktum-to enjoy; kam api-some; yah-who;

>|rucam-luster; svam-own; avavre-covered; dyutim-luster; iha-

>|here; tadiyam-related to Him; prakatayan-manifesting; sah-

>|He; devah-the Supreme Personality of Godhead; caitanya-

>|akrtih-having the form of Lord Caitanya Mahaprabhu;

>|atitaram-greatly; nah-unto us; krpayatu-may He show His

>|mercy.

532|TRANSLATION

533|"Lord Krsna desired to taste the limitless nectarean

>|mellows of the love of one of His multitude of loving

>|damsels [Sri Radha], and so He has assumed the form of Lord

>|Caitanya. He has tasted that love while hiding His own dark

>|complexion with Her effulgent yellow color. May that Lord

>|Caitanya confer upon us His grace."

534|PURPORT

>|Stava-mala of Srila Rupa Gosvami.

536|Adi 4.53

537|TEXT 53

538|TEXT

539|bhava-grahanera hetu kaila dharma-sthapana

540|tara mukhya hetu kahi, suna sarva-jana

541|SYNONYMS

542|bhava-grahanera-of accepting the mood; hetu-the reason;

>|kaila-did; dharma-religion; sthapana-establishing; tara-of

>|that; mukhya-principal; hetu-reason; kahi-I say; suna-

>|please hear; sarva-jana-everyone.

543|TRANSLATION

544|To accept ecstatic love is the main reason He appeared and

>|reestablished the religious system for this age. I shall

>|now explain that reason. Everyone please listen.

545|Adi 4.54

546|TEXT 54

547|TEXT

548|mula hetu age slokera kaila abhasa

549|ebe kahi sei slokera artha prakasa

550|SYNONYMS

551|mula hetu-the root cause; age-in the beginning; slokera-of

>|the verse; kaila-gave; abhasa-hint; ebe-now; kahi-I shall

>|speak; sei-that; slokera-of the verse; artha-meaning;

>|prakasa-manifestation.

552|TRANSLATION

553|Having first given hints about the verse describing the

>|principal reason why the Lord appeared, now I shall

>|manifest its full meaning.

554|Adi 4.55

555|TEXT 55

556|TEXT

557|radha krsna-pranaya-vikrtir hladini saktir asmad

558|ekatmanav api bhuvi pura deha-bhedam gatau tau

559|caitanyakhyam prakatam adhuna tad-dvayam caikyam aptam

560|radha-bhava-dyuti-suvalitam naumi krsna-svarupam

561|SYNONYMS

562|radha-Srimati Radharani; krsna-of Lord Krsna; pranaya-of

>|love; vikrtih-the transformation; hladini saktih-pleasure

>|potency; asmat-from this; eka-atmanau-both the same in

>|identity; api-although; bhuvi-on earth; pura-from

>|beginningless time; deha-bhedam-separate forms; gatau-

>|obtained; tau-these two; caitanya-akhyam-known as Sri

>|Caitanya; prakatam-manifest; adhuna-now; tat-dvayam-the two

>|of Them; ca-and; aikyam-unity; aptam-obtained; radha-of

>|Srimati Radharani; bhava-mood; dyuti-the luster; suvalitam-

>|who is adorned with; naumi-I offer my obeisances; krsna-

>|svarupam-to Him who is identical with Sri Krsna.

563|TRANSLATION

564|"The loving affairs of Sri Radha and Krsna are

>|transcendental manifestations of the Lord's internal

>|pleasure-giving potency. Although Radha and Krsna are one

>|in Their identity, They separated Themselves eternally. Now

>|these two transcendental identities have again united, in

>|the form of Sri Krsna Caitanya. I bow down to Him, who has

>|manifested Himself with the sentiment and complexion of

>|Srimati Radharani although He is Krsna Himself."

565|PURPORT

566|This text is from the diary of Srila Svarupa Damodara

>|Gosvami. It appears as the fifth of the first fourteen

>|verses of Sri Caitanya-caritamrta.

567|Adi 4.56

568|TEXT 56

569|TEXT

570|radha-krsna eka atma, dui deha dhari'

571|anyonye vilase rasa asvadana kari'

572|SYNONYMS

573|radha-krsna-Radha and Krsna; eka-one; atma-self; dui-two;

>|deha-bodies; dhari'-assuming; anyonye-one another; vilase-

>|They enjoy; rasa-the mellows of love; asvadana kari'-

>|tasting.

574|TRANSLATION

575|Radha and Krsna are one and the same, but They have assumed

>|two bodies. Thus They enjoy each other, tasting the mellows

>|of love.

576|PURPORT

577|The two transcendentalists Radha and Krsna are a puzzle to

>|materialists. The above description of Radha and Krsna from

>|the diary of Srila Svarupa Damodara Gosvami is a condensed

>|explanation, but one needs great spiritual insight to

>|understand the mystery of these two personalities. One is

>|enjoying in two. Sri Krsna is the potent factor, and

>|Srimati Radharani is the internal potency. According to

>|Vedanta philosophy, there is no difference between the

>|differentiate between one and the other, any more than we

>|can separate fire from heat.

578|Everything in the Absolute is inconceivable in relative

>|existence. Therefore in relative cognizance it is very

>|difficult to assimilate this truth of the oneness between

>|the potent and the potency. The philosophy of inconceivable

>|oneness and difference propounded by Lord Caitanya is the

>|only source of understanding for such intricacies of

>|transcendence.

579|In fact, Radharani is the internal potency of Sri Krsna,

>|and She eternally intensifies the pleasure of Sri Krsna.

>|Impersonalists cannot understand this without the help of a

>|of the comforts of Sri Krsna. As such, She is the medium

>|transmitting the living entities' service to Sri Krsna.

>|Devotees in Vrndavana therefore seek the mercy of Srimati

>|Radharani in order to be recognized as loving servitors of

>|Sri Krsna.

580|Lord Caitanya Mahaprabhu personally approaches the fallen

>|conditioned souls of the iron age to deliver the highest

>|principle of transcendental relationships with the Lord.

>|The activities of Lord Caitanya are primarily in the role

>|of the pleasure-giving portion of His internal potency.

581|The absolute Personality of Godhead, Sri Krsna, is the

>|omnipotent form of transcendental existence, knowledge and

>|bliss in full. His internal potency is exhibited first as

>|sat, or existence-or, in other words, as the portion that

>|cit, or samvit, which expands the transcendental forms of

>|transcendental blissful potency. Thus the Lord manifests

>|His internal potency in three transcendental divisions.

582|Adi 4.57

583|TEXT 57

584|TEXT

585|sei dui eka ebe caitanya gosani

586|rasa asvadite donhe haila eka-thani

587|SYNONYMS

588|sei-these; dui-two; eka-one; ebe-now; caitanya gosani-Lord

>|Caitanya Mahaprabhu; rasa-mellow; asvadite-to taste; donhe-

>|the two; haila-have become; eka-thani-one body.

589|TRANSLATION

590|Now, to enjoy rasa, They have appeared in one body as Lord

>|Caitanya Mahaprabhu.

591|Adi 4.58

592|TEXT 58

593|TEXT

594|ithi lagi' age kari tara vivarana

595|yaha haite haya gaurera mahima-kathana

596|SYNONYMS

597|ithi lagi'-for this; age-first; kari-I shall do; tara-of

>|that; vivarana-description; yaha haite-from which; haya-

>|there is; gaurera-of Lord Caitanya Mahaprabhu; mahima-the

>|glory; kathana-relating.

598|TRANSLATION

599|Therefore I shall first delineate the position of Radha and

>|will be known.

600|Adi 4.59

601|TEXT 59

602|TEXT

603|radhika hayena krsnera pranaya-vikara

604|svarupa-sakti-'hladini' nama yanhara

605|SYNONYMS

606|radhika-Srimati Radharani; hayena-is; krsnera-of Lord Krsna;

>| pranaya-vikara-transformation of love; svarupa-sakti-

>|personal energy; hladini-hladini; nama-name; yanhara-whose.

607|TRANSLATION

608|Srimati Radhika is the transformation of Krsna's love. She

>|is His internal energy called hladini.

609|Adi 4.60

610|TEXT 60

611|TEXT

612|hladini karaya krsne anandasvadana

613|hladinira dvara kare bhaktera posana

614|SYNONYMS

615|hladini-the hladini energy; karaya-causes to do; krsne-in

>|Lord Krsna; ananda-asvadana-the tasting of bliss; hladinira

>|dvara-by the pleasure potency; kare-does; bhaktera-of the

>|devotee; posana-nourishing.

616|TRANSLATION

617|That hladini energy gives Krsna pleasure and nourishes His

>|devotees.

618|PURPORT

619|Srila Jiva Gosvami has elaborately discussed the hladini

>|potency in his Priti-sandarbha. He says that the Vedas

>|clearly state, "Only devotional service can lead one to the

>|Personality of Godhead. Only devotional service can help a

>|devotee meet the Supreme Lord face to face. The Supreme

>|Personality of Godhead is attracted by devotional service,

>|and as such the ultimate supremacy of Vedic knowledge rests

>|in knowing the science of devotional service."

620|What is the particular attraction that makes the Supreme

>|Lord enthusiastic to accept devotional service, and what is

>|the nature of such service? The Vedic scriptures inform us

>|that the Supreme Personality of Godhead, the Absolute Truth,

>|overcomes the Supreme must be purely spiritual. Such a

>|potency cannot be anything of the material manifestation.

>|The bliss enjoyed by the Supreme Personality of Godhead

>|conception of the bliss of Brahman. Devotional service is

>|reciprocation between two, and therefore it cannot be

>|located simply within one's self. Therefore the bliss of

>|self-realization, brahmananda, cannot be equated with

>|devotional service.

621|The Supreme Personality of Godhead has three kinds of

>|potency, the sandhini-sakti, or existential potency, and

>|the samvit-sakti, or cognitive potency. In the Visnu Purana

>|(1.12.69) the Lord is addressed as follows: "O Lord, You

>|are the support of everything. The three attributes hladini,

>| sandhini and samvit exist in You as one spiritual energy.

>|But the material modes, which cause happiness, misery and

>|mixtures of the two, do not exist in You, for You have no

>|material qualities."

622|Hladini is the personal manifestation of the blissfulness

>|of the Supreme Personality of Godhead, by which He enjoys

>|pleasure. Because the pleasure potency is perpetually

>|present in the Supreme Lord, the theory of the

>|impersonalist that the Lord appears in the material mode of

>|goodness cannot be accepted. The impersonalist conclusion

>|is against the Vedic version that the Lord possesses a

>|transcendental pleasure potency. When the pleasure potency

>|of the Supreme Personality of Godhead is exhibited by His

>|grace in the person of a devotee, that manifestation is

>|called love of God. "Love of God" is an epithet for the

>|pleasure potency of the Lord. Therefore devotional service

>|reciprocated between the Lord and His devotee is an

>|exhibition of the transcendental pleasure potency of the

>|Lord.

623|The potency of the Supreme Personality of Godhead that

>|always enriches Him with transcendental bliss is not

>|material, but the Sankarites have accepted it as such

>|because they are ignorant of the identity of the Supreme

>|Lord and His pleasure potency. Those ignorant persons

>|cannot understand the distinction between impersonal

>|spiritual bliss and the variegatedness of the spiritual

>|pleasure potency. The hladini potency gives the Lord all

>|transcendental pleasure, and the Lord bestows such a

>|potency upon His pure devotee.

624|Adi 4.61

625|TEXT 61

626|TEXT

627|sac-cid-ananda, purna, krsnera svarupa

628|eka-i cic-chakti tanra dhare tina rupa

629|SYNONYMS

630|sat-cit-ananda-eternity, knowledge and bliss; purna-full;

>|krsnera-of Lord Krsna; sva-rupa-own form; eka-i-one; cit-

>|sakti-spiritual energy; tanra-of Him; dhare-manifests; tina-

>|three; rupa-forms.

631|TRANSLATION

632|Lord Krsna's body is eternal [sat], full of knowledge [cit]

>|and full of bliss [ananda]. His one spiritual energy

>|manifests three forms.

633|Adi 4.62

634|TEXT 62

635|TEXT

636|anandamse hladini, sad-amse sandhini

637|cid-amse samvit-yare jnana kari' mani

638|SYNONYMS

639|ananda-amse-in the bliss portion; hladini-the pleasure

>|energy; sat-amse-in the eternal portion; sandhini-the

>|existence-expanding energy; cit-amse-in the cognizant

>|portion; samvit-the full energy of knowledge; yare-which;

>|jnana kari'-as knowledge; mani-I accept.

640|TRANSLATION

641|Hladini is His aspect of bliss; sandhini, of eternal

>|existence; and samvit, of cognizance, which is also

>|accepted as knowledge.

642|PURPORT

643|In his thesis Bhagavat-sandarbha (103), Srila Jiva Gosvami

>|explains the potencies of the Lord as follows: The

>|transcendental potency of the Supreme Personality of

>|Godhead by which He maintains His existence is called

>|sandhini. The transcendental potency by which He knows

>|Himself and causes others to know Him is called samvit. The

>|transcendental potency by which He possesses transcendental

>|bliss and causes His devotees to have bliss is called

>|hladini.

644|The total exhibition of these potencies is called visuddha-

>|sattva, and this platform of spiritual variegatedness is

>|here. The pastimes and manifestations of the Lord in the

>|belong to the pure transcendental state. The Bhagavad-gita

>|confirms that anyone who understands the transcendental

>|nature of the Lord's appearance, activities and

>|disappearance becomes eligible for freedom from material

>|bondage upon quitting the present material tabernacle. He

>|can enter the spiritual kingdom to associate with the

>|Supreme Personality of Godhead and reciprocate the hladini

>|potency in transactions between him and the Lord. In the

>|mundane mode of goodness there are tinges of passion and

>|ignorance. Therefore mundane goodness, being mixed, is

>|called misra-sattva. But the transcendental variegatedness

>|of visuddha-sattva is completely free from all mundane

>|qualities. Visuddha-sattva is therefore the proper

>|atmosphere in which to experience the Personality of

>|Godhead and His transcendental pastimes. Spiritual

>|variegatedness is eternally independent of all material

>|conditions and is nondifferent from the Supreme Personality

>|of Godhead, both being absolute. The Lord and His devotees

>|simultaneously perceive the hladini potency directly by the

>|power of the samvit potency.

645|The material modes of nature control the conditioned souls,

>|but the Supreme Personality of Godhead is never influenced

>|Eleventh Canto of Srimad-Bhagavatam (11.25.12), sattvam

>|rajas tama iti guna jivasya naiva me: "The material modes

>|of goodness, passion and ignorance are connected with the

>|conditioned souls, but never with Me, the Supreme

>|Personality of Godhead." The Visnu Purana confirms this as

>|follows:

>|

>|material qualities exist in Him. May that original person,

>|Narayana, who is situated in a completely transcendental

>|position, be pleased with us." In the Tenth Canto of Srimad-

651|visuddha-sattvam tava dhama santam

652|tapo-mayam dhvasta-rajas-tamaskam

653|maya-mayo 'yam guna-sampravaho

654|na vidyate te 'grahananubandhah

655|"My dear Lord, Your abode is visuddha-sattva, always

>|undisturbed by the material qualities, and the activities

>|there are in transcendental loving service unto Your feet.

>|The goodness, austerity and penance of the devotees enhance

>|such activities, which are always free from the

>|contamination of passion and ignorance. Material qualities

>|cannot touch You under any circumstances."

656|When not manifested, the modes of material nature are said

>|to be in goodness. When they are externally manifested and

>|active in producing the varieties of material existence,

>|they are said to be in passion. And when there is a lack of

>|activity and variegatedness, they are said to be in

>|ignorance. In other words, the pensive mood is goodness,

>|activity is passion, and inactivity is ignorance. Above all

>|these mundane qualitative manifestations is visuddha-sattva.

>| When it is predominated by the sandhini potency, it is

>|perceivable as the existence of all that be. When

>|predominated by the samvit potency, it is perceived as

>|knowledge in transcendence. And when predominated by the

>|hladini potency, it is perceived as the most confidential

>|love of Godhead. Visuddha-sattva, the simultaneous

>|manifestation of these three in one, is the main feature of

>|the kingdom of God.

657|The Absolute Truth is therefore the substance of reality,

>|eternally manifest in three energies. The manifestation of

>|the internal energy of the Lord is the inconceivably

>|variegated spiritual world, the manifestation of the

>|marginal energy comprises the living entities, and the

>|manifestation of the external energy is the material cosmos.

>| Therefore the Absolute Truth includes these four

>|principles-the Supreme Personality of Godhead Himself, His

>|internal energy, His marginal energy and His external

>|energy. The form of the Lord and the expansions of His form

>|as svayam-rupa and vaibhava-prakasa are directly the

>|enjoyers of the internal energy, which is the eternal

>|exhibitor of the spiritual world, the most confidential of

>|the manifestations of energy. The external manifestation,

>|the material energy, provides the covering bodies of the

>|conditioned living entities, from Brahma down to the

>|insignificant ant. This covering energy is manifested under

>|the three modes of material nature and appreciated in

>|various ways by living entities in both the higher and

>|lower forms of life.

658|Each of the three divisions of the internal potency-the

>|sandhini, samvit and hladini energies-influences one of the

>|external potencies by which the conditioned souls are

>|conducted. Such influence manifests the three qualitative

>|modes of material nature, proving definitely that the

>|living entities, the marginal potency, are eternally

>|servitors of the Lord and are therefore controlled by

>|either the internal or the external potency.

659|Adi 4.63

660|TEXT 63

661|TEXT

662|hladini sandhini samvit

663|tvayy eka sarva-samsthitau

664|hlada-tapa-kari misra

665|tvayi no guna-varjite

666|SYNONYMS

667|hladini-pleasure potency; sandhini-existence potency;

>|samvit-knowledge potency; tvayi-in You; eka-one; sarva-

>|samsthitau-who are the basis of all things; hlada-pleasure;

>|tapa-and misery; kari-causing; misra-a mixture of the two;

>|tvayi-in You; na u-not; guna-varjite-who are without the

>|three modes of material nature.

668|TRANSLATION

669|"O Lord, You are the support of everything. The three

>|attributes hladini, sandhini and samvit exist in You as one

>|spiritual energy. But the material modes, which cause

>|happiness, misery and mixtures of the two, do not exist in

>|You, for You have no material qualities."

670|PURPORT

671|This text is from the Visnu Purana (1.12.69).

672|Adi 4.64

673|TEXT 64

674|TEXT

675|sandhinira sara amsa-'suddha-sattva' nama

676|bhagavanera satta haya yahate visrama

677|SYNONYMS

678|sandhinira-of the existence potency; sara-essence; amsa-

>|portion; suddha-sattva-suddha-sattva (pure existence); nama-

>|named; bhagavanera-of the Supreme Personality of Godhead;

>|satta-the existence; haya-is; yahate-in which; visrama-the

>|resting place.

679|TRANSLATION

680|The essential portion of the sandhini potency is suddha-

>|sattva. Lord Krsna's existence rests upon it.

681|Adi 4.65

682|TEXT 65

683|TEXT

684|mata, pita, sthana, grha, sayyasana ara

685|e-saba krsnera suddha-sattvera vikara

686|SYNONYMS

687|mata-mother; pita-father; sthana-place; grha-house; sayya-

>|asana-beds and seats; ara-and; e-saba-all these; krsnera-of

>|Lord Krsna; suddha-sattvera-of the suddha-sattva; vikara-

>|transformations.

688|TRANSLATION

689|Krsna's mother, father, abode, house, bedding, seats and so

>|on are all transformations of suddha-sattva.

690|PURPORT

691|Lord Krsna's father, mother and household affairs are all

>|displayed in the same visuddha-sattva existence. A living

>|entity situated in the status of pure goodness can

>|Supreme Personality of Godhead. Krsna consciousness begins

>|on the platform of pure goodness. Although there is a faint

>|realization of Krsna at first, Krsna is actually realized

>|as Vasudeva, the absolute proprietor of omnipotence or the

>|prime predominating Deity of all potencies. When the living

>|entity is situated in visuddha-sattva, transcendental to

>|the three material modes of nature, he can perceive the

>|form, quality and other features of the Supreme Personality

>|of Godhead through his service attitude. The status of pure

>|goodness is the platform of understanding, for the Supreme

>|Lord is always in spiritual existence.

692|Krsna is always all-spiritual. Aside from the parents of

>|the Personality of Godhead, all the other paraphernalia of

>|sandhini-sakti, or a transformation of visuddha-sattva. To

>|make this more clear, it may be said that this sandhini-

>|sakti of the internal potency maintains and manifests all

>|the variegatedness of the spiritual world. In the kingdom

>|of God, the Lord's servants and maidservants, His consorts,

>|His father and mother and everything else are all

>|transformations of the spiritual existence of sandhini-

>|sakti. The existential sandhini-sakti in the external

>|potency similarly expands all the variegatedness of the

>|material cosmos, from which we can have a glimpse of the

>|spiritual field.

693|Adi 4.66

694|TEXT 66

695|TEXT

696|sattvam visuddham vasudeva-sabditam

697|yad iyate tatra puman apavrtah

698|sattve ca tasmin bhagavan vasudevo

699|hy adhoksajo me manasa vidhiyate

700|SYNONYMS

701|sattvam-existence; visuddham-pure; vasudeva-sabditam-named

>|vasudeva; yat-from which; iyate-appears; tatra-in that;

>|puman-the Supreme Personality of Godhead; apavrtah-without

>|any covering; sattve-in goodness; ca-and; tasmin-that;

>|bhagavan-the Supreme Personality of Godhead; vasudevah-

>|Vasudeva; hi-certainly; adhoksajah-who is beyond the senses;

>| me-my; manasa-by the mind; vidhiyate-is procured.

702|TRANSLATION

703|"The condition of pure goodness [suddha-sattva], in which

>|the Supreme Personality of Godhead is revealed without any

>|covering, is called vasudeva. In that pure state the

>|Supreme Godhead, who is beyond the material senses and who

>|is known as Vasudeva, is perceived by my mind."

704|PURPORT

705|This text from Srimad-Bhagavatam (4.3.23), spoken by Lord

>|Siva when he condemned Daksa, the father of Sati, as an

>|opponent of Visnu, confirms beyond a doubt that Lord Krsna,

>|His name, His fame, His qualities and everything in

>|connection with His paraphernalia exist in the sandhini-

>|sakti of the Lord's internal potency.

706|Adi 4.67

707|TEXT 67

708|TEXT

709|krsne bhagavatta-jnana-samvitera sara

710|brahma-jnanadika saba tara parivara

711|SYNONYMS

712|krsne-in Krsna; bhagavatta-of the quality of being the

>|original Supreme Personality of Godhead; jnana-knowledge;

>|samvitera-of the knowledge potency; sara-the essence;

>|brahma-jnana-knowledge of Brahman; adika-and so on; saba-

>|all; tara-of that; parivara-dependents.

713|TRANSLATION

714|The essence of the samvit potency is knowledge that the

>|Supreme Personality of Godhead is Lord Krsna. All other

>|kinds of knowledge, such as the knowledge of Brahman, are

>|its components.

715|PURPORT

716|The activities of the samvit-sakti produce the effect of

>|cognition. Both the Lord and the living entities are

>|cognizant. Sri Krsna, as the Supreme Personality of Godhead,

>| has full knowledge of everything everywhere, and therefore

>|there are no hindrances to His cognition. He can have

>|knowledge merely by glancing over an object, whereas

>|innumerable impediments block the cognition of ordinary

>|living beings. The cognition of the living beings has three

>|divisions: direct knowledge, indirect knowledge and

>|perverted knowledge. Sense perception of material objects

>|by the mundane senses, such as the eye, ear, nose and hand,

>|always produces definitely perverted knowledge. This

>|illusion is a presentation of the material energy, which is

>|influenced by the samvit-sakti in a perverted manner.

>|Negative cognition of an object beyond the reach of sense

>|perception is the way of indirect knowledge, which is not

>|altogether imperfect but which produces only fragmentary

>|knowledge in the form of impersonal spiritual realization

>|and monism. But when the samvit factor of cognition is

>|enlightened by the hladini potency of the same internal

>|energy, they work together, and only thus can one attain

>|knowledge of the Personality of Godhead. The samvit-sakti

>|should be maintained in that state. Material knowledge and

>|indirect spiritual knowledge are by-products of the samvit-

>|sakti.

717|Adi 4.68

718|TEXT 68

719|TEXT

720|hladinira sara 'prema', prema-sara 'bhava'

721|bhavera parama-kastha, nama-'maha-bhava'

722|SYNONYMS

723|hladinira-of the pleasure potency; sara-the essence; prema-

>|love for God; prema-sara-the essence of such love; bhava-

>|emotion; bhavera-of emotion; parama-kastha-the highest

>|limit; nama-named; maha-bhava-mahabhava.

724|TRANSLATION

725|The essence of the hladini potency is love of God, the

>|essence of love of God is emotion [bhava], and the ultimate

>|development of emotion is mahabhava.

726|PURPORT

727|The product of the hladini-sakti is love of Godhead, which

>|has two divisions-namely, pure love of Godhead and

>|emanates from Sri Krsna and is bestowed upon the living

>|being to attract Him does the living being become a pure

>|lover of God. But when the same hladini-sakti is

>|adulterated by the external, material energy and emanates

>|from the living being, it does not attract Krsna; on the

>|contrary, the living being becomes attracted by the glamor

>|of the material energy. At that time instead of becoming

>|mad with love of Godhead, the living being becomes mad

>|after material sense enjoyment, and because of his

>|association with the qualitative modes of material nature,

>|he is captivated by its interactions of distressful,

>|unhappy feelings.

728|Adi 4.69

729|TEXT 69

730|TEXT

731|mahabhava-svarupa sri-radha-thakurani

732|sarva-guna-khani krsna-kanta-siromani

733|SYNONYMS

734|maha-bhava-of mahabhava; svarupa-the form; sri-radha-

>|thakurani-Srimati Radharani; sarva-guna-of all good

>|qualities; khani-mine; krsna-kanta-of the lovers of Lord

>|Krsna; siromani-crown jewel.

735|TRANSLATION

736|Sri Radha Thakurani is the embodiment of mahabhava. She is

>|the repository of all good qualities and the crest jewel

>|among all the lovely consorts of Lord Krsna.

737|PURPORT

738|The unadulterated action of the hladini-sakti is displayed

>|in the dealings of the damsels of Vraja and Srimati

>|Radharani, who is the topmost participant in that

>|transcendental group. The essence of the hladini-sakti is

>|love of Godhead, the essence of love of Godhead is bhava,

>|or transcendental sentiment, and the highest pitch of that

>|bhava is called mahabhava. Srimati Radharani is the

>|personified embodiment of these three aspects of

>|transcendental consciousness. She is therefore the highest

>|principle in love of Godhead and is the supreme lovable

>|object of Sri Krsna.

739|Adi 4.70

740|TEXT 70

741|TEXT

742|tayor apy ubhayor madhye

743|radhika sarvathadhika

744|mahabhava-svarupeyam

745|gunair ativariyasi

746|SYNONYMS

747|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.

748|TRANSLATION

749|"Of these two gopis [Radharani and Candravali], Srimati

>|Radharani is superior in all respects. She is the

>|embodiment of mahabhava, and She surpasses all in good

>|qualities."

750|PURPORT

752|Adi 4.71

753|TEXT 71

754|TEXT

755|krsna-prema-bhavita yanra cittendriya-kaya

756|krsna-nija-sakti radha kridara sahaya

757|SYNONYMS

758|krsna-prema-love for Lord Krsna; bhavita-steeped in; yanra-

>|whose; citta-mind; indriya-senses; kaya-body; krsna-of Lord

>|Krsna; nija-sakti-His own energy; radha-Srimati Radharani;

>|kridara-of pastimes; sahaya-companion.

759|TRANSLATION

760|Her mind, senses and body are steeped in love for Krsna.

>|She is Krsna's own energy, and She helps Him in His

>|pastimes.

761|PURPORT

762|Srimati Radharani is as fully spiritual as Krsna. No one

>|should consider Her to be material. She is definitely not

>|like the conditioned souls, who have material bodies, gross

>|and subtle, covered by material senses. She is all-

>|spiritual embodiment. Because Her body is spiritual, Her

>|senses are also spiritual. Thus Her body, mind and senses

>|fully shine in love of Krsna. She is the personified

>|hladini-sakti (the pleasure-giving energy of the Lord's

>|internal potency), and therefore She is the only source of

>|enjoyment for Sri Krsna.

763|Sri Krsna cannot enjoy anything that is internally

>|different from Him. Therefore Radha and Sri Krsna are

>|identical. The sandhini portion of Sri Krsna's internal

>|potency has manifested the all-attractive form of Sri Krsna,

>| and the same internal potency, in the hladini feature, has

>|presented Srimati Radharani, who is the attraction for the

>|all-attractive. No one can match Srimati Radharani in the

>|transcendental pastimes of Sri Krsna.

764|Adi 4.72

765|TEXT 72

766|TEXT

767|ananda-cinmaya-rasa-pratibhavitabhis

768|tabhir ya eva nija-rupataya kalabhih

769|goloka eva nivasaty akhilatma-bhuto

770|govindam adi-purusam tam aham bhajami

771|SYNONYMS

772|ananda-bliss; cit-and knowledge; maya-consisting of; rasa-

>|mellows; prati-at 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; nivasati-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.

773|TRANSLATION

774|"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."

775|PURPORT

776|This text is from the Brahma-samhita (5.37).

777|Adi 4.73

778|TEXT 73

779|TEXT

780|krsnere karaya yaiche rasa asvadana

781|kridara sahaya yaiche, suna vivarana

782|SYNONYMS

783|krsnere-unto Lord Krsna; karaya-causes to do; yaiche-how;

>|rasa-the mellows; asvadana-tasting; kridara-of pastimes;

>|sahaya-helper; yaiche-how; suna-please hear; vivarana-the

>|description.

784|TRANSLATION

785|Now please listen to how Lord Krsna's consorts help Him

>|taste rasa and how they help in His pastimes.

788|TEXT

789|krsna-kanta-gana dekhi tri-vidha prakara

790|eka laksmi-gana, pure mahisi-gana ara

791|vrajangana-rupa, ara kanta-gana-sara

792|sri-radhika haite kanta-ganera vistara

793|SYNONYMS

794|krsna-kanta-gana-the lovers of Lord Krsna; dekhi-I see; tri-

>|vidha-three; prakara-kinds; eka-one; laksmi-gana-the

>|goddesses of fortune; pure-in the city; mahisi-gana-the

>|queens; ara-and; vraja-angana-of the beautiful women of

>|Vraja; rupa-having the form; ara-another type; kanta-gana-

>|of the lovers; sara-the essence; sri-radhika haite-from

>|Srimati Radharani; kanta-ganera-of the lovers of Krsna;

>|vistara-the expansion.

795|TRANSLATION

796|The beloved consorts of Lord Krsna are of three kinds: the

>|goddesses of fortune, the queens, and the milkmaids of

>|Vraja, who are the foremost of all. These consorts all

>|proceed from Radhika.

797|Adi 4.76

798|TEXT 76

799|TEXT

800|avatari krsna yaiche kare avatara

801|amsini radha haite tina ganera vistara

802|SYNONYMS

803|avatari-the source of all incarnations; krsna-Lord Krsna;

>|yaiche-just as; kare-makes; avatara-incarnation; amsini-the

>|source of all portions; radha-Srimati Radharani; haite-from;

>| tina-three; ganera-of the groups; vistara-expansion.

804|TRANSLATION

805|Just as the fountainhead, Lord Krsna, is the cause of all

>|incarnations, so Sri Radha is the cause of all these

>|consorts.

806|Adi 4.77

807|TEXT 77

808|TEXT

809|vaibhava-gana yena tanra anga-vibhuti

810|bimba-pratibimba-rupa mahisira tati

811|SYNONYMS

812|vaibhava-gana-the expansions; yena-as it were; tanra-of Her;

>| anga-of the body; vibhuti-powerful expansions; bimba-

>|reflections; pratibimba-counterreflections; rupa-having the

>|form; mahisira-of the queens; tati-the expansion.

813|TRANSLATION

814|The goddesses of fortune are partial manifestations of

>|Srimati Radhika, and the queens are reflections of Her

>|image.

815|Adi 4.78

816|TEXT 78

817|TEXT

818|laksmi-gana tanra vaibhava-vilasamsa-rupa

819|mahisi-gana vaibhava-prakasa-svarupa

820|SYNONYMS

821|laksmi-gana-the goddesses of fortune; tanra-Her; vaibhava-

>|vilasa-as vaibhava-vilasa; amsa-of plenary portions; rupa-

>|having the form; mahisi-gana-the queens; vaibhava-prakasa-

>|of vaibhava-prakasa; svarupa-having the nature.

822|TRANSLATION

823|The goddesses of fortune are Her plenary portions, and they

>|display the forms of vaibhava-vilasa. The queens are of the

>|nature of Her vaibhava-prakasa.

824|Adi 4.79

825|TEXT 79

826|TEXT

827|akara svabhava-bhede vraja-devi-gana

828|kaya-vyuha-rupa tanra rasera karana

829|SYNONYMS

830|akara-of features; svabhava-of natures; bhede-with

>|differences; vraja-devi-gana-the gopis; kaya-of Her body;

>|vyuha-of expansions; rupa-having the form; tanra-of Her;

>|rasera-of mellows; karana-instruments.

831|TRANSLATION

832|The Vraja-devis have diverse bodily features. They are Her

>|expansions and are the instruments for expanding rasa.

833|Adi 4.80

834|TEXT 80

835|TEXT

836|bahu kanta vina nahe rasera ullasa

837|lilara sahaya lagi' bahuta prakasa

838|SYNONYMS

839|bahu-many; kanta-lovers; vina-without; nahe-there is not;

>|rasera-of mellow; ullasa-exultation; lilara-of pastimes;

>|sahaya-helper; lagi'-for the purpose of being; bahuta-many;

>|prakasa-manifestations.

840|TRANSLATION

841|Without many consorts, there is not such exultation in rasa.

>| Therefore there are many manifestations of Srimati

>|Radharani to assist in the Lord's pastimes.

842|Adi 4.81

843|TEXT 81

844|TEXT

845|tara madhye vraje nana bhava-rasa-bhede

846|krsnake karaya rasadika-lilasvade

847|SYNONYMS

848|tara madhye-among them; vraje-in Vraja; nana-various; bhava-

>|of moods; rasa-and of mellows; bhede-by differences;

>|krsnake-Lord Krsna; karaya-cause to do; rasa-adika-

>|beginning with the rasa dance; lila-of the pastimes; asvade-

>|tasting.

849|TRANSLATION

850|Among them are various groups of consorts in Vraja who have

>|varieties of sentiments and mellows. They help Lord Krsna

>|taste all the sweetness of the rasa dance and other

>|pastimes.

851|PURPORT

852|As already explained, Krsna and Radha are one in two. They

>|are identical. Krsna expands Himself in multi-incarnations

>|and plenary portions like the purusas. Similarly, Srimati

>|Radharani expands Herself in multiforms as the goddesses of

>|fortune, the queens and the damsels of Vraja. Such

>|expansions from Srimati Radharani are all Her plenary

>|portions. All these womanly forms of Krsna are expansions

>|corresponding to His plenary expansions of Visnu forms.

>|These expansions have been compared to reflected forms of

>|the original form. There is no difference between the

>|original form and the reflected forms. The female

>|reflections of Krsna's pleasure potency are as good as

>|Krsna Himself.

853|The plenary expansions of Krsna's personality are called

>|vaibhava-vilasa and vaibhava-prakasa, and Radha's

>|expansions are similarly described. The goddesses of

>|fortune are Her vaibhava-vilasa forms, and the queens are

>|her vaibhava-prakasa forms. The personal associates of

>|Radharani, the damsels of Vraja, are direct expansions of

>|Her body. As expansions of Her personal form and

>|transcendental disposition, they are agents of different

>|reciprocations of love in the pastimes of Lord Krsna, under

>|the supreme direction of Srimati Radharani. In the

>|transcendental realm, enjoyment is fully relished in

>|increased by the association of a large number of

>|personalities similar to Radharani, who are also known as

>|gopis or sakhis. The variety of innumerable mistresses is a

>|source of relish for Sri Krsna, and therefore these

>|expansions from Srimati Radharani are necessary for

>|enhancing the pleasure potency of Sri Krsna. Their

>|transcendental exchanges of love are the superexcellent

>|affairs of the pastimes in Vrndavana. By these expansions

>|of Srimati Radharani's personal body, She helps Lord Krsna

>| Srimati Radharani, being the central petal of the rasa-

>|lila flower, is also known by the names found in the

>|following verses.

854|Adi 4.82

855|TEXT 82

856|TEXT

857|govindanandini radha, govinda-mohini

858|govinda-sarvasva, sarva-kanta-siromani

859|SYNONYMS

860|govinda-anandini-She who gives pleasure to Govinda; radha-

>|Srimati Radharani; govinda-mohini-She who mystifies Govinda;

>| govinda-sarvasva-the be-all and end-all of Lord Govinda;

>|sarva-kanta-of all the Lord's lovers; siromani-the crown

>|jewel.

861|TRANSLATION

862|Radha is the one who gives pleasure to Govinda, and She is

>|also the enchantress of Govinda. She is the be-all and end-

>|all of Govinda, and the crest jewel of all His consorts.

863|Adi 4.83

864|TEXT 83

865|TEXT

866|devi krsna-mayi prokta

867|radhika para-devata

868|sarva-laksmi-mayi sarva-

869|kantih sammohini para

870|SYNONYMS

871|devi-who shines brilliantly; krsna-mayi-nondifferent from

>|Lord Krsna; prokta-called; radhika-Srimati Radharani; para-

>|devata-most worshipable; sarva-laksmi-mayi-presiding over

>|all the goddesses of fortune; sarva-kantih-in whom all

>|splendor exists; sammohini-whose character completely

>|bewilders Lord Krsna; para-the superior energy.

872|TRANSLATION

873|"The transcendental goddess Srimati Radharani is the direct

>|counterpart of Lord Sri Krsna. She is the central figure

>|for all the goddesses of fortune. She possesses all the

>|attractiveness to attract the all-attractive Personality of

>|Godhead. She is the primeval internal potency of the Lord."

874|PURPORT

875|This text is from the Brhad-gautamiya-tantra.

876|Adi 4.84

877|TEXT 84

878|TEXT

879|'devi' kahi dyotamana, parama sundari

880|kimva, krsna-puja-kridara vasati nagari

881|SYNONYMS

882|devi-the word devi; kahi-I say; dyotamana-shining; parama-

>|most; sundari-beautiful; kimva-or; krsna-puja-of the

>|worship of Lord Krsna; kridara-and of sports; vasati-the

>|abode; nagari-the town.

883|TRANSLATION

884|"Devi" means "resplendent and most beautiful." Or else it

>|means "the lovely abode of the worship and love sports of

>|Lord Krsna."

885|Adi 4.85

886|TEXT 85

887|TEXT

888|krsna-mayi-krsna yara bhitare bahire

889|yanha yanha netra pade tanha krsna sphure

890|SYNONYMS

891|krsna-mayi-the word krsna-mayi; krsna-Lord Krsna; yara-of

>|whom; bhitare-the within; bahire-the without; yanha yanha-

>|wherever; netra-the eyes; pade-fall; tanha-there; krsna-

>|Lord Krsna; sphure-manifests.

892|TRANSLATION

893|"Krsna-mayi" means "one whose within and without are Lord

>|Krsna." She sees Lord Krsna wherever She casts Her glance.

894|Adi 4.86

895|TEXT 86

896|TEXT

897|kimva, prema-rasa-maya krsnera svarupa

898|tanra sakti tanra saha haya eka-rupa

899|SYNONYMS

900|kimva-or; prema-rasa-the mellows of love; maya-made of;

>|krsnera-of Lord Krsna; svarupa-the real nature; tanra-of

>|Him; sakti-the energy; tanra saha-with Him; haya-there is;

>|eka-rupa-oneness.

901|TRANSLATION

903|PURPORT

904|Krsna-mayi has two different imports. First, a person who

>|always thinks of Krsna both within and without and who

>|always remembers only Krsna, wherever he goes or whatever

>|he sees, is called krsna-mayi. Also, since Krsna's

>|personality is full of love, His loving potency, Radharani,

>|being nondifferent from Him, is called krsna-mayi.

905|Adi 4.87

906|TEXT 87

907|TEXT

908|krsna-vancha-purti-rupa kare aradhane

909|ataeva 'radhika' nama purane vakhane

910|SYNONYMS

911|krsna-vancha-of the desire of Lord Krsna; purti-rupa-of the

>|nature of fulfillment; kare-does; aradhane-worship; ataeva-

>|therefore; radhika-Srimati Radhika; nama-named; purane-in

>|the Puranas; vakhane-in the description.

912|TRANSLATION

913|Her worship [aradhana] consists of fulfilling the desires

>|of Lord Krsna. Therefore the Puranas call Her Radhika.

914|PURPORT

>|which means "worship." The personality who excels all in

>|worshiping Krsna may therefore be called Radhika, the

>|greatest servitor.

916|Adi 4.88

917|TEXT 88

918|TEXT

919|anayaradhito nunam

920|bhagavan harir isvarah

921|yan no vihaya govindah

922|prito yam anayad rahah

923|SYNONYMS

924|anaya-by this one; aradhitah-worshiped; nunam-certainly;

>|bhagavan-the Supreme Personality of Godhead; harih-Lord

>|Krsna; isvarah-the Supreme Lord; yat-from which; nah-us;

>|vihaya-leaving aside; govindah-Govinda; pritah-pleased; yam-

>|whom; anayat-lead; rahah-to a lonely place.

925|TRANSLATION

926|"Truly the Personality of Godhead has been worshiped by Her.

>| Therefore Lord Govinda, being pleased, has brought Her to

>|a lonely spot, leaving us all behind."

927|PURPORT

928|This text is from Srimad-Bhagavatam (10.30.28).

929|Adi 4.89

930|TEXT 89

931|TEXT

932|ataeva sarva-pujya, parama-devata

933|sarva-palika, sarva jagatera mata

934|SYNONYMS

935|ataeva-therefore; sarva-pujya-worshipable by all; parama-

>|supreme; devata-goddess; sarva-palika-the protectress of

>|all; sarva jagatera-of all the universes; mata-the mother.

936|TRANSLATION

937|Therefore Radha is parama-devata, the supreme goddess, and

>|She is worshipable for everyone. She is the protectress of

>|all, and She is the mother of the entire universe.

938|Adi 4.90

939|TEXT 90

940|TEXT

941|'sarva-laksmi'-sabda purve kariyachi vyakhyana

942|sarva-laksmi-ganera tinho hana adhisthana

943|SYNONYMS

944|sarva-laksmi-sabda-the word sarva-laksmi; purve-previously;

>|kariyachi-I have done; vyakhyana-explanation; sarva-laksmi-

>|ganera-of all the goddesses of fortune; tinho-She; hana-is;

>|adhisthana-abode.

945|TRANSLATION

946|I have already explained the meaning of "sarva-laksmi."

>|Radha is the original source of all the goddesses of

>|fortune.

947|Adi 4.91

948|TEXT 91

949|TEXT

950|kimva, 'sarva-laksmi'-krsnera sad-vidha aisvarya

951|tanra adhisthatri sakti-sarva-sakti-varya

952|SYNONYMS

953|kimva-or; sarva-laksmi-the word sarva-laksmi; krsnera-of

>|Lord Krsna; sat-vidha-six kinds; aisvarya-opulences; tanra-

>|of Him; adhisthatri-chief; sakti-energy; sarva-sakti-of all

>|energies; varya-the best.

954|TRANSLATION

955|Or "sarva-laksmi" indicates that She fully represents the

>|six opulences of Krsna. Therefore She is the supreme energy

>|of Lord Krsna.

956|Adi 4.92

957|TEXT 92

958|TEXT

959|sarva-saundarya-kanti vaisaye yanhate

960|sarva-laksmi-ganera sobha haya yanha haite

961|SYNONYMS

962|sarva-saundarya-of all beauty; kanti-the splendor; vaisaye-

>|sits; yanhate-in whom; sarva-laksmi-ganera-of all the

>|goddesses of fortune; sobha-the splendor; haya-is; yanha

>|haite-from whom.

963|TRANSLATION

964|The word "sarva-kanti" indicates that all beauty and luster

>|rest in Her body. All the laksmis derive their beauty from

>|Her.

965|Adi 4.93

966|TEXT 93

967|TEXT

968|kimva 'kanti'-sabde krsnera saba iccha kahe

969|krsnera sakala vancha radhatei rahe

970|SYNONYMS

971|kimva-or; kanti-sabde-by the word kanti; krsnera-of Lord

>|Krsna; saba-all; iccha-desires; kahe-says; krsnera-of Lord

>|Krsna; sakala-all; vancha-desires; radhatei-in Srimati

>|Radharani; rahe-remain.

972|TRANSLATION

973|"Kanti" may also mean "all the desires of Lord Krsna." All

>|the desires of Lord Krsna rest in Srimati Radharani.

974|Adi 4.94

975|TEXT 94

976|TEXT

977|radhika karena krsnera vanchita purana

978|'sarva-kanti'-sabdera ei artha vivarana

979|SYNONYMS

980|radhika-Srimati Radharani; karena-does; krsnera-of Lord

>|Krsna; vanchita-desired object; purana-fulfilling; sarva-

>|kanti-sabdera-of the word sarva-kanti; ei-this; artha-

>|meaning; vivarana-the description.

981|TRANSLATION

982|Srimati Radhika fulfills all the desires of Lord Krsna.

>|This is the meaning of "sarva-kanti."

983|Adi 4.95

984|TEXT 95

985|TEXT

986|jagat-mohana krsna, tanhara mohini

987|ataeva samastera para thakurani

988|SYNONYMS

989|jagat-mohana-enchanting the universe; krsna-Lord Krsna;

>|tanhara-of Him; mohini-the enchantress; ataeva-therefore;

>|samastera-of all; para-foremost; thakurani-goddess.

990|TRANSLATION

991|Lord Krsna enchants the world, but Sri Radha enchants even

>|Him. Therefore She is the supreme goddess of all.

992|Adi 4.96

993|TEXT 96

994|TEXT

995|radha-purna-sakti, krsna-purna-saktiman

996|dui vastu bheda nai, sastra-paramana

997|SYNONYMS

998|radha-Srimati Radharani; purna-sakti-the complete energy;

>|krsna-Lord Krsna; purna-saktiman-the complete possessor of

>|energy; dui-two; vastu-things; bheda-difference; nai-there

>|is not; sastra-paramana-the evidence of revealed scripture.

999|TRANSLATION

1000|Sri Radha is the full power, and Lord Krsna is the

>|possessor of full power. The two are not different, as

>|evidenced by the revealed scriptures.

1001|Adi 4.97

1002|TEXT 97

1003|TEXT

1004|mrgamada, tara gandha-yaiche aviccheda

1005|agni, jvalate-yaiche kabhu nahi bheda

1006|SYNONYMS

1007|mrga-mada-musk; tara-of that; gandha-fragrance; yaiche-just

>|as; aviccheda-inseparable; agni-the fire; jvalate-

>|temperature; yaiche-just as; kabhu-any; nahi-there is not;

>|bheda-difference.

1008|TRANSLATION

1009|They are indeed the same, just as musk and its scent are

>|inseparable, or as fire and its heat are nondifferent.

1010|Adi 4.98

1011|TEXT 98

1012|TEXT

1013|radha-krsna aiche sada eka-i svarupa

1014|lila-rasa asvadite dhare dui-rupa

1015|SYNONYMS

1016|radha-krsna-Radha and Krsna; aiche-in this way; sada-always;

>| eka-i-one; svarupa-nature; lila-rasa-the mellows of a

>|pastime; asvadite-to taste; dhare-manifest; dui-rupa-two

>|forms.

1017|TRANSLATION

1018|Thus Radha and Lord Krsna are one, yet They have taken two

>|forms to enjoy the mellows of pastimes.

1021|TEXT

1022|prema-bhakti sikhaite apane avatari

1023|radha-bhava-kanti dui angikara kari'

1024|sri-krsna-caitanya-rupe kaila avatara

1025|ei ta' pancama slokera artha paracara

1026|SYNONYMS

1027|prema-bhakti-devotional service in love of Godhead;

>|sikhaite-to teach; apane-Himself; avatari-descending; radha-

>|bhava-the mood of Srimati Radharani; kanti-and luster; dui-

>|two; angikara kari'-accepting; sri-krsna-caitanya-of Lord

>|Caitanya Mahaprabhu; rupe-in the form; kaila-made; avatara-

>|incarnation; ei-this; ta'-certainly; pancama-fifth; slokera-

>|of the verse; artha-meaning; paracara-proclamation.

1028|TRANSLATION

1029|To promulgate prema-bhakti [devotional service in love of

>|Godhead], Krsna appeared as Sri Krsna Caitanya with the

>|mood and complexion of Sri Radha. Thus I have explained the

>|meaning of the fifth verse.

1030|Adi 4.101

1031|TEXT 101

1032|TEXT

1033|sastha slokera artha karite prakasa

1034|prathame kahiye sei slokera abhasa

1035|SYNONYMS

1036|sastha-sixth; slokera-of the verse; artha-meaning; karite-

>|to do; prakasa-manifestation; prathame-first; kahiye-I

>|shall speak; sei-that; slokera-of the verse; abhasa-hint.

1037|TRANSLATION

1038|To explain the sixth verse, I shall first give a hint of

>|its meaning.

1039|Adi 4.102

1040|TEXT 102

1041|TEXT

1042|avatari' prabhu pracarila sankirtana

1043|eho bahya hetu, purve kariyachi sucana

1044|SYNONYMS

1045|avatari'-incarnating; prabhu-the Lord; pracarila-propagated;

>| sankirtana-the congregational chanting of the holy name;

>|eho-this; bahya-external; hetu-reason; purve-previously;

>|kariyachi-I have given; sucana-indication.

1046|TRANSLATION

1047|The Lord came to propagate sankirtana. That is an external

>|purpose, as I have already indicated.

1048|Adi 4.103

1049|TEXT 103

1050|TEXT

1051|avatarera ara eka ache mukhya-bija

1052|rasika-sekhara krsnera sei karya nija

1053|SYNONYMS

1054|avatarera-of the incarnation; ara-another; eka-one; ache-

>|there is; mukhya-bija-principal seed; rasika-sekhara-the

>|foremost enjoyer of the mellows of love; krsnera-of Lord

>|Krsna; sei-that; karya-business; nija-own.

1055|TRANSLATION

1056|There is a principal cause for Lord Krsna's appearance. It

>|grows from His own engagements as the foremost enjoyer of

>|loving exchanges.

1057|Adi 4.104

1058|TEXT 104

1059|TEXT

1060|ati gudha hetu sei tri-vidha prakara

1061|damodara-svarupa haite yahara pracara

1062|SYNONYMS

1063|ati-very; gudha-esoteric; hetu-reason; sei-that; tri-vidha-

>|three; prakara-kinds; damodara-svarupa haite-from Svarupa

>|Damodara; yahara-of which; pracara-the proclamation.

1064|TRANSLATION

1065|That most confidential cause is threefold. Svarupa Damodara

>|has revealed it.

1066|Adi 4.105

1067|TEXT 105

1068|TEXT

1069|svarupa-gosani-prabhura ati antaranga

1070|tahate janena prabhura e-saba prasanga

1071|SYNONYMS

1072|svarupa-gosani-Svarupa Damodara Gosani; prabhura-of Lord

>|Caitanya Mahaprabhu; ati-very; antaranga-confidential

>|associate; tahate-by that; janena-he knows; prabhura-of

>|Lord Caitanya Mahaprabhu; e-saba-all these; prasanga-topics.

1073|TRANSLATION

1074|Svarupa Gosani is the most intimate associate of the Lord.

1075|PURPORT

1076|Prior to the Lord's acceptance of the renounced order,

>|Purusottama Bhattacarya, a resident of Navadvipa, desired

>|to enter the renounced order of life. Therefore he left

>|home and went to Benares, where he accepted the position of

>|brahmacarya from a Mayavadi sannyasi. When he became a

>|brahmacari, he was given the name Sri Damodara Svarupa. He

>|and he came to Nilacala, Jagannatha Puri, where Lord

>|Caitanya was staying. He met Caitanya Mahaprabhu there and

>|dedicated his life for the service of the Lord. He became

>|Lord Caitanya's secretary and constant companion. He used

>|to enhance the pleasure potency of the Lord by singing

>|appropriate songs, which were very much appreciated.

>|Svarupa Damodara could understand the secret mission of

>|Lord Caitanya, and it was by his grace only that all the

>|devotees of Lord Caitanya could know the real purpose of

>|the Lord.

1077|Svarupa Damodara has been identified as Lalita-devi, the

>|Visakha-devi who serves the Lord in Goloka Vrndavana.

>|Therefore it is to be understood that Sri Svarupa Damodara

>|is a direct expansion of Radharani who helps the Lord

>|experience the attitude of Radharani.

1078|Adi 4.106

1079|TEXT 106

1080|TEXT

1081|radhikara bhava-murti prabhura antara

1082|sei bhave sukha-duhkha uthe nirantara

1083|SYNONYMS

1084|radhikara-of Srimati Radharani; bhava-murti-the form of the

>|emotions; prabhura-of Lord Caitanya Mahaprabhu; antara-the

>|heart; sei-that; bhave-in the condition; sukha-duhkha-

>|happiness and distress; uthe-arise; nirantara-constantly.

1085|TRANSLATION

1086|The heart of Lord Caitanya is the image of Sri Radhika's

>|emotions. Thus feelings of pleasure and pain arise

>|constantly therein.

1087|PURPORT

1088|Lord Caitanya's heart was full of the feelings of Srimati

>|Radharani, and His appearance resembled Hers. Svarupa

>|Damodara has explained His attitude as radha-bhava-murti,

>|the attitude of Radharani. One who engages in sense

>|gratification on the material platform can hardly

>|understand radha-bhava, but one who is freed from the

>|demands of sense gratification can understand it. Radha-

>|bhava must be understood from the Gosvamis, those who are

>|actually controllers of the senses. From such authorized

>|sources it is to be known that the attitude of Srimati

>|Radharani is the highest perfection of conjugal love, which

>|is the highest of the five transcendental mellows, and it

>|is the complete perfection of love of Krsna.

1089|These transcendental affairs can be understood on two

>|platforms. One is called elevated, and the other is called

>|superelevated. The loving affairs exhibited in Dvaraka are

>|the elevated form. The superelevated position is reached in

>|the manifestations of the pastimes of Vrndavana. The

>|attitude of Lord Caitanya is certainly superelevated.

1090|From the life of Sri Caitanya Mahaprabhu, an intelligent

>|person engaged in pure devotional service can understand

>|that He always felt separation from Krsna within Himself.

>|In that separation He sometimes felt that He had found

>|Krsna and was enjoying the meeting. The significance of

>|this separation and meeting is very specific. If someone

>|tries to understand the exalted position of Lord Caitanya

>|without knowing this, he is sure to misunderstand it. One

>|must first become fully self-realized. Otherwise one may

>|misidentify the Lord as nagara, or the enjoyer of the

>|damsels of Vraja, thus committing the mistake of rasabhasa,

>|or overlapping understanding.

1091|Adi 4.107

1092|TEXT 107

1093|TEXT

1094|sesa-lilaya prabhura krsna-viraha-unmada

1095|bhrama-maya cesta, ara pralapa-maya vada

1096|SYNONYMS

1097|sesa-lilaya-in the final pastimes; prabhura-of Lord

>|Caitanya Mahaprabhu; krsna-viraha-from separation from Lord

>|Krsna; unmada-the madness; bhrama-maya-erroneous; cesta-

>|efforts; ara-and; pralapa-maya-delirious; vada-talk.

1098|TRANSLATION

1099|In the final portion of His pastimes, Lord Caitanya was

>|obsessed with the madness of separation from Lord Krsna. He

>|acted in erroneous ways and talked deliriously.

1100|PURPORT

1101|Lord Sri Caitanya exhibited the highest stage of the

>|feelings of a devotee in separation from the Lord. This

>|exhibition was sublime because He was completely perfect in

>|the feelings of separation. Materialists, however, cannot

>|understand this. Sometimes materialistic scholars think He

>|was diseased or crazy. Their problem is that they always

>|engage in material sense gratification and can never

>|understand the feelings of the devotees and the Lord.

>|Materialists are most abominable in their ideas. They think

>|that they can enjoy directly perceivable gross objects by

>|their senses and that they can similarly deal with the

>|transcendental features of Lord Caitanya. But the Lord is

>|understood only in pursuance of the principles laid down by

>|the Gosvamis, headed by Svarupa Damodara. Doctrines like

>|those of the nadiya-nagaris, a class of so-called devotees,

>|are never presented by authorized persons like Svarupa

>|Damodara or the six Gosvamis. The ideas of the gauranga-

>|nagaris are simply a mental concoction, and they are

>|completely on the mental platform.

1102|Adi 4.108

1103|TEXT 108

1104|TEXT

1105|radhikara bhava yaiche uddhava-darsane

1106|sei bhave matta prabhu rahe ratri-dine

1107|SYNONYMS

1108|radhikara-of Srimati Radharani; bhava-emotion; yaiche-just

>|as; uddhava-darsane-in seeing Sri Uddhava; sei-that; bhave-

>|in the state; matta-maddened; prabhu-Lord Caitanya

>|Mahaprabhu; rahe-remains; ratri-dine-day and night.

1109|TRANSLATION

1110|Just as Radhika went mad at the sight of Uddhava, so Lord

>|Caitanya was obsessed day and night with the madness of

>|separation.

1111|PURPORT

1112|Those under the shelter of the lotus feet of Sri Caitanya

>|Mahaprabhu can understand that His mode of worship of the

>|Supreme Lord Krsna in separation is the real worship of the

>|Lord. When the feelings of separation become very intense,

>|one attains the stage of meeting Sri Krsna.

1113|So-called devotees like the sahajiyas cheaply imagine they

>|are meeting Krsna in Vrndavana. Such thinking may be useful,

>| but actually meeting Krsna is possible through the

>|attitude of separation taught by Sri Caitanya Mahaprabhu.

1114|Adi 4.109

1115|TEXT 109

1116|TEXT

1117|ratre pralapa kare svarupera kantha dhari'

1118|avese apana bhava kahaye ughadi'

1119|SYNONYMS

1120|ratre-at night; pralapa-delirium; kare-does; svarupera-of

>|Svarupa Damodara; kantha dhari'-embracing the neck; avese-

>|in ecstasy; apana-His own; bhava-mood; kahaye-speaks;

>|ughadi'-exuberantly.

1121|TRANSLATION

1122|At night He talked incoherently in grief with His arms

>|around Svarupa Damodara's neck. He spoke out His heart in

>|ecstatic inspiration.

1123|Adi 4.110

1124|TEXT 110

1125|TEXT

1126|yabe yei bhava uthe prabhura antara

1127|sei giti-sloke sukha dena damodara

1128|SYNONYMS

1129|yabe-when; yei-that; bhava-mood; uthe-arises; prabhura-of

>|Lord Caitanya Mahaprabhu; antara-in the heart; sei-that;

>|giti-by the song; sloke-or verse; sukha-happiness; dena-

>|gives; damodara-Svarupa Damodara.

1130|TRANSLATION

1131|Whenever a particular sentiment arose in His heart, Svarupa

>|Damodara satisfied Him by singing songs or reciting verses

>|of the same nature.

1132|Adi 4.111

1133|TEXT 111

1134|TEXT

1135|ebe karya nahi kichu e-saba vicare

1136|age iha vivariba kariya vistare

1137|SYNONYMS

1138|ebe-now; karya-business; nahi-there is not; kichu-any; e-

>|saba-all these; vicare-in the considerations; age-ahead;

>|iha-this; vivariba-I shall describe; kariya-doing; vistare-

>|in expanded detail.

1139|TRANSLATION

1140|To analyze these pastimes is not necessary now. Later I

>|shall describe them in detail.

1141|Adi 4.112

1142|TEXT 112

1143|TEXT

1144|purve vraje krsnera tri-vidha vayo-dharma

1145|kaumara, pauganda, ara kaisora atimarma

1146|SYNONYMS

1147|purve-previously; vraje-in Vraja; krsnera-of Lord Krsna;

>|tri-vidha-three sorts; vayah-dharma-characteristics of age;

>|kaumara-childhood; pauganda-boyhood; ara-and; kaisora-

>|adolescence; ati-marma-the very core.

1148|TRANSLATION

1149|Formerly in Vraja Lord Krsna displayed three ages, namely

>|childhood, boyhood and adolescence. His adolescence is

>|especially significant.

1150|Adi 4.113

1151|TEXT 113

1152|TEXT

1154|pauganda saphala kaila lana sakhavala

1155|SYNONYMS

1156|vatsalya-of parental love; avese-in the attachment; kaila-

>|made; kaumara-childhood; sa-phala-fruitful; pauganda-

>|boyhood; sa-phala-fruitful; kaila-made; lana-taking along;

>|sakha-avala-friends.

1157|TRANSLATION

1158|Parental affection made His childhood fruitful. His boyhood

>|was successful with His friends.

1159|Adi 4.114

1160|TEXT 114

1161|TEXT

1162|radhikadi lana kaila rasadi-vilasa

1163|vancha bhari' asvadila rasera niryasa

1164|SYNONYMS

1165|radhika-adi-Srimati Radharani and the other gopis; lana-

>|taking along; kaila-did; rasa-adi-beginning with the rasa

>|dance; vilasa-pastimes; vancha bhari'-fulfilling desires;

>|asvadila-He tasted; rasera-of mellow; niryasa-the essence.

1166|TRANSLATION

1167|In youth He tasted the essence of rasa, fulfilling His

>|desires in pastimes like the rasa dance with Srimati

>|Radhika and the other gopis.

1168|Adi 4.115

1169|TEXT 115

1170|TEXT

1171|kaisora-vayase kama, jagat-sakala

1172|rasadi-lilaya tina karila saphala

1173|SYNONYMS

1174|kaisora-vayase-in the adolescent age; kama-amorous love;

>|jagat-sakala-the entire universe; rasa-adi-such as the rasa

>|dance; lilaya-by pastimes; tina-three; karila-made; sa-

>|phala-successful.

1175|TRANSLATION

1176|In His youth Lord Krsna made all three of His ages, and the

>|entire universe, successful by His pastimes of amorous love

>|like the rasa dance.

1177|Adi 4.116

1178|TEXT 116

1179|TEXT

1180|so 'pi kaisoraka-vayo

1181|manayan madhusudanah

1182|reme stri-ratna-kuta-sthah

1183|ksapasu ksapitahitah

1184|SYNONYMS

1185|sah-He; api-especially; kaisoraka-vayah-the age of

>|adolescence; manayan-honoring; madhu-sudanah-the killer of

>|the Madhu demon; reme-enjoyed; stri-ratna-of the gopis;

>|kuta-in multitudes; sthah-situated; ksapasu-in the autumn

>|nights; ksapita-ahitah-who destroys misfortune.

1186|TRANSLATION

1187|"Lord Madhusudana enjoyed His youth with pastimes on autumn

>|nights in the midst of the jewellike milkmaids. Thus He

>|dispelled all the misfortunes of the world."

1188|PURPORT

1189|This is a verse from the Visnu Purana (5.13.60).

1190|Adi 4.117

1191|TEXT 117

1192|TEXT

1193|vaca sucita-sarvari-rati-kala-pragalbhyaya radhikam

1194|vrida-kuncita-locanam viracayann agre sakhinam asau

1195|tad-vakso-ruha-citra-keli-makari-panditya-param gatah

1196|kaisoram saphali-karoti kalayan kunje viharam harih

1197|SYNONYMS

1198|vaca-by speech; sucita-revealing; sarvari-of the night;

>|rati-in amorous pastimes; kala-of the portion; pragalbhyaya-

>|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.

1199|TRANSLATION

1200|"Lord Krsna made Srimati Radharani close Her eyes in shame

>|before Her friends by His words relating Their amorous

>|activities on the previous night. Then He showed the

>|highest limit of cleverness in drawing pictures of dolphins

>|in various playful sports on Her breasts. In this way Lord

>|Hari made His youth successful by performing pastimes in

>|the bushes with Sri Radha and Her friends."

1201|PURPORT

1202|This is a verse from the Bhakti-rasamrta-sindhu (2.1.231)

>|of Srila Rupa Gosvami.

1203|Adi 4.118

1204|TEXT 118

1205|TEXT

1206|harir esa na ced avatarisyan

1207|mathurayam madhuraksi radhika ca

1208|abhavisyad iyam vrtha visrstir

1209|makarankas tu visesatas tadatra

1210|SYNONYMS

1211|harih-Lord Krsna; esah-this; na-not; cet-if; avatarisyat-

>|would have descended; mathurayam-in Mathura; madhura-aksi-O

>|lovely-eyed one (Paurnamasi); radhika-Srimati Radhika; ca-

>|and; abhavisyat-would have been; iyam-this; vrtha-useless;

>|visrstih-the whole creation; makara-ankah-the demigod of

>|love, Cupid; tu-then; visesatah-above all; tada-then; atra-

>|in this.

1212|TRANSLATION

1213|"O Paurnamasi, if Lord Hari had not descended in Mathura

>|with Srimati Radharani, this entire creation-and especially

>|Cupid, the demigod of love-would have been useless."

1214|PURPORT

1215|This verse is spoken by Sri Vrnda-devi in the Vidagdha-

>|madhava (7.3) of Srila Rupa Gosvami.

1218|TEXT

1219|ei mata purve krsna rasera sadana

1220|yadyapi karila rasa-niryasa-carvana

1221|tathapi nahila tina vanchita purana

1222|taha asvadite yadi karila yatana

1223|SYNONYMS

1224|ei mata-like this; purve-previously; krsna-Lord Krsna;

>|rasera-of mellows; sadana-the reservoir; yadyapi-even

>|though; karila-did; rasa-of the mellows; niryasa-the

>|essence; carvana-chewing; tathapi-still; nahila-was not;

>|tina-three; vanchita-desired objects; purana-fulfilling;

>|taha-that; asvadite-to taste; yadi-though; karila-were made;

>| yatana-efforts.

1225|TRANSLATION

1226|Even though Lord Krsna, the abode of all mellows, had

>|previously in this way chewed the essence of the mellows of

>|love, still He was unable to fulfill three desires,

>|although He made efforts to taste them.

1227|Adi 4.121

1228|TEXT 121

1229|TEXT

1230|tanhara prathama vancha kariye vyakhyana

1231|krsna kahe,-'ami ha-i rasera nidana

1232|SYNONYMS

1233|tanhara-His; prathama-first; vancha-desire; kariye-I do;

>|vyakhyana-explanation; krsna-Lord Krsna; kahe-says; ami-I;

>|ha-i-am; rasera-of mellow; nidana-primary cause.

1234|TRANSLATION

1235|I shall explain His first desire. Krsna says, "I am the

>|primary cause of all rasas.

1236|Adi 4.122

1237|TEXT 122

1238|TEXT

1239|purnananda-maya ami cin-maya purna-tattva

1240|radhikara preme ama karaya unmatta

1241|SYNONYMS

1242|purna-ananda-maya-made of full joy; am