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Madhya 8: Talks Between Sri Caitanya Mahaprabhu and Ramananda Raya

Chapter 8:

Talks Between Sri Caitanya Mahaprabhu and Ramananda Raya

The summary of the Eighth Chapter is given by Srila Bhaktivinoda Thakura

in his Amrta-pravaha-bhasya. After visiting the temple of Jiyada-nrsimha,

Sri Caitanya Mahaprabhu went to the banks of the river Godavari, to a

place known as Vidyanagara. When Srila Ramananda Raya went there to take

his bath, they met. After introducing himself, Sri Ramananda Raya

requested Sri Caitanya Mahaprabhu to remain in the village for some days.

Honoring his request, Caitanya Mahaprabhu stayed there in the home of

some Vedic brahmanas. In the evening, Srila Ramananda Raya used to come

to see Sri Caitanya Mahaprabhu. Ramananda Raya, who was clothed in

ordinary dress, offered the Lord respectful obeisances. Sri Caitanya

Mahaprabhu questioned him on the object and process of worship and also

asked him to recite verses from the Vedic literature.

First of all, Srila Ramananda Raya enunciated the system of the

varnasrama institution. He recited various verses about karmarpana,

stating that everything should be dedicated to the Lord. He then spoke

of detached action, knowledge mixed with devotional service, and finally

the spontaneous loving service of the Lord. After hearing Srila

Ramananda Raya recite some verses, Sri Caitanya Mahaprabhu accepted the

principle of pure devotional service devoid of all kinds of speculation.

After this, Sri Caitanya Mahaprabhu asked Ramananda Raya to explain the

higher platform of devotional service. Then Srila Ramananda Raya

explained unalloyed devotional service, love of Godhead, and serving the

Lord in the moods of pure servitude, fraternity and parental love.

Finally he spoke of serving the Lord in conjugal love. He then spoke of

how conjugal love can be developed in various ways. This conjugal love

attains its highest perfection in Srimati Radharani's love for Krsna. He

next described the position of Srimati Radharani and the transcendental

mellows of love of God. Srila Ramananda Raya then recited a verse of his

own concerning the platform of ecstatic vision, technically called prema-

vilasa-vivarta. Srila Ramananda Raya also explained that all stages of

conjugal love can be attained through the mercy of the residents of

Vrndavana, especially by the mercy of the gopis. All these subject

matters were thus vividly described. Gradually Ramananda Raya could

understand the position of Sri Caitanya Mahaprabhu, and when Sri

Caitanya Mahaprabhu exhibited His real form, Ramananda Raya fell

unconscious. After some days, Sri Caitanya Mahaprabhu asked Ramananda

Raya to retire from government service and come to Jagannatha Puri.

These descriptions of the meetings between Ramananda Raya and Sri

Caitanya Mahaprabhu are taken from the notebook of Svarupa Damodara

Gosvami.

Madhya 8.1

TEXT 1

TEXT

sancarya ramabhidha-bhakta-meghe

sva-bhakti-siddhanta-cayamrtani

gaurabdhir etair amuna vitirnais

taj-jnatva-ratnalayatam prayati

SYNONYMS

sancarya -- by empowering; rama-abhidha -- of the name Rama; bhakta-

meghe -- in the cloudlike devotee; sva-bhakti -- of His own devotional

service; siddhanta -- of conclusions; caya -- all collections; amrtani --

nectar; gaura-abdhih -- the ocean known as Sri Caitanya Mahaprabhu;

etaih -- by these; amuna -- by the cloud known as Ramananda Raya;

vitirnaih -- distributed; tat-jnatva -- of knowledge of devotional

service; ratna-alayatam -- the quality of being an ocean containing

valuable jewels; prayati -- achieved.

TRANSLATION

Sri Caitanya Mahaprabhu, who is known as Gauranga, is the ocean of all

conclusive knowledge in devotional service. He empowered Sri Ramananda

Raya, who may be likened to a cloud of devotional service. This cloud

was filled with the water of all the conclusive purports of devotional

service and was empowered by the ocean to spread this water over the sea

of Sri Caitanya Mahaprabhu Himself. Thus the ocean of Caitanya

Mahaprabhu became filled with the jewels of the knowledge of pure

devotional service.

Madhya 8.2

TEXT 2

TEXT

jaya jaya sri-caitanya jaya nityananda

jayadvaita-candra jaya gaura-bhakta-vrnda

SYNONYMS

jaya jaya -- all glories; sri-caitanya -- Lord Sri Caitanya Mahaprabhu;

jaya -- all glories; nityananda -- to Lord Nityananda; jaya advaita-

candra -- all glories to Advaita Acarya; jaya gaura-bhakta-vrnda -- all

glories to the devotees of Sri Caitanya Mahaprabhu.

TRANSLATION

All glories to Lord Sri Caitanya Mahaprabhu! All glories to Lord

Nityananda! All glories to Advaita Acarya! And all glories to all the

devotees of Lord Sri Caitanya Mahaprabhu!

Madhya 8.3

TEXT 3

TEXT

purva-rite prabhu age gamana karila

‘jiyada-nrsimha'-ksetre kata-dine gela

SYNONYMS

purva-rite -- according to His previous program; prabhu -- Lord Sri

Caitanya Mahaprabhu; age -- ahead; gamana -- going; karila -- did;

jiyada-nrsimha -- of the name Jiyada-nrsimha; ksetre -- at the place of

pilgrimage; kata-dine -- after some days; gela -- arrived.

TRANSLATION

According to His previous program, Lord Sri Caitanya Mahaprabhu went

forward on His tour and after some days arrived at the place of

pilgrimage known as Jiyada-nrsimha.

PURPORT

The Jiyada-nrsimha temple is situated on the top of a hill about five

miles away from Visakhapatnam. There is a railway station on the South

Indian Railway known as Simhacala. The temple known as Simhacala is the

best temple in the vicinity of Visakhapatnam. This temple is very

affluent and is a typical example of the architecture of the area. On

one stone tablet it is mentioned that formerly a queen covered the Deity

with gold plate. This is mentioned in the Visakhapatnam Gazetteer. About

the temple, there are residential quarters for the priests and devotees.

Indeed, at the present moment there are many residential quarters to

accommodate visiting devotees. The original Deity is situated within the

depths of the temple, but there is another Deity, a duplicate, known as

the vijaya-murti. This smaller Deity can be moved from the temple and

taken on public processions. Priests who generally belong to the

Ramanuja-sampradaya are in charge of the Deity worship.

Madhya 8.4

TEXT 4

TEXT

nrsimha dekhiya kaila dandavat-pranati

premavese kaila bahu nrtya-gita-stuti

SYNONYMS

nrsimha dekhiya -- by seeing Lord Nrsimha in the temple; kaila -- did;

dandavat-pranati -- offering of obeisances, falling flat before the

Deity; premavese -- in ecstatic love; kaila -- did; bahu -- all kinds of;

nrtya -- dancing; gita -- chanting; stuti -- and offering of prayers.

TRANSLATION

Upon seeing the Deity of Lord Nrsimha in the temple, Sri Caitanya

Mahaprabhu offered His respectful obeisances by falling flat. Then, in

ecstatic love, He performed various dances, chanted, and offered prayers.

Madhya 8.5

TEXT 5

TEXT

"sri-nrsimha, jaya nrsimha, jaya jaya nrsimha

prahladesa jaya padma-mukha-padma-bhrnga"

SYNONYMS

sri-nrsimha -- Lord Nrsimha with Laksmi; jaya nrsimha -- all glories to

Lord Nrsimha; jaya jaya -- again and again glories; nrsimha -- to

Nrsimhadeva; prahlada-isa -- to the Lord of Prahlada Maharaja; jaya

-- all glories; padma -- of the goddess of fortune; mukha-padma -- of

the lotuslike face; bhrnga -- the bee.

TRANSLATION

"‘All glories to Nrsimhadeva! All glories to Nrsimhadeva, who

is the Lord of Prahlada Maharaja and, like a honeybee, is always engaged

in beholding the lotuslike face of the goddess of fortune.'

PURPORT

The goddess of fortune is always embraced by Lord Nrsimhadeva. This

is mentioned in the commentary on Srimad-Bhagavatam written by the great

commentator Srila Sridhara Svami. The following verse was composed by

Sridhara Svami in his commentary on the Tenth Canto of Srimad-Bhagavatam

(10.87.1):

vag-isa yasya vadane laksmir yasya ca vaksasi

yasyaste hrdaye samvit tam nrsimham aham bhaje

"Lord Nrsimhadeva is always assisted by Sarasvati, the goddess of

learning, and He is always embracing the goddess of fortune to His chest.

The Lord is always complete in knowledge within Himself. Let us offer

obeisances unto Nrsimhadeva."

Similarly, in his commentary on the First Canto of Srimad-Bhagavatam (1.

1.1), Sridhara Svami describes Lord Nrsimhadeva in this way:

prahlada-hrdayahladam bhaktavidya-vidaranam

sarad-indu-rucim vande parindra-vadanam harim

"Let me offer my obeisances unto Lord Nrsimhadeva, who is always

enlightening Prahlada Maharaja within his heart and who always kills the

nescience that attacks the devotees. His mercy is distributed like

moonshine, and His face is like that of a lion. Let me offer my

obeisances unto Him again and again."

Madhya 8.6

TEXT 6

TEXT

ugro 'py anugra evayam

sva-bhaktanam nr-kesari

kesariva sva-potanam

anyesam ugra-vikramah

SYNONYMS

ugrah -- ferocious; api -- although; anugrah -- not ferocious; eva --

certainly; ayam -- this; sva-bhaktanam -- to His pure devotees; nr-

kesari -- having the body of a human being and a lion; kesari iva --

like a lioness; sva-potanam -- to her young cubs; anyesam -- to others;

ugra -- ferocious; vikramah -- whose strength.

TRANSLATION

"‘Although very ferocious, the lioness is very kind to her cubs.

Similarly, although very ferocious to nondevotees like Hiranyakasipu,

Lord Nrsimhadeva is very, very soft and kind to devotees like

Prahlada Maharaja.'"

PURPORT

This verse was composed by Sridhara Svami in his commentary on the

Seventh Canto of Srimad-Bhagavatam (7.9.1).

Madhya 8.7

TEXT 7

TEXT

ei-mata nana sloka padi' stuti kaila

nrsimha-sevaka mala-prasada ani' dila

SYNONYMS

ei-mata -- in this way; nana -- various; sloka -- verses; padi' --

reciting; stuti -- prayers; kaila -- offered; nrsimha-sevaka -- the

priest of Lord Nrsimhadeva in the temple; mala -- garlands; prasada

-- and remnants of the food of Lord Nrsimhadeva; ani' -- bringing;

dila -- offered.

TRANSLATION

In this way Lord Sri Caitanya Mahaprabhu recited different verses from

the sastra. The priest of Lord Nrsimhadeva then brought garlands

and the remnants of the Lord's food and offered them to Sri Caitanya

Mahaprabhu.

Madhya 8.8

TEXT 8

TEXT

purvavat kona vipre kaila nimantrana

sei ratri tahan rahi' karila gamana

SYNONYMS

purva-vat -- as previously; kona -- some; vipre -- brahmana; kaila --

made; nimantrana -- invitation; sei ratri -- that night; tahan -- there;

rahi' -- staying; karila -- did; gamana -- touring.

TRANSLATION

As usual, a brahmana offered Sri Caitanya Mahaprabhu an invitation. The

Lord passed the night in the temple and then commenced His tour again.

Madhya 8.9

TEXT 9

TEXT

prabhate uthiya prabhu calila premavese

dig-vidik nahi jnana ratri-divase

SYNONYMS

prabhate -- in the morning; uthiya -- rising; prabhu -- Lord Sri

Caitanya Mahaprabhu; calila -- went; prema-avese -- in great ecstatic

love; dik-vidik -- the right or wrong direction; nahi -- there was not;

jnana -- knowledge; ratri-divase -- day and night.

TRANSLATION

The next morning, in the great ecstasy of love, Lord Sri Caitanya

Mahaprabhu started on His tour with no knowledge of the proper direction,

and He continued the whole day and night.

Madhya 8.10

TEXT 10

TEXT

purvavat ‘vaisnava' kari' sarva loka-gane

godavari-tire prabhu aila kata-dine

SYNONYMS

purva-vat -- as previously; vaisnava -- devotees; kari' -- making; sarva

-- all; loka-gane -- the people; godavari-tire -- on the bank of the

river Godavari; prabhu -- the Lord; aila -- arrived; kata-dine -- after

some days.

TRANSLATION

As previously, Sri Caitanya Mahaprabhu converted to Vaisnavism many

people He met on the road. After some days, the Lord reached the banks

of the river Godavari.

Madhya 8.11

TEXT 11

TEXT

godavari dekhi' ha-ila ‘yamuna'-smarana

tire vana dekhi' smrti haila vrndavana

SYNONYMS

godavari -- the river Godavari; dekhi' -- seeing; ha-ila -- there was;

yamuna smarana -- remembrance of the river Yamuna; tire -- on the banks;

vana -- the forests; dekhi' -- seeing; smrti -- remembrance; haila --

there was; vrndavana -- Sri Vrndavana.

TRANSLATION

When He saw the river Godavari, the Lord remembered the river Yamuna,

and when He saw the forest on the banks of the river, He remembered Sri

Vrndavana-dhama.

Madhya 8.12

TEXT 12

TEXT

sei vane kata-ksana kari' nrtya-gana

godavari para hana tahan kaila snana

SYNONYMS

sei vane -- in that forest; kata-ksana -- for some time; kari' --

performing; nrtya-gana -- dancing and chanting; godavari -- the river;

para hana -- crossing; tahan -- there; kaila -- took; snana -- bath.

TRANSLATION

After performing His usual chanting and dancing for some time in this

forest, the Lord crossed the river and took His bath on the other bank.

Madhya 8.13

TEXT 13

TEXT

ghata chadi' kata-dure jala-sannidhane

vasi' prabhu kare krsna-nama-sankirtane

SYNONYMS

ghata chadi' -- leaving the bathing place; kata-dure -- a short distance

away; jala-sannidhane -- near the water; vasi' -- sitting; prabhu -- the

Lord; kare -- does; krsna-nama-sankirtane -- chanting of the holy name

of Lord Krsna.

TRANSLATION

After bathing in the river, the Lord walked a little distance from the

bathing place and engaged in chanting the holy name of Krsna.

Madhya 8.14

TEXT 14

TEXT

hena-kale dolaya cadi' ramananda raya

snana karibare aila, bajana bajaya

SYNONYMS

hena-kale -- at this time; dolaya cadi' -- riding on a palanquin;

ramananda raya -- Srila Ramananda Raya; snana -- bath; karibare -- to

take; aila -- came there; bajana bajaya -- accompanied by a musical band.

TRANSLATION

At that time, accompanied by the sounds of music, Ramananda Raya came

there on a palanquin to take his bath.

Madhya 8.15

TEXT 15

TEXT

tanra sange bahu aila vaidika brahmana

vidhi-mate kaila tenho snanadi-tarpana

SYNONYMS

tanra sange -- with him; bahu -- many; aila -- came; vaidika --

following the Vedic principles; brahmana -- brahmanas; vidhi-mate --

according to ritualistic ceremonies; kaila -- did; tenho -- he, Srila

Ramananda Raya; snana-adi-tarpana -- bathing and offering oblations, etc.

TRANSLATION

Many brahmanas following the Vedic principles accompanied Ramananda Raya.

According to the Vedic rituals, Ramananda Raya took his bath and

offered oblations to his forefathers.

Madhya 8.16

TEXT 16

TEXT

prabhu tanre dekhi' janila -- ei rama-raya

tanhare milite prabhura mana uthi' dhaya

SYNONYMS

prabhu -- Sri Caitanya Mahaprabhu; tanre -- him; dekhi' -- seeing;

janila -- could understand; ei -- this; rama-raya -- Srila Ramananda

Raya; tanhare -- him; milite -- to meet; prabhura -- of Lord Caitanya

Mahaprabhu; mana -- mind; uthi' -- rising; dhaya -- runs after.

TRANSLATION

Sri Caitanya Mahaprabhu could understand that the person who had come to

bathe in the river was Ramananda Raya. The Lord wanted so much to meet

him that His mind immediately began running after him.

Madhya 8.17

TEXT 17

TEXT

tathapi dhairya dhari' prabhu rahila vasiya

ramananda aila apurva sannyasi dekhiya

SYNONYMS

tathapi -- still; dhariya dhari' -- keeping patient; prabhu -- Lord Sri

Caitanya Mahaprabhu; rahila -- remained; vasiya -- sitting; ramananda --

Srila Ramananda Raya; aila -- arrived; apurva -- wonderful; sannyasi --

renunciant; dekhiya -- seeing.

TRANSLATION

Although Sri Caitanya Mahaprabhu was running after him mentally, He

patiently remained sitting. Ramananda Raya, seeing the wonderful

sannyasi, then came to see Him.

Madhya 8.18

TEXT 18

TEXT

surya-sata-sama kanti, aruna vasana

subalita prakanda deha, kamala-locana

SYNONYMS

surya-sata -- hundreds of suns; sama -- like; kanti -- luster; aruna --

saffron; vasana -- garments; subalita -- very strongly built; prakanda --

big; deha -- body; kamala-locana -- eyes like lotus petals.

TRANSLATION

Srila Ramananda Raya then saw Sri Caitanya Mahaprabhu to be as brilliant

as a hundred suns. The Lord was covered by a saffron garment. He was

large in body and very strongly built, and His eyes were like lotus

petals.

Madhya 8.19

TEXT 19

TEXT

dekhiya tanhara mane haila camatkara

asiya karila dandavat namaskara

SYNONYMS

dekhiya -- seeing; tanhara -- his; mane -- in the mind; haila -- there

was; camatkara -- wonder; asiya -- coming there; karila -- did; danda-

vat -- like a rod; namaskara -- obeisances.

TRANSLATION

When Ramananda Raya saw the wonderful sannyasi, he was struck with

wonder. He went to Him and immediately offered his respectful obeisances,

falling down flat like a rod.

Madhya 8.20

TEXT 20

TEXT

uthi' prabhu kahe, -- utha, kaha ‘krsna' ‘krsna'

tare alingite prabhura hrdaya satrsna

SYNONYMS

uthi' -- rising; prabhu -- the Lord; kahe -- said; utha -- get up; kaha -

- chant; krsna krsna -- the holy name of Lord Krsna; tare -- him;

alingite -- to embrace; prabhura -- of Lord Sri Caitanya Mahaprabhu;

hrdaya -- the heart; sa-trsna -- very eager.

TRANSLATION

The Lord stood up and asked Ramananda Raya to arise and chant the holy

name of Krsna. Indeed, Sri Caitanya Mahaprabhu was very eager to embrace

him.

Madhya 8.21

TEXT 21

TEXT

tathapi puchila, -- tumi raya ramananda?

tenho kahe, -- sei hana dasa sudra manda

SYNONYMS

tathapi -- still; puchila -- He inquired; tumi -- you; raya ramananda --

Ramananda Raya; tenho kahe -- he replied; sei hana -- I am that; dasa --

servant; sudra -- belonging to the sudra community; manda -- very low.

TRANSLATION

Sri Caitanya Mahaprabhu then inquired whether he was Ramananda Raya, and

he replied, "Yes, I am Your very low servant, and I belong to the sudra

community."

Madhya 8.22

TEXT 22

TEXT

tabe tare kaila prabhu drdha alingana

premavese prabhu-bhrtya donhe acetana

SYNONYMS

tabe -- thereafter; tare -- him; kaila -- did; prabhu -- Lord Sri

Caitanya Mahaprabhu; drdha -- firm; alingana -- embracing; prema-avese --

in ecstatic love; prabhu-bhrtya -- the servant and the master; donhe --

both; acetana -- unconscious.

TRANSLATION

Sri Caitanya Mahaprabhu then embraced Sri Ramananda Raya very firmly.

Indeed, both the master and the servant almost lost consciousness due to

ecstatic love.

Madhya 8.23

TEXT 23

TEXT

svabhavika prema donhara udaya karila

dunha alingiya dunhe bhumite padila

SYNONYMS

svabhavika -- natural; prema -- love; donhara -- of both of them; udaya -

- awakening; karila -- there was; dunha -- both; alingiya -- embracing;

dunhe -- both of them; bhumite -- on the ground; padila -- fell down.

TRANSLATION

Their natural love for each other was awakened in them both, and they

embraced and fell to the ground.

PURPORT

Srila Ramananda Raya was an incarnation of the gopi Visakha. Since Sri

Caitanya Mahaprabhu was Lord Krsna Himself, there was naturally an

awakening of love between Visakha and Krsna. Sri Krsna Caitanya

Mahaprabhu is the combination of Srimati Radharani and Krsna, and the

gopi Visakha is a principal gopi assisting Srimati Radharani. Thus the

natural love between Ramananda Raya and Sri Caitanya Mahaprabhu awakened

and they embraced.

Madhya 8.24

TEXT 24

TEXT

stambha, sveda, asru, kampa, pulaka, vaivarnya

dunhara mukhete suni' gadgada ‘krsna' varna

SYNONYMS

stambha -- paralysis; sveda -- perspiration; asru -- tears; kampa --

shivering; pulaka -- horripilation; vaivarnya -- paleness; dunhara -- of

both of them; mukhete -- in the mouth; suni' -- hearing; gadgada --

faltering; krsna varna -- Krsna's name.

TRANSLATION

When they embraced each other, ecstatic symptoms -- paralysis,

perspiration, tears, shivering, paleness and standing up of the bodily

hairs -- appeared. The word "Krsna" came from their mouths falteringly.

Madhya 8.25

TEXT 25

TEXT

dekhiya brahmana-ganera haila camatkara

vaidika brahmana saba karena vicara

SYNONYMS

dekhiya -- seeing this; brahmana-ganera -- of the ritualistic brahmanas;

haila -- there was; camatkara -- wonder; vaidika -- followers of Vedic

ritualistic ceremonies; brahmana -- the brahmanas; saba -- all; karena --

did; vicara -- consideration.

TRANSLATION

When the stereotyped, ritualistic brahmanas who were following the Vedic

principles saw this ecstatic manifestation of love, they were struck

with wonder. All these brahmanas began to reflect as follows.

Madhya 8.26

TEXT 26

TEXT

ei ta' sannyasira teja dekhi brahma-sama

sudre alingiya kene karena krandana

SYNONYMS

ei ta' -- this indeed; sannyasira -- of the sannyasi, Sri Caitanya

Mahaprabhu; teja -- bodily effulgence; dekhi -- we see; brahma-sama --

exactly like Brahman; sudre -- a sudra, or worker; alingiya -- embracing;

kene -- why; karena -- does; krandana -- crying.

TRANSLATION

The brahmanas thought, "We can see that this sannyasi has a luster like

the effulgence of Brahman, but how is it He is crying upon embracing a

sudra, a member of the fourth caste in the social order?"

Madhya 8.27

TEXT 27

TEXT

ei maharaja -- maha-pandita, gambhira

sannyasira sparse matta ha-ila asthira

SYNONYMS

ei maharaja -- this Ramananda Raya, who is the Governor; maha-pandita --

a very learned person; gambhira -- grave; sannyasira sparse -- by

touching a sannyasi; matta -- mad; ha-ila -- became; asthira -- restless.

TRANSLATION

They thought, "This Ramananda Raya is the Governor of Madras, a highly

learned and grave person, a maha-pandita, but upon touching this

sannyasi he has become restless like a madman."

Madhya 8.28

TEXT 28

TEXT

ei-mata vipra-gana bhave mane mana

vijatiya loka dekhi, prabhu kaila samvarana

SYNONYMS

ei-mata -- in this way; vipra-gana -- all the brahmanas; bhave -- think;

mane mana -- within their minds; vijatiya loka -- outside people; dekhi -

- seeing; prabhu -- Lord Caitanya Mahaprabhu; kaila -- did; samvarana --

restraining.

TRANSLATION

While the brahmanas were thinking in this way about the activities of

Sri Caitanya Mahaprabhu and Ramananda Raya, Sri Caitanya Mahaprabhu saw

those outsiders and restrained His transcendental emotions.

PURPORT

Ramananda Raya was intimately related to Sri Caitanya Mahaprabhu;

therefore he can be accepted as a sajatiya, a person within the intimate

circle of the Lord. The brahmanas, however, were followers of the Vedic

rituals and were not able to have an intimate connection with Sri

Caitanya Mahaprabhu. Consequently they are called vijatiya-loka. In

other words, they were not pure devotees. One may be a highly learned

brahmana, but if he is not a pure devotee he is a vijatiya, an outcaste,

one outside devotional service -- in other words, a nondevotee. Although

Sri Caitanya Mahaprabhu and Ramananda Raya were embracing in ecstasy,

the Lord restrained His transcendental emotions upon seeing the outsider

brahmanas.

Madhya 8.29

TEXT 29

TEXT

sustha hana dunhe sei sthanete vasila

tabe hasi' mahaprabhu kahite lagila

SYNONYMS

su-stha hana -- becoming steady; dunhe -- both of them; sei -- that;

sthanete -- in the place; vasila -- sat down; tabe -- then; hasi' --

smiling; mahaprabhu -- Caitanya Mahaprabhu; kahite -- to speak; lagila --

began.

TRANSLATION

When they regained their sanity, they both sat down, and Sri Caitanya

Mahaprabhu smiled and began to speak as follows.

Madhya 8.30

TEXT 30

TEXT

‘sarvabhauma bhattacarya kahila tomara gune

tomare milite more karila yatane

SYNONYMS

sarvabhauma bhattacarya -- Sarvabhauma Bhattacarya; kahila -- has spoken;

tomara -- your; gune -- good qualities; tomare -- you; milite -- to

meet; more -- Me; karila -- made; yatane -- endeavor.

TRANSLATION

"Sarvabhauma Bhattacarya spoke of your good qualities, and he made a

great endeavor to convince Me to meet you.

Madhya 8.31

TEXT 31

TEXT

toma milibare mora etha agamana

bhala haila, anayase pailun darasana'

SYNONYMS

toma -- you; milibare -- to meet; mora -- My; etha -- here; agamana --

coming; bhala haila -- it was very good; anayase -- without difficulty;

pailun -- I have gotten; darasana -- interview.

TRANSLATION

"Indeed, I have come here just to meet you. It is very good that even

without making an effort I have gotten your interview here."

Madhya 8.32

TEXT 32

TEXT

raya kahe, -- sarvabhauma kare bhrtya-jnana

parokseha mora hite haya savadhana

SYNONYMS

raya kahe -- Ramananda Raya replied; sarvabhauma -- Sarvabhauma

Bhattacarya; kare -- does; bhrtya-jnana -- thinks of me as his servant;

parokseha -- in my absence; mora -- of me; hite -- for the benefit; haya

-- is; savadhana -- always careful.

TRANSLATION

Ramananda Raya replied, "Sarvabhauma Bhattacarya thinks of me as his

servant. Even in my absence he is very careful to do me good.

Madhya 8.33

TEXT 33

TEXT

tanra krpaya painu tomara darasana

aji saphala haila mora manusya-janama

SYNONYMS

tanra krpaya -- by his mercy; painu -- I have gotten; tomara -- Your;

darasana -- interview; aji -- today; sa-phala -- successful; haila --

has become; mora -- my; manusya-janama -- birth as a human being.

TRANSLATION

"By his mercy I have received Your interview here. Consequently I

consider that today I have become a successful human being.

Madhya 8.34

TEXT 34

TEXT

sarvabhaume tomara krpa, -- tara ei cihna

asprsya sparsile hana tanra premadhina

SYNONYMS

sarvabhaume -- unto Sarvabhauma Bhattacarya; tomara -- Your; krpa --

mercy; tara -- of such mercy; ei -- this; cihna -- the symptom; asprsya -

- untouchable; sparsile -- You have touched; hana -- becoming; tanra --

his; prema-adhina -- influenced by love.

TRANSLATION

"I can see that You have bestowed special mercy upon Sarvabhauma

Bhattacarya. Therefore You have touched me, although I am untouchable.

This is due only to his love for You.

Madhya 8.35

TEXT 35

TEXT

kahan tumi -- saksat isvara narayana

kahan muni -- raja-sevi visayi sudradhama

SYNONYMS

kahan -- whereas; tumi -- You; saksat -- directly; isvara narayana --

the Supreme Personality of Godhead; kahan -- whereas; muni -- I; raja-

sevi -- government servant; visayi -- materialist; sudra-adhama -- worse

than a sudra, or fourth-class man.

TRANSLATION

"You are the Supreme Personality of Godhead, Narayana Himself, and I am

only a government servant interested in materialistic activities. Indeed,

I am the lowest among men of the fourth caste.

Madhya 8.36

TEXT 36

TEXT

mora sparse na karile ghrna, veda-bhaya

mora darsana toma vede nisedhaya

SYNONYMS

mora -- of me; sparse -- by the touch; na -- not; karile -- You did;

ghrna -- hatred; veda-bhaya -- afraid of the injunctions of the Vedas;

mora -- of me; darsana -- seeing; toma -- You; vede -- the Vedic

injunctions; nisedhaya -- forbid.

TRANSLATION

"You do not fear the Vedic injunctions stating that You should not

associate with a sudra. You were not contemptuous of my touch, although

in the Vedas You are forbidden to associate with sudras.

PURPORT

In the Bhagavad-gita (9.32) the Lord says:

mam hi partha vyapasritya ye 'pi syuh papa-yonayah

striyo vaisyas tatha sudras te 'pi yanti param gatim

"O son of Prtha, those who take shelter in Me, though they be of lower

birth -- women, vaisyas [merchants], as well as sudras [workers] -- can

attain the supreme destination."

The word papa-yonayah means "born into a lower class." According to the

Vedic system of classification, women, vaisyas, and sudras belong to a

lower social order. A low life means a life without Krsna consciousness.

High and low positions in society are calculated by considering a person'

s Krsna consciousness. A brahmana is considered to be on the highest

platform because he knows Brahman, the Absolute Truth. The second caste,

the ksatriya caste, also know Brahman, but not as well as the brahmanas.

The vaisyas and sudras do not clearly understand God consciousness, but

if they take to Krsna consciousness by the mercy of Krsna and the

spiritual master, they do not remain in the lower castes (papa-yonayah).

It is clearly stated: te 'pi yanti param gatim.

Unless one has attained the highest standard of life, one cannot return

home, back to Godhead. One may be a sudra, vaisya or woman, but if one

is situated in the service of the Lord in Krsna consciousness, one

should not be considered stri, sudra, vaisya or lower than sudra. Though

a person may be from a lowborn family, if he is engaged in the Lord's

service he should never be considered to belong to a lowborn family. The

Padma Purana forbids, viksate jati-samanyat sa yati narakam-dhruvam. A

person goes to hell quickly when he considers a devotee of the Lord in

terms of birth. Although Sri Ramananda Raya supposedly took birth in a

sudra family, he is not to be considered a sudra, for he was a great

advanced devotee. Indeed, he was on the transcendental platform. Sri

Caitanya Mahaprabhu therefore embraced him. Out of spiritual humility,

Sri Ramananda Raya presented himself as a sudra (raja-sevi visayi

sudradhama). Even though one may engage in government service or in any

other pounds-shillings-pence business -- in short, in materialistic life-

he need only take to Krsna consciousness. Krsna consciousness is a very

simple process. One need only chant the holy names of the Lord and

strictly follow the principles forbidding sinful activity. In this way

one can no longer be considered an untouchable, a visayi or a sudra. One

who is advanced in spiritual life should not associate with nondevotees -

- namely men in government service and men engaged in materialistic

activity for sense gratification or in the service of others. Such men

are considered visayi, materialistic. It is said:

niskincanasya bhagavad-bhajanonmukhasya

param param jigamisor bhava-sagarasya

sandarsanam visayinam atha yositam ca

ha hanta hanta visa-bhaksanato 'py asadhu

[Cc. Madhya 11.8]

"A person who is very seriously engaged in cultivating devotional

service with a view to crossing the ocean of nescience and who has

completely abandoned all material activities should never see a sudra, a

vaisya or a woman." (Sri Caitanya-candrodaya-nataka 8.23)

Madhya 8.37

TEXT 37

TEXT

tomara krpaya tomaya karaya nindya-karma

saksat isvara tumi, ke jane tomara marma

SYNONYMS

tomara krpaya -- Your mercy; tomaya -- unto You; karaya -- induces;

nindya-karma -- forbidden actions; saksat isvara -- directly the Supreme

Personality of Godhead; tumi -- You; ke jane -- who can know; tomara --

Your; marma -- purpose.

TRANSLATION

"You are the Supreme Personality of Godhead Himself; therefore no one

can understand Your purpose. By Your mercy You are touching me, although

this is not sanctioned by the Vedas.

PURPORT

A sannyasi is strictly forbidden to see the visayis, the materialistic

people. But Sri Caitanya Mahaprabhu, out of His boundless and causeless

mercy, could show favor to anyone, regardless of birth and position.

Madhya 8.38

TEXT 38

TEXT

ama nistarite tomara ihan agamana

parama-dayalu tumi patita-pavana

SYNONYMS

ama nistarite -- to deliver me; tomara -- Your; ihan -- here; agamana --

appearance; parama-dayalu -- greatly merciful; tumi -- You; patita-

pavana -- the deliverer of all fallen souls.

TRANSLATION

"You have come here specifically to deliver me. You are so merciful that

You alone can deliver all fallen souls.

PURPORT

Srila Narottama dasa Thakura sings in his Prarthana (39):

sri-krsna-caitanya-prabhu daya kara more,

toma vina ke dayalu jagat-samsare

patita-pavana-hetu tava avatara,

mo sama patita prabhu na paibe ara

"My dear Lord, please be merciful to me. Who can be more merciful than

Your Lordship within these three worlds? You appear as an incarnation

just to reclaim the conditioned, fallen souls, but I assure You that You

will not find a soul more fallen than me."

Sri Caitanya Mahaprabhu's specific mission is to deliver fallen souls.

Of course, in this Age of Kali there is hardly anyone who is not fallen

according to the calculations of Vedic behavior. In His instructions to

Rupa Gosvami, Sri Caitanya Mahaprabhu described the so-called followers

of Vedic religion in this way (Madhya 19.146):

veda-nistha-madhye ardheka veda ‘mukhe' mane

veda-nisiddha papa kare, dharma nahi gane

So-called followers of Vedic principles simply accept the Vedas formally,

but they act against Vedic principles. This is symptomatic of this Age

of Kali. People claim to follow a certain type of religion, saying

formally, "I am Hindu," "I am Muslim," "I am Christian," "I am this or

that," but actually no one follows the principles enunciated in

religious scriptures. This is the disease of this age. Therefore the

merciful Sri Caitanya Mahaprabhu has simply advised us to chant the Hare

Krsna maha-mantra: harer nama harer nama harer namaiva kevalam [Cc. Adi

17.21]. The Lord can deliver anyone and everyone, even though one may

have fallen from the injunctions of revealed scriptures. This is Sri

Caitanya Mahaprabhu's special mercy. Consequently He is known as patita-

pavana, the deliverer of all fallen souls.

Madhya 8.39

TEXT 39

TEXT

mahanta-svabhava ei tarite pamara

nija karya nahi tabu yana tara ghara

SYNONYMS

mahanta-svabhava -- the nature of saintly persons; ei -- this; tarite --

to deliver; pamara -- fallen souls; nija -- own; karya -- business; nahi

-- there is not; tabu -- still; yana -- goes; tara -- his; ghara --

house.

TRANSLATION

"It is the general practice of all saintly people to deliver the fallen.

Therefore they go to people's houses, although they have no personal

business there.

PURPORT

A sannyasi is supposed to beg from door to door. He does not beg simply

because he is hungry. His real purpose is to enlighten the occupant of

every house by preaching Krsna consciousness. A sannyasi does not

abandon his superior position and become a beggar just for the sake of

begging. Similarly, a person in householder life may be very important,

but he may also voluntarily take to the mendicant way of life. Rupa

Gosvami and Sanatana Gosvami were ministers, but they voluntarily

accepted the mendicant's life in order to humbly preach Sri Caitanya

Mahaprabhu's message. It is said about them: tyaktva turnam asesa-

mandala-pati-srenim sada tuccha-vat bhutva dina-ganesakau karunaya

kaupina-kanthasritau. Although the Gosvamis were very aristocratic, on

the order of Sri Caitanya Mahaprabhu they became mendicants just to

deliver the fallen souls. One should also consider that those who engage

in the missionary activities of the Krsna consciousness movement are

under the guidance of Sri Caitanya Mahaprabhu. They are not actually

beggars; their real business is to deliver fallen souls. Therefore they

may go from door to door just to introduce a book about Krsna

consciousness so that people can become enlightened by reading. Formerly

brahmacaris and sannyasis used to beg from door to door. At the present

moment, especially in the Western countries, a person may be handed over

to the police if he begs from door to door. In Western countries,

begging is considered criminal. Members of the Krsna consciousness

movement have no business begging. Instead, they work very hard to

introduce some literatures about Krsna consciousness so that people can

read them and be benefited. But if one gives some contribution to a

Krsna conscious man, he never refuses it.

Madhya 8.40

TEXT 40

TEXT

mahad-vicalanam nrnam

grhinam dina-cetasam

nihsreyasaya bhagavan

nanyatha kalpate kvacit

SYNONYMS

mahat-vicalanam -- the wandering of saintly persons; nrnam -- of human

beings; grhinam -- who are householders; dina-cetasam -- low-minded;

nihsreyasaya -- for the ultimate benefit; bhagavan -- O my Lord; na

anyatha -- not any other purpose; kalpate -- one imagines; kvacit -- at

any time.

TRANSLATION

"‘My dear Lord, sometimes great saintly persons go to the homes of

householders, although these householders are generally low-minded. When

a saintly person visits their homes, one can understand that it is for

no other purpose than to benefit the householders.'

PURPORT

This verse is from Srimad-Bhagavatam (10.8.4).

Madhya 8.41

TEXT 41

TEXT

amara sange brahmanadi sahasreka jana

tomara darsane sabara dravi-bhuta mana

SYNONYMS

amara sange -- with me; brahmana-adi -- brahmanas and others; sahasreka -

- more than one thousand; jana -- persons; tomara -- of You; darsane --

in seeing; sabara -- of all of them; dravi-bhuta -- became melted; mana -

- the hearts.

TRANSLATION

"Along with me there are about a thousand men -- including the brahmanas

-- and all of them appear to have had their hearts melted simply by

seeing You.

Madhya 8.42

TEXT 42

TEXT

‘krsna' ‘krsna' nama suni sabara vadane

sabara anga -- pulakita, asru -- nayane

SYNONYMS

krsna krsna -- "Krsna," "Krsna"; nama -- the holy name; suni -- I hear;

sabara -- of everyone; vadane -- in the mouths; sabara -- of all; anga --

the bodies; pulakita -- gladdened; asru -- tears; nayane -- in the eyes.

TRANSLATION

"I hear everyone chanting the holy name of Krsna. Everyone's body is

thrilled with ecstasy, and there are tears in everyone's eyes.

Madhya 8.43

TEXT 43

TEXT

akrtye-prakrtye tomara isvara-laksana

jive na sambhave ei aprakrta guna

SYNONYMS

akrtye -- in bodily features; prakrtye -- in behavior; tomara -- of You;

isvara -- of the Supreme Personality of Godhead; laksana -- the symptoms;

jive -- in an ordinary living being; na -- not; sambhave -- possible;

ei -- these; aprakrta -- transcendental; guna -- qualities.

TRANSLATION

"My dear Sir, according to Your behavior and bodily features, You are

the Supreme Personality of Godhead. It is impossible for ordinary living

beings to possess such transcendental qualities."

PURPORT

Sri Caitanya Mahaprabhu's bodily features were uncommon. Indeed, His

body was extraordinary in its measurements. The measurement of His chest

and the measurement of His forearms were the same. This is called

nyagrodha-parimandala. As far as His nature is concerned, He was kind to

everyone. No one but the Supreme Personality of Godhead can be kind to

everyone. Therefore the Lord's name is Krsna, "all-attractive." As

stated in the Bhagavad-gita (14.4), Krsna is the kind father of everyone.

In every species of life (sarva-yonisu), He is the original father, the

seed-giver (bija-pradah pita). How, then, can He be unkind to any living

entity? One may be a man, an animal or even a tree, but the Lord is kind

to everyone. That is God's qualification. He also says in the Bhagavad-

gita (9.29), samo 'ham sarva-bhutesu: "I am equally kind to everyone."

And He advises, sarva-dharman parityajya mam ekam saranam vraja: [Bg. 18.

66] "Give up all other engagements and simply surrender unto Me." This

instruction is meant not only for Arjuna but for all living entities.

Whoever takes advantage of this offer is immediately immune to all

sinful activity and returns home, back to Godhead. While present on this

planet, Sri Caitanya Mahaprabhu made the same offer.

Madhya 8.44

TEXT 44

TEXT

prabhu kahe, -- tumi maha-bhagavatottama

tomara darsane sabara drava haila mana

SYNONYMS

prabhu kahe -- the Lord replied; tumi -- you; maha-bhagavata-uttama --

the best of the topmost devotees; tomara darsane -- by seeing you;

sabara -- of everyone; drava -- melted; haila -- became; mana -- the

heart.

TRANSLATION

The Lord replied to Ramananda Raya, "Sir, you are the best of the

topmost devotees; therefore simply the sight of you has melted everyone'

s heart.

PURPORT

Unless one is a first-class devotee, he cannot be a preacher. A preacher

is generally a topmost devotee, but in order to meet the general

populace, he has to come to distinguish between devotees and nondevotees.

Otherwise, an advanced devotee makes no such distinctions. Indeed, he

always sees that everyone is engaged in the service of the Lord. When

one engages in preaching work, he must distinguish between people and

understand that some people are not engaged in the devotional service of

the Lord. The preacher then has to take compassion upon such innocent

people who do not know how to worship the Lord. In Srimad-Bhagavatam (11.

2.45), the symptoms of a topmost devotee are described as follows:

sarva-bhutesu yah pasyed bhagavad-bhavam atmanah

bhutani bhagavaty atmany esa bhagavatottamah

"The advanced devotee sees that all living entities are part and parcel

of the Supreme Personality of Godhead. Everyone is in Krsna, and Krsna

is also within everyone. Such a vision is possible only for a person who

is very advanced in devotional service."

Madhya 8.45

TEXT 45

TEXT

anyera ki katha, ami -- ‘mayavadi sannyasi'

amiha tomara sparse krsna-preme bhasi

SYNONYMS

anyera -- of others; ki katha -- what to speak; ami -- I; mayavadi

sannyasi -- a sannyasi of the Mayavadi sect; amiha -- I; tomara -- of

you; sparse -- by the touch; krsna -- of Krsna; preme -- in love; bhasi -

- float.

TRANSLATION

"Although I am a Mayavadi sannyasi, a nondevotee, I am also floating in

the ocean of love of Krsna simply by touching you. And what to speak of

others?

Madhya 8.46

TEXT 46

TEXT

ei jani' kathina mora hrdaya sodhite

sarvabhauma kahilena tomare milite

SYNONYMS

ei jani' -- knowing this; kathina -- very hard; mora -- My; hrdaya --

heart; sodhite -- to rectify; sarvabhauma -- Sarvabhauma Bhattacarya;

kahilena -- asked; tomare -- you; milite -- to meet.

TRANSLATION

"Sarvabhauma Bhattacarya knew this would happen, and thus to rectify My

heart, which is very hard, he asked Me to meet you."

Madhya 8.47

TEXT 47

TEXT

ei-mata dunhe stuti kare dunhara guna

dunhe dunhara darasane anandita mana

SYNONYMS

ei-mata -- in this way; dunhe -- both of them; stuti -- praise; kare --

offer; dunhara -- of both of them; guna -- qualities; dunhe -- both of

them; dunhara -- of both of them; darasane -- by the seeing; anandita --

pleased; mana -- the minds.

TRANSLATION

In this way each of them praised the qualities of the other, and both of

them were pleased to see each other.

Madhya 8.48

TEXT 48

TEXT

hena-kale vaidika eka vaisnava brahmana

dandavat kari' kaila prabhure nimantrana

SYNONYMS

hena-kale -- at this time; vaidika -- a follower of the Vedic

ritualistic ceremonies; eka -- one; vaisnava brahmana -- a brahmana

following Vaisnava principles; dandavat -- obeisances offered by falling

flat; kari' -- offering; kaila -- made; prabhure -- unto Lord Sri

Caitanya Mahaprabhu; nimantrana -- invitation.

TRANSLATION

At this time a brahmana Vaisnava following the Vedic principles came and

offered obeisances. He fell flat before Sri Caitanya Mahaprabhu and

invited Him for lunch.

Madhya 8.49

TEXT 49

TEXT

nimantrana manila tanre vaisnava janiya

ramanande kahe prabhu isat hasiya

SYNONYMS

nimantrana -- the invitation; manila -- accepted; tanre -- him (the

brahmana); vaisnava -- a devotee; janiya -- understanding; ramanande --

unto Ramananda; kahe -- said; prabhu -- Sri Caitanya Mahaprabhu; isat --

a little; hasiya -- smiling.

TRANSLATION

Lord Sri Caitanya Mahaprabhu accepted the invitation, knowing the

brahmana to be a devotee, and slightly smiling, He spoke as follows to

Ramananda Raya.

PURPORT

Sri Caitanya Mahaprabhu accepted the invitation of the Vaisnava brahmana.

Even though one is a brahmana strictly following all the rules and

regulations of brahminical culture, if he is not a devotee, a follower

of Sri Caitanya Mahaprabhu, one should not accept his invitation. At the

present moment people have become so degraded that they do not even

follow the Vedic principles, to say nothing of Vaisnava principles. They

eat anything and everything -- whatever they like -- and therefore the

members of the Krsna consciousness movement should be very cautious

about accepting invitations.

Madhya 8.50

TEXT 50

TEXT

tomara mukhe krsna-katha sunite haya mana

punarapi pai yena tomara darasana

SYNONYMS

tomara mukhe -- in your mouth; krsna-katha -- talks on Krsna; sunite --

to hear; haya -- there is; mana -- My mind; punarapi -- again; pai -- I

may get; yena -- if possible; tomara -- your; darasana -- interview.

TRANSLATION

"I wish to hear from you about Lord Krsna. Indeed, My mind is inclined

to desire this; therefore I wish to see you again."

Madhya 8.51–52

TEXTS 51–52

TEXT

raya kahe, aila yadi pamara sodhite

darsana-matre suddha nahe mora dusta citte

dina panca-sata rahi' karaha marjana

tabe suddha haya mora ei dusta mana

SYNONYMS

raya kahe -- Ramananda Raya replied; aila -- You have come; yadi --

although; pamara -- a fallen soul; sodhite -- to rectify; darsana-matre -

- simply seeing You; suddha nahe -- not purified; mora -- my; dusta --

polluted; citte -- consciousness; dina -- days; panca-sata -- five or

seven; rahi' -- staying; karaha -- kindly do; marjana -- cleansing; tabe

-- then; suddha -- pure; haya -- it is; mora -- my; ei -- this; dusta --

polluted; mana -- mind.

TRANSLATION

Ramananda Raya replied, "My Lord, although You have come to correct me,

a fallen soul, my mind is not yet purified simply by seeing You. Please

stay for five or seven days and kindly cleanse my polluted mind. After

that much time, my mind will certainly be pure."

Madhya 8.53

TEXT 53

TEXT

yadyapi viccheda donhara sahana na yaya

tathapi dandavat kari' calila rama-raya

SYNONYMS

yadyapi -- although; viccheda -- separation; donhara -- of both of them;

sahana -- toleration; na -- not; yaya -- possible; tathapi -- still;

dandavat -- obeisances; kari' -- offering; calila -- departed; rama-raya

-- Ramananda Raya.

TRANSLATION

Although neither could tolerate separation from the other, Ramananda

Raya nonetheless offered his obeisances to Lord Sri Caitanya Mahaprabhu

and departed.

Madhya 8.54

TEXT 54

TEXT

prabhu yai' sei vipra-ghare bhiksa kaila

dui janara utkanthaya asi' sandhya haila

SYNONYMS

prabhu -- Lord Sri Caitanya Mahaprabhu; yai' -- going; sei -- that;

vipra-ghare -- to the house of the brahmana; bhiksa -- lunch; kaila --

accepted; dui -- two; janara -- of the persons; utkanthaya -- in the

impatience; asi' -- coming; sandhya -- evening; haila -- appeared.

TRANSLATION

Lord Sri Caitanya Mahaprabhu then went to the house of the brahmana who

had invited Him and took His lunch there. When the evening of that day

arrived, both Ramananda Raya and the Lord were eager to meet each other

again.

Madhya 8.55

TEXT 55

TEXT

prabhu snana-krtya kari' achena vasiya

eka-bhrtya-sange raya milila asiya

SYNONYMS

prabhu -- the Lord; snana-krtya -- the daily duty of bathing; kari' --

finishing; achena -- was; vasiya -- sitting; eka -- one; bhrtya --

servant; sange -- with; raya -- Raya Ramananda; milila -- met; asiya --

coming.

TRANSLATION

After finishing His evening bath, Sri Caitanya Mahaprabhu sat down and

waited for Ramananda Raya to come. Then Ramananda Raya, accompanied by

one servant, came to meet Him.

PURPORT

A Vaisnava who is supposed to be advanced in spiritual understanding --

be he a householder or a sannyasi -- must bathe three times a day:

morning, noon and evening. When one is engaged in the service of the

Deity, he must especially follow the principles of the Padma Purana and

take regular baths. He should also, after bathing, decorate his body

with the twelve tilakas.

Madhya 8.56

TEXT 56

TEXT

namaskara kaila raya, prabhu kaila alingane

dui jane krsna-katha kaya rahah-sthane

SYNONYMS

namaskara -- obeisances; kaila -- offered; raya -- Ramananda Raya;

prabhu -- Lord Sri Caitanya Mahaprabhu; kaila -- did; alingane --

embracing; dui -- two; jane -- the persons; krsna-katha -- talks about

Krsna; kaya -- discussed; rahah-sthane -- in a secluded place.

TRANSLATION

Ramananda Raya approached Lord Sri Caitanya and offered his respectful

obeisances, and the Lord embraced him. Then they began to discuss Krsna

in a secluded place.

PURPORT

The word rahah-sthane, "in a secluded place," is very significant. Talks

about Krsna and His pastimes -- especially His pastimes in Vrndavana and

His dealings with the gopis -- are all very confidential. They are not

subject matter for public discussion because those who have no

understanding of the transcendental nature of Krsna's pastimes always

commit great offenses, thinking Krsna to be an ordinary human being and

the gopis ordinary girls. Following the principle of Lord Sri Caitanya

Mahaprabhu, who never discussed the dealings between Krsna and the gopis

publicly, devotees in the Krsna consciousness movement are enjoined not

to discuss the pastimes of Lord Krsna in Vrndavana in public. For the

general public, sankirtana is the most effective method to awaken Krsna

consciousness. If possible, one should discuss the principles enunciated

in the Bhagavad-gita. Sri Caitanya Mahaprabhu followed this principle

very strictly and discussed the philosophy of the Bhagavad-gita with

learned scholars like Sarvabhauma Bhattacarya and Prakasananda Sarasvati.

However, He taught the principles of the bhakti cult to students like

Sanatana Gosvami and Rupa Gosvami, and He discussed with Sri Ramananda

Raya the topmost devotional dealings between Krsna and the gopis. For

the general populace, He performed sankirtana very vigorously. We must

also follow these principles in preaching Krsna consciousness all over

the world.

Madhya 8.57

TEXT 57

TEXT

prabhu kahe, -- "pada sloka sadhyera nirnaya"

raya kahe, -- "sva-dharmacarane visnu-bhakti haya"

SYNONYMS

prabhu kahe -- Lord Sri Caitanya Mahaprabhu said; pada -- just recite;

sloka -- a verse from the revealed scriptures; sadhyera -- of the aim of

life; nirnaya -- an ascertainment; raya kahe -- Ramananda Raya replied;

sva-dharma-acarane -- by executing one's occupational duty; visnu-bhakti

-- devotional service to Lord Visnu; haya -- there is.

TRANSLATION

Sri Caitanya Mahaprabhu ordered Ramananda Raya, "Recite a verse from the

revealed scriptures concerning the ultimate goal of life."

Ramananda replied, "If one executes the prescribed duties of his social

position, he awakens his original Krsna consciousness.

PURPORT

In this connection, Sri Ramanujacarya states in the Vedartha-sangraha

that devotional service is naturally very dear to the living entity.

Indeed, it is life's goal. This devotional service is supreme knowledge,

or Krsna consciousness, and it brings detachment from all material

activity. In the transcendental position, a living being can perfectly

acknowledge the superiority of serving the Supreme Lord. The devotees

attain the Supreme Lord only by devotional service. Having such

knowledge, one engages in his occupational duty, and that is called

bhakti-yoga. By performing bhakti-yoga, one can rise to the platform of

pure devotional service.

A great saint, the father of Srila Vyasadeva, Parasara Muni, has

specifically mentioned that devotional service to the Lord can

ultimately be awakened in human society by the discharge of duties in

accordance with the varnasrama system. The Supreme Personality of

Godhead instituted varnasrama-dharma to give human beings a chance to

return home, back to Godhead. The Supreme Personality of Godhead, Lord

Sri Krsna, who is known in the Bhagavad-gita as Purusottama -- the

greatest of all personalities -- personally came and declared that the

institution of varnasrama-dharma was founded by Him. As stated in the

Bhagavad-gita (4.13):

catur-varnyam maya srstam guna-karma-vibhagasah

tasya kartaram api mam viddhy akartaram avyayam

Elsewhere in the Bhagavad-gita (18.45–46) the Lord says:

sve sve karmany abhiratah samsiddhim labhate narah

sva-karma-niratah siddhim yatha vindati tac chrnu

yatah pravrttir bhutanam yena sarvam idam tatam

sva-karmana tam abhyarcya siddhim vindati manavah

Human society should be divided into four divisions -- brahmana,

ksatriya, vaisya and sudra -- and everyone should always engage in his

occupational duty. The Lord says that those engaged in their

occupational duty can attain perfection simply by rendering loving

devotional service to the Lord while executing their particular duty.

Actually the modern ideal of a classless society can be introduced only

by Krsna consciousness. Let men perform their occupational duty, and let

them give their profits to the service of the Lord. In other words, one

can attain the perfection of life by discharging one's occupational duty

and employing the results in the service of the Lord. This method is

confirmed by great personalities like Bodhayana, Tanka, Dramida,

Guhadeva, Kapardi and Bharuci. It is also confirmed by the Vedanta-sutra.

Madhya 8.58

TEXT 58

TEXT

varnasramacara-vata

purusena parah puman

visnur aradhyate pantha

nanyat tat-tosa-karanam

SYNONYMS

varna-asrama-acara-vata -- who behaves according to the system of four

divisions of social order and four divisions of spiritual life; purusena

-- by a man; parah -- the supreme; puman -- person; visnuh -- Lord Visnu;

aradhyate -- is worshiped; pantha -- way; na -- not; anyat -- another;

tat-tosa-karanam -- cause of satisfying the Lord.

TRANSLATION

"‘The Supreme Personality of Godhead, Lord Visnu, is worshiped by the

proper execution of prescribed duties in the system of varna and asrama.

There is no other way to satisfy the Supreme Personality of Godhead. One

must be situated in the institution of the four varnas and asramas.'"

PURPORT

This is a quotation from the Visnu Purana (3.8.9). As stated by Srila

Bhaktivinoda Thakura in his Amrta-pravaha-bhasya, "The purport is that

one can realize life's perfection simply by satisfying the Supreme

Personality of Godhead." This is also confirmed in Srimad-Bhagavatam (1.

2.13):

atah pumbhir dvija-srestha varnasrama-vibhagasah

sv-anusthitasya dharmasya samsiddhir hari-tosanam

"O best among the twice-born, it is therefore concluded that the highest

perfection one can achieve by discharging the duties prescribed for one'

s own occupation according to caste divisions and orders of life is to

please the Personality of Godhead."

Every man should perform his occupational duty in the light of his

particular tendency. According to his abilities, one should accept a

position in the varnasrama institution. The divisions of brahmana,

ksatriya, vaisya and sudra are natural divisions within society. Indeed,

everyone has a prescribed duty according to the varnasrama-dharma. Those

who properly execute their prescribed duties live peacefully and are not

disturbed by material conditions. The spiritual orders -- brahmacarya,

grhastha, vanaprastha and sannyasa -- are called asramas. If one

executes his prescribed duty in both the social and spiritual orders,

the Supreme Personality of Godhead is satisfied. If one neglects his

duties, however, he becomes a transgressor and a candidate for a hellish

condition. Actually we see that different people are engaged in

different ways; therefore there must be divisions according to work. To

attain perfection, one must make devotional service the center of life.

In this way one can awaken his natural instincts by work, association

and education. One should accept the varnasrama divisions by

qualification, not by birth. Unless this system is introduced, human

activities cannot be systematically executed.

The brahmanas are the intellectuals who can understand the Supreme

Personality of Godhead. They are always engaged in the cultivation of

knowledge. It does not matter whether one is born in India or outside

India. Those who are naturally very heroic and who tend to rule over

others are called ksatriyas. Those who tend to produce food by

agricultural methods, protect cows and other animals and engage in trade

are called vaisyas, or merchants. Those who are not sufficiently

intelligent to be brahmanas, ksatriyas or vaisyas are required to serve

a master and are called sudras. Thus everyone can engage in the service

of the Lord and awaken his natural Krsna consciousness. If a society

does not function according to such natural divisions, the social orders

become degraded. The conclusion is that the scientific method of

varnasrama-dharma should be adopted by society.

Madhya 8.59

TEXT 59

TEXT

prabhu kahe, -- "eho bahya, age kaha ara"

raya kahe, "krsne karmarpana -- sarva-sadhya-sara"

SYNONYMS

prabhu kahe -- the Lord said; eho -- this; bahya -- external; age --

ahead; kaha -- say; ara -- more; raya kahe -- Sri Ramananda Raya said;

krsne -- unto Krsna; karma-arpana -- offering the results of activities;

sarva-sadhya-sara -- the essence of all means of perfection.

TRANSLATION

The Lord replied, "This is external. You had better tell Me of some

other means."

Ramananda replied, "To offer the results of one's activities to Krsna is

the essence of all perfection."

Madhya 8.60

TEXT 60

TEXT

yat karosi yad asnasi

yaj juhosi dadasi yat

yat tapasyasi kaunteya

tat kurusva mad-arpanam

SYNONYMS

yat -- whatever; karosi -- you do; yat -- whatever; asnasi -- you eat;

yat -- whatever; juhosi -- you offer in sacrifice; dadasi -- you give in

charity; yat -- whatever; yat -- whatever; tapasyasi -- you perform as

austerity; kaunteya -- O son of Kunti; tat -- that; kurusva -- just do;

mat -- unto Me; arpanam -- offering.

TRANSLATION

Ramananda Raya continued, "‘My dear son of Kunti, whatever you do,

whatever you eat, whatever you offer in sacrifice, whatever you give in

charity, and whatever austerities you perform, all the results of such

activities should be offered to Me, Krsna, the Supreme Personality of

Godhead.'"

PURPORT

The Lord has said that the varnasrama-dharma is not properly executed in

this Age of Kali; therefore He ordered Ramananda Raya to go further into

the matter. Ramananda replied with this verse from the Bhagavad-gita (9.

27), which instructs that while remaining in the system of varnasrama-

dharma one may offer the results of his activities to Lord Sri Krsna in

loving service. Naturally Lord Sri Caitanya Mahaprabhu was asking

Ramananda Raya about the execution of devotional service. Ramananda Raya

first enunciated the principle of varnasrama-dharma in consideration of

materialistic people. However, this conception is not transcendental. As

long as one is in the material world, he must follow the principles of

varnasrama-dharma, but devotional service is transcendental. The system

of varnasrama-dharma refers to the three modes of material nature, but

transcendental devotional service is on the absolute platform.

Sri Caitanya Mahaprabhu belongs to the spiritual world, and His methods

for propagating the sankirtana movement are also imported from the

spiritual world. Srila Narottama dasa Thakura has sung: golokera prema-

dhana, hari-nama-sankirtana, rati na janmila kene taya. This states that

the sankirtana movement has nothing to do with this material world. It

is imported from the spiritual world, Goloka Vrndavana. Narottama dasa

Thakura laments that mundane people do not take this sankirtana movement

seriously. Considering the position of devotional service and the

sankirtana movement, Sri Caitanya Mahaprabhu deemed the system of

varnasrama-dharma to be material, although it aims at elevation to the

spiritual platform. However, the sankirtana movement can raise one

immediately to the spiritual platform. Consequently it is said that

varnasrama-dharma is external, and Caitanya Mahaprabhu requested

Ramananda Raya to proceed deeper into the matter and uncover the

spiritual platform.

Sometimes materialists consider Lord Visnu a material conception.

Impersonalists think that above Lord Visnu is the impersonal Brahman.

The impersonalists misunderstand the worship of Lord Visnu. They worship

Lord Visnu to merge into His body. In order that visnu-aradhana not be

misunderstood, Sri Caitanya Mahaprabhu requested that Sri Ramananda Raya

proceed further and clear up the issue. Ramananda Raya quoted the verse

from the Bhagavad-gita stating that the results of one's occupational

duty may be offered to Lord Visnu or Krsna. In Srimad-Bhagavatam (1.2.8)

it is also said:

dharmah sv-anusthitah pumsam visvaksena-kathasu yah

notpadayed yadi ratim srama eva hi kevalam

"If one executes the occupational duties of varnasrama-dharma but does

not cultivate his dormant Krsna consciousness, his activities are futile.

His occupation simply becomes unnecessary labor."

Madhya 8.61

TEXT 61

TEXT

prabhu kahe, -- "eho bahya, age kaha ara"

raya kahe, -- "svadharma-tyaga, ei sadhya-sara"

SYNONYMS

prabhu kahe -- the Lord replied; eho -- this; bahya -- external; age --

ahead; kaha -- speak; ara -- more; raya kahe -- Ramananda Raya replied;

sva-dharma-tyaga -- relinquishing one's occupational duties; ei -- this;

sadhya-sara -- the essence of all perfection.

TRANSLATION

"This is also external," Sri Caitanya Mahaprabhu said. "Please proceed

and speak further on this matter."

Ramananda Raya replied, "To give up one's occupational duties in the

varnasrama system is the essence of perfection."

PURPORT

A brahmana may renounce his family and accept sannyasa. Others --

ksatriyas and vaisyas -- may also give up their families and take to

Krsna consciousness. Such renunciation is called karma-tyaga. By such

renunciation, the Supreme Personality of Godhead is satisfied.

In contrast, the process of renouncing the results of one's activities

by offering these results to Krsna is not considered uncontaminated,

because, although such a process implies that one recognizes Krsna as

the Supreme Person, it still involves one in activities on the material

platform. Since such activities are within the material universe, Sri

Caitanya Mahaprabhu considered them external. To correct this, Ramananda

Raya recommended that one take to the renounced order of life in order

to transcend material activities. This is supported by the following

verse from Srimad-Bhagavatam (11.11.32).

Madhya 8.62

TEXT 62

TEXT

ajnayaivam gunan dosan

mayadistan api svakan

dharman santyajya yah sarvan

mam bhajet sa ca sattamah

SYNONYMS

ajnaya -- knowing perfectly; evam -- thus; gunan -- qualities; dosan --

faults; maya -- by Me; adistan -- instructed; api -- although; svakan --

own; dharman -- occupational duties; santyajya -- giving up; yah --

anyone who; sarvan -- all; mam -- unto Me; bhajet -- may render service;

sah -- he; ca -- and; sat-tamah -- a first-class person.

TRANSLATION

Ramananda Raya continued, "‘Occupational duties are described in the

religious scriptures. If one analyzes them, he can fully understand

their qualities and faults and then give them up completely to render

service unto the Supreme Personality of Godhead. Such a person is

considered a first-class man.'

Madhya 8.63

TEXT 63

TEXT

sarva-dharman parityajya

mam ekam saranam vraja

aham tvam sarva-papebhyo

moksayisyami ma sucah

SYNONYMS

sarva-dharman -- all kinds of occupational duties; parityajya -- giving

up; mam ekam -- unto Me only; saranam -- as shelter; vraja -- go; aham --

I; tvam -- unto you; sarva-papebhyah -- from all the reactions of

sinful life; moksayisyami -- will give liberation; ma -- don't; sucah --

worry.

TRANSLATION

"As stated in scripture [Bg. 18.66], ‘After giving up all kinds of

religious and occupational duties, if you come to Me, the Supreme

Personality of Godhead, and take shelter, I will give you protection

from all of life's sinful reactions. Do not worry.'"

PURPORT

In this connection, Srila Raghunatha dasa Gosvami instructs in his book

Manah-siksa (2):

na dharmam nadharmam sruti-gana-niruktam kila kuru

vraje radha-krsna-pracura-paricaryam iha tanu

He has thus enjoined that we should not perform religious or irreligious

activities as prescribed in the Vedas. The best course is to engage

always in the service of Lord Krsna and Radharani. That is the

perfection of everything in this life. Similarly, in Srimad-Bhagavatam (

4.29.46) it is said by Narada Muni:

yada yasyanugrhnati bhagavan atma-bhavitah

sa jahati matim loke vede ca parinisthitam

"When one actually takes to the loving service of the Supreme

Personality of Godhead, he gives up all duties in the material world, as

well as all duties prescribed by the Vedic literatures. In this way one

is fixed in the service of the Lord."

Madhya 8.64

TEXT 64

TEXT

prabhu kahe, -- "eho bahya, age kaha ara"

raya kahe, "jnana-misra bhakti -- sadhya-sara"

SYNONYMS

prabhu kahe -- the Lord said; eho -- this; bahya -- external; age --

ahead; kaha -- say; ara -- more; raya kahe -- Raya replied; jnana-misra

bhakti -- devotional service mixed with empiric knowledge; sadhya-sara --

is the essence of perfection.

TRANSLATION

After hearing Ramananda Raya speak in this way, Lord Sri Caitanya

Mahaprabhu again rejected his statement and said, "Go ahead and say

something more."

Ramananda Raya then replied, "Devotional service mixed with empiric

knowledge is the essence of perfection."

PURPORT

Devotional service mixed with non-Vedic speculative knowledge is

certainly not pure devotional service. Therefore Srila Bhaktisiddhanta

Sarasvati in his Anubhasya preaches that self-realization following the

execution of ritualistic ceremonies is in the neutral stage between

liberation and conditioned life. It is a place beyond this material

world, in the river Viraja, where the three modes of material nature are

subdued or neutralized in the unmanifest stage. However, the spiritual

world is a manifestation of spiritual energy and is known as

Vaikunthaloka, "the place where there is no anxiety." The material world,

known as brahmanda, is the creation of the external energy. Between the

two creations -- the material creation and the spiritual creation -- is

a river known as Viraja, as well as a place known as Brahmaloka. Viraja-

nadi and Brahmaloka are shelters for living entities disgusted with

material life and inclined to impersonal existence by way of denying

material variegatedness. Since these places are not situated in the

Vaikunthalokas, or the spiritual world, Sri Caitanya Mahaprabhu

proclaims them to be external. In the Brahmaloka and Viraja-nadi, one

cannot conceive of the Vaikunthalokas. Brahmaloka and Viraja-nadi are

also attained after difficult austerities, but in these realms there is

no understanding of the Supreme Personality of Godhead and His

transcendental loving service. Without such spiritual knowledge, simple

detachment from material conditions is but another side of material

existence. From the spiritual point of view, it is all external. When

Sri Caitanya Mahaprabhu rejected this proposal, Ramananda Raya suggested

that devotional service based on philosophy and logic is a more advanced

position. He therefore quoted the following verse from the Bhagavad-gita

(18.54).

Madhya 8.65

TEXT 65

TEXT

brahma-bhutah prasannatma

na socati na kanksati

samah sarvesu bhutesu

mad-bhaktim labhate param

SYNONYMS

brahma-bhutah -- freed from material conceptions of life but attached to

an impersonal situation; prasanna-atma -- fully joyful; na socati -- he

does not lament; na kanksati -- he does not hanker; samah -- equally

disposed; sarvesu -- all; bhutesu -- to the living entities; mat-bhaktim

-- My devotional service; labhate -- achieves; param -- transcendental.

TRANSLATION

Ramananda Raya continued, "According to the Bhagavad-gita, ‘One who is

thus transcendentally situated at once realizes the Supreme Brahman and

becomes fully joyful. He never laments or desires to have anything. He

is equally disposed toward every living entity. In that state he attains

pure devotional service unto Me.'"

PURPORT

In this verse from the Bhagavad-gita it is said that a person who

accepts the theory of monism -- being always engaged in empiric

philosophical discussions about spiritual life -- becomes joyful and is

relieved from all material lamentation and hankering. At that stage, one

is equipoised. He sees all living entities as spiritual beings. After

attaining this elevated stage, one can attain pure devotional service.

The conclusion is that devotional service mixed with ritualistic

fruitive activity is inferior to spiritual service based on empiric

philosophic discussion.

Madhya 8.66

TEXT 66

TEXT

prabhu kahe, "eho bahya, age kaha ara"

raya kahe, -- "jnana-sunya bhakti -- sadhya-sara"

SYNONYMS

prabhu kahe -- the Lord said; eho -- this; bahya -- external; age --

ahead; kaha -- speak; ara -- further; raya kahe -- Ramananda Raya

replied; jnana-sunya bhakti -- devotional service independent of logic

and empiric philosophy; sadhya-sara -- the essence of the perfection of

life.

TRANSLATION

After hearing this, the Lord, as usual, rejected it, considering it to

be external devotional service. He again asked Ramananda Raya to speak

further, and Ramananda Raya replied, "Pure devotional service without

any touch of speculative knowledge is the essence of perfection."

PURPORT

In his Anubhasya commentary, Srila Bhaktisiddhanta Sarasvati Thakura

says that this stage -- devotional service mixed with speculative

knowledge -- is also external and not within the jurisdiction of pure

devotional service as practiced in Vaikunthaloka. As soon as there is

some conception of materialistic thought -- be it positive or negative --

the service is not spiritual. It may be free from material

contamination, but because there is mental speculation the devotional

service is not pure and freed from the contamination of material life. A

living entity who wants to be completely pure must be above this

material conception. The negation of material existence does not

necessarily mean spiritual existence. After material existence is

negated, spiritual existence -- namely sac-cid-ananda -- still may not

be manifested. Until one comes to the stage of actually understanding

one's eternal relationship with the Supreme Lord, he cannot enter into

spiritual life. Spiritual life means becoming detached from material

life and engaging in the loving service of the Lord. Sri Caitanya

Mahaprabhu therefore asked Ramananda Raya to explain something

transcendental to devotional service mixed with speculative knowledge. A

pure devotee is completely surrendered to the lotus feet of the Lord,

and only by his love does he conquer Krsna, who cannot be conquered by

anyone. Krsna always stands victorious over everything. No one can

conquer Him. One can attain the stage of pure devotion simply by fully

surrendering. This is next corroborated by Srimad-Bhagavatam (10.14.3),

wherein Lord Brahma, defeated by the potency of Sri Krsna, fully

surrendered unto the Lord.

Madhya 8.67

TEXT 67

TEXT

jnane prayasam udapasya namanta eva

jivanti san-mukharitam bhavadiya-vartam

sthane sthitah sruti-gatam tanu-van-manobhir

ye prayaso 'jita jito 'py asi tais tri-lokyam

SYNONYMS

jnane -- in gaining knowledge; prayasam -- unnecessary endeavor;

udapasya -- setting far aside; namantah -- completely surrendering; eva -

- certainly; jivanti -- live; sat-mukharitam -- declared by great

realized devotees; bhavadiya-vartam -- discussions about You, the

Supreme Personality of Godhead; sthane sthitah -- situated in their own

positions; sruti-gatam -- received aurally; tanu-vak-manobhih -- by the

body, words and mind; ye -- those who; prayasah -- almost always; ajita -

- O my unconquerable Lord (beyond perception and unlimitedly independent)

; jitah -- conquered; api -- indeed; asi -- You are; taih -- by such

pure devotees; tri-lokyam -- within the three worlds.

TRANSLATION

Ramananda Raya continued, "Lord Brahma said, ‘My dear Lord, those

devotees who have thrown away the impersonal conception of the Absolute

Truth and have therefore abandoned discussing empiric philosophical

truths should hear from self-realized devotees about Your holy name,

form, pastimes and qualities. They should completely follow the

principles of devotional service and remain free from illicit sex,

gambling, intoxication and animal slaughter. Surrendering themselves

fully with body, words and mind, they can live in any asrama or social

status. Indeed, You are conquered by such persons, although You are

always unconquerable.'"

Madhya 8.68

TEXT 68

TEXT

prabhu kahe, "eho haya, age kaha ara"

raya kahe, "prema-bhakti -- sarva-sadhya-sara"

SYNONYMS

prabhu kahe -- the Lord said; eho haya -- this is all right; age kaha

ara -- speak something more; raya kahe -- Raya replied; prema-bhakti --

ecstatic love in devotional service to the Lord; sarva-sadhya-sara --

the essence of all perfection.

TRANSLATION

At this point, Sri Caitanya Mahaprabhu replied, "This is all right, but

still you can speak more on the subject."

Ramananda Raya then replied, "Ecstatic love for the Supreme Personality

of Godhead is the essence of all perfection."

PURPORT

In his Amrta-pravaha-bhasya, Srila Bhaktivinoda Thakura summarizes the

conversation up to this point, where Lord Caitanya Mahaprabhu says to

Ramananda Raya, eho haya, age kaha ara: "This is the process accepted in

devotional service, but there is something more than this. Therefore

please explain what is beyond." Simply executing the duties of all

varnas and asramas is not as good as offering all the results of one's

activities to the Lord. When one gives up all fruitive activity and

fully surrenders to the Lord, he attains sva-dharma-tyaga, wherein he

abandons the social order and takes to the renounced order. That is

certainly better. However, better than the renounced order is

cultivation of knowledge mixed with devotional service. Yet all these

activities are external to the activities of the spiritual world. There

is no touch of pure devotional service in them. Pure devotional service

cannot be attained by empiric philosophy, nor can perfection be attained

simply by good association. Devotional service by self-realization is a

different subject matter. It is untouched by fruitive activity, for one

surrenders the results of activities to the Lord, abandons prescribed

duties and accepts the renounced order of life. Such devotional service

is situated on a higher platform than that of empiric philosophical

speculation with a mixture of bhakti. This is verified by Srila Rupa

Gosvami in his Bhakti-rasamrta-sindhu (1.1.11):

anyabhilasita-sunyam jnana-karmady-anavrtam

anukulyena krsnanu-silanam bhaktir uttama

[Cc. Madhya 19.167]

"One should render transcendental loving service to the Supreme Lord

Krsna favorably and without desire for material profit or gain through

fruitive activities or philosophical speculation. That is called pure

devotional service."

Devotional activities, however, sometimes appear to be impure in the

neophyte stage, but in the mature stage they are completely pure, or

free from material activity. Therefore Ramananda Raya replied after

hearing the last statement of Sri Caitanya Mahaprabhu: prema-bhakti --

sarva-sadhya-sara. Sri Caitanya Mahaprabhu actually accepted this verse (

jnane prayasam) as the basic principle of perfection. One has to

practice this principle in order to make further progress. When further

progress is actually made, one comes to the platform of ecstatic loving

service to the Lord. This first stage is technically called sadhana-

bhakti, or devotional service in practice. The result of sadhana-bhakti

must be ecstatic love, attachment for the Supreme Personality of Godhead,

which is also called prema-bhakti. In the neophyte stage, sadhana-

bhakti includes faith, association with devotees, and practicing

devotional service. Thus one is freed from all unwanted things. One then

becomes fixed in devotional service and increases his desire to act in

devotional service. Thus one becomes attached to the Lord and His

devotional service.

Madhya 8.69

TEXT 69

TEXT

nanopacara-krta-pujanam arta-bandhoh

premnaiva bhakta-hrdayam sukha-vidrutam syat

yavat ksud asti jathare jaratha pipasa

tavat sukhaya bhavato nanu bhaksya-peye

SYNONYMS

nana-upacara -- by varieties of offerings; krta -- performed; pujanam --

worshiping; arta-bandhoh -- of the Supreme Personality of Godhead, who

is the friend of all distressed persons; premna -- by ecstatic love; eva

-- indeed; bhakta-hrdayam -- the heart of a devotee; sukha-vidrutam --

melted in transcendental bliss; syat -- becomes; yavat -- as long as;

ksut -- appetite; asti -- there is; jathare -- in the stomach; jaratha --

strong; pipasa -- thirst; tavat -- so long; sukhaya -- for happiness;

bhavatah -- are; nanu -- indeed; bhaksya -- eatables; peye -- and

drinkables.

TRANSLATION

Ramananda Raya continued, "‘As long as there is hunger and thirst within

the stomach, varieties of food and drink make one feel very happy.

Similarly, when the Lord is worshiped with pure love, the various

activities performed in the course of that worship awaken transcendental

bliss in the heart of the devotee.'

Madhya 8.70

TEXT 70

TEXT

krsna-bhakti-rasa-bhavita matih

kriyatam yadi kuto 'pi labhyate

tatra laulyam api mulyam ekalam

janma-koti-sukrtair na labhyate

SYNONYMS

krsna-bhakti-rasa-bhavita -- absorbed in the mellows of executing

devotional service to Krsna; matih -- intelligence; kriyatam -- let it

be purchased; yadi -- if; kutah api -- somewhere; labhyate -- is

available; tatra -- there; laulyam -- greed; api -- indeed; mulyam --

price; ekalam -- only; janma-koti -- of millions of births; sukrtaih --

by pious activities; na -- not; labhyate -- is obtained.

TRANSLATION

"‘Pure devotional service in Krsna consciousness cannot be had even by

pious activity in hundreds and thousands of lives. It can be attained

only by paying one price -- that is, intense greed to obtain it. If it

is available somewhere, one must purchase it without delay.'"

PURPORT

The previous two verses are included in the Padyavali (13, 14), an

anthology compiled by Srila Rupa Gosvami. Verse 69 refers to devotional

service in faith, and verse 70 refers to devotional service rendered out

of intense greed. The first is devotional service rendered in accordance

with the regulative principles, and the second refers to spontaneous

loving service of the Lord without extraneous endeavor. Henceforward the

basic principle underlying the talks between Sri Caitanya Mahaprabhu and

Ramananda Raya will be spontaneous loving service to the Lord. The

regulative principles according to the injunctions of the sastras are

necessary insofar as one's original dormant Krsna consciousness is not

spontaneously awakened. An example of spontaneous action is the flowing

of rivers into the ocean. Nothing can stop this flow of water. Similarly,

when one's dormant Krsna consciousness is awakened, it spontaneously

flows to the lotus feet of Krsna without impediment. Whatever will be

spoken henceforth by Ramananda Raya based on spontaneous love will be

agreeable to Sri Caitanya Mahaprabhu, and the Lord will ask him more and

more about this subject.

Madhya 8.71

TEXT 71

TEXT

prabhu kahe, "eho haya, age kaha ara"

raya kahe, "dasya-prema -- sarva-sadhya-sara"

SYNONYMS

prabhu kahe -- the Lord said; eho haya -- this is all right; age kaha

ara -- please speak more; raya kahe -- Ramananda Raya replied; dasya-

prema -- spontaneous love in the humor of servitude; sarva-sadhya-sara --

the essence of perfection.

TRANSLATION

Hearing up to the point of spontaneous love, the Lord said, "This is all

right, but if you know more, please tell Me."

In reply, Ramananda Raya said, "Spontaneous loving service in servitude -

- as exchanged by master and servant -- is the highest perfection.

PURPORT

Spontaneous loving service to the Lord is called devotional service with

an intimate attachment between the servitor and the served. This

intimacy is called mamata. Between the servitor and the served there is

a feeling of oneness. This mamata begins with dasya-prema, service

rendered to the master by the servant. Unless there is such a

relationship, the loving affairs between the Lord and His devotee are

not actually fixed. When the devotee feels "The Lord is my master" and

renders service unto Him, Krsna consciousness is awakened. This fixed

consciousness is on a higher platform than simple cognizance of love of

Godhead.

Madhya 8.72

TEXT 72

TEXT

yan-nama-sruti-matrena

puman bhavati nirmalah

tasya tirtha-padah kim va

dasanam avasisyate

SYNONYMS

yat -- of whom; nama -- of the name; sruti-matrena -- simply by hearing;

puman -- a person; bhavati -- becomes; nirmalah -- pure; tasya -- of Him;

tirtha-padah -- of the Supreme Personality of Godhead, at whose lotus

feet are all places of pilgrimage; kim -- what; va -- more; dasanam --

of the servants; avasisyate -- is remaining.

TRANSLATION

"‘A man becomes purified simply by hearing the holy name of the Supreme

Personality of Godhead, whose lotus feet create the holy places of

pilgrimage. Therefore what remains to be attained by those who have

become His servants?'

PURPORT

This is a quotation from Srimad-Bhagavatam (9.5.16) and is an admission

by the great sage Durvasa Muni. Durvasa Muni, a caste brahmana and great

yogi, used to hate Maharaja Ambarisa. When he decided to chastise

Maharaja Ambarisa through his yogic powers, he was chased by the

Sudarsana cakra of the Supreme Personality of Godhead. When things were

settled, he said, "When the holy name of the Supreme Personality of

Godhead is heard by any person, that person is immediately sanctified.

The Supreme Lord is master of the devotees, and the devotees, under His

shelter, naturally come to own His opulences."

Madhya 8.73

TEXT 73

TEXT

bhavantam evanucaran nirantarah

prasanta-nihsesa-mano-rathantarah

kadaham aikantika-nitya-kinkarah

praharsayisyami sa-natha-jivitam

SYNONYMS

bhavantam -- You; eva -- certainly; anucaran -- serving; nirantarah --

always; prasanta -- pacified; nihsesa -- all; manah-ratha -- desires;

antarah -- other; kada -- when; aham -- I; aikantika -- exclusive; nitya

-- eternal; kinkarah -- servant; praharsayisyami -- I shall become

joyful; sa-natha -- with a fitting master; jivitam -- living.

TRANSLATION

"‘By serving You constantly, one is freed from all material desires and

is completely pacified. When shall I engage as Your permanent eternal

servant and always feel joyful to have such a perfect master?'"

PURPORT

This is a statement made by the great saintly devotee Yamunacarya in his

Stotra-ratna (43).

Madhya 8.74

TEXT 74

TEXT

prabhu kahe, "eho haya, kichu age ara"

raya kahe, "sakhya-prema -- sarva-sadhya-sara"

SYNONYMS

prabhu kahe -- the Lord said; eho haya -- this is also right; kichu --

something; age -- ahead; ara -- more; raya kahe -- Ramananda Raya

replied; sakhya-prema -- transcendental loving service in fraternity;

sarva-sadhya-sara -- the highest perfectional stage.

TRANSLATION

Hearing this from Ramananda Raya, the Lord again requested him to go a

step further. In reply, Ramananda Raya said, "Loving service to Krsna

rendered in fraternity is the highest perfection.

PURPORT

As long as loving service is rendered to the Lord in the master-servant

relationship, there is some fear, for the servant is always afraid of

the master, despite the intimacy of self-interest. In this stage the

servant is always afraid of the master and respectful of Him. When the

devotee is further advanced, he has nothing to fear. He considers the

Lord and himself on an equal level. At such a time, the devotee is fully

convinced that Lord Krsna is a friend and cannot at all be dissatisfied

if the devotee lives with Him on an equal level. This understanding is

called visrambha, that is, devoid of a respectful attitude. When this

attitude is chosen, it becomes sakhya-prema, or love of Godhead in

friendship. On this stage there is developed consciousness of equality

between the Lord and the devotee.

Madhya 8.75

TEXT 75

TEXT

ittham satam brahma-sukhanubhutya

dasyam gatanam para-daivatena

mayasritanam nara-darakena

sardham vijahruh krta-punya-punjah

SYNONYMS

ittham -- in this way; satam -- of persons who prefer the impersonal

feature of the Lord; brahma -- of the impersonal effulgence; sukha -- by

the happiness; anubhutya -- who is realized; dasyam -- the mode of

servitude; gatanam -- of those who have accepted; para-daivatena -- who

is the supreme worshipable Deity; maya-asritanam -- for ordinary persons

under the clutches of the external energy; nara-darakena -- with Him,

who is like a boy of this material world; sardham -- in friendship;

vijahruh -- played; krta-punya-punjah -- those who have accumulated

volumes of pious activities.

TRANSLATION

"‘Neither those engaged in the self-realization of appreciating the

Brahman effulgence of the Lord, nor those engaged in devotional service

while accepting the Supreme Personality of Godhead as master, nor those

under the clutches of Maya, thinking the Lord an ordinary person, can

understand that certain exalted personalities, after accumulating

volumes of pious activities, are now playing with the Lord in friendship

as cowherd boys.'"

PURPORT

This is a statement made by Sukadeva Gosvami (SB 10.12.11), who

appreciated the good fortune of the cowherd boys who played with Krsna

and ate with Him on the banks of the Yamuna.

Madhya 8.76

TEXT 76

TEXT

prabhu kahe, -- "eho uttama, age kaha ara"

raya kahe, "vatsalya-prema -- sarva-sadhya-sara"

SYNONYMS

prabhu kahe -- the Lord said; eho uttama -- it is very good; age --

still further; kaha -- speak; ara -- more; raya kahe -- Raya replied;

vatsalya-prema -- loving service to the Lord in the stage of parental

love; sarva-sadhya-sara -- the highest perfectional stage.

TRANSLATION

The Lord said, "This statement is very good, but please proceed even

further."

Ramananda Raya then replied, "Loving service to the Lord in the parental

relationship is the highest perfectional stage."

PURPORT

The stage of loving service to the Lord in parental affection is an

advanced stage of love in fraternity. In the fraternal relationship

there is a sense of equality, but when that sense of equality is

advanced in affection, one attains the platform of parental love. In

this connection, the following verse is cited from Srimad-Bhagavatam (10.

8.46), wherein Maharaja Pariksit voices his appreciation of Nanda

Maharaja's and mother Yasoda's intense love for Krsna.

Madhya 8.77

TEXT 77

TEXT

nandah kim akarod brahman

sreya evam mahodayam

yasoda va maha-bhaga

papau yasyah stanam harih

SYNONYMS

nandah -- Nanda Maharaja; kim -- what; akarot -- has performed; brahman -

- O brahmana; sreyah -- auspicious activities; evam -- thus; maha-udayam

-- rising to such an exalted position as the father of Krsna; yasoda --

mother Yasoda; va -- or; maha-bhaga -- most fortunate; papau -- drank;

yasyah -- of whom; stanam -- by the breasts; harih -- the Supreme

Personality of Godhead.

TRANSLATION

Ramananda Raya continued, "‘O brahmana, what pious activities did Nanda

Maharaja perform by which he received the Supreme Personality of Godhead

Krsna as his son? And what pious activities did mother Yasoda perform

that made the Absolute Supreme Personality of Godhead Krsna call her "

Mother" and suck her breasts?'

Madhya 8.78

TEXT 78

TEXT

nemam virinco na bhavo

na srir apy anga-samsraya

prasadam lebhire gopi

yat tat prapa vimukti-dat

SYNONYMS

na -- not; imam -- this (love of Godhead); virincah -- Lord Brahma; na --

not; bhavah -- Lord Siva; na -- nor; srih -- the goddess of fortune;

api -- even; anga -- on the chest of Visnu; samsraya -- who is sheltered;

prasadam -- favor; lebhire -- have obtained; gopi -- mother Yasoda; yat

-- which; tat -- that; prapa -- obtained; vimukti-dat -- from the person

who gives liberation.

TRANSLATION

"‘The favor mother Yasoda obtained from Sri Krsna, the bestower of

liberation, was never obtained even by Lord Brahma or Lord Siva, nor

even by the goddess of fortune, who always remains on the chest of the

Supreme Personality of Godhead Visnu.'"

PURPORT

This is a statement from Srimad-Bhagavatam (10.9.20). Krsna agreed to be

bound by mother Yasoda after she had given up trying to bind Krsna with

ropes. This is another appreciation made by Sukadeva Gosvami in his

narration of the pastimes of Krsna before Maharaja Pariksit.

Madhya 8.79

TEXT 79

TEXT

prabhu kahe, "eho uttama, age kaha ara"

raya kahe, "kanta-prema sarva-sadhya-sara"

SYNONYMS

prabhu kahe -- the Lord replied; eho uttama -- this is very good; age --

ahead; kaha -- speak; ara -- more; raya kahe -- Ramananda Raya replied;

kanta-prema -- loving service between husband and wife; sarva-sadhya-

sara -- the highest perfectional stage.

TRANSLATION

The Lord said, "Your statements are certainly getting better and better

one after the other, but surpassing all of them is another

transcendental mellow, and you can speak of that as the most sublime."

Ramananda Raya then replied, "Conjugal attachment for Krsna is the

topmost position in love of Godhead.

PURPORT

In general, love of Godhead is devoid of the intimacy of ownership. In

the case of love in servitude, there is a want of confidence. There is a

want of increased affection in the fraternal relationship, and even when

this affection increases in the parental relationship, there is

nonetheless a want of complete freedom. However, when one becomes a

conjugal lover of Krsna, everything lacking in the other relationships

is completely manifest. Love of Godhead lacks nothing in the conjugal

stage. The summary of this verse is that parental love of Godhead is

certainly higher than fraternal love and that conjugal love is higher

yet. It was when Sri Caitanya Mahaprabhu requested Ramananda Raya to go

further that he came to the point of the conjugal relationship, which is

the highest perfectional stage of transcendental love.

Madhya 8.80

TEXT 80

TEXT

nayam sriyo 'nga u nitanta-rateh prasadah

svar-yositam nalina-gandha-rucam kuto 'nyah

rasotsave 'sya bhuja-danda-grhita-kantha-

labdhasisam ya udagad vraja-sundarinam

SYNONYMS

na -- not; ayam -- this; sriyah -- of the goddess of fortune; ange -- on

the chest; u -- alas; nitanta-rateh -- who is very intimately related;

prasadah -- the favor; svah -- of the heavenly planets; yositam -- of

women; nalina -- of the lotus flower; gandha -- having the aroma; rucam -

- and bodily luster; kutah -- much less; anyah -- others; rasa-utsave --

in the festival of the rasa dance; asya -- of Lord Sri Krsna; bhuja-

danda -- by the arms; grhita -- embraced; kantha -- their necks; labdha-

asisam -- who achieved such a blessing; yah -- which; udagat -- became

manifest; vraja-sundarinam -- of the beautiful gopis, the transcendental

girls of Vrajabhumi.

TRANSLATION

"‘When Lord Sri Krsna was dancing with the gopis in the rasa-lila, the

gopis were embraced around the neck by the Lord's arms. This

transcendental favor was never bestowed upon the goddess of fortune or

the other consorts in the spiritual world. Nor was such a thing ever

imagined by the most beautiful girls in the heavenly planets, girls

whose bodily luster and aroma resemble the beauty and fragrance of lotus

flowers. And what to speak of worldly women, who may be very, very

beautiful according to material estimation?'

PURPORT

This verse (SB 10.47.60) was spoken by Uddhava when he visited Sri

Vrndavana to deliver a message from Krsna to the gopis. Uddhava remained

in Vrndavana to observe the activities of the gopis there. When he saw

the ecstatic love for Krsna in separation manifested by the gopis, he

appreciated their supreme love and therefore expressed his feelings in

this verse. He admitted that the fortune of the gopis could not be

compared even to the fortune of the goddess of fortune, to say nothing

of the beautiful girls in the heavenly planets.

Madhya 8.81

TEXT 81

TEXT

tasam avirabhuc chaurih

smayamana-mukhambujah

pitambara-dharah sragvi

saksan manmatha-manmathah

SYNONYMS

tasam -- among them; avirabhut -- appeared; saurih -- Lord Krsna;

smayamana -- smiling; mukha-ambujah -- with a face like a lotus flower;

pita-ambara-dharah -- wearing yellow garments; sragvi -- garlanded with

flowers; saksat -- directly; manmatha -- of Cupid; manmathah -- the

bewilderer.

TRANSLATION

"‘Suddenly, due to their feelings of separation, Lord Krsna appeared

among the gopis dressed in yellow garments and wearing a flower garland.

His lotus face was smiling, and He was directly attracting the mind of

Cupid.'

PURPORT

This verse is from Srimad-Bhagavatam (10.32.2). When the rasa dance was

going on, Krsna suddenly disappeared, and the gopis became so

overwhelmed, due to His separation and their intense love for Him, that

Krsna was obliged to appear again.

Madhya 8.82

TEXT 82

TEXT

krsna-praptira upaya bahu-vidha haya

krsna-prapti-taratamya bahuta achaya

SYNONYMS

krsna-praptira -- of achieving the lotus feet of Krsna; upaya -- means;

bahu-vidha -- various; haya -- there are; krsna-prapti -- of achieving

the favor of Lord Krsna; taratamya -- comparisons; bahuta -- various;

achaya -- there are.

TRANSLATION

"There are various means and processes by which one may attain the favor

of Lord Krsna. All those transcendental processes will be studied from

the viewpoint of comparative importance.

Madhya 8.83

TEXT 83

TEXT

kintu yanra yei rasa, sei sarvottama

tata-stha hana vicarile, ache tara-tama

SYNONYMS

kintu -- nevertheless; yanra -- of some devotees; yei rasa -- whatever

the mellow of exchanges of love; sei -- that; sarva-uttama -- the best;

tata-stha -- neutral; hana -- being; vicarile -- if considering; ache --

there is; tara-tama -- lower and higher levels.

TRANSLATION

"It is true that whatever relationship a particular devotee has with the

Lord is the best for him; still, when we study all the different methods

from a neutral position, we can understand that there are higher and

lower degrees of love.

PURPORT

In this regard, Srila Bhaktisiddhanta Sarasvati Thakura explains that

this verse does not advocate the whimsical invention of some methods of

love of Godhead. Such inventions cannot be accepted as topmost. Indeed,

such concoctions are not recommended in these verses. Srila Rupa Gosvami

has said in the Bhakti-rasamrta-sindhu (sruti-smrti-puranadi-

pancaratra-vidhim vina

aikantiki harer bhaktir

utpatayaiva kalpate

"Devotional service of the Lord that ignores the authorized Vedic

literatures like the Upanisads, Puranas and Narada-pancaratra is simply

an unnecessary disturbance in society." Bhakti-rasamrta-sindhu 1.2.1011.

2.101):

sruti-smrti-puranadi-pancaratra-vidhim vina

aikantiki harer bhaktir utpatayaiva kalpate

He clearly mentions in this verse that one must refer to the Vedic

literatures and other, supplementary literatures and follow the

conclusion of the Vedas. An invented devotional attitude simply creates

disturbances in the transcendental realm. If a person overly addicted to

family life takes to Srimad-Bhagavatam or Krsna consciousness to earn a

livelihood, his activity is certainly offensive. One should not become a

caste guru and sell mantras for the benefit of mundane customers, nor

should one make disciples for a livelihood. All these activities are

offensive. One should not make a livelihood by forming a professional

band to carry out congregational chanting, nor should one perform

devotional service when one is attached to mundane society, friendship

and love. Nor should one be dependent on so-called social etiquette. All

of this is mental speculation. None of these things can be compared to

unalloyed devotional service. No one can compare unalloyed devotional

service, Krsna consciousness, to mundane activities. There are many

unauthorized parties pretending to belong to the Sri Caitanya cult, and

some are known as aula, baula, kartabhaja, neda, daravesa, sani,

sahajiya, sakhibheki, smarta, jata-gosani, ativadi, cudadhari and

gauranga-nagari.

Moreover, there are those who take the caste gosvamis' opinions of such

parties as bona fide, comparing these opinions to those of the six

Gosvamis, headed by Sri Rupa and Sri Sanatana. This is simply another

cheating process. There are also nondevotees who compose unauthorized

songs, who establish different temples for money, who worship the Deity

as priests for salaries, who accept caste brahmanism as all in all, and

who do not know the value of a pure Vaisnava. Actually the caste

brahmanas of the smarta community are opposed to the principles of the

Satvata-pancaratra. Furthermore, there are many Mayavadis and those

overly addicted to material sense enjoyment. None of these can be

compared to a person who is purely engaged in preaching Krsna

consciousness. Every Krsna conscious person is constantly endeavoring to

utilize different transcendental devices in the service of the Lord.

Such a devotee renounces all material enjoyment and completely dedicates

himself to the service of his spiritual master and Lord Sri Caitanya

Mahaprabhu. He may be a perfect celibate, a restrained householder, a

regulated vanaprastha or a tridandi-sannyasi in the renounced order. It

doesn't matter. The pseudo transcendentalists and the pure devotees

cannot be compared, nor can one argue that a person can invent his own

way of worship.

The purport in presenting this verse necessitates explaining the

comparative positions of the transcendental mellows known as santa,

dasya, sakhya, vatsalya and madhurya. All these rasas, or mellows, are

situated on the transcendental platform. Pure devotees take shelter of

one of them and thus progress in spiritual life. Actually one can take

shelter of such spiritual mellows only when one is completely

uncontaminated by material attachment. When one is completely free from

material attachment, the feelings of the transcendental mellows are

awakened in the heart of the devotee. That is svarupa-siddhi, the

perfection of one's eternal relationship with the Supreme Lord. Svarupa-

siddhi, the eternal relationship with the Supreme Lord, may be situated

in any one of the transcendental mellows. Each and every one of them is

as perfect as the others. But by comparative study an unbiased person

can realize that the mellow of servitorship is better than the mellow of

neutrality, that the mellow of fraternity is better than the mellow of

servitorship, that the parental mellow is better than that of fraternity,

and that above all other mellows is the mellow of conjugal love.

However, these are all spiritually situated on the same platform because

all these relationships of perfection in love are based on a central

point -- Krsna.

These mellows cannot be compared to the feelings one derives from

demigod worship. Krsna is one, but the demigods are different. They are

material. Love for Krsna cannot be compared to material love for

different demigods. Because Mayavadis are on the material platform, they

recommend the worship of Siva or Durga and say that worship of Kali and

Krsna are the same. However, on the spiritual platform there is no

demigod worship. The only worshipable object is Krsna. Therefore

although there is no difference between a devotee in santa-rasa or dasya-

rasa, vatsalya-rasa or madhurya-rasa, one can still make a comparative

study of the intensity of love in these different transcendental

positions. For example, it may be said that dasya-rasa is better than

santa-rasa, yet transcendental love of God is there in both of them.

Similarly, we can judge that love of Godhead in fraternity is better

than love of Godhead in neutrality and servitorship. Similarly, love of

Godhead in parental affection is better than love in fraternity. And, as

stated before, love of God in the conjugal rasa is superior to that in

the parental rasa.

The analysis of different types of love of Godhead has been made by

expert acaryas who know all about devotional service on the

transcendental platform. Unfortunately, inexperienced and unauthorized

persons in the mundane world, not understanding the transcendental

position of pure love, try to find some material fault in the

transcendental process. This is simply impudence on the part of

spiritually inexperienced people. Such faultfinding is symptomatic of

unfortunate mundane wranglers.

Madhya 8.84

TEXT 84

TEXT

yathottaram asau svada-

visesollasa-mayy api

ratir vasanaya svadvi

bhasate kapi kasyacit

SYNONYMS

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

particular tastes; ullasa -- pleasing; mayi -- empowered with; api --

although; ratih -- love; vasanaya -- by desire; svadvi -- sweet; bhasate

-- appears; ka api -- someone; kasyacit -- one of them.

TRANSLATION

"‘Increasing love is experienced in various tastes, one above another.

But that love which has the highest taste in the gradual succession of

desires manifests itself in the form of conjugal love.'

PURPORT

This verse is from Srila Rupa Gosvami's Bhakti-rasamrta-sindhu (2.5.38),

and it also appears in Adi-lila, Chapter Four, verse 45.

Madhya 8.85

TEXT 85

TEXT

purva-purva-rasera guna -- pare pare haya

dui-tina ganane panca paryanta badaya

SYNONYMS

purva-purva -- of each previous; rasera -- of the mellow; guna -- the

qualities; pare pare -- in each subsequent; haya -- there are; dui-tina -

- two and then three; ganane -- in counting; panca -- five; paryanta --

up to; badaya -- increases.

TRANSLATION

"There is a gradual order of improvement in transcendental mellows from

the initial ones to the later ones. In each subsequent mellow the

qualities of the previous mellows are manifested, counting from two,

then three, and up to the point of five complete qualities.

Madhya 8.86

TEXT 86

TEXT

gunadhikye svadadhikya bade prati-rase

santa-dasya-sakhya-vatsalyera guna madhurete vaise

SYNONYMS

guna-adhikye -- by the increase of transcendental qualities; svada-

adhikya -- increase of taste; bade -- increases; prati-rase -- in each

mellow; santa -- of neutrality; dasya -- of servitude; sakhya -- of

fraternity; vatsalyera -- and of parental affection; guna -- the

qualities; madhurete -- in the conjugal mellow; vaise -- appear.

TRANSLATION

"As the qualities increase, so the taste also increases in each and

every mellow. Therefore the qualities found in santa-rasa, dasya-rasa,

sakhya-rasa and vatsalya-rasa are all manifested in conjugal love [

madhurya-rasa].

Madhya 8.87

TEXT 87

TEXT

akasadira guna yena para-para bhute

dui-tina krame bade panca prthivite

SYNONYMS

akasa-adira -- of the sky, air and so on; guna -- the qualities; yena --

just as; para-para -- one after another; bhute -- in the material

elements; dui-tina -- two and then three; krame -- by gradations; bade --

increase; panca -- all five; prthivite -- in earth.

TRANSLATION

"The qualities in the material elements -- sky, air, fire, water and

earth -- increase one after another by a gradual process of one, two and

three, and at the last stage, in the element earth, all five qualities

are completely visible.

Madhya 8.88

TEXT 88

TEXT

paripurna-krsna-prapti ei ‘prema' haite

ei premara vasa krsna -- kahe bhagavate

SYNONYMS

paripurna -- completely full; krsna-prapti -- achievement of the lotus

feet of Lord Krsna; ei -- this; prema -- love of Godhead; haite -- from;

ei premara -- of this type of love of Godhead; vasa -- under the control;

krsna -- Lord Krsna; kahe -- it is said; bhagavate -- in Srimad-

Bhagavatam.

TRANSLATION

"Complete attainment of the lotus feet of Lord Krsna is made possible by

love of Godhead, specifically madhurya-rasa, or conjugal love. Lord

Krsna is indeed captivated by this standard of love. This is stated in

Srimad-Bhagavatam.

PURPORT

To explain the topmost quality of conjugal love, Srila Krsnadasa

Kaviraja Gosvami gives the example of the material elements -- sky, air,

fire, water and earth. In the sky (space) there is the quality of sound.

Similarly, in air there are the qualities of sound and touch. In fire,

there are three qualities -- sound, touch and form. In water there are

four qualities -- sound, touch, form and taste. Finally, in earth there

are all five qualities -- sound, touch, form, taste and also smell. Now,

one can see that the quality of the sky is in all -- namely in air, fire,

water and earth. In earth we can find all the qualities of material

nature. The same can be applied to the rasa known as madhurya-rasa, or

conjugal love. In conjugal love there are the qualities of neutrality,

servitorship, fraternity and parental affection, as well as those of

conjugal love itself. The conclusion is that through conjugal love the

Lord is completely satisfied.

Conjugal love (madhurya-rasa) is also known as srngara-rasa. It is the

conclusion of Srimad-Bhagavatam that in the complete combination of

loving service to the Lord -- namely in conjugal love -- the Supreme

Lord fully agrees to be under the control of the devotee. The highest

form of conjugal love is represented by Srimati Radharani; therefore in

the pastimes of Radha and Krsna we can see that Krsna is always

subjugated by Srimati Radharani's influence.

Madhya 8.89

TEXT 89

TEXT

mayi bhaktir hi bhutanam

amrtatvaya kalpate

distya yad asin mat-sneho

bhavatinam mad-apanah

SYNONYMS

mayi -- unto Me; bhaktih -- devotional service; hi -- certainly;

bhutanam -- of all living entities; amrtatvaya -- for becoming eternal;

kalpate -- is meant; distya -- fortunately; yat -- what; asit -- there

is; mat-snehah -- affection for Me; bhavatinam -- of all of you; mat-

apanah -- the means of getting My favor.

TRANSLATION

"Lord Krsna told the gopis, ‘The means of attaining My favor is loving

service unto Me, and fortunately you are all thus engaged. Those living

beings who render service unto Me are eligible to be transferred to the

spiritual world and attain eternal life with knowledge and bliss.'

PURPORT

The fulfillment of human life is summarized in this verse from Srimad-

Bhagavatam (10.82.44). There are two important words in this verse:

bhakti (devotional service) and amrtatva (eternal life). The aim of

human life is to attain the natural position of eternal life. This

eternal life can be achieved only by devotional service.

Madhya 8.90

TEXT 90

TEXT

krsnera pratijna drdha sarva-kale ache

ye yaiche bhaje, krsna tare bhaje taiche

SYNONYMS

krsnera -- of Lord Krsna; pratijna -- the promise; drdha -- firm; sarva-

kale -- in all times; ache -- there is; ye -- anyone; yaiche -- just as;

bhaje -- renders service; krsna -- Lord Krsna; tare -- him; bhaje --

reciprocates with; taiche -- so for all time.

TRANSLATION

"Lord Krsna has made a firm promise for all time. If one renders service

unto Him, Krsna correspondingly gives him an equal amount of success in

devotional service to the Lord.

PURPORT

It is a completely mistaken idea that one can worship Krsna in any form

or in any way and still attain the ultimate result of receiving the

favor of the Lord. This is a decision made by gross materialists.

Generally such men say that you can manufacture your own way of

worshiping the Supreme Lord and that any type of worship is sufficient

to approach the Supreme Personality of Godhead. Certainly there are

different means for attaining different results in fruitive activity,

speculative knowledge, mystic yoga and austerity. Crude men therefore

say that one who adopts any of these methods achieves the Supreme

Personality of Godhead's favor. They claim that it doesn't matter what

kind of method one adopts. A general example is given: If one wishes to

arrive at a certain place, there are many roads leading there, and one

can go to that place by any one of these roads. Similarly, these gross

materialists say, there are different ways to attain the favor of the

Supreme Personality of Godhead. They claim that one can conceive of the

Supreme Personality of Godhead as goddess Durga, goddess Kali, Lord Siva,

demigod Ganesa, Lord Ramacandra, Krsna, the impersonal Brahman or

whatever, and one can chant the Lord's name in any way and in any form.

Such materialists claim that since ultimately all these names and forms

are one, the result is the same. They also give the example that a man

who has different names will answer if called by any one of them.

Therefore, they claim, there is no need to chant the Hare Krsna mantra.

If one chants the name of Kali, Durga, Siva, Ganesa or anyone else, the

result will be the same.

Such claims made by mental speculators are no doubt very pleasing to

mental speculators, but those who are actually in knowledge do not admit

such conclusions, which are against the authority of the sastras. A bona

fide acarya will certainly not accept such a conclusion. As Krsna

clearly states in the Bhagavad-gita (9.25):

yanti deva-vrata devan pitrn yanti pitr-vratah

bhutani yanti bhutejya yanti mad-yajino 'pi mam

"Those who worship the demigods will take birth among the demigods,

those who worship the ancestors go to the ancestors, those who worship

ghosts and spirits will take birth among such beings, and those who

worship Me will live with Me."

Only the devotees of the Lord can be admitted to His kingdom -- not the

demigod worshipers, karmis, yogis or anyone else. A person who desires

elevation to the heavenly planets worships various demigods, and

material nature may be pleased to offer such devotees their desired

positions. The material nature gives a person his own nature, by which

he increases affection for different types of demigods. However, the

Bhagavad-gita (7.20) says that demigod worship is meant for men who have

lost all their intelligence:

kamais tais tair hrta-jnanah prapadyante 'nya-devatah

tam tam niyamam asthaya prakrtya niyatah svaya

"Those whose intelligence has been stolen by material desires surrender

unto demigods and follow the particular rules and regulations of worship

according to their own natures."

Although one may be elevated to the heavenly planets, the results of

such a benediction are limited:

anta-vat tu phalam tesam tad bhavaty alpa-medhasam

devan deva-yajo yanti mad-bhakta yanti mam api

"Men of small intelligence worship the demigods, and their fruits are

limited and temporary. Those who worship the demigods go to the planets

of the demigods, but My devotees ultimately reach My supreme planet." (

Bg. 7.23)

Being elevated to the heavenly planets or other material planets does

not mean attaining an eternal life of knowledge and bliss. At the end of

the material world, all attainments of material elevation will also end.

Again, according to Krsna in the Bhagavad-gita (18.55), only those who

engage in His loving devotional service will be admitted to the

spiritual world and return to Godhead, not others:

bhaktya mam abhijanati yavan yas casmi tattvatah

tato mam tattvato jnatva visate tad-anantaram

"One can understand Me as I am, as the Supreme Personality of Godhead,

only by devotional service. And when one is in full consciousness of Me

by such devotion, he can enter into the kingdom of God."

Impersonalists cannot understand the Supreme Personality of Godhead;

therefore it is not possible for them to enter into the spiritual

kingdom of God and return home, back to Godhead. Actually one attains

different results by different means. It is not that all achievements

are one and the same. Those interested in the four principles of dharma,

artha, kama and moksa cannot be compared to those interested in the

unalloyed devotional service of the Lord. Srimad-Bhagavatam (1.1.2)

therefore says:

dharmah projjhita-kaitavo 'tra paramo nirmatsaranam satam

vedyam vastavam atra vastu siva-dam tapa-trayonmulanam

srimad-bhagavate maha-muni-krte kim va parair isvarah

sadyo hrdy avarudhyate 'tra krtibhih susrusubhis tat-ksanat

"Completely rejecting all religious activities which are materially

motivated, this Bhagavata Purana propounds the highest truth, which is

understandable by those devotees who are pure in heart. The highest

truth is reality distinguished from illusion for the welfare of all.

Such truth uproots the threefold miseries. This beautiful Bhagavatam,

compiled by the great sage Sri Vyasadeva, is sufficient in itself for

God realization. As soon as one attentively and submissively hears the

message of Bhagavatam, he becomes attached to the Supreme Lord."

Those who aspire after liberation attempt to merge into the impersonal

Brahman. To this end they execute ritualistic religious ceremonies, but

Srimad-Bhagavatam considers this a cheating process. Indeed, such people

can never dream of returning home, back to Godhead. There is a gulf of

difference between the goal of dharma, artha, kama and moksa and the

goal of devotional service.

The goddess Durga is the superintending deity of this material world,

which is made of material elements. The demigods are simply different

directors engaged in operating the departments of material activities,

and they are under the influence of the same material energy. Krsna's

internal potencies, however, have nothing to do with the creation of

this cosmic material world. The spiritual world and all spiritual

activities are under the direction of the internal, spiritual energy,

and such activities are performed by Yogamaya, the spiritual energy.

Yogamaya is the spiritual or internal energy of the Supreme Personality

of Godhead. Those who are interested in being promoted to the spiritual

world and engaging in the service of the Lord attain spiritual

perfection under the control of Yogamaya. Those who are interested in

material promotion engage in ritualistic religious ceremonies and

economic development to develop sense gratification. They ultimately

attempt to merge into the impersonal existence of the Lord. Such people

generally become impersonalists. They are interested in worshiping Lord

Siva or goddess Durga, but their return is one hundred percent

materialistic.

Following the example of the gopis, the devotees sometimes worship the

goddess Katyayani, but they understand that Katyayani is an incarnation

of Yogamaya. The gopis worshiped Katyayani, Yogamaya, to attain Krsna as

their husband. On the other hand, it is stated in the Sapta-sati

scripture that a ksatriya king named Suratha and a rich vaisya named

Samadhi worshiped material nature in the form of goddess Durga to attain

material perfection. If one tries to mingle the worship of Yogamaya with

that of Mahamaya, considering them one and the same, he does not really

show very high intelligence. The idea that everything is one is a kind

of foolishness indulged in by those with less brain substance. Fools and

rascals say that the worship of Yogamaya and the worship of Mahamaya are

the same. This conclusion is simply the result of mental speculation,

and it has no practical effect. In the material world, sometimes one

gives an exalted title to an utterly worthless thing; in Bengal this is

known as giving a blind child a name like Padmalocana, which means "

lotus-eyed." One may foolishly call a blind child Padmalocana, but such

an appellation does not bear any meaning.

In the spiritual world the Absolute Lord is always identical with His

name, fame, form, qualities and pastimes. Such identity is impossible in

the material world, where the name of a person is different from the

person himself. The Supreme Lord has many holy names like Paramatma,

Brahman and "the creator," but one who worships the Lord as the creator

cannot understand the relationship between a devotee and the Lord in the

five types of transcendental mellows, nor can he understand the

conception of Krsna. One cannot understand the six transcendental

opulences of the Lord simply by understanding the Supreme Personality of

Godhead as impersonal Brahman.

Impersonal realization of the Absolute Truth is certainly transcendental,

but this does not mean that one who has attained this realization can

understand the sac-cid-ananda form of the Lord. Similarly, Paramatma

realization -- realization of the plenary expansion of the Absolute

Truth within everyone's heart -- is also an incomplete understanding of

the Absolute Truth. Even a devotee of the Personality of Godhead

Narayana cannot actually understand the transcendental attractive

features of Krsna. Indeed, a devotee of Krsna who is attached to the

sublime attractive features of the Lord does not consider Narayana very

important. When the gopis sometimes saw Krsna in the form of Narayana,

they were not very much attracted to Him. The gopis never addressed

Krsna as Rukmini-ramana. Krsna's devotees in Vrndavana address Him as

Radharamana, Nandanandana and Yasodanandana, but not as Vasudeva-nandana

or Devaki-nandana. Although according to the material conception

Narayana, Rukmini-ramana and Krsna are one and the same, in the

spiritual world one cannot use the name Rukmini-ramana or Narayana in

place of the name Krsna. If one does so out of a poor fund of knowledge,

his mellow with the Lord becomes spiritually faulty and is called

rasabhasa, an overlapping of transcendental mellows. The advanced

devotee who has actually realized the transcendental features of the

Lord will not commit the mistake of creating a rasabhasa situation by

using one name for another. Because of the influence of Kali-yuga, there

is much rasabhasa in the name of extravagance and liberal-mindedness.

Such fanaticism is not very much appreciated by pure devotees.

Madhya 8.91

TEXT 91

TEXT

ye yatha mam prapadyante

tams tathaiva bhajamy aham

mama vartmanuvartante

manusyah partha sarvasah

SYNONYMS

ye -- they; yatha -- as; mam -- unto Me; prapadyante -- surrender; tan --

unto them; tatha eva -- in the same proportion; bhajami -- bestow My

favor; aham -- I; mama -- My; vartma -- way; anuvartante -- follow;

manusyah -- men; partha -- My dear Arjuna; sarvasah -- in all respects.

TRANSLATION

"[According to Lord Krsna in the Bhagavad-gita (4.11):] ‘As all

surrender unto Me, I reward them accordingly. Everyone follows My path

in all respects, O son of Prtha.'

Madhya 8.92

TEXT 92

TEXT

ei ‘preme'ra anurupa na pare bhajite

ataeva ‘rni' haya -- kahe bhagavate

SYNONYMS

ei -- this; premera -- of love of God; anurupa -- exactly to the

proportion; na -- not; pare -- is able; bhajite -- to reciprocate;

ataeva -- therefore; rni -- debtor; haya -- becomes; kahe -- is stated;

bhagavate -- in Srimad-Bhagavatam.

TRANSLATION

"In Srimad-Bhagavatam [10.32.22] it is said that Lord Krsna cannot

proportionately reciprocate devotional service in the madhurya-rasa;

therefore He always remains a debtor to such devotees.

Madhya 8.93

TEXT 93

TEXT

na paraye 'ham niravadya-samyujam

sva-sadhu-krtyam vibudhayusapi vah

ya mabhajan durjaya-geha-srnkhalah

samvrscya tad vah pratiyatu sadhuna

SYNONYMS

na -- not; paraye -- am able; aham -- I; niravadya -- without duplicity;

samyujam -- meeting; sva-sadhu-krtyam -- your own honest activities;

vibudha-ayusa api -- even with a duration of life like that of the

demigods; vah -- you; ya -- who; ma -- Me; abhajan -- have worshiped;

durjaya -- difficult to surmount; geha -- of household life; srnkhalah --

the chains; samvrscya -- cutting off; tat -- that; vah -- your;

pratiyatu -- let there be a return; sadhuna -- by pious activities.

TRANSLATION

"When the gopis were overwhelmed with dissatisfaction due to Lord Krsna'

s absence from the rasa-lila, Krsna returned to them and told them, ‘My

dear gopis, our meeting is certainly free of all material contamination.

I must admit that in many lives it would be impossible for Me to repay

My debt to you because you have cut off the bondage of family life just

to search for Me. Consequently I am unable to repay you. Therefore

please be satisfied with your honest activities in this regard.'

Madhya 8.94

TEXT 94

TEXT

yadyapi krsna-saundarya -- madhuryera dhurya

vraja-devira sange tanra badaye madhurya

SYNONYMS

yadyapi -- although; krsna-saundarya -- the beauty of Lord Krsna;

madhuryera -- of sweetness; dhurya -- the supermost; vraja-devira -- the

gopis; sange -- in company with; tanra -- His; badaye -- increases;

madhurya -- the sweetness.

TRANSLATION

"Although Krsna's unparalleled beauty is the topmost sweetness of love

of Godhead, His sweetness increases unlimitedly when He is in the

company of the gopis. Consequently Krsna's exchange of love with the

gopis is the topmost perfection of love of Godhead.

PURPORT

Krsna and His devotees become perfectly intimate in conjugal love of

Godhead. In other mellows, the Lord and the devotees do not enjoy

transcendental bliss as perfectly. The next verse (Srimad-Bhagavatam 10.

33.6) will illustrate this point.

Madhya 8.95

TEXT 95

TEXT

tatratisusubhe tabhir

bhagavan devaki-sutah

madhye maninam haimanam

maha-marakato yatha

SYNONYMS

tatra -- there; ati-susubhe -- was very beautiful; tabhih -- by them;

bhagavan -- the Supreme Personality of Godhead; devaki-sutah -- son of

Devaki; madhye -- in the midst; maninam -- of valuable jewels; haimanam -

- lined with gold; maha-marakatah -- the jewel of the name marakata;

yatha -- as.

TRANSLATION

"‘Although the son of Devaki, the Supreme Personality of Godhead, is the

reservoir of all kinds of beauty, when He is among the gopis He

nonetheless becomes more beautiful, for He resembles a marakata jewel

surrounded by gold and other jewels.'"

Madhya 8.96

TEXT 96

TEXT

prabhu kahe, -- ei ‘sadhyavadhi' suniscaya

krpa kari' kaha, yadi age kichu haya

SYNONYMS

prabhu kahe -- Lord Sri Caitanya Mahaprabhu replied; ei -- this; sadhya-

avadhi -- the highest limit of perfection; su-niscaya -- certainly; krpa

kari' -- being merciful to Me; kaha -- please speak; yadi -- if; age --

further; kichu haya -- there is something.

TRANSLATION

Lord Caitanya Mahaprabhu replied, "This is certainly the limit of

perfection, but please be merciful to Me and speak more if there is more.

Madhya 8.97

TEXT 97

TEXT

raya kahe, -- ihara age puche hena jane

eta-dina nahi jani, achaye bhuvane

SYNONYMS

raya kahe -- Ramananda Raya replied; ihara age -- beyond this point;

puche -- inquires; hena -- such; jane -- a person; eta-dina -- until

this day; nahi jani -- I did not know; achaye -- there is; bhuvane --

within this material world.

TRANSLATION

Raya Ramananda replied, "Until this day I did not know anyone within

this material world who could inquire beyond this perfectional stage of

devotional service.

Madhya 8.98

TEXT 98

TEXT

inhara madhye radhara prema -- ‘sadhya-siromani'

yanhara mahima sarva-sastrete vakhani

SYNONYMS

inhara madhye -- among the loving affairs of the gopis; radhara prema --

the love of Godhead of Srimati Radharani; sadhya-siromani -- the topmost

perfection; yanhara -- of which; mahima -- the glories; sarva-sastrete --

in every scripture; vakhani -- description.

TRANSLATION

"Among the loving affairs of the gopis," Ramananda Raya continued, "

Srimati Radharani's love for Sri Krsna is topmost. Indeed, the glories

of Srimati Radharani are highly esteemed in all revealed scriptures.

Madhya 8.99

TEXT 99

TEXT

yatha radha priya visnos

tasyah kundam priyam tatha

sarva-gopisu saivaika

visnor atyanta-vallabha

SYNONYMS

yatha -- just as; radha -- Srimati Radharani; priya -- very dear; visnoh

-- to Lord Krsna; tasyah -- Her; kundam -- bathing place; priyam -- very

dear; tatha -- so also; sarva-gopisu -- among all the gopis; sa -- She;

eva -- certainly; eka -- alone; visnoh -- of Lord Krsna; atyanta-

vallabha -- very dear.

TRANSLATION

"‘Just as Srimati Radharani is most dear to Sri Krsna, Her bathing place

[Radha-kunda] is also dear to Him. Among all the gopis, Srimati

Radharani is supermost and very dear to Lord Krsna.'

PURPORT

This verse is from the Padma Purana and is included in the Laghu-

bhagavatamrta (2.1.45), by Srila Rupa Gosvami. It also appears in the

Adi-lila, Chapter Four, verse 215, and again in the Madhya-lila, Chapter

Eighteen, verse 8.

Madhya 8.100

TEXT 100

TEXT

anayaradhito nunam

bhagavan harir isvarah

yan no vihaya govindah

prito yam anayad rahah

SYNONYMS

anaya -- by Her; aradhitah -- worshiped; nunam -- indeed; bhagavan --

the Supreme Personality of Godhead; harih -- Krsna; isvarah -- the Lord;

yat -- from which; nah -- us; vihaya -- rejecting; govindah -- Lord Sri

Krsna; pritah -- satisfied; yam -- whom; anayat -- brought; rahah -- a

secluded place.

TRANSLATION

"[When the gopis began to talk among themselves, they said:] ‘Dear

friends, the gopi who has been taken away by Krsna to a secluded place

must have worshiped the Lord more than anyone else.'"

PURPORT

The name Radha is derived from this verse (SB 10.30.28), from the words

anayaradhitah, meaning "by Her the Lord is worshiped." Sometimes the

critics of Srimad-Bhagavatam find it difficult to find Radharani's holy

name in that book, but the secret is disclosed here in the word aradhita,

from which the name Radha has come. Of course, the name of Radharani is

directly mentioned in other Puranas. This gopi's worship of Krsna is

topmost, and therefore Her name is Radha, or "the topmost worshiper."

Madhya 8.101

TEXT 101

TEXT

prabhu kahe -- age kaha, sunite pai sukhe

apurvamrta-nadi vahe tomara mukhe

SYNONYMS

prabhu kahe -- the Lord said; age -- ahead; kaha -- please speak; sunite

-- to hear; pai -- I get; sukhe -- happiness; apurva-amrta -- of

unprecedented nectar; nadi -- a river; vahe -- flows; tomara mukhe --

from your mouth.

TRANSLATION

Lord Sri Caitanya Mahaprabhu said, "Please speak on. I am very happy to

hear you because a river of unprecedented nectar is flowing from your

mouth.

Madhya 8.102

TEXT 102

TEXT

curi kari' radhake nila gopi-ganera dare

anyapeksa haile premera gadhata na sphure

SYNONYMS

curi kari' -- stealing; radhake -- Srimati Radharani; nila -- took away;

gopi-ganera -- of the gopis; dare -- out of fear; anya-apeksa --

dependence on others; haile -- if there is; premera -- of love; gadhata -

- the intensity; na -- not; sphure -- manifests.

TRANSLATION

"During the rasa dance Sri Krsna did not exchange loving affairs with

Srimati Radharani due to the presence of the other gopis. Because of the

dependence of the others, the intensity of love between Radha and Krsna

was not manifest. Therefore He stole Her away.

PURPORT

Out of fear of the other gopis, Lord Sri Krsna took Srimati Radharani to

a secluded place. In this regard, the verse kamsarir api (verse 106 in

this chapter) will be quoted from the Gita-govinda of Jayadeva Gosvami.

Madhya 8.103

TEXT 103

TEXT

radha lagi' gopire yadi saksat kare tyaga

tabe jani, -- radhaya krsnera gadha-anuraga

SYNONYMS

radha lagi' -- for the sake of Srimati Radharani; gopire -- the gopis;

yadi -- if; saksat -- directly; kare -- does; tyaga -- rejection; tabe --

then; jani -- we can understand; radhaya -- in Srimati Radharani;

krsnera -- of Lord Krsna; gadha -- intense; anuraga -- affection.

TRANSLATION

"If Lord Krsna rejected the company of the other gopis for Srimati

Radharani, we can understand that Lord Sri Krsna has intense affection

for Her."

Madhya 8.104

TEXT 104

TEXT

raya kahe, -- tabe suna premera mahima

tri-jagate radha-premera nahika upama

SYNONYMS

raya kahe -- Ramananda Raya replied; tabe -- then; suna -- please hear;

premera -- of that love; mahima -- the glories; tri-jagate -- within the

three worlds; radha-premera -- of the loving affairs of Srimati

Radharani; nahika -- there is not; upama -- comparison.

TRANSLATION

Ramananda Raya continued, "Please therefore hear from me about the

glories of Srimati Radharani's loving affairs. They are beyond compare

within these three worlds.

Madhya 8.105

TEXT 105

TEXT

gopi-ganera rasa-nrtya-mandali chadiya

radha cahi' vane phire vilapa kariya

SYNONYMS

gopi-ganera -- of the gopis; rasa-nrtya -- of rasa dancing; mandali --

the circle; chadiya -- rejecting; radha -- Srimati Radharani; cahi' --

desiring; vane -- in the forest; phire -- wanders; vilapa -- lamentation;

kariya -- doing.

TRANSLATION

"Finding Herself treated equally with all the other gopis, Srimati

Radharani displayed Her tricky behavior and left the circle of the rasa

dance. Missing Srimati Radharani's presence, Krsna became very unhappy

and began to lament and wander throughout the forest to search Her out.

Madhya 8.106

TEXT 106

TEXT

kamsarir api samsara-

vasana-baddha-srnkhalam

radham adhaya hrdaye

tatyaja vraja-sundarih

SYNONYMS

kamsa-arih -- the enemy of Kamsa; api -- moreover; samsara-vasana --

desirous of the essence of enjoyment (rasa-lila); baddha-srnkhalam --

being perfectly attracted to such activities; radham -- Srimati

Radharani; adhaya -- taking; hrdaye -- within the heart; tatyaja -- left

aside; vraja-sundarih -- the other beautiful gopis.

TRANSLATION

"‘Lord Krsna, the enemy of Kamsa, took Srimati Radharani within His

heart, for He desired to dance with Her. Thus He left the arena of the

rasa dance and the company of all the other beautiful damsels of Vraja.

Madhya 8.107

TEXT 107

TEXT

itas tatas tam anusrtya radhikam

ananga-bana-vrana-khinna-manasah

krtanutapah sa kalinda-nandini

tatanta-kunje visasada madhavah

SYNONYMS

itah tatah -- hither and thither; tam -- Her; anusrtya -- searching out;

radhikam -- Srimati Radharani; ananga -- of Cupid; bana-vrana -- by a

wound from the arrow; khinna-manasah -- whose heart is injured; krta-

anutapah -- repentant for misbehavior; sah -- He (Lord Krsna); kalinda-

nandini -- of the river Yamuna; tata-anta -- on the edge of the bank;

kunje -- in the bushes; visasada -- lamented; madhavah -- Lord Krsna.

TRANSLATION

"‘Being afflicted by the arrow of Cupid and unhappily regretting His

mistreating Srimati Radharani, Madhava, Lord Krsna, began to search for

Her along the banks of the Yamuna River. When He failed to find Her, He

entered the bushes of Vrndavana and began to lament.'

PURPORT

These two verses are from the Gita-govinda (3.1–2), written by Jayadeva

Gosvami.

Madhya 8.108

TEXT 108

TEXT

ei dui-slokera artha vicarile jani

vicarite uthe yena amrtera khani

SYNONYMS

ei -- these; dui -- two; slokera -- of the verses; artha -- the meanings;

vicarile -- if considering; jani -- I can understand; vicarite -- while

considering; uthe -- arises; yena -- like; amrtera -- of nectar; khani --

a mine.

TRANSLATION

"Simply by considering these two verses one can understand what nectar

there is in such dealings. It is exactly like freeing a mine of nectar.

Madhya 8.109

TEXT 109

TEXT

sata-koti gopi-sange rasa-vilasa

tara madhye eka-murtye rahe radha-pasa

SYNONYMS

sata-koti -- hundreds of thousands; gopi-sange -- with the gopis; rasa-

vilasa -- dancing in the rasa dance; tara madhye -- among them; eka-

murtye -- by one of His transcendental forms; rahe -- remains; radha-

pasa -- by the side of Srimati Radharani.

TRANSLATION

"Although Krsna was in the midst of hundreds of thousands of gopis

during the rasa dance, He still kept Himself in one of His

transcendental forms by the side of Srimati Radharani.

Madhya 8.110

TEXT 110

TEXT

sadharana-preme dekhi sarvatra ‘samata'

radhara kutila-preme ha-ila ‘vamata'

SYNONYMS

sadharana-preme -- in general love of Godhead; dekhi -- we see; sarvatra

-- everywhere; samata -- equality; radhara -- of Srimati Radharani;

kutila-preme -- in the crooked love of Godhead; ha-ila -- there was;

vamata -- opposition.

TRANSLATION

"Lord Krsna is equal to everyone in His general dealings, but due to the

conflicting ecstatic love of Srimati Radharani, there were opposing

elements.

Madhya 8.111

TEXT 111

TEXT

aher iva gatih premnah

svabhava-kutila bhavet

ato hetor ahetos ca

yunor mana udancati

SYNONYMS

aheh -- of the snake; iva -- like; gatih -- the movement; premnah -- of

the loving affairs; svabhava -- by nature; kutila -- crooked; bhavet --

is; atah -- therefore; hetoh -- from some cause; ahetoh -- from the

absence of a cause; ca -- and; yunoh -- of the young couple; manah --

anger; udancati -- appears.

TRANSLATION

"‘The progress of loving affairs between a young boy and a young girl is

like the movement of a snake. On account of this, two types of anger

arise between a young boy and girl -- anger with cause and anger without

cause.'

PURPORT

During the rasa dance, one form of Krsna was between every two gopis.

But by the side of Srimati Radharani there was only one Krsna. Although

this was the case, Srimati Radharani still manifested disagreement with

Krsna. This verse is from the Ujjvala-nilamani (Srngara-bheda-kathana

102), written by Srila Rupa Gosvami.

Madhya 8.112

TEXT 112

TEXT

krodha kari' rasa chadi' gela mana kari'

tanre na dekhiya vyakula haila sri-hari

SYNONYMS

krodha kari' -- becoming angry; rasa chadi' -- leaving the rasa dance;

gela -- went; mana kari' -- being resentful; tanre -- Srimati Radharani;

na dekhiya -- not seeing; vyakula -- very anxious; haila -- became; sri-

hari -- Lord Krsna.

TRANSLATION

"When Radharani left the rasa dance out of anger and resentment, Lord

Sri Krsna became very anxious because He could not see Her.

Madhya 8.113

TEXT 113

TEXT

samyak-sara vasana krsnera rasa-lila

rasa-lila-vasanate radhika srnkhala

SYNONYMS

samyak-sara -- the complete and essential; vasana -- desire; krsnera --

of Lord Krsna; rasa-lila -- the dancing in the rasa-lila; rasa-lila-

vasanate -- in the desire to dance the rasa dance; radhika -- Srimati

Radharani; srnkhala -- the medium of bondage.

TRANSLATION

"Lord Krsna's desire in the rasa-lila circle is perfectly complete, but

Srimati Radharani is the binding link in that desire.

Madhya 8.114

TEXT 114

TEXT

tanha vinu rasa-lila nahi bhaya citte

mandali chadiya gela radha anvesite

SYNONYMS

tanha vinu -- without Her; rasa-lila -- the rasa dance; nahi -- not;

bhaya -- illuminates; citte -- within the heart; mandali chadiya --

leaving the circle of the rasa dance; gela -- went; radha -- Srimati

Radharani; anvesite -- to search for.

TRANSLATION

"The rasa dance does not shine in the heart of Krsna without Srimati

Radharani. Therefore, He also gave up the circle of the rasa dance and

went out to search for Her.

Madhya 8.115

TEXT 115

TEXT

itas-tatah bhrami' kahan radha na pana

visada karena kama-bane khinna hana

SYNONYMS

itah-tatah -- here and there; bhrami' -- wandering; kahan -- anywhere;

radha -- Srimati Radharani; na -- not; pana -- finding; visada --

lamentation; karena -- does; kama-bane -- by the arrow of Cupid; khinna -

- hurt; hana -- becoming.

TRANSLATION

"When Krsna went out to search for Srimati Radharani, He wandered here

and there. Not finding Her, He became afflicted by the arrow of Cupid

and began to lament.

Madhya 8.116

TEXT 116

TEXT

sata-koti-gopite nahe kama-nirvapana

tahatei anumani sri-radhikara guna

SYNONYMS

sata-koti -- hundreds of thousands; gopite -- in the midst of gopis;

nahe -- there is not; kama-nirvapana -- satisfaction of lust; tahatei --

by that way; anumani -- we can imagine; sri-radhikara guna -- the

transcendental quality of Srimati Radharani.

TRANSLATION

"Since Krsna's lusty desires were not satisfied even in the midst of

hundreds of thousands of gopis and He was thus searching after Srimati

Radharani, we can easily imagine how transcendentally qualified She is."

Madhya 8.117

TEXT 117

TEXT

prabhu kahe -- ye lagi' ailama toma-sthane

sei saba tattva-vastu haila mora jnane

SYNONYMS

prabhu kahe -- the Lord said; ye lagi' -- for the matter of which;

ailama -- I have come; toma-sthane -- to your place; sei saba -- all

those; tattva-vastu -- objects of truth; haila -- were; mora -- My;

jnane -- in knowledge.

TRANSLATION

After hearing this, Lord Caitanya Mahaprabhu said to Ramananda Raya, "

That for which I have come to your residence has now become an object of

truth in My knowledge.

Madhya 8.118

TEXT 118

TEXT

ebe se janilun sadhya-sadhana-nirnaya

age ara ache kichu, sunite mana haya

SYNONYMS

ebe -- now; se -- that; janilun -- I have understood; sadhya -- of the

ultimate goal; sadhana -- and of the process; nirnaya -- the

ascertainment; age -- ahead; ara -- more; ache -- there is; kichu --

something; sunite -- to hear; mana -- the mind; haya -- it is.

TRANSLATION

"Now I have come to understand the sublime goal of life and the process

of achieving it. Nevertheless, I think that there is something more

ahead, and My mind is desiring to have it.

Madhya 8.119

TEXT 119

TEXT

‘krsnera svarupa' kaha ‘radhara svarupa'

‘rasa' kon tattva, ‘prema' -- kon tattva-rupa

SYNONYMS

krsnera -- of Lord Krsna; svarupa -- the transcendental features; kaha --

speak; radhara -- of Srimati Radharani; svarupa -- the transcendental

features; rasa -- mellows; kon -- what; tattva -- that truth; prema --

love of Godhead; kon -- what; tattva-rupa -- actual form.

TRANSLATION

"Kindly explain the transcendental features of Krsna and Srimati

Radharani. Also explain the truth of transcendental mellows and the

transcendental form of love of Godhead.

Madhya 8.120

TEXT 120

TEXT

krpa kari' ei tattva kaha ta' amare

toma-vina keha iha nirupite nare

SYNONYMS

krpa kari' -- showing your mercy; ei tattva -- all these truths; kaha --

explain; ta' -- certainly; amare -- unto Me; toma-vina -- except for you;

keha -- someone; iha -- this; nirupite -- to ascertain; nare -- not

able.

TRANSLATION

"Kindly explain all these truths to Me. But for yourself, no one can

ascertain them."

Madhya 8.121

TEXT 121

TEXT

raya kahe, -- iha ami kichui na jani

tumi yei kahao, sei kahi ami vani

SYNONYMS

raya kahe -- Ramananda Raya said; iha -- this; ami -- I; kichui --

something; na -- not; jani -- know; tumi -- You; yei -- whatever; kahao -

- make me say; sei -- those; kahi -- speak; ami -- I; vani -- words.

TRANSLATION

Sri Ramananda Raya replied, "I do not know anything about this. I simply

vibrate the sound You make me speak.

Madhya 8.122

TEXT 122

TEXT

tomara siksaya padi yena suka-patha

saksat isvara tumi, ke bujhe tomara nata

SYNONYMS

tomara siksaya -- by Your instruction; padi -- I recite; yena -- like;

suka-patha -- the reciting of a parrot; saksat -- directly; isvara --

the Supreme Personality of Godhead; tumi -- You; ke -- who; bujhe -- can

understand; tomara -- Your; nata -- dramatic performance.

TRANSLATION

"I simply repeat like a parrot whatever instructions You have given me.

You are the Supreme Personality of Godhead Himself. Who can understand

Your dramatic performances?

Madhya 8.123

TEXT 123

TEXT

hrdaye prerana kara, jihvaya kahao vani

ki kahiye bhala-manda, kichui na jani

SYNONYMS

hrdaye -- within the heart; prerana -- direction; kara -- You give;

jihvaya -- on the tongue; kahao -- You make me speak; vani -- words; ki -

- what; kahiye -- I am speaking; bhala-manda -- good or bad; kichui --

something; na -- not; jani -- I know.

TRANSLATION

"You inspire me within the heart and make me speak with the tongue. I do

not know whether I am speaking well or badly."

Madhya 8.124

TEXT 124

TEXT

prabhu kahe, -- mayavadi ami ta' sannyasi

bhakti-tattva nahi jani, mayavade bhasi

SYNONYMS

prabhu kahe -- the Lord said; mayavadi -- a follower of the Mayavada

philosophy; ami -- I; ta' -- certainly; sannyasi -- one in the renounced

order of life; bhakti-tattva -- the truths of transcendental loving

service; nahi -- not; jani -- I know; mayavade -- in the philosophy of

impersonalism; bhasi -- I float.

TRANSLATION

Lord Caitanya Mahaprabhu said, "I am a Mayavadi in the renounced order

of life, and I do not even know what transcendental loving service to

the Lord is. I simply float in the ocean of Mayavada philosophy.

Madhya 8.125

TEXT 125

TEXT

sarvabhauma-sange mora mana nirmala ha-ila

‘krsna-bhakti-tattva kaha,' tanhare puchila

SYNONYMS

sarvabhauma-sange -- in the company of Sarvabhauma Bhattacarya; mora --

My; mana -- mind; nirmala -- clarified; ha-ila -- became; krsna-bhakti-

tattva -- the truths of transcendental loving service to Krsna; kaha --

please explain; tanhare -- to him; puchila -- I inquired.

TRANSLATION

"Due to the association of Sarvabhauma Bhattacarya, My mind became

enlightened. Therefore I asked him about the truths of transcendental

loving service to Krsna.

Madhya 8.126

TEXT 126

TEXT

tenho kahe -- ami nahi jani krsna-katha

sabe ramananda jane, tenho nahi etha

SYNONYMS

tenho kahe -- he replied; ami -- I; nahi -- not; jani -- know; krsna-

katha -- topics of Lord Krsna; sabe -- all; ramananda -- Ramananda Raya;

jane -- knows; tenho -- he; nahi -- not; etha -- here.

TRANSLATION

"Sarvabhauma Bhattacarya told me, ‘I do not actually know about the

topics of Lord Krsna. They are all known only to Ramananda Raya, but he

is not present here.'"

Madhya 8.127

TEXT 127

TEXT

tomara thani ailana tomara mahima suniya

tumi more stuti kara ‘sannyasi' janiya

SYNONYMS

tomara thani -- to your presence; ailana -- I have come; tomara -- your;

mahima -- glories; suniya -- hearing; tumi -- you; more -- Me; stuti --

praising; kara -- do; sannyasi -- a person in the renounced order of

life; janiya -- knowing as.

TRANSLATION

Lord Sri Caitanya Mahaprabhu continued, "After hearing about your

glories, I have come to your place. But you are offering Me words of

praise out of respect for a sannyasi, one in the renounced order of life.

PURPORT

Srila Bhaktisiddhanta Sarasvati Thakura explains that a mundane person,

being enriched by mundane opulences, must always know that the

transcendental opulences of the advanced devotees are far more important

than the materialistic opulences of a person like himself. A

materialistic person with material opulences should not be very proud or

puffed up before a transcendental devotee. If one approaches a

transcendental devotee on the strength of one's material heritage,

opulence, education and beauty and does not offer respect to the

advanced devotee of the Lord, the Vaisnava devotee may offer formal

respects to such a materially puffed-up person, but he may not deliver

transcendental knowledge to him. Indeed, the devotee sees him as a non-

brahmana or sudra. Such a puffed-up person cannot understand the science

of Krsna. A proud person is deceived in transcendental life and, despite

having attained a human form, will again glide into hellish conditions.

By His personal example, Sri Caitanya Mahaprabhu explains how one should

be submissive and humble before a Vaisnava, even though one may be

situated on a high platform. Such is the teaching of Sri Caitanya

Mahaprabhu as the acarya of the world, the supreme spiritual master and

teacher.

Madhya 8.128

TEXT 128

TEXT

kiba vipra, kiba nyasi, sudra kene naya

yei krsna-tattva-vetta, sei ‘guru' haya

SYNONYMS

kiba -- whether; vipra -- a brahmana; kiba -- whether; nyasi -- a

sannyasi; sudra -- a sudra; kene -- why; naya -- not; yei -- anyone who;

krsna-tattva-vetta -- a knower of the science of Krsna; sei -- that

person; guru -- the spiritual master; haya -- is.

TRANSLATION

"Whether one is a brahmana, a sannyasi or a sudra -- regardless of what

he is -- he can become a spiritual master if he knows the science of

Krsna."

PURPORT

This verse is very important to the Krsna consciousness movement. In his

Amrta-pravaha-bhasya, Srila Bhaktivinoda Thakura explains that one

should not think that because Sri Caitanya Mahaprabhu was born a

brahmana and was situated in the topmost spiritual order as a sannyasi,

it was improper for Him to receive instructions from Srila Ramananda

Raya, who belonged to the sudra caste. To clarify this matter, Sri

Caitanya Mahaprabhu informed Ramananda Raya that knowledge of Krsna

consciousness is more important than caste. In the system of varnasrama-

dharma there are various duties for the brahmanas, ksatriyas, vaisyas

and sudras. Actually the brahmana is supposed to be the spiritual master

of all other varnas, or classes, but as far as Krsna consciousness is

concerned, everyone is capable of becoming a spiritual master because

knowledge in Krsna consciousness is on the platform of the spirit soul.

To spread Krsna consciousness, one need only be cognizant of the science

of the spirit soul. It does not matter whether one is a brahmana,

ksatriya, vaisya, sudra, sannyasi, grhastha or whatever. If one simply

understands this science, he can become a spiritual master.

It is stated in the Hari-bhakti-vilasa that one should not accept

initiation from a person who is not in the brahminical order if there is

a fit person in the brahminical order present. This instruction is meant

for those who are overly dependent on the mundane social order and is

suitable for those who want to remain in mundane life. If one

understands the truth of Krsna consciousness and seriously desires to

attain transcendental knowledge for the perfection of life, he can

accept a spiritual master from any social status, provided the spiritual

master is fully conversant with the science of Krsna. Srila

Bhaktisiddhanta Sarasvati Thakura also states that although one is

situated as a brahmana, ksatriya, vaisya, sudra, brahmacari, vanaprastha,

grhastha or sannyasi, if he is conversant in the science of Krsna he

can become a spiritual master as vartma-pradarsaka-guru, diksa-guru or

siksa-guru. The spiritual master who first gives information about

spiritual life is called the vartma-pradarsaka-guru, the spiritual

master who initiates according to the regulations of the sastras is

called the diksa-guru, and the spiritual master who gives instructions

for elevation is called the siksa-guru. Factually the qualifications of

a spiritual master depend on his knowledge of the science of Krsna. It

does not matter whether he is a brahmana, ksatriya, sannyasi or sudra.

This injunction given by Sri Caitanya Mahaprabhu is not at all against

the injunctions of the sastras. In the Padma Purana it is said:

na sudra bhagavad-bhaktas te 'pi bhagavatottamah

sarva-varnesu te sudra ye na bhakta janardane

One who is actually advanced in spiritual knowledge of Krsna is never a

sudra, even though he may have been born in a sudra family. However,

even if a vipra, or brahmana, is very expert in the six brahminical

activities (pathana, pathana, yajana, yajana, dana, pratigraha) and is

also well versed in the Vedic hymns, he cannot become a spiritual master

unless he is a Vaisnava. But if one is born in the family of candalas

yet is well versed in Krsna consciousness, he can become a guru. These

are the sastric injunctions, and strictly following these injunctions,

Sri Caitanya Mahaprabhu, as a grhastha named Sri Visvambhara, was

initiated by a sannyasi-guru named Isvara Puri. Similarly, Sri

Nityananda Prabhu was initiated by Madhavendra Puri, a sannyasi.

According to others, however, He was initiated by Laksmipati Tirtha.

Advaita Acarya, although a grhastha, was initiated by Madhavendra Puri,

and Sri Rasikananda, although born in a brahmana family, was

initiated by Sri Syamananda Prabhu,

who was not born in a caste brahmana family. There are

many instances in which a born brahmana took initiation from a person

who was not born in a brahmana family. The brahminical symptoms are

explained in Srimad-Bhagavatam (7.11.35), wherein it is stated:

yasya yal-laksanam proktam pumso varnabhivyanjakam

yad anyatrapi drsyeta tat tenaiva vinirdiset

If a person is born in a sudra family but has all the qualities of a

spiritual master, he should be accepted not only as a brahmana but as a

qualified spiritual master also. This is also the instruction of Sri

Caitanya Mahaprabhu. Srila Bhaktisiddhanta Sarasvati Thakura therefore

introduced the sacred thread ceremony for all Vaisnavas according to the

rules and regulations.

Sometimes a Vaisnava who is a bhajananandi does not take the savitra-

samskara (sacred thread initiation), but this does not mean that this

system should be used for preaching work. There are two kinds of

Vaisnavas -- bhajananandi and gosthy-anandi. A bhajananandi is not

interested in preaching work, but a gosthy-anandi is interested in

spreading Krsna consciousness to benefit the people and increase the

number of Vaisnavas. A Vaisnava is understood to be above the position

of a brahmana. As a preacher, he should be recognized as a brahmana;

otherwise there may be a misunderstanding of his position as a Vaisnava.

However, a Vaisnava brahmana is not selected on the basis of his birth

but according to his qualities. Unfortunately, those who are

unintelligent do not know the difference between a brahmana and a

Vaisnava. They are under the impression that unless one is a brahmana he

cannot be a spiritual master. For this reason only, Sri Caitanya

Mahaprabhu makes the statement in this verse:

kiba vipra, kiba nyasi, sudra kene naya

yei krsna-tattva-vetta, sei ‘guru' haya

[Cc. Madhya 8.128]

If one becomes a guru, he is automatically a brahmana. Sometimes a caste

guru says that ye krsna-tattva-vetta, sei guru haya means that one who

is not a brahmana may become a siksa-guru or a vartma-pradarsaka-guru

but not an initiator guru. According to such caste gurus, birth and

family ties are considered foremost. However, the hereditary

consideration is not acceptable to Vaisnavas. The word guru is equally

applicable to the vartma-pradarsaka-guru, siksa-guru and diksa-guru.

Unless we accept the principle enunciated by Sri Caitanya Mahaprabhu,

this Krsna consciousness movement cannot spread all over the world.

According to Sri Caitanya Mahaprabhu's intentions, prthivite ache yata

nagaradi-grama sarvatra pracara haibe mora nama.

Sri Caitanya Mahaprabhu's cult must be preached all over the

world. This does not mean that people should take to His teachings and

remain sudras or candalas. As soon as one is trained as a pure Vaisnava,

he must be accepted as a bona fide brahmana. This is the essence of Sri

Caitanya Mahaprabhu's instructions in this verse.

Madhya 8.129

TEXT 129

TEXT

‘sannyasi' baliya more na kariha vancana

krsna-radha-tattva kahi' purna kara mana

SYNONYMS

sannyasi -- a person in the renounced order of life; baliya -- taking as;

more -- Me; na kariha -- do not do; vancana -- cheating; krsna-radha-

tattva -- the truth about Radha-Krsna; kahi' -- describing; purna --

complete; kara -- make; mana -- My mind.

TRANSLATION

Sri Caitanya Mahaprabhu continued, "Please do not try to cheat Me,

thinking of Me as a learned sannyasi. Please satisfy My mind by just

describing the truth of Radha and Krsna."

Madhya 8.130–131

TEXTS 130–131

TEXT

yadyapi raya -- premi, maha-bhagavate

tanra mana krsna-maya nare acchadite

tathapi prabhura iccha -- parama prabala

janileha rayera mana haila talamala

SYNONYMS

yadyapi -- although; raya -- Ramananda Raya; premi -- a great lover of

Krsna; maha-bhagavate -- a topmost devotee; tanra -- his; mana -- mind;

krsna-maya -- the illusory energy of Krsna; nare -- not able; acchadite -

- to cover; tathapi -- still; prabhura iccha -- the Lord's desire;

parama prabala -- very intense; janileha -- even though it was known;

rayera mana -- the mind of Ramananda Raya; haila -- there was; talamala -

- agitation.

TRANSLATION

Sri Ramananda Raya was a great devotee of the Lord and a lover of God,

and although his mind could not be covered by Krsna's illusory energy,

and although he could understand the mind of the Lord, which was very

strong and intense, Ramananda's mind became a little agitated.

PURPORT

The perfect devotee always acts according to the desires of the Supreme

Personality of Godhead. But a materialistic man is carried away by the

waves of the material energy. Srila Bhaktivinoda Thakura has said,

mayara vase, yaccha bhese, khaccha habudubu, bhai. A person under the

grip of the material energy is carried away by the waves of that

illusory energy. In other words, a person in the material world is a

servant of maya. However, a person in the spiritual energy is a servant

of the Supreme Personality of Godhead. Although Ramananda Raya knew that

nothing was unknown to Sri Caitanya Mahaprabhu, he nonetheless began to

speak further on the subject because the Lord desired it.

Madhya 8.132

TEXT 132

TEXT

raya kahe, -- "ami -- nata, tumi -- sutra-dhara

yei mata nacao, taiche cahi nacibara

SYNONYMS

raya kahe -- Ramananda Raya replied; ami -- I; nata -- dancer; tumi --

You; sutra-dhara -- the puller of the strings; yei -- whatever; mata --

way; nacao -- You make me dance; taiche -- in that way; cahi -- I want;

nacibara -- to dance.

TRANSLATION

Sri Ramananda Raya said, "I am just a dancing puppet, and You pull the

strings. Whichever way You make me dance, I will dance.

Madhya 8.133

TEXT 133

TEXT

mora jihva -- vina-yantra, tumi -- vina-dhari

tomara mane yei uthe, tahai uccari

SYNONYMS

mora jihva -- my tongue; vina-yantra -- a stringed instrument; tumi --

You; vina-dhari -- the player of the stringed instrument; tomara mane --

in Your mind; yei uthe -- whatever arises; tahai -- that; uccari -- I

vibrate.

TRANSLATION

"My dear Lord, my tongue is just like a stringed instrument, and You are

its player. Therefore I simply vibrate whatever arises in Your mind."

Madhya 8.134

TEXT 134

TEXT

parama isvara krsna -- svayam bhagavan

sarva-avatari, sarva-karana-pradhana

SYNONYMS

parama -- supreme; isvara -- controller; krsna -- Lord Krsna; svayam --

personally; bhagavan -- the Supreme Personality of Godhead; sarva-

avatari -- the source of all incarnations; sarva-karana-pradhana -- the

supreme cause of all causes.

TRANSLATION

Ramananda Raya then began to speak on krsna-tattva. "Krsna is the

Supreme Personality of Godhead," he said. "He is personally the original

Godhead, the source of all incarnations and the cause of all causes.

Madhya 8.135

TEXT 135

TEXT

ananta vaikuntha, ara ananta avatara

ananta brahmanda ihan, -- sabara adhara

SYNONYMS

ananta vaikuntha -- innumerable Vaikuntha planets; ara -- and; ananta

avatara -- innumerable incarnations; ananta brahmanda -- innumerable

universes; ihan -- in this material world; sabara -- of all of them;

adhara -- the resting place.

TRANSLATION

"There are innumerable Vaikuntha planets, as well as innumerable

incarnations. In the material world also there are innumerable universes,

and Krsna is the supreme resting place for all of them.

Madhya 8.136

TEXT 136

TEXT

sac-cid-ananda-tanu, vrajendra-nandana

sarvaisvarya-sarvasakti-sarvarasa-purna

SYNONYMS

sat-cit-ananda-tanu -- Krsna's body is transcendental, full of knowledge,

bliss and eternity; vrajendra-nandana -- the son of Maharaja Nanda;

sarva-aisvarya -- all opulences; sarva-sakti -- all potencies; sarva-

rasa-purna -- the reservoir of all transcendental mellows.

TRANSLATION

"The transcendental body of Sri Krsna is eternal and full of bliss and

knowledge. He is the son of Nanda Maharaja. He is full of all opulences

and potencies, as well as all spiritual mellows.

Madhya 8.137

TEXT 137

TEXT

isvarah paramah krsnah

sac-cid-ananda-vigrahah

anadir adir govindah

sarva-karana-karanam

SYNONYMS

isvarah -- the controller; paramah -- supreme; krsnah -- Lord Krsna; sat

-- eternal existence; cit -- absolute knowledge; ananda -- absolute

bliss; vigrahah -- whose form; anadih -- without beginning; adih -- the

origin of everything; govindah -- a name of Lord Krsna; sarva -- all;

karana -- of causes; karanam -- He is the original cause.

TRANSLATION

"‘Krsna, who is known as Govinda, is the supreme controller. He has an

eternal, blissful, spiritual body. He is the origin of all. He has no

other origin, for He is the prime cause of all causes.'

PURPORT

This verse is from the Brahma-samhita (5.1).

Madhya 8.138

TEXT 138

TEXT

vrndavane ‘aprakrta navina madana'

kama-gayatri kama-bije yanra upasana

SYNONYMS

vrndavane -- in Vrndavana; aprakrta -- spiritual; navina -- new; madana -

- Cupid; kama-gayatri -- hymns of desire; kama-bije -- by the spiritual

seed of desire called klim; yanra -- of whom; upasana -- the worship.

TRANSLATION

"In the spiritual realm of Vrndavana, Krsna is the spiritual, ever-fresh

Cupid. He is worshiped by the chanting of the Kama-gayatri mantra, with

the spiritual seed klim.

PURPORT

Vrndavana is described in the Brahma-samhita (5.56) in this way:

sriyah kantah kantah parama-purusah kalpa-taravo

druma bhumis cintamani-gana-mayi toyam amrtam

katha ganam natyam gamanam api vamsi priya-sakhi

cid-anandam jyotih param api tad asvadyam api ca

sa yatra ksirabdhih sravati surabhibhyas ca su-mahan

nimesardhakhyo va vrajati na hi yatrapi samayah

bhaje svetadvipam tam aham iha golokam iti yam

vidantas te santah ksiti-virala-carah katipaye

The spiritual realm of Vrndavana is always spiritual. The goddess of

fortune and the gopis are always present there. They are Krsna's

beloveds, and all of them are as spiritual as Krsna. In Vrndavana, Krsna

is the Supreme Person and is the husband of all the gopis and the

goddess of fortune. The trees in Vrndavana are wish-fulfilling trees.

The land is made of touchstone, and the water is nectar. Words are

musical vibrations, and all movements are dancing. The flute is the Lord'

s constant companion. The planet Goloka Vrndavana is self-luminous like

the sun and is full of spiritual bliss. The perfection of life lies in

tasting that spiritual existence; therefore everyone should cultivate

its knowledge. In Vrndavana, spiritual cows are always supplying

spiritual milk. Not a single moment is wasted there -- in other words,

there is no past, present or future. Not a single particle of time is

wasted. Within this material universe, the devotees worship that

transcendental abode as Goloka Vrndavana. Lord Brahma himself said, "Let

me worship that spiritual land where Krsna is present." This

transcendental Vrndavana is not appreciated by those who are not

devotees or self-realized souls because this Vrndavana-dhama is all

spiritual. The pastimes of the Lord there are also spiritual. None are

material. According to a prayer by Srila Narottama dasa Thakura (

Prarthana 1):

ara kabe nitai-candera karuna karibe

samsara-vasana mora kabe tuccha ha'be

"When will Lord Nityananda have mercy upon me so that I can realize the

uselessness of material pleasure?"

visaya chadiya kabe suddha ha'be mana

kabe hama heraba sri-vrndavana

"When will my mind be cleansed of all material dirt so that I will be

able to feel the presence of spiritual Vrndavana?"

rupa-raghunatha-pade haibe akuti

kabe hama bujhaba se yugala-piriti

"When will I be attracted to the instructions of the Gosvamis so that I

will be able to understand what is Radha and Krsna and what is Vrndavana?

These verses indicate that one first has to be purified of all material

desires and all attraction for fruitive activity and speculative

knowledge if one wishes to understand Vrndavana.

In reference to the words aprakrta navina madana, aprakrta refers to

that which is the very opposite of the material conception. The

Mayavadis consider this to be zero or impersonal, but that is not the

case. Everything in the material world is dull, but in the spiritual

world everything is alive. The desire for enjoyment is present both in

Krsna and in His parts and parcels, the living entities. In the

spiritual world, such desires are also spiritual. No one should

mistakenly consider such desires to be material. In the material world,

if one is sexually inclined and enjoys sex life, he enjoys something

temporary. His enjoyment vanishes after a few minutes. However, in the

spiritual world the same enjoyment may be there, but it never vanishes.

It is continuously enjoyed. In the spiritual world such sex pleasure

appears to the enjoyer to be more and more relishable with each new

feature. In the material world, however, sex enjoyment becomes

distasteful after a few minutes only, and it is never permanent. Because

Krsna appears very much sexually inclined, He is called the new Cupid in

the spiritual world. There is no material inebriety in such desire,

however.

Gayantam trayate yasmad gayatri tvam tatah smrta: one who chants the

Gayatri mantra is gradually delivered from the material clutches. In

other words, that which delivers one from material entanglement is

called Gayatri. An explanation of the Gayatri mantra can be found in the

Madhya-lila, Chapter Twenty-one, text 125:

kama-gayatri-mantra-rupa, haya krsnera svarupa,

sardha-cabbisa aksara tara haya

se aksara ‘candra' haya, krsne kari' udaya,

trijagat kaila kamamaya

The Kama-gayatri mantra is just like a Vedic hymn, but it is the Supreme

Personality of Godhead Himself. There is no difference between the Kama-

gayatri and Krsna. Both are composed of twenty-four and a half

transcendental syllables (see Madhya 21.125–29). The mantra depicted in

letters is also Krsna, and the mantra rises just like the moon. Due to

this, there is a perverted reflection of desire in human society and

among all kinds of living entities. In the mantra klim kama-devaya

vidmahe puspa-banaya dhimahi tan no 'nangah pracodayat, Krsna is called

Kama-deva, Puspa-bana and Ananga. Kama-deva is Madana-mohana, the Deity

who establishes our relationship with Krsna; Puspa-bana ("He who carries

an arrow made of flowers") is Govinda, the Personality of Godhead who

accepts our devotional service; and Ananga is Gopijana-vallabha, who

satisfies all the gopis and is the ultimate goal of life. This Kama-

gayatri (klim kama-devaya vidmahe puspa-banaya dhimahi tan no 'nangah

pracodayat) simply does not belong to this material world. When one is

advanced in spiritual understanding, he can worship the Supreme

Personality of Godhead with his spiritually purified senses and fulfill

the desires of the Lord.

man-mana bhava mad-bhakto mad-yaji mam namaskuru

mam evaisyasi satyam te pratijane priyo 'si me

"Always think of Me and become My devotee. Worship Me and offer your

homage unto Me. Thus you will come to Me without fail. I promise you

this because you are My very dear friend." (Bg. 18.65)

In the Brahma-samhita (5.27–28) it is stated:

atha venu-ninadasya trayi-murti-mayi gatih

phuranti pravivesasu mukhabjani svayambhuvah

gayatrim gayatas tasmad adhigatya saroja-jah

samskrtas cadi-guruna dvijatam agamat tatah

trayya prabuddho 'tha vidhir vijnata-tattva-sagarah

tustava veda-sarena stotrenanena kesavam

"Then Gayatri, mother of the Vedas, having been manifested by the divine

sound of Sri Krsna's flute, entered the lotus mouth of Brahma, the self-

born, through his eight earholes. Thus the lotus-born Brahma received

the Gayatri mantra, which had sprung from the song of Sri Krsna's flute.

In this way he attained twice-born status, having been initiated by the

supreme, primal preceptor, Godhead Himself. Enlightened by the

recollection of that Gayatri, which embodies the three Vedas, Brahma

became acquainted with the expanse of the ocean of truth. Then he

worshiped Sri Krsna, the essence of all the Vedas, with a hymn."

The vibration of Krsna's flute is the origin of the Vedic hymns. Lord

Brahma, who is seated on a lotus flower, heard the sound vibration of

Krsna's flute and was thereby initiated by the Gayatri mantra.

Madhya 8.139

TEXT 139

TEXT

purusa, yosit, kiba sthavara-jangama

sarva-cittakarsaka, saksat manmatha-madana

SYNONYMS

purusa -- a male; yosit -- a female; kiba -- all; sthavara-jangama --

living entities who cannot move and living entities who can move; sarva -

- of everyone; citta-akarsaka -- the attractor of the minds; saksat --

directly; manmatha-madana -- captivator of Cupid himself.

TRANSLATION

"The very name Krsna means that He attracts even Cupid. He is therefore

attractive to everyone -- male and female, moving and inert living

entities. Indeed, Krsna is known as the all-attractive one.

PURPORT

Just as there are many orbs in the material world called stars or

planets, in the spiritual world there are many spiritual planets called

Vaikunthalokas. The spiritual universe, however, is situated far, far

away from the cluster of material universes. Material scientists cannot

even estimate the number of planets and stars within this universe. They

are also incapable of traveling to other stars by spaceship. According

to the Bhagavad-gita (8.20), there is also a spiritual world:

paras tasmat tu bhavo 'nyo ‘vyakto 'vyaktat sanatanah

yah sa sarvesu bhutesu nasyatsu na vinasyati

"Yet there is another unmanifested nature, which is eternal and is

transcendental to this manifested and unmanifested matter. It is supreme

and is never annihilated. When all in this world is annihilated, that

part remains as it is."

Thus there is another nature, which is superior to material nature. The

word bhava or svabhava refers to nature. The spiritual nature is eternal,

and even when all the material universes are destroyed, the planets in

the spiritual world abide. They remain exactly as the spirit soul

remains even after the annihilation of the material body. That spiritual

world is called the aprakrta (antimaterial) world. In this

transcendental, spiritual world or universe, the highest planetary

system is known as Goloka Vrndavana. That is the abode of Lord Krsna

Himself, who is also all-spiritual. Krsna is known there as Aprakrta-

madana. The name Madana refers to Cupid, but Krsna is the spiritual

Madana. His body is not material like the body of Cupid in this material

universe. Krsna's body is all-spiritual -- sac-cid-ananda-vigraha [Bs. 5.

1]. Therefore He is called Aprakrta-madana. He is also known as Manmatha-

madana, which means that He is attractive even to Cupid. Sometimes Krsna'

s activities and attractive features are misinterpreted by gross

materialists who accuse Him of being immoral because He danced with the

gopis, but such an accusation results from not knowing that Krsna is

beyond this material world. His body is sac-cid-ananda-vigraha [Bs. 5.1],

completely spiritual. There is no material contamination in His body,

and one should not consider His body a lump of flesh and bones. The

Mayavadi philosophers conceive of Krsna's body as material, and this is

an abominable, grossly materialistic conception. Just as Krsna is

completely spiritual, the gopis are also spiritual, and this is

confirmed in the Brahma-samhita (5.37):

ananda-cin-maya-rasa-pratibhavitabhis

tabhir ya eva nija-rupataya kalabhih

goloka eva nivasaty akhilatma-bhuto

govindam adi-purusam tam aham bhajami

"I worship Govinda, the primeval Lord. He resides in His own realm,

Goloka, with Radha, who resembles His own spiritual figure and who

embodies the ecstatic potency (hladini). Their companions are Her

confidantes, who embody extensions of Her bodily form and who are imbued

and permeated with ever-blissful spiritual rasa."

The gopis are also of the same spiritual quality (nija-rupataya) because

they are expansions of Krsna's pleasure potency. Neither Krsna nor the

gopis have anything to do with lumps of matter or the material

conception. In the material world the living entity is encaged within a

material body, and due to ignorance he thinks that he is the body.

Therefore here the enjoyment of lusty desires between male and female is

all material. One cannot compare the lusty desires of a materialistic

man to the transcendental lusty desires of Krsna. Unless one is advanced

in spiritual science, he cannot understand the lusty desires between

Krsna and the gopis. In the Caitanya-caritamrta the lusty desire of the

gopis is compared to gold. The lusty desires of a materialistic man, on

the other hand, are compared to iron. At no stage can iron and gold be

equated. The living entities -- moving and nonmoving -- are part and

parcel of Krsna; therefore they originally have the same kind of lusty

desire as His. But when this lusty desire is expressed through matter,

it is abominable. When a living entity is spiritually advanced and

liberated from material bondage, he can understand Krsna in truth. As

stated in the Bhagavad-gita (4.9):

janma karma ca me divyam evam yo vetti tattvatah

tyaktva deham punar janma naiti mam eti so 'rjuna

"One who knows the transcendental nature of My appearance and activities

does not, upon leaving the body, take his birth again in this material

world but attains My eternal abode, O Arjuna."

When one can understand the body of Krsna as well as the Lord's lusty

desires, one is immediately liberated. A conditioned soul encaged within

the material body cannot understand Krsna. As stated in the Bhagavad-

gita (7.3):

manusyanam sahasresu kascid yatati siddhaye

yatatam api siddhanam kascin mam vetti tattvatah

"Out of many thousands among men, one may endeavor for perfection, and

of those who have achieved perfection, hardly one knows Me in truth."

The word siddhaye indicates liberation. Only after being liberated from

material conditioning can one understand Krsna. When one can understand

Krsna as He is (tattvatah), one actually lives in the spiritual world,

although apparently living within the material body. This technical

science can be understood when one is actually spiritually advanced.

In his Bhakti-rasamrta-sindhu (1.2.187), Srila Rupa Gosvami says:

iha yasya harer dasye karmana manasa gira

nikhilasv apy avasthasu jivan-muktah sa ucyate

When a person in this material world desires only to serve Krsna with

love and devotion, he is liberated, even though functioning within this

material world. As the Bhagavad-gita (14.26) confirms:

mam ca yo 'vyabhicarena bhakti-yogena sevate

sa gunan samatityaitan brahma-bhuyaya kalpate

"One who engages in full devotional service, unfailing in all

circumstances, at once transcends the modes of material nature and thus

comes to the level of Brahman."

Simply by engaging in the loving service of the Lord one can attain

liberation. As stated in the Bhagavad-gita (18.54), brahma-bhutah

prasannatma na socati na kanksati. A person who is highly advanced in

spiritual knowledge and who has attained the brahma-bhuta [SB 4.30.20]

stage neither laments nor hankers for anything material. That is the

stage of spiritual realization.

Srila Bhaktivinoda Thakura considers the brahma-bhuta stage in two

divisions -- svarupa-gata and vastu-gata. One who has understood Krsna

in truth but is still maintaining some material connection is known to

be situated in his svarupa, his original consciousness. When that

original consciousness is completely spiritual, it is called Krsna

consciousness. One who lives in such consciousness is actually living in

Vrndavana. He may live anywhere; material location doesn't matter. When

by the grace of Krsna one thus advances, he becomes completely

uncontaminated by the material body and mind and at that time factually

lives in Vrndavana. That stage is called vastu-gata.

One should execute his spiritual activities in the svarupa-gata stage of

consciousness. He should also chant such spiritual mantras as om namo

bhagavate vasudevaya and the cin-mayi Gayatri -- klim krsnaya govindaya

gopijana-vallabhaya svaha and klim kama-devaya vidmahe puspa-banaya

dhimahi tan no 'nangah pracodayat. These are the Kama-gayatri or kama-

bija mantras. One should be initiated by a bona fide spiritual master

and worship Krsna with these transcendental mantras.

As explained by Krsnadasa Kaviraja Gosvami in the previous verse and the

current verse:

vrndavane ‘aprakrta navina madana'

kama-gayatri kama-bije yanra upasana

purusa, yosit, kiba sthavara-jangama

sarva-cittakarsaka, saksat manmatha-madana

A person who is properly purified and initiated by the spiritual master

worships the Supreme Personality of Godhead, Krsna, by chanting this

mantra, the Kama-gayatri with the kama-bija. As the Bhagavad-gita (18.65)

confirms, one should engage in transcendental worship in order to be

fit for being attracted by Krsna, the all-attractive:

man-mana bhava mad-bhakto mad-yaji mam namaskuru

mam evaisyasi satyam te pratijane priyo 'si me

"Always think of Me and become My devotee. Worship Me and offer your

homage unto Me. Thus you will come to Me without fail. I promise you

this because you are My very dear friend."

Since every living entity is part and parcel of Krsna, Krsna is

naturally attractive. Due to the material covering, one's attraction for

Krsna is checked. One is not usually attracted by Krsna in the material

world, but as soon as one is liberated from material conditioning, he is

naturally attracted. Therefore it is said in this verse, sarva-

cittakarsaka: "Everyone is naturally attracted by Krsna." This

attraction is within everyone's heart, and when the heart is cleansed,

that attraction is manifested (ceto-darpana-marjanam bhava-maha-davagni-

nirvapanam [Cc. Antya 20.12]).

Madhya 8.140

TEXT 140

TEXT

tasam avirabhuc chaurih

smayamana-mukhambujah

pitambara-dharah sragvi

saksan manmatha-manmathah

SYNONYMS

tasam -- among them; avirabhut -- appeared; saurih -- Lord Krsna;

smayamana -- smiling; mukha-ambujah -- lotus face; pita-ambara-dharah --

dressed with yellow garments; sragvi -- decorated with a flower garland;

saksat -- directly; manmatha -- of Cupid; manmathah -- Cupid.

TRANSLATION

"‘When Krsna left the rasa-lila dance, the gopis became very morose, and

when they were grieving, Krsna reappeared dressed in yellow garments.

Wearing a flower garland and smiling, He was attractive even to Cupid.

In this way Krsna appeared among the gopis.'

PURPORT

This verse is from Srimad-Bhagavatam (10.32.2).

Madhya 8.141

TEXT 141

TEXT

nana-bhaktera rasamrta nana-vidha haya

sei saba rasamrtera ‘visaya' ‘asraya'

SYNONYMS

nana-bhaktera -- of various types of devotees; rasa-amrta -- the nectar

of devotion or transcendental mellows; nana-vidha -- different varieties;

haya -- there are; sei saba -- all these; rasa-amrtera -- of the nectar

of devotion; visaya -- subject; asraya -- object.

TRANSLATION

"Each and every devotee has a certain type of transcendental mellow in

relation to Krsna. But in all transcendental relationships the devotee

is the worshiper [asraya] and Krsna is the object of worship [visaya].

Madhya 8.142

TEXT 142

TEXT

akhila-rasamrta-murtih

prasrmara-ruci-ruddha-taraka-palih

kalita-syama-lalito

radha-preyan vidhur jayati

SYNONYMS

akhila-rasa-amrta-murtih -- the reservoir of all pleasure, in which

exist all the mellows of devotional service, namely santa, dasya, sakhya,

vatsalya and madhurya; prasrmara -- spreading forth; ruci -- by His

bodily luster; ruddha -- who has subjugated; taraka -- the gopi named

Taraka; palih -- the gopi named Pali; kalita -- who has absorbed the

minds of; syama -- the gopi named Syama; lalitah -- and the gopi named

Lalita; radha-preyan -- dearmost to Srimati Radharani; vidhuh -- Krsna,

the Supreme Personality of Godhead; jayati -- all glories to.

TRANSLATION

"‘Let Krsna, the Supreme Personality of Godhead, be glorified! By virtue

of His expanding attractive features, He subjugated the gopis named

Taraka and Pali and absorbed the minds of Syama and Lalita. He is the

most attractive lover of Srimati Radharani and is the reservoir of

pleasure for devotees in all transcendental mellows.'

PURPORT

Everyone has a particular transcendental mellow by which he loves and

serves Krsna. Krsna is the most attractive feature for every kind of

devotee. He is therefore called akhila-rasamrta-murti, the

transcendental form of attraction for all kinds of devotees, whether the

devotee be in the santa-rasa, dasya-rasa, sakhya-rasa, vatsalya-rasa or

madhurya-rasa.

This is the opening verse of the Bhakti-rasamrta-sindhu, by Srila Rupa

Gosvami.

Madhya 8.143

TEXT 143

TEXT

srngara-rasaraja-maya-murti-dhara

ataeva atma-paryanta-sarva-citta-hara

SYNONYMS

srngara-rasa-raja-maya -- consisting of the mellow of conjugal love,

which is the king of mellows; murti-dhara -- Krsna, the personified

reservoir of all pleasure; ataeva -- therefore; atma-paryanta -- even up

to His own self; sarva -- all; citta -- of hearts; hara -- the attractor.

TRANSLATION

"Krsna is all-attractive for devotees in all mellows because He is the

personification of the conjugal mellow. Krsna is attractive not only to

all the devotees, but to Himself as well.

Madhya 8.144

TEXT 144

TEXT

visvesam anuranjanena janayann anandam indivara-

sreni-syamala-komalair upanayann angair anangotsavam

svacchandam vraja-sundaribhir abhitah praty-angam alingitah

srngarah sakhi murtiman iva madhau mugdho harih kridati

SYNONYMS

visvesam -- of all the gopis; anuranjanena -- by the act of pleasing;

janayan -- producing; anandam -- the bliss; indivara-sreni -- like a row

of blue lotuses; syamala -- bluish black; komalaih -- and soft; upanayan

-- bringing; angaih -- with His limbs; ananga-utsavam -- a festival for

Cupid; svacchandam -- without restriction; vraja-sundaribhih -- by the

young women of Vraja; abhitah -- on both sides; prati-angam -- each limb;

alingitah -- embraced; srngarah -- amorous love; sakhi -- O friend;

murti-man -- embodied; iva -- like; madhau -- in the springtime; mugdhah

-- perplexed; harih -- Lord Hari; kridati -- plays.

TRANSLATION

"‘My dear friends, just see how Sri Krsna is enjoying the season of

spring! With the gopis embracing each of His limbs, He is like amorous

love personified. With His transcendental pastimes, He enlivens all the

gopis and the entire creation. With His soft bluish black arms and legs,

which resemble blue lotus flowers, He has created a festival for Cupid.'

PURPORT

This is a verse from the Gita-govinda (1.11).

Madhya 8.145

TEXT 145

TEXT

laksmi-kantadi avatarera hare mana

laksmi-adi nari-ganera kare akarsana

SYNONYMS

laksmi-kanta-adi -- of the goddess of fortune's husband (Narayana);

avatarera -- of the incarnation; hare -- He enchants; mana -- the mind;

laksmi -- the goddess of fortune; adi -- headed by; nari-ganera -- of

all women; kare -- does; akarsana -- attraction.

TRANSLATION

"He also attracts Narayana, who is the incarnation of Sankarsana and the

husband of the goddess of fortune. He attracts not only Narayana but

also all women, headed by the goddess of fortune, the consort of

Narayana.

Madhya 8.146

TEXT 146

TEXT

dvijatmaja me yuvayor didrksuna

mayopanita bhuvi dharma-guptaye

kalavatirnav avaner bharasuran

hatveha bhuyas tvarayetam anti me

SYNONYMS

dvija-atma-jah -- the sons of the brahmana; me -- by Me; yuvayoh -- of

both of you; didrksuna -- desiring the sight; maya -- by Me; upanitah --

brought; bhuvi -- in the world; dharma-guptaye -- for the protection of

religious principles; kala -- with all potencies; avatirnau -- who

descended; avaneh -- of the world; bhara-asuran -- the heavy load of

demons; hatva -- having killed; iha -- here in the spiritual world;

bhuyah -- again; tvaraya -- very soon; itam -- please come back; anti --

near; me -- Me.

TRANSLATION

"[Addressing Krsna and Arjuna, Lord Maha-Visnu (the Mahapurusa) said:] ‘

I wanted to see both of you, and therefore I have brought the sons of

the brahmana here. Both of you have appeared in the material world to

reestablish religious principles, and you have both appeared here with

all your potencies. After killing all the demons, please quickly return

to the spiritual world.'

PURPORT

This is a quotation from Srimad-Bhagavatam (10.89.58) concerning Krsna's

endeavor to take Arjuna beyond the material universe when Arjuna was

searching for the sons of a brahmana.

Lord Maha-Visnu, who is situated beyond this material world, was also

attracted by the bodily features of Krsna. Maha-Visnu had actually

stolen the sons of the brahmana in Dvaraka so that Krsna and Arjuna

would come visit Him. This verse is quoted to show that Krsna is so

attractive that He attracts Maha-Visnu.

Madhya 8.147

TEXT 147

TEXT

kasyanubhavo 'sya na deva vidmahe

tavanghri-renu-sparasadhikarah

yad-vanchaya srir lalanacarat tapo

vihaya kaman su-ciram dhrta-vrata

SYNONYMS

kasya -- of what; anubhavah -- a result; asya -- of the serpent (Kaliya);

na -- not; deva -- my Lord; vidmahe -- we know; tava anghri -- of Your

lotus feet; renu -- of the dust; sparasa -- for touching; adhikarah --

qualification; yat -- which; vanchaya -- by desiring; srih -- the

goddess of fortune; lalana -- the topmost woman; acarat -- performed;

tapah -- austerity; vihaya -- giving up; kaman -- all desires; su-ciram -

- for a long time; dhrta -- a law upheld; vrata -- as a vow.

TRANSLATION

"‘O Lord, we do not know how the serpent Kaliya attained such an

opportunity to be touched by the dust of Your lotus feet. For this end,

the goddess of fortune performed austerities for centuries, giving up

all other desires and observing austere vows. Indeed, we do not know how

this serpent Kaliya got such an opportunity.'

PURPORT

This verse from Srimad-Bhagavatam (10.16.36) was spoken by the wives of

the Kaliya serpent.

Madhya 8.148

TEXT 148

TEXT

apana-madhurye hare apanara mana

apana apani cahe karite alingana

SYNONYMS

apana -- own; madhurye -- by sweetness; hare -- steals; apanara -- His

own; mana -- mind; apana -- Himself; apani -- He; cahe -- wants; karite -

- to do; alingana -- embracing.

TRANSLATION

"Lord Krsna's sweetness is so attractive that it steals away His own

mind. Thus even He wants to embrace Himself.

Madhya 8.149

TEXT 149

TEXT

aparikalita-purvah kas camatkara-kari

sphurati mama gariyan esa madhurya-purah

ayam aham api hanta preksya yam lubdha-cetah

sa-rabhasam upabhoktum kamaye radhikeva

SYNONYMS

aparikalita-purvah -- not previously experienced; kah -- who; camatkara-

kari -- causing wonder; sphurati -- manifests; mama -- My; gariyan --

more great; esah -- this; madhurya-purah -- abundance of sweetness; ayam

-- this; aham -- I; api -- even; hanta -- alas; preksya -- seeing; yam --

which; lubdha-cetah -- My mind being bewildered; sa-rabhasam --

impetuously; upabhoktum -- to enjoy; kamaye -- desire; radhika iva --

like Srimati Radharani.

TRANSLATION

"‘Upon seeing His own reflection in a bejeweled pillar of His Dvaraka

palace, Krsna desired to embrace it, saying, "Alas, I have never seen

such a person before. Who is He? Just by seeing Him I have become eager

to embrace Him, exactly like Srimati Radharani."'"

PURPORT

This is a verse from Srila Rupa Gosvami's Lalita-madhava (8.34).

Madhya 8.150

TEXT 150

TEXT

ei ta' sanksepe kahila krsnera svarupa

ebe sanksepe kahi suna radha-tattva-rupa

SYNONYMS

ei ta' -- thus; sanksepe -- in brief; kahila -- I have said; krsnera --

of Lord Krsna; svarupa -- the original form; ebe -- now; sanksepe -- in

summary; kahi -- I shall speak; suna -- please hear; radha -- of Srimati

Radharani; tattva-rupa -- the actual position.

TRANSLATION

Sri Ramananda Raya then said, "I have thus briefly explained the

original form of the Supreme Personality of Godhead. Now let me describe

the position of Srimati Radharani.

Madhya 8.151

TEXT 151

TEXT

krsnera ananta-sakti, tate tina -- pradhana

‘cic-chakti', ‘maya-sakti', ‘jiva-sakti'-nama

SYNONYMS

krsnera -- of Lord Krsna; ananta-sakti -- unlimited potencies; tate --

in that; tina -- three; pradhana -- chief; cit-sakti -- spiritual

potency; maya-sakti -- material potency; jiva-sakti -- marginal potency,

or living entities; nama -- named.

TRANSLATION

"Krsna has unlimited potencies, which can be divided into three main

parts. These are the spiritual potency, the material potency and the

marginal potency, which is known as the living entities.

Madhya 8.152

TEXT 152

TEXT

‘antaranga', ‘bahiranga', ‘tatastha' kahi yare

antaranga ‘svarupa-sakti' -- sabara upare

SYNONYMS

antaranga -- internal; bahiranga -- external; tata-stha -- marginal;

kahi -- we say; yare -- to whom; antaranga -- the internal potency;

svarupa-sakti -- the personal energy; sabara upare -- above all.

TRANSLATION

"In other words, these are all potencies of God -- internal, external

and marginal. But the internal potency is the Lord's personal energy and

stands over the other two.

Madhya 8.153

TEXT 153

TEXT

visnu-saktih para prokta

ksetrajnakhya tatha para

avidya-karma-samjnanya

trtiya saktir isyate

SYNONYMS

visnu-saktih -- the potency of Lord Visnu; para -- spiritual; prokta --

it is said; ksetrajna-akhya -- the potency known as ksetra-jna; tatha --

as well as; para -- spiritual; avidya -- ignorance; karma -- fruitive

activities; samjna -- known as; anya -- other; trtiya -- third; saktih --

potency; isyate -- known thus.

TRANSLATION

"‘The original potency of Lord Visnu is superior, or spiritual, and the

living entity actually belongs to that superior energy. But there is

another energy, called the material energy, and this third energy is

full of ignorance.'

PURPORT

This is a quotation from the Visnu Purana (6.7.61).

Madhya 8.154

TEXT 154

TEXT

sac-cid-ananda-maya krsnera svarupa

ataeva svarupa-sakti haya tina rupa

SYNONYMS

sat-cit-ananda-maya -- eternal bliss and knowledge; krsnera -- of Lord

Krsna; svarupa -- the real transcendental form; ataeva -- therefore;

svarupa-sakti -- His spiritual personal potency; haya -- is; tina rupa --

three forms.

TRANSLATION

"Originally Lord Krsna is sac-cid-ananda-vigraha [Bs. 5.1], the

transcendental form of eternity, bliss and knowledge; therefore His

personal potency, the internal potency, has three different forms.

Madhya 8.155

TEXT 155

TEXT

anandamse ‘hladini', sad-amse ‘sandhini'

cid-amse ‘samvit', yare jnana kari' mani

SYNONYMS

ananda-amse -- in bliss; hladini -- the pleasure-giving potency; sat-

amse -- in eternity; sandhini -- the creative potency; cit-amse -- in

knowledge; samvit -- the knowledge potency; yare -- which; jnana --

knowledge; kari' -- taking as; mani -- I accept.

TRANSLATION

"Hladini is His aspect of bliss; sandhini, of eternal existence; and

samvit, of cognizance, which is also accepted as knowledge.

Madhya 8.156

TEXT 156

TEXT

hladini sandhini samvit

tvayy eka sarva-samsraye

hlada-tapa-kari misra

tvayi no guna-varjite

SYNONYMS

hladini -- that which generates pleasure; sandhini -- the potency of

existence; samvit -- the potency of knowledge; tvayi -- unto You; eka --

principal internal potency; sarva-samsraye -- You are the reservoir of

all potencies; hlada -- pleasure; tapa-kari -- generator of pains; misra

-- mixed; tvayi -- unto You; na u -- never; guna-varjite -- You, the

transcendence, the Supreme Personality of Godhead.

TRANSLATION

"‘My dear Lord, You are the transcendental reservoir of all

transcendental qualities. Your pleasure potency, existence potency and

knowledge potency are actually all one internal spiritual potency. The

conditioned soul, although actually spiritual, sometimes experiences

pleasure, sometimes pain and sometimes a mixture of pain and pleasure.

This is due to his being touched by matter. But because You are above

all material qualities, these are not found in You. Your superior

spiritual potency is completely transcendental, and for You there is no

such thing as relative pleasure, pleasure mixed with pain, or pain

itself.'

PURPORT

This is a quotation from the Visnu Purana (1.12.69).

Madhya 8.157

TEXT 157

TEXT

krsnake ahlade, ta'te nama -- ‘hladini'

sei sakti-dvare sukha asvade apani

SYNONYMS

krsnake -- unto Krsna; ahlade -- gives pleasure; ta'te -- therefore;

nama -- the name; hladini -- pleasure-giving potency; sei sakti -- that

potency; dvare -- by means of; sukha -- happiness; asvade -- tastes;

apani -- Lord Krsna personally.

TRANSLATION

"The potency called hladini gives Krsna transcendental pleasure. Through

this pleasure potency, Krsna personally tastes all spiritual pleasure.

Madhya 8.158

TEXT 158

TEXT

sukha-rupa krsna kare sukha asvadana

bhakta-gane sukha dite ‘hladini' -- karana

SYNONYMS

sukha-rupa -- embodiment of pleasure; krsna -- Lord Krsna; kare -- does;

sukha -- happiness; asvadana -- tasting; bhakta-gane -- unto the

devotees; sukha -- happiness; dite -- to give; hladini -- the pleasure

potency; karana -- the cause.

TRANSLATION

"Lord Krsna tastes all kinds of transcendental happiness, although He

Himself is happiness personified. The pleasure relished by His pure

devotees is also manifested by His pleasure potency.

Madhya 8.159

TEXT 159

TEXT

hladinira sara amsa, tara ‘prema' nama

ananda-cinmaya-rasa premera akhyana

SYNONYMS

hladinira -- of this pleasure potency; sara -- the essential; amsa --

part; tara -- its; prema -- love of God; nama -- name; ananda -- full of

pleasure; cit-maya-rasa -- the platform of spiritual mellows; premera --

of love of Godhead; akhyana -- the explanation.

TRANSLATION

"The most essential part of this pleasure potency is love of Godhead [

prema]. Consequently, the explanation of love of Godhead is also a

transcendental mellow full of pleasure.

Madhya 8.160

TEXT 160

TEXT

premera parama-sara ‘mahabhava' jani

sei mahabhava-rupa radha-thakurani

SYNONYMS

premera -- of love of Godhead; parama-sara -- the essential part; maha-

bhava -- the transcendental ecstasy of the name mahabhava; jani -- we

know; sei -- that; maha-bhava-rupa -- the personification of the

mahabhava transcendental ecstasy; radha-thakurani -- Srimati Radharani.

TRANSLATION

"The essential part of love of Godhead is called mahabhava,

transcendental ecstasy, and that ecstasy is represented by Srimati

Radharani.

Madhya 8.161

TEXT 161

TEXT

tayor apy ubhayor madhye

radhika sarvathadhika

mahabhava-svarupeyam

gunair ativariyasi

SYNONYMS

tayoh -- of them; api -- even; ubhayoh -- of both (Candravali and

Radharani); madhye -- in the middle; radhika -- Srimati Radharani;

sarvatha -- in every way; adhika -- greater; maha-bhava-svarupa -- the

form of mahabhava; iyam -- this one; gunaih -- with good qualities;

ativariyasi -- the best of all.

TRANSLATION

"‘Among the gopis of Vrndavana, Srimati Radharani and another gopi are

considered chief. But when we compare the gopis, it appears that Srimati

Radharani is most important because Her real feature expresses the

highest ecstasy of love. The ecstasy of love experienced by the other

gopis cannot be compared to that of Srimati Radharani.'

PURPORT

This is a quotation from Srila Rupa Gosvami's Ujjvala-nilamani (Radha-

prakarana 3).

Madhya 8.162

TEXT 162

TEXT

premera ‘svarupa-deha' -- prema-vibhavita

krsnera preyasi-srestha jagate vidita

SYNONYMS

premera -- love of Godhead; svarupa-deha -- actual body; prema -- by

love of Godhead; vibhavita -- influence; krsnera -- of Lord Krsna;

preyasi -- of the dear friends; srestha -- topmost; jagate -- throughout

the whole world; vidita -- known.

TRANSLATION

"The body of Srimati Radharani is a veritable transformation of love of

Godhead; She is the dearmost friend of Krsna, and this is known

throughout the world.

Madhya 8.163

TEXT 163

TEXT

ananda-cinmaya-rasa-pratibhavitabhis

tabhir ya eva nija-rupataya kalabhih

goloka eva nivasaty akhilatma-bhuto

govindam adi-purusam tam aham bhajami

SYNONYMS

ananda -- bliss; cit -- knowledge; maya -- consisting of; rasa --

mellows; prati -- every second; bhavitabhih -- who are engrossed with;

tabhih -- with those; yah -- who; eva -- certainly; nija-rupataya --

with His own form; kalabhih -- who are parts of portions of His pleasure

potency; goloke -- in Goloka Vrndavana; eva -- certainly; 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.

TRANSLATION

"‘I worship Govinda, the primeval Lord, who resides in His own realm,

Goloka, with Radha, who resembles His own spiritual figure and who

embodies the ecstatic potency [hladini]. Their companions are Her

confidantes, who embody extensions of Her bodily form and who are imbued

and permeated with ever-blissful spiritual rasa.'

PURPORT

This is a quotation from the Brahma-samhita (5.37).

Madhya 8.164

TEXT 164

TEXT

sei mahabhava haya ‘cintamani-sara'

krsna-vancha purna kare ei karya tanra

SYNONYMS

sei -- that; maha-bhava -- supreme ecstasy; haya -- is; cintamani-sara --

the essence of spiritual life; krsna-vancha -- all the desires of Lord

Krsna; purna kare -- fulfills; ei -- this; karya -- business; tanra --

Her.

TRANSLATION

"That supreme ecstasy of Srimati Radharani is the essence of spiritual

life. Her only business is to fulfill all the desires of Krsna.

Madhya 8.165

TEXT 165

TEXT

‘mahabhava-cintamani' radhara svarupa

lalitadi sakhi -- tanra kaya-vyuha-rupa

SYNONYMS

maha-bhava -- of the topmost spiritual ecstasy; cinta-mani -- the

touchstone; radhara svarupa -- the transcendental form of Srimati

Radharani; lalita-adi sakhi -- the gopi associates of Srimati Radharani;

tanra kaya-vyuha-rupa -- expansions of Her spiritual body.

TRANSLATION

"Srimati Radharani is the topmost spiritual gem, and the other gopis --

Lalita, Visakha and so on-are expansions of Her spiritual body.

Madhya 8.166

TEXT 166

TEXT

radha-prati krsna-sneha -- sugandhi udvartana

ta'te ati sugandhi deha -- ujjvala-varana

SYNONYMS

radha-prati -- toward Srimati Radharani; krsna-sneha -- the affection of

Lord Krsna; su-gandhi udvartana -- perfumed massage; ta'te -- in that;

ati -- very; su-gandhi -- perfumed; deha -- the body; ujjvala --

brilliant; varana -- luster.

TRANSLATION

"Srimati Radharani's transcendental body is brilliant in luster and full

of all transcendental fragrances. Lord Krsna's affection for Her is like

a perfumed massage.

PURPORT

Sugandhi udvartana refers to a paste made of several perfumes and

fragrant oils. This paste is massaged all over the body, and in this way

the body's dirt and perspiration are removed. Srimati Radharani's body

is automatically perfumed, but when Her body is massaged with the

scented paste of Lord Krsna's affection, Her entire body is doubly

perfumed and made brilliant and lustrous. This is the beginning of

Krsnadasa Kaviraja Gosvami's description of Srimati Radharani's

transcendental body. This description (found in verses 165–181) is based

on a book by Srila Raghunatha dasa Gosvami known as Premambhoja-maranda.

Srila Bhaktivinoda Thakura's translation of the original Sanskrit reads

as follows:

"The love of the gopis for Krsna is full of transcendental ecstasy. It

appears to be a brilliant jewel, and enlightened by such a

transcendental jewel, Radharani's body is further perfumed and decorated

with kunkuma. In the morning Her body is bathed in the nectar of

compassion, in the afternoon in the nectar of youth, and in the evening

in the nectar of luster itself. In this way the bathing is performed,

and Her body becomes as brilliant as the cintamani jewel. She is dressed

in various kinds of silken garments, one of which is Her natural shyness.

"Her beauty is more and more enhanced, being decorated with the red

kunkuma of beauty itself and the blackish musk of conjugal love. Thus

Her body is decorated with different colors. Her ornaments embody the

natural symptoms of ecstasy -- trembling, tears, jubilation, stunning,

perspiration, faltering of the voice, bodily redness, madness and

dullness. In this way Her entire body is bedecked with these nine

different jewels. Over and above this, the beauty of Her body is

enhanced by Her transcendental qualities, which constitute the flower

garland hanging on Her body. The ecstasy of love for Krsna is known as

dhira and adhira, sober and restless. Such ecstasy constitutes the

covering of Srimati Radharani's body, and it is adorned by camphor. Her

transcendental anger toward Krsna is embodied as the arrangement of the

hair on Her head, and the tilaka of Her great fortune shines on Her

beautiful forehead. Srimati Radharani's earrings are the holy names of

Krsna, as well as the hearing of His name and fame. Her lips are always

reddish due to the betel nut of ecstatic affection for Krsna. The black

ointment around Her eyes is Her tricky behavior with Krsna brought about

by love. Her joking with Krsna and gentle smiling constitute the camphor

with which She is perfumed. She sleeps in Her room with the aroma of

pride, and when She lies down in Her bed, the transcendental variety of

Her loving ecstasies is like a jeweled locket in the midst of Her

necklace of separation. Her transcendental breasts are covered by Her

sari in the form of affection and anger toward Krsna. She has a stringed

instrument known as a kacchapi-vina, which is the fame and fortune that

actually dries up the faces and breasts of the other gopis. She always

keeps Her hands on the shoulder of Her gopi friend, who represents Her

youthful beauty, and although She is highly qualified with so many

spiritual assets, She is nonetheless affected by the Cupid known as

Krsna. Thus She is defeated. Srila Raghunatha dasa Gosvami offers his

respectful obeisances to Srimati Radharani, taking a straw in his mouth.

Indeed, he prays, ‘O Gandharvika, Srimati Radharani, just as Lord Krsna

never rejects a surrendered soul, please don't reject me.'" This is a

summary translation of the Premambhoja-maranda, which Kaviraja Gosvami

quotes.

Madhya 8.167

TEXT 167

TEXT

karunyamrta-dharaya snana prathama

tarunyamrta-dharaya snana madhyama

SYNONYMS

karunya-amrta -- of the nectar of mercy; dharaya -- in the shower; snana

-- bath; prathama -- first; tarunya-amrta -- of the nectar of youth;

dharaya -- in the shower; snana -- bath; madhyama -- in the middle.

TRANSLATION

"Srimati Radharani takes Her first bath in the shower of the nectar of

compassion, and She takes Her second bath in the nectar of youth.

PURPORT

Srimati Radharani first smears Her body with the paste of Krsna's

affection for Her. She then takes Her bath in the water of mercy. After

passing the pauganda age (from five to ten years), Srimati Radharani

first appears as mercy. The second bath is taken at noon in the water of

tarunyamrta, or the nectar of youth. This is the actual expression of

Her new youthfulness.

Madhya 8.168

TEXT 168

TEXT

lavanyamrta-dharaya tad-upari snana

nija-lajja-syama-pattasati-paridhana

SYNONYMS

lavanya-amrta-dharaya -- in the shower of the nectar of bodily luster;

tat-upari -- over and above that; snana -- the bath; nija -- own; lajja -

- shyness; syama -- blackish; patta -- silk; sati -- garments; paridhana

-- wearing.

TRANSLATION

"After Her midday bath, Radharani takes another bath in the nectar of

bodily luster, and She puts on the garment of shyness, which is Her

black silk sari.

PURPORT

Over and above the other baths, the bath taken in the afternoon is taken

in the nectar of full beauty. This nectar represents the personal

qualities of beauty and luster. Thus there are three baths in different

kinds of water. Radharani then puts on two garments -- a lower and an

upper garment. The upper garment is pinkish and is Her affection and

attraction for Krsna, and the lower garment, a blackish silk sari, is

Her shyness.

Madhya 8.169

TEXT 169

TEXT

krsna-anuraga dvitiya aruna-vasana

pranaya-mana-kanculikaya vaksa acchadana

SYNONYMS

krsna-anuraga -- attraction for Krsna; dvitiya -- second; aruna-vasana --

pinkish garment; pranaya -- of love; mana -- and anger; kanculikaya --

by a short blouse; vaksa -- breasts; acchadana -- covering.

TRANSLATION

"Srimati Radharani's affection for Krsna is Her upper garment, which is

pinkish in color. She then covers Her breasts with another garment,

composed of affection and anger toward Krsna.

Madhya 8.170

TEXT 170

TEXT

saundarya -- kunkuma, sakhi-pranaya -- candana

smita-kanti -- karpura, tine -- ange vilepana

SYNONYMS

saundarya -- Her personal beauty; kunkuma -- a red powder known as

kunkuma; sakhi-pranaya -- Her love for Her associates; candana -- the

sandalwood pulp; smita-kanti -- the sweetness of Her smile; karpura --

camphor; tine -- by these three things; ange -- on the body; vilepana --

smearing.

TRANSLATION

"Srimati Radharani's personal beauty is the reddish powder known as

kunkuma, Her affection for Her associates is sandalwood pulp, and the

sweetness of Her smile is camphor. All these, combined together, are

smeared over Her body.

Madhya 8.171

TEXT 171

TEXT

krsnera ujjvala-rasa -- mrgamada-bhara

sei mrgamade vicitrita kalevara

SYNONYMS

krsnera -- of Lord Krsna; ujjvala-rasa -- the conjugal mellow; mrga-mada

-- of musk; bhara -- an abundance; sei -- that; mrga-made -- made by the

aroma of the musk; vicitrita -- decorated; kalevara -- Her whole body.

TRANSLATION

"Conjugal love for Krsna is an abundance of musk, and with that musk Her

whole body is decorated.

Madhya 8.172

TEXT 172

TEXT

pracchanna-mana vamya -- dhammilla-vinyasa

‘dhiradhiratmaka' guna -- ange pata-vasa

SYNONYMS

pracchanna -- covered; mana -- anger; vamya -- craftiness; dhammilla --

of the bunches of hair; vinyasa -- arrangement; dhira-adhira-atmaka --

consisting of jealous anger, which is sometimes expressed and sometimes

suppressed; guna -- the quality; ange -- on the body; pata-vasa -- silk

covering.

TRANSLATION

"Craftiness and covered anger constitute the arrangement of Her hair.

The quality of anger due to jealousy is the silk garment covering Her

body.

Madhya 8.173

TEXT 173

TEXT

raga-tambula-rage adhara ujjvala

prema-kautilya -- netra-yugale kajjala

SYNONYMS

raga -- of love; tambula -- of the betel nut; rage -- by the reddish

color; adhara -- lips; ujjvala -- brilliant; prema-kautilya -- the

double dealings in loving affairs; netra-yugale -- on the two eyes;

kajjala -- the ointment.

TRANSLATION

"Her attachment for Krsna is the reddish color of betel nuts on Her

brilliant lips. Her double-dealings in loving affairs constitute the

black ointment around Her eyes.

Madhya 8.174

TEXT 174

TEXT

‘suddipta-sattvika' bhava, harsadi ‘sancari'

ei saba bhava-bhusana saba-ange bhari'

SYNONYMS

su-uddipta-sattvika bhava -- blazing ecstasies of goodness; harsa-adi --

like jubilation; sancari -- the continuously existing ecstasies; ei saba

-- all these; bhava -- ecstasies; bhusana -- ornaments; saba -- all;

ange -- body; bhari' -- filling.

TRANSLATION

"The ornaments decorating Her body are the blazing ecstasies of goodness

and the constantly existing ecstasies, headed by jubilation. All these

ecstasies are the ornaments all over Her body.

Madhya 8.175

TEXT 175

TEXT

‘kila-kincitadi'-bhava-vimsati-bhusita

guna-sreni-puspamala sarvange purita

SYNONYMS

kila-kincita-adi -- headed by kila-kincita; bhava -- with the ecstasies;

vimsati -- twenty; bhusita -- decorated; guna-sreni -- of Her attractive

qualities; puspa-mala -- as a garland of flowers; sarva-ange -- all over

the body; purita -- filled.

TRANSLATION

"Also ornamenting Her body are the twenty kinds of ecstatic symptoms

beginning with kila-kincita. Her transcendental qualities constitute the

flower garland hanging in fullness over Her body.

PURPORT

The twenty different moods headed by kila-kincita are described as

follows. First, in connection with the body, there are bhava (ecstasy),

hava (gestures) and hela (negligence); in relation to the self there are

sobha (beauty), kanti (luster), dipti (brilliance), madhurya (sweetness),

pragalbhata (impudence), audarya (magnanimity) and dhairya (patience);

and in relation to nature there are lila (pastimes), vilasa (enjoyment),

vicchitti (breaking off) and vibhrama (puzzlement). There are no English

equivalents for the words kila-kincita, mottayita and kuttamita.

Srimati Radharani's flower garland consists of Her qualities and is

divided into mental, verbal and bodily parts. Her attitude of

forgiveness and mercy is all mental. Her talks, which are very pleasing

to the ear, are verbal. The bodily qualities are age, beauty, luster and

grace.

Madhya 8.176

TEXT 176

TEXT

saubhagya-tilaka caru-lalate ujjvala

prema-vaicittya -- ratna, hrdaya -- tarala

SYNONYMS

saubhagya-tilaka -- the tilaka of good fortune; caru -- beautiful;

lalate -- on the forehead; ujjvala -- brilliant; prema -- of love of

Godhead; vaicittya -- diversity; ratna -- the jewel; hrdaya -- the heart;

tarala -- the locket.

TRANSLATION

"The tilaka of good fortune is on Her beautiful broad forehead. Her

various loving affairs are a gem, and Her heart is the locket.

Madhya 8.177

TEXT 177

TEXT

madhya-vayasa, sakhi-skandhe kara-nyasa

krsnalila-manovrtti-sakhi asa-pasa

SYNONYMS

madhya-vayasa -- adolescence; sakhi -- of a friend; skandhe -- on the

shoulder; kara -- hand; nyasa -- keeping; krsna -- of Lord Krsna; lila --

the pastimes; manah -- of the mind; vrtti -- activities; sakhi -- gopis;

asa-pasa -- here and there.

TRANSLATION

"Srimati Radharani's gopi friends are Her mental activities, which are

concentrated on the pastimes of Sri Krsna. She keeps Her hand on the

shoulder of a friend, who represents youth.

PURPORT

Radharani's eight companions (asta-sakhi) are different varieties of

pleasure connected with the pastimes of Krsna. Following those pastimes

of Sri Krsna are other activities, which are represented by the

assistants of the gopis.

Madhya 8.178

TEXT 178

TEXT

nijanga-saurabhalaye garva-paryanka

ta'te vasi' ache, sada cinte krsna-sanga

SYNONYMS

nija-anga -- Her personal body; saurabha-alaye -- in the abode of aroma;

garva -- pride; paryanka -- bedstead; ta'te -- on that; vasi' -- lying;

ache -- there is; sada -- always; cinte -- thinks; krsna-sanga -- the

association of Krsna.

TRANSLATION

"Srimati Radharani's bedstead is pride itself, and it is situated in the

abode of Her bodily aroma. She is always seated there thinking of Krsna'

s association.

Madhya 8.179

TEXT 179

TEXT

krsna-nama-guna-yasa -- avatamsa kane

krsna-nama-guna-yasa-pravaha-vacane

SYNONYMS

krsna -- of Lord Krsna; nama -- the holy name; guna -- the qualities;

yasa -- the fame; avatamsa -- ornaments; kane -- on the ear; krsna -- of

Lord Krsna; nama -- of the holy name; guna -- of the qualities; yasa --

of the fame; pravaha -- waves; vacane -- in Her talking.

TRANSLATION

"Srimati Radharani's earrings are the name, fame and qualities of Lord

Krsna. The glories of Lord Krsna's name, fame and qualities are always

inundating Her speech.

Madhya 8.180

TEXT 180

TEXT

krsnake karaya syama-rasa-madhu pana

nirantara purna kare krsnera sarva-kama

SYNONYMS

krsnake -- unto Krsna; karaya -- She induces; syama-rasa -- of the

mellow of conjugal love; madhu -- the honey; pana -- drinking; nirantara

-- constantly; purna -- complete; kare -- makes; krsnera -- of Lord

Krsna; sarva-kama -- all kinds of lusty desires.

TRANSLATION

"Srimati Radharani induces Krsna to drink the honey of the conjugal

relationship. She is therefore engaged in satisfying all the lusty

desires of Krsna.

Madhya 8.181

TEXT 181

TEXT

krsnera visuddha-prema-ratnera akara

anupama-gunagana-purna kalevara

SYNONYMS

krsnera -- of Lord Krsna; visuddha-prema -- of pure transcendental love;

ratnera -- of the valuable jewel; akara -- a mine; anupama --

unparalleled; guna-gana -- of groups of qualities; purna -- full;

kalevara -- transcendental body.

TRANSLATION

"Srimati Radharani is a mine filled with valuable jewels of love for

Krsna. Her transcendental body is complete with unparalleled spiritual

qualities.

Madhya 8.182

TEXT 182

TEXT

ka krsnasya pranaya-jani-bhuh srimati radhikaika

kasya preyasy anupama-guna radhikaika na canya

jaihmyam kese drsi taralata nisthuratvam kuce 'sya

vancha-purtyai prabhavati hare radhikaika na canya

SYNONYMS

ka -- who; krsnasya -- of Lord Krsna; pranaya-jani-bhuh -- the

birthplace of love of Krsna; srimati -- all-beautiful; radhika --

Srimati Radharani; eka -- alone; ka -- who; asya -- His; preyasi -- most

dear friend; anupama-guna -- having unparalleled qualities; radhika --

Srimati Radharani; eka -- alone; na -- not; ca -- also; anya -- anyone

else; jaihmyam -- crookedness; kese -- in the hair; drsi -- in the eyes;

taralata -- unsteadiness; nisthuratvam -- firmness; kuce -- in the

breasts; asyah -- Her; vancha -- of the desires; purtyai -- to fulfill;

prabhavati -- manifests; hareh -- of Lord Krsna; radhika -- Srimati

Radharani; eka -- alone; na -- not; ca anya -- anyone else.

TRANSLATION

"‘If one asks about the origin of love of Krsna, the answer is that the

origin is in Srimati Radharani alone. Who is the most dear friend of

Krsna? The answer again is Srimati Radharani alone. No one else. Srimati

Radharani's hair is very curly, Her two eyes are always moving to and

fro, and Her breasts are firm. Since all transcendental qualities are

manifested in Srimati Radharani, She alone is able to fulfill all the

desires of Krsna. No one else.'

PURPORT

This is a quotation from Sri Govinda-lilamrta (11.122) by Krsnadasa

Kaviraja Gosvami. It is a verse in the form of questions and answers

describing the glories of Srimati Radharani.

Madhya 8.183–184

TEXTS 183–184

TEXT

yanra saubhagya-guna vanche satyabhama

yanra thani kala-vilasa sikhe vraja-rama

yanra saundaryadi-guna vanche laksmi-parvati

yanra pativrata-dharma vanche arundhati

SYNONYMS

yanra -- whose; saubhagya -- of good fortune; guna -- quality; vanche --

desires; satyabhama -- Satyabhama, one of the queens of Krsna; yanra

thani -- from whom; kala-vilasa -- the sixty-four arts; sikhe -- learn;

vraja-rama -- all the gopis in Vrndavana; yanra -- whose; saundarya-adi -

- such as beauty; guna -- qualities; vanche -- desires; laksmi -- the

goddess of fortune; parvati -- the wife of Lord Siva; yanra -- whose;

pati-vrata -- of chastity; dharma -- principle; vanche -- desires;

arundhati -- the wife of Vasistha Muni.

TRANSLATION

"Even Satyabhama, one of the queens of Sri Krsna, desires the fortunate

position and excellent qualities of Srimati Radharani. All the gopis

learn the art of dressing from Srimati Radharani, and even the goddess

of fortune, Laksmi, and the wife of Lord Siva, Parvati, desire Her

beauty and qualities. Indeed, Arundhati, the celebrated chaste wife of

Vasistha, also wants to imitate the chastity and religious principles of

Srimati Radharani.

Madhya 8.185

TEXT 185

TEXT

yanra sadguna-ganane krsna na paya para

tanra guna ganibe kemane jiva chara

SYNONYMS

yanra -- whose; sat-guna -- good qualities; ganane -- in counting; krsna

-- Lord Krsna; na -- not; paya -- obtains; para -- the limit; tanra --

Her; guna -- qualities; ganibe -- can count; kemane -- how; jiva -- a

living entity; chara -- most insignificant.

TRANSLATION

"Even Lord Krsna Himself cannot reach the limit of the transcendental

qualities of Srimati Radharani. How, then, can an insignificant living

entity count them?"

Madhya 8.186

TEXT 186

TEXT

prabhu kahe, -- janilun krsna-radha-prema-tattva

sunite cahiye dunhara vilasa-mahattva

SYNONYMS

prabhu kahe -- Lord Sri Caitanya replied; janilun -- now I have

understood; krsna -- of Lord Krsna; radha -- of Srimati Radharani; prema

-- of the loving affairs; tattva -- the truth; sunite -- to hear; cahiye

-- I desire; dunhara -- of both of Them; vilasa-mahattva -- the

greatness of the enjoyment.

TRANSLATION

Lord Sri Caitanya Mahaprabhu replied, "Now I have come to understand the

truth of the loving affairs between Radha and Krsna. Nonetheless, I

still want to hear how both of Them gloriously enjoy such love."

Madhya 8.187

TEXT 187

TEXT

raya kahe, -- krsna haya ‘dhira-lalita'

nirantara kama-krida -- yanhara carita

SYNONYMS

raya kahe -- Ramananda Raya replied; krsna -- Lord Krsna; haya -- is;

dhira-lalita -- a person who can keep his girlfriend always in

subjugation by different qualities; nirantara -- constantly; kama-krida -

- pastimes of sexual enjoyment; yanhara -- of whom; carita -- the

character.

TRANSLATION

Raya Ramananda replied, "Lord Krsna is dhira-lalita, for He can always

keep His girlfriends in a subjugated state. Thus His only business is

enjoying sense gratification.

PURPORT

We should always remember that Krsna's sense gratification is never to

be compared to the sense gratification of the material world. As we have

already explained, Krsna's sense gratification is just like gold. The

perverted reflection of that sense gratification found in the material

world is just like iron. The purport is that Krsna is not impersonal. He

has all the desires that are manifest in the perverted reflection within

this material world. However, the qualities are different -- one is

spiritual, and the other is material. Just as there is a difference

between life and death, there is a difference between spiritual sense

gratification and material sense gratification.

Madhya 8.188

TEXT 188

TEXT

vidagdho nava-tarunyah

parihasa-visaradah

niscinto dhira-lalitah

syat prayah preyasi-vasah

SYNONYMS

vidagdhah -- clever; nava-tarunyah -- always freshly youthful; parihasa -

- in joking; visaradah -- expert; niscintah -- without anxiety; dhira-

lalitah -- a hero in loving affairs; syat -- is; prayah -- almost always;

preyasi-vasah -- one who keeps his girlfriends subjugated.

TRANSLATION

"‘A person who is very cunning and always youthful, expert in joking and

without anxiety, and who can keep his girlfriends always subjugated, is

called dhira-lalita.'

PURPORT

This verse is from the Bhakti-rasamrta-sindhu (2.1.230).

Madhya 8.189

TEXT 189

TEXT

ratri-dina kunje krida kare radha-sange

kaisora vayasa saphala kaila krida-range

SYNONYMS

ratri-dina -- day and night; kunje -- in the gardens or bushes of

Vrndavana; krida -- pastimes; kare -- performs; radha-sange -- with

Radharani; kaisora -- the pre-youthful; vayasa -- age; sa-phala --

fruitful; kaila -- made; krida-range -- taking pleasure in different

pastimes.

TRANSLATION

"Day and night Lord Sri Krsna enjoys the company of Srimati Radharani in

the bushes of Vrndavana. Thus His pre-youthful age is fulfilled through

His affairs with Srimati Radharani.

Madhya 8.190

TEXT 190

TEXT

vaca sucita-sarvari-rati-kala-pragalbhyaya radhikam

vrida-kuncita-locanam viracayann agre sakhinam asau

tad-vaksoruha-citra-keli-makari-panditya-param gatah

kaisoram saphali-karoti kalayan kunje viharam harih

SYNONYMS

vaca -- by speech; sucita -- revealing; sarvari -- of the night; rati --

in amorous pastimes; kala -- of the portion; pragalbhyaya -- the

impudence; radhikam -- Srimati Radharani; vrida -- from shame; kuncita-

locanam -- having Her eyes closed; viracayan -- making; agre -- before;

sakhinam -- Her friends; asau -- that one; tat -- of Her; vaksah-ruha --

on the breasts; citra-keli -- with variegated pastimes; makari -- in

drawing dolphins; panditya -- of cleverness; param -- the limit; gatah --

who reached; kaisoram -- adolescence; sa-phali-karoti -- makes

successful; kalayan -- performing; kunje -- in the bushes; viharam --

pastimes; harih -- the Supreme Personality of Godhead.

TRANSLATION

"‘Thus Lord Sri Krsna spoke of the sexual activities of the previous

night. In this way He made Srimati Radharani close Her eyes out of

shyness. Taking this opportunity, Sri Krsna painted various types of

dolphins on Her breasts. Thus He became a very expert artist for all the

gopis. During such pastimes, the Lord enjoyed the fulfillment of His

youth.'"

PURPORT

This quotation is also found in the Bhakti-rasamrta-sindhu (2.1.231).

Madhya 8.191

TEXT 191

TEXT

prabhu kahe, -- eho haya, age kaha ara

raya kahe, -- iha va-i buddhi-gati nahi ara

SYNONYMS

prabhu kahe -- Lord Caitanya Mahaprabhu said; eho haya -- this is all

right; age kaha ara -- please go forward and say more; raya kahe --

Ramananda Raya replied; iha va-i -- except this; buddhi-gati -- movement

of my intelligence; nahi -- there is not; ara -- any more.

TRANSLATION

Sri Caitanya Mahaprabhu said, "This is all right, but please continue."

At that time Raya Ramananda replied, "I don't think my intelligence goes

beyond this."

Madhya 8.192

TEXT 192

TEXT

yeba 'prema-vilasa-vivarta' eka haya

taha suni' tomara sukha haya, ki na haya

SYNONYMS

yeba -- whatever; prema-vilasa-vivarta -- the resultant bewilderment or

revolution in the ecstasy of loving affairs; eka haya -- there is one

topic; taha -- that; suni' -- hearing; tomara -- Your; sukha --

happiness; haya -- is; ki -- or; na -- not; haya -- is.

TRANSLATION

Raya Ramananda then informed Sri Caitanya Mahaprabhu that there was

another topic, known as prema-vilasa-vivarta. "You may hear of this from

me," Ramananda Raya said, "but I do not know whether You will be happy

with it or not."

PURPORT

These statements are set forth for our understanding, according to Srila

Bhaktivinoda Thakura in his Amrta-pravaha-bhasya. In essence, Sri

Caitanya Mahaprabhu told Ramananda Raya, "My dear Ramananda, the

explanation you have given about the goal of life and the pastimes of

Srimati Radharani and Krsna is certainly the truth. Although this is

factual, you can continue telling Me more if there is anything more to

say." In reply, Ramananda Raya said, "I do not think I have anything to

say beyond this, but there is a topic known as prema-vilasa-vivarta,

which I may explain to You. I do not know whether it will bring You

happiness or not."

Madhya 8.193

TEXT 193

TEXT

eta bali' apana-krta gita eka gahila

preme prabhu sva-haste tanra mukha acchadila

SYNONYMS

eta bali' -- saying this; apana-krta -- composed by himself; gita --

song; eka -- one; gahila -- sang; preme -- in love of Godhead; prabhu --

Sri Caitanya Mahaprabhu; sva-haste -- by His own hand; tanra -- his (

Ramananda Raya's); mukha -- mouth; acchadila -- covered.

TRANSLATION

Saying this, Ramananda Raya began to sing a song he had composed, but

Sri Caitanya Mahaprabhu, out of the ecstasy of love of Godhead,

immediately covered Ramananda's mouth with His own hand.

PURPORT

The topics that are about to be discussed between Lord Sri Caitanya

Mahaprabhu and Ramananda Raya cannot be understood by a materialistic

poet, nor by intelligence or material perception. Srila Bhaktisiddhanta

Sarasvati Thakura states that the spiritual mellow can be realized only

when one is situated on the transcendental platform beyond the material

stage of goodness. That platform is called visuddha-sattva (sattvam

visuddham vasudeva-sabditam). Realization of the visuddha-sattva

platform is beyond the pale of the material world and is not perceived

by bodily senses or mental speculation. Our identification with the

gross body and subtle mind is different from spiritual understanding.

Since the intelligence and mind are material, the loving affairs of Sri

Radha and Krsna are beyond their perception. Sarvopadhi-vinirmuktam tat-

paratvena nirmalam: [Cc. Madhya 19.170] when we are free from all

material designations and our senses are completely purified by the

bhakti process, we can understand the sense activities of the Absolute

Truth (hrsikena hrsikesa-sevanam bhaktir ucyate [Cc. Madhya 19.170]).

The spiritual senses are beyond the material senses. A materialist can

think only of the negation of material variety; he cannot understand

spiritual variety. He thinks that spiritual variety simply contradicts

material variety and is a negation or void, but such conceptions cannot

even reach the precincts of spiritual realization. The wonderful

activities of the gross body and subtle mind are always imperfect. They

are below the degree of spiritual understanding and are ephemeral. The

spiritual mellow is eternally wonderful and is described as purna,

suddha, nitya-mukta -- that is, complete, perfectly pure and eternally

liberated from all material conceptions. When we are unable to fulfill

our material desires, there is certainly sorrow and confusion. This may

be described as vivarta. But in spiritual life there is no sorrow,

inebriety or imperfection. Srila Ramananda Raya was expert in realizing

the spiritual activities of Srimati Radharani and Krsna, and Ramananda's

spiritual experience was placed before Sri Caitanya Mahaprabhu as he

inquired whether the Lord approved his realization of spiritual truth.

There are three books prominent in this connection. One was written by

Bhakta dasa Baula and is called Vivarta-vilasa. Another was compiled by

Jagadananda Pandita and is called Prema-vivarta. Sri Ramananda Raya's

book is called Prema-vilasa-vivarta. The Vivarta-vilasa by Bhakta dasa

Baula is completely different from the other two books. Sometimes a

university student or professor tries to study these transcendental

literatures and attempts to put forth a critical analysis from the

mundane view, with an end to receiving degrees like a Ph.D. Such

realization is certainly different from that of Ramananda Raya. If one

actually wants to take a Ph.D. degree from Sri Caitanya Mahaprabhu and

be approved by Ramananda Raya, he must first become free from all

material designations (sarvopadhi-vinirmuktam tat-paratvena nirmalam [Cc.

Madhya 19.170]). A person who identifies with his material body cannot

understand these talks between Sri Ramananda Raya and Sri Caitanya

Mahaprabhu. Man-made religious scriptures and transcendental

philosophical talks are quite different. Indeed, there is a gulf of

difference between the two. This subject matter has been very diligently

described by Sriman Madhvacarya. Since material philosophers are

situated in the material conception of life, they are unable to realize

the spiritual prema-vilasa-vivarta. They cannot accommodate an elephant

upon a dish. Similarly, mundane speculators cannot capture the spiritual

elephant within their limited conception. It is just like a frog's

trying to measure the Atlantic Ocean by imagining it so many times

larger than his well. Materialistic philosophers and sahajiyas cannot

understand the talks between Ramananda Raya and Sri Caitanya Mahaprabhu

concerning the pastimes of Sri Radha and Krsna. The only tendency of the

impersonalists or the prakrta-sahajiyas is to face the platform of

impersonalism. They cannot understand spiritual variegatedness.

Consequently, when Ramananda Raya attempted to sing his own verses, Sri

Caitanya Mahaprabhu stopped him by covering his mouth with His own hand.

Madhya 8.194

TEXT 194

TEXT

pahilehi raga nayana-bhange bhela

anudina badhala, avadhi na gela

na so ramana, na hama ramani

dunhu-mana manobhava pesala jani'

e sakhi, se-saba prema-kahini

kanu-thame kahabi vichurala jani'

na khonjalun duti, na khonjalun an

dunhukeri milane madhya ta panca-bana

ab sohi viraga, tunhu bheli duti

su-purukha-premaki aichana riti

SYNONYMS

pahilehi -- in the beginning; raga -- attraction; nayana-bhange -- by

activities of the eyes; bhela -- there was; anu-dina -- gradually, day

after day; badhala -- increased; avadhi -- limit; na -- not; gela --

reached; na -- not; so -- He; ramana -- the enjoyer; na -- not; hama --

I; ramani -- the enjoyed; dunhu-mana -- both the minds; manah-bhava --

the mental situation; pesala -- pressed together; jani' -- knowing; e --

this; sakhi -- My dear friend; se-saba -- all those; prema-kahini --

affairs of love; kanu-thame -- before Krsna; kahabi -- you will say;

vichurala -- He has forgotten; jani' -- knowing; na -- not; khonjalun --

searched out; duti -- a messenger; na -- not; khonjalun -- searched out;

an -- anyone else; dunhukeri -- of both of Us; milane -- by the meeting;

madhya -- in the middle; ta -- indeed; panca-bana -- five arrows of

Cupid; ab -- now; sohi -- that; viraga -- separation; tunhu -- you;

bheli -- became; duti -- the messenger; su-purukha -- of a beautiful

person; premaki -- of loving affairs; aichana -- such; riti -- the

consequence.

TRANSLATION

"‘Alas, before We met there was an initial attachment between Us brought

about by an exchange of glances. In this way attachment evolved. That

attachment has gradually grown, and there is no limit to it. Now that

attachment has become a natural sequence between Ourselves. It is not

that it is due to Krsna, the enjoyer, nor is it due to Me, for I am the

enjoyed. It is not like that. This attachment was made possible by

mutual meeting. This mutual exchange of attraction is known as manobhava,

or Cupid. Krsna's mind and My mind have merged together. Now, during

this time of separation, it is very difficult to explain these loving

affairs. My dear friend, though Krsna might have forgotten all these

things, you can understand and bring this message to Him. But during Our

first meeting there was no messenger between Us, nor did I request

anyone to see Him. Indeed, Cupid's five arrows were Our via media. Now,

during this separation, that attraction has increased to another

ecstatic state. My dear friend, please act as a messenger on My behalf,

because if one is in love with a beautiful person, this is the

consequence.'

PURPORT

These verses were originally composed and sung by Ramananda Raya himself.

Srila Bhaktivinoda Thakura suggests that during the time of conjugal

enjoyment, the attachment might be compared to Cupid himself. However,

during the period of separation, Cupid becomes a messenger of highly

elevated love. This is called prema-vilasa-vivarta. When there is

separation, conjugal enjoyment itself acts like a messenger, and that

messenger was addressed by Srimati Radharani as a friend. The essence of

this transaction is that transcendental loving affairs are as relishable

during separation as during conjugal enjoyment. When Srimati Radharani

was fully absorbed in love of Krsna, She mistook a black tamala tree for

Krsna and embraced it. Such a mistake is called prema-vilasa-vivarta.

Madhya 8.195

TEXT 195

TEXT

radhaya bhavatas ca citta-jatuni svedair vilapya kramad

yunjann adri-nikunja-kunjara-pate nirdhuta-bheda-bhramam

citraya svayam anvaranjayad iha brahmanda-harmyodare

bhuyobhir nava-raga-hingula-bharaih srngara-karuh krti

SYNONYMS

radhayah -- of Srimati Radharani; bhavatah ca -- and of You; citta-

jatuni -- the two minds like shellac; svedaih -- by perspiration;

vilapya -- melting; kramat -- gradually; yunjan -- making; adri -- of

Govardhana Hill; nikunja -- in a solitary place for enjoyment; kunjara-

pate -- O king of the elephants; nirdhuta -- completely taken away;

bheda-bhramam -- the misunderstanding of differentiation; citraya -- for

increasing the wonder; svayam -- personally; anvaranjayat -- colored;

iha -- in this world; brahmanda -- of the universe; harmya-udare --

within the palace; bhuyobhih -- by varieties of means; nava-raga -- of

new attraction; hingula-bharaih -- by the vermilion; srngara -- of

loving affairs; karuh -- the craftsman; krti -- very expert.

TRANSLATION

"‘O my Lord, You live in the forest of Govardhana Hill, and, like the

king of elephants, You are expert in the art of conjugal love. O master

of the universe, Your heart and Srimati Radharani's heart are just like

shellac and are now melted in Your spiritual perspiration. Therefore one

can no longer distinguish between You and Srimati Radharani. Now You

have mixed Your newly invoked affection, which is like vermilion, with

Your melted hearts, and for the benefit of the whole world You have

painted both Your hearts red within this great palace of the universe.'"

PURPORT

This verse quoted by Ramananda Raya is included in Srila Rupa Gosvami's

Ujjvala-nilamani (Sthayi-bhava-prakarana 155).

Madhya 8.196

TEXT 196

TEXT

prabhu kahe, -- ‘sadhya-vastura avadhi' ei haya

tomara prasade iha janilun niscaya

SYNONYMS

prabhu kahe -- Sri Caitanya Mahaprabhu confirmed; sadhya-vastura -- of

the object of life; avadhi' -- the limit; ei -- this; haya -- is; tomara

-- of you; prasade -- by the mercy; iha -- this; janilun -- I have

understood; niscaya -- conclusively.

TRANSLATION

Sri Caitanya Mahaprabhu confirmed these verses recited by Sri Ramananda

Raya, saying, "This is the limit of the goal of human life. Only by your

mercy have I come to understand it conclusively.

Madhya 8.197

TEXT 197

TEXT

‘sadhya-vastu' ‘sadhana' vinu keha nahi paya

krpa kari' kaha, raya, pabara upaya

SYNONYMS

sadhya-vastu -- the goal of life; sadhana vinu -- without practicing the

process; keha nahi paya -- no one achieves; krpa kari' -- very

mercifully; kaha -- please explain; raya -- My dear Ramananda Raya;

pabara upaya -- the means of achieving.

TRANSLATION

"The goal of life cannot be achieved unless one practices the process.

Now, being merciful upon Me, please explain that means by which this

goal can be attained."

Madhya 8.198

TEXT 198

TEXT

raya kahe, -- yei kahao, sei kahi vani

ki kahiye bhala-manda, kichui na jani

SYNONYMS

raya kahe -- Ramananda Raya replied; yei -- whatever; kahao -- You make

me speak; sei -- that; kahi -- I speak; vani -- message; ki -- what;

kahiye -- I am speaking; bhala-manda -- good or bad; kichui na jani -- I

do not know anything.

TRANSLATION

Sri Ramananda Raya replied, "I do not know what I am saying, but You

have made me speak what I have spoken, be it good or bad. I am simply

repeating that message.

Madhya 8.199

TEXT 199

TEXT

tribhuvana-madhye aiche haya kon dhira

ye tomara maya-nate ha-ibeka sthira

SYNONYMS

tri-bhuvana-madhye -- within the three worlds; aiche -- so much; haya --

there is; kon -- who; dhira -- patient; ye -- who; tomara -- Your; maya-

nate -- in the manipulation of different energies; ha-ibeka -- will be;

sthira -- steady.

TRANSLATION

"Within these three worlds, who is so undisturbed that he can remain

steady as You manipulate Your different energies?

Madhya 8.200

TEXT 200

TEXT

mora mukhe vakta tumi, tumi hao srota

atyanta rahasya, suna, sadhanera katha

SYNONYMS

mora mukhe -- in my mouth; vakta -- speaker; tumi -- You are; tumi --

You; hao -- are; srota -- the hearer; atyanta rahasya -- extremely

mysterious; suna -- now please hear; sadhanera katha -- the discussion

of the process.

TRANSLATION

"Actually You are speaking through my mouth, and at the same time You

are listening. This is very mysterious. Anyway, kindly hear the

explanation of the process by which the goal can be attained.

PURPORT

Srila Sanatana Gosvami has advised us to hear about Krsna from a

Vaisnava. He has explicitly forbidden us to hear from an avaisnava.

avaisnava-mukhodgirnam putam hari-kathamrtam

sravanam naiva kartavyam sarpocchistam yatha payah

Thus quoting from Padma Purana, Srila Sanatana Gosvami warns that one

should not hear anything about Krsna from an avaisnava, however great a

mundane scholar he may be. Milk touched by the lips of a serpent has

poisonous effects; similarly, talks about Krsna given by an avaisnava

are also poisonous. However, because a Vaisnava is surrendered to the

Supreme Personality of Godhead, his talks are spiritually potent. In the

Bhagavad-gita (10.10) the Supreme Lord says:

tesam satata-yuktanam bhajatam priti-purvakam

dadami buddhi-yogam tam yena mam upayanti te

"To those who are constantly devoted to worshiping Me with love, I give

the understanding by which they can come to Me." When a pure Vaisnava

speaks, he speaks perfectly. How is this? His speech is managed by Krsna

Himself from within the heart. Srila Ramananda Raya accepts this

benediction from Sri Caitanya Mahaprabhu; therefore he admits that

whatever he was speaking was not derived from his own intelligence.

Rather, everything was coming from Sri Caitanya Mahaprabhu. According to

the Bhagavad-gita (15.15):

sarvasya caham hrdi sannivisto

mattah smrtir jnanam apohanam ca

vedais ca sarvair aham eva vedyo

vedanta-krd veda-vid eva caham

"I am seated in everyone's heart, and from Me come remembrance,

knowledge and forgetfulness. By all the Vedas, I am to be known. Indeed

I am the compiler of the Vedanta, and I am the knower of the Vedas."

All intelligence emanates from the Supreme Personality of Godhead, the

Supersoul within the heart of everyone. Nondevotees want to ask the

Supreme Lord for sense gratification; therefore nondevotees come under

the influence of maya, the illusory energy. A devotee, however, is

directed by the Supreme Personality of Godhead and comes under the

influence of yogamaya. Consequently there is a gulf of difference

between statements made by a devotee and those made by a nondevotee.

Madhya 8.201

TEXT 201

TEXT

radha-krsnera lila ei ati gudhatara

dasya-vatsalyadi-bhave na haya gocara

SYNONYMS

radha-krsnera lila -- the pastimes of Radha and Krsna; ei -- this is;

ati -- very much; gudhatara -- more confidential; dasya -- of servitude;

vatsalya-adi -- and of parental love, etc.; bhave -- in the moods; na

haya -- is not; gocara -- appreciated.

TRANSLATION

"The pastimes of Radha and Krsna are very confidential. They cannot be

understood through the mellows of servitude, fraternity or parental

affection.

Madhya 8.202

TEXT 202

TEXT

sabe eka sakhi-ganera ihan adhikara

sakhi haite haya ei lilara vistara

SYNONYMS

sabe -- only; eka -- one; sakhi-ganera -- of the gopis; ihan -- in this;

adhikara -- qualification; sakhi -- the gopis; haite -- from; haya -- is;

ei lilara -- of these pastimes; vistara -- the expansion.

TRANSLATION

"Actually, only the gopis have the right to appreciate these

transcendental pastimes, and only from them can these pastimes be

expanded.

Madhya 8.203

TEXT 203

TEXT

sakhi vina ei lila pusta nahi haya

sakhi lila vistariya, sakhi asvadaya

SYNONYMS

sakhi vina -- without the gopis; ei lila -- these pastimes; pusta --

nourished; nahi haya -- are never; sakhi -- the gopis; lila -- the

pastimes; vistariya -- expanding; sakhi -- the gopis; asvadaya -- taste

this mellow.

TRANSLATION

"Without the gopis, these pastimes between Radha and Krsna cannot be

nourished. Only by their cooperation are such pastimes broadcast. It is

their business to taste the mellows.

Madhya 8.204–205

TEXTS 204–205

TEXT

sakhi vina ei lilaya anyera nahi gati

sakhi-bhave ye tanre kare anugati

radha-krsna-kunjaseva-sadhya sei paya

sei sadhya paite ara nahika upaya

SYNONYMS

sakhi vina -- without the gopis; ei lilaya -- in these pastimes; anyera -

- of others; nahi -- there is not; gati -- entrance; sakhi-bhave -- in

the mood of the gopis; ye -- anyone who; tanre -- Lord Krsna; kare --

does; anugati -- following; radha-krsna -- of Radha and Krsna; kunja-

seva -- of service in the kunjas, or gardens, of Vrndavana; sadhya --

the goal; sei paya -- he gets; sei -- that; sadhya -- achievement; paite

-- to receive; ara -- other; nahika -- there is not; upaya -- means.

TRANSLATION

"Without the help of the gopis, one cannot enter into these pastimes.

Only one who worships the Lord in the ecstasy of the gopis, following in

their footsteps, can engage in the service of Sri Sri Radha-Krsna in the

bushes of Vrndavana. Only then can one understand the conjugal love

between Radha and Krsna. There is no other procedure for understanding.

PURPORT

The means for returning home, for going back to Godhead, is devotional

service, but everyone has a different taste in the Lord's service. One

may be inclined to serve the Lord in servitude (dasya-rasa), fraternity (

sakhya-rasa) or parental love (vatsalya-rasa), but none of these can

enable one to enter into the service of the Lord in conjugal love. To

attain such service, one has to follow in the footsteps of the gopis in

the ecstasy of sakhi-bhava. Then only can one understand the

transcendental mellow of conjugal love.

In the Ujjvala-nilamani (Sakhi-prakarana 1), Srila Rupa Gosvami advises:

prema-lila-viharanam

samyag vistarika sakhi

visrambha-ratna-peti ca

One who expands the conjugal love of Krsna and His enjoyment among the

gopis is called a sakhi. Such a person is a confidential gopi in the

conjugal affairs. Such assistants are like jewels in the form of Krsna's

confidantes. The actual business of the sakhis is described thus in

Ujjvala-nilamani (Sakhi-prakarana 88–91):

mithah prema-gunotkirtis tayor asakti-karita

abhisaro dvayor eva sakhyah krsne samarpanam

narmasvasana-nepathyam hrdayodghata-patavam

chidra-samvrtir etasyah paty-adeh parivancana

siksa sangamanam kale sevanam vyajanadibhih

tayor dvayor upalambhah sandesa-presanam tatha

nayika-prana-samraksa prayatnadyah sakhi-kriyah

In the conjugal pastimes of Krsna, Krsna is the hero (nayaka), and

Radhika is the heroine (nayika). The first business of the gopis is to

chant the glories of both the hero and the heroine. Their second

business is to gradually create a situation in which the hero may be

attracted to the heroine and vice versa. Their third business is to

induce both of Them to approach each other. Their fourth business is to

surrender unto Krsna, the fifth is to create a jovial atmosphere, the

sixth to give Them assurance to enjoy Their pastimes, the seventh to

dress and decorate both hero and heroine, the eighth to show expertise

in expressing Their desires, the ninth to conceal the faults of the

heroine, the tenth to cheat their respective husbands and relatives, the

eleventh to educate, the twelfth to enable the hero and heroine to meet

at the proper time, the thirteenth to fan the hero and heroine, the

fourteenth to sometimes reproach the hero and heroine, the fifteenth to

set conversations in motion, and the sixteenth to protect the heroine by

various means.

Some materialistic sahajiyas who cannot actually understand the pastimes

of Radha and Krsna manufacture their own life-styles without referring

to authority. Such sahajiyas are called sakhi-bheki, and sometimes they

are called gaura-nagari. They believe that the material body, which is

fit to be eaten by jackals and dogs, is enjoyable for Krsna.

Consequently they artificially decorate the material body to attract

Krsna, thinking themselves sakhis. But Krsna is never attracted by the

artificial grooming of the material body. As far as Srimati Radharani

and Her gopis are concerned, their bodies, homes, dresses, ornaments,

endeavors and activities are all spiritual. All of these are meant to

satisfy the spiritual senses of Krsna. Indeed, they are so pleasing and

endearing to Krsna that He is subjugated by the influence of Srimati

Radharani and Her friends. They have nothing to do with anything mundane

within the fourteen planetary systems of the universe. Although Krsna is

attractive to everyone, He is nonetheless attracted by the gopis and

Srimati Radharani.

One should not be misled by mental concoctions, supposing his material

body to be perfect and deeming oneself a sakhi. This is something like

ahangrahopasana, that is, a Mayavadi's worship of his own body as the

Supreme. Srila Jiva Gosvami has cautioned mundaners to abstain from such

conceptions. He also warns that thinking oneself one of the associates

of the Supreme without following in the footsteps of the gopis is as

offensive as thinking oneself the Supreme. Such thinking is an aparadha.

One has to practice living in Vrndavana by hearing about the talks of

the gopis with Krsna. However, one should not consider himself a gopi,

for this is offensive.

Madhya 8.206

TEXT 206

TEXT

vibhur api sukha-rupah sva-prakaso 'pi bhavah

ksanam api na hi radha-krsnayor ya rte svah

pravahati rasa-pustim cid-vibhutir ivesah

srayati na padam asam kah sakhinam rasa-jnah

SYNONYMS

vibhuh -- all-powerful; api -- although; sukha-rupah -- happiness

personified; sva-prakasah -- self-effulgent; api -- although; bhavah --

the completely spiritual activities; ksanam api -- even for a moment; na

-- never; hi -- certainly; radha-krsnayoh -- of Sri Radha and Krsna; yah

-- whom; rte -- without; svah -- His own entourage (the gopis);

pravahati -- leads to; rasa-pustim -- completion of the highest humor;

cit-vibhutih -- spiritual potencies; iva -- like; isah -- the Supreme

Personality of Godhead; srayati -- takes shelter of; na -- not; padam --

the position; asam -- of them; kah -- who; sakhinam -- of the personal

associates; rasa-jnah -- one who is conversant with the science of

mellows.

TRANSLATION

"‘The pastimes of Sri Radha and Krsna are self-effulgent. They are

happiness personified, unlimited and all-powerful. Even so, the

spiritual humors of such pastimes are never complete without the gopis,

the Lord's personal friends. The Supreme Personality of Godhead is never

complete without His spiritual potencies; therefore unless one takes

shelter of the gopis, one cannot enter into the company of Radha and

Krsna. Who can be interested in Their spiritual pastimes without taking

their shelter?'

PURPORT

This is a quotation from the Govinda-lilamrta (10.17).

Madhya 8.207

TEXT 207

TEXT

sakhira svabhava eka akathya-kathana

krsna-saha nija-lilaya nahi sakhira mana

SYNONYMS

sakhira -- of the gopis; svabhava -- natural inclination; eka -- one;

akathya -- inexplicable; kathana -- narration; krsna-saha -- with Krsna;

nija-lilaya -- in His personal pastimes; nahi -- not; sakhira -- of the

gopis; mana -- the mind.

TRANSLATION

"There is an inexplicable fact about the natural inclinations of the

gopis. The gopis never want to enjoy themselves with Krsna personally.

Madhya 8.208

TEXT 208

TEXT

krsna saha radhikara lila ye karaya

nija-sukha haite tate koti sukha paya

SYNONYMS

krsna saha -- with Krsna; radhikara -- of Srimati Radharani; lila -- the

pastimes; ye -- which; karaya -- they bring about; nija-sukha --

personal happiness; haite -- than; tate -- in that; koti -- ten million

times; sukha -- the happiness; paya -- they derive.

TRANSLATION

"The happiness of the gopis increases ten million times when they serve

to engage Sri Sri Radha and Krsna in Their transcendental pastimes.

Madhya 8.209

TEXT 209

TEXT

radhara svarupa -- krsna-prema-kalpalata

sakhi-gana haya tara pallava-puspa-pata

SYNONYMS

radhara svarupa -- the spiritual nature of Srimati Radharani; krsna-

prema -- of love of Krsna; kalpa-lata -- a creeper; sakhi-gana -- the

gopis; haya -- are; tara -- of that creeper; pallava -- the twigs; puspa

-- flowers; pata -- and leaves.

TRANSLATION

"By nature, Srimati Radharani is just like a creeper of love of Godhead,

and the gopis are the twigs, flowers and leaves of that creeper.

Madhya 8.210

TEXT 210

TEXT

krsna-lilamrta yadi latake sincaya

nija-sukha haite pallavadyera koti-sukha haya

SYNONYMS

krsna-lilamrta -- the nectar of Krsna's pastimes; yadi -- if; latake --

the creeper; sincaya -- sprinkles; nija-sukha haite -- than personal

happiness; pallava-adyera -- of the twigs, flowers and leaves; koti --

ten million times; sukha -- the happiness; haya -- there is.

TRANSLATION

"When the nectar of Krsna's pastimes is sprinkled on that creeper, the

happiness derived by the twigs, flowers and leaves is ten million times

greater than that derived by the creeper itself.

PURPORT

In his Amrta-pravaha-bhasya, Srila Bhaktivinoda Thakura states, "Srimati

Radharani is the creeper of love of Godhead, and the gopis are exactly

like twigs, flowers and leaves. When water is sprinkled on the creeper,

the twigs, flowers and leaves indirectly receive all the benefits of the

creeper itself. But water sprinkled directly on the twigs, leaves and

flowers is not as effective as water sprinkled on the creeper's root.

The gopis are not as pleased when they directly mix with Krsna as when

they serve to unite Srimati Radharani with Krsna. Their transcendental

pleasure lies in uniting Them."

Madhya 8.211

TEXT 211

TEXT

sakhyah sri-radhikaya vraja-kumuda-vidhor hladini-nama-sakteh

saramsa-prema-vallyah kisalaya-dala-puspadi-tulyah sva-tulyah

siktayam krsna-lilamrta-rasa-nicayair ullasantyam amusyam

jatollasah sva-sekac chata-gunam adhikam santi yat tan na citram

SYNONYMS

sakhyah -- friends like Lalita and Visakha; sri-radhikayah -- of Srimati

Radharani; vraja-kumuda -- of the lotuslike inhabitants of Vrajabhumi;

vidhoh -- of the moon (Krsna); hladini -- pleasure-giving; nama -- of

the name; sakteh -- of the potency; sara-amsa -- the active principle;

prema-vallyah -- of the creeper of love of Godhead; kisalaya -- newly

grown; dala -- leaves; puspa -- flowers; adi -- and so on; tulyah --

equal to; sva-tulyah -- equal to Herself; siktayam -- when sprinkled;

krsna-lila -- of the pastimes of Krsna; amrta -- of the nectar; rasa-

nicayaih -- by drops of the juice; ullasantyam -- shining; amusyam -- of

Her, Srimati Radharani; jata-ullasah -- having awakened pleasure; sva-

sekat -- than her own sprinkling; sata-gunam -- a hundred times; adhikam

-- more; santi -- are; yat -- which; tat -- that; na -- not; citram --

wonderful.

TRANSLATION

"‘All the gopis, the personal friends of Srimati Radharani, are equal to

Her. Krsna is pleasing to the inhabitants of Vrajabhumi, just as the

moon is pleasing to the lotus flower. His pleasure-giving potency is

known as ahladini, of which the active principle is Srimati Radharani.

She is compared to a creeper with newly grown flowers and leaves. When

the nectar of Krsna's pastimes is sprinkled on Srimati Radharani, all

Her friends, the gopis, immediately appreciate the pleasure a hundred

times more than if they were sprinkled themselves. Actually this is not

at all wonderful.'

PURPORT

This verse is also from the Govinda-lilamrta (10.16).

Madhya 8.212

TEXT 212

TEXT

yadyapi sakhira krsna-sangame nahi mana

tathapi radhika yatne karana sangama

SYNONYMS

yadyapi -- although; sakhira -- of the gopis; krsna-sangame -- directly

enjoying with Krsna; nahi -- not; mana -- the mind; tathapi -- still;

radhika -- Srimati Radharani; yatne -- with great endeavor; karana --

causes; sangama -- association with Krsna.

TRANSLATION

"Although the gopis, Srimati Radharani's friends, do not desire to enjoy

themselves directly with Krsna, Srimati Radharani makes a great endeavor

to induce Krsna to enjoy Himself with the gopis.

Madhya 8.213

TEXT 213

TEXT

nana-cchale krsne preri' sangama karaya

atma-krsna-sanga haite koti-sukha paya

SYNONYMS

nana-chale -- under different pleas; krsne -- unto Krsna; preri' --

sending; sangama -- direct association; karaya -- induces; atma-krsna-

sanga -- personal association with Krsna; haite -- than; koti-sukha --

ten million times more happiness; paya -- She gets.

TRANSLATION

"Presenting various pleas for the gopis, Srimati Radharani sometimes

sends the gopis to Krsna just to enable them to associate with Him

directly. At such times, She enjoys a happiness ten million times

greater than that enjoyed through direct association.

Madhya 8.214

TEXT 214

TEXT

anyonye visuddha preme kare rasa pusta

tan-sabara prema dekhi' krsna haya tusta

SYNONYMS

anyonye -- by one another; visuddha -- transcendental; preme -- in love

of Godhead; kare -- makes; rasa -- the mellow; pusta -- nourished; tan-

sabara -- of all of them; prema -- the love of Godhead; dekhi' -- seeing;

krsna -- Lord Krsna; haya -- becomes; tusta -- satisfied.

TRANSLATION

"The transcendental mellow is nourished by that mutual behavior in

transcendental love of Godhead. When Lord Krsna sees how the gopis have

developed pure love for Him, He becomes very satisfied.

PURPORT

Srimati Radharani and the gopis are not interested in their personal

happiness derived from association with Krsna. Rather, they become happy

by seeing one another associate with Krsna. In this way their dealings

are further nourished by love of Godhead, and seeing this, Krsna is very

pleased.

Madhya 8.215

TEXT 215

TEXT

sahaja gopira prema, -- nahe prakrta kama

kama-krida-samye tara kahi ‘kama'-nama

SYNONYMS

sahaja -- natural; gopira -- of the gopis; prema -- love of Godhead;

nahe -- is not; prakrta -- material; kama -- lust; kama-krida -- lusty

affairs; samye -- in appearing equal to; tara -- of such activities;

kahi -- I speak; kama-nama -- the name "lust."

TRANSLATION

"It is to be noted that the natural characteristic of the gopis is to

love the Supreme Lord. Their lusty desire is not to be compared to

material lust. Nonetheless, because their desire sometimes appears to

resemble material lust, their transcendental love for Krsna is sometimes

described as lust.

PURPORT

Bhaktisiddhanta Sarasvati Thakura says that material lust should never

be attributed to Krsna, who is full of transcendental knowledge.

Material lust cannot be engaged in the service of the Lord, for it is

applicable to materialists, not to Krsna. Only prema, or love of Godhead,

is applicable for the satisfaction of Krsna. Prema is full service

rendered unto the Lord. The lusty affairs of the gopis actually

constitute the topmost love of Godhead because the gopis never act for

their own personal satisfaction. They are simply pleased by engaging

other gopis in the service of the Lord. The gopis derive more

transcendental pleasure from indirectly engaging other gopis in the

service of Krsna than from engaging in His service themselves. That is

the difference between material lust and love of Godhead. Lust applies

to the material world, and love of Godhead applies only to Krsna.

Madhya 8.216

TEXT 216

TEXT

premaiva gopa-ramanam

kama ity agamat pratham

ity uddhavadayo 'py etam

vanchanti bhagavat-priyah

SYNONYMS

prema -- love of Godhead; eva -- certainly; gopa-ramanam -- of all the

gopis; kamah -- lust; iti -- thus; agamat -- became current; pratham --

the process; iti -- thus; uddhava-adayah -- all devotees, headed by

Uddhava; api -- certainly; etam -- this type of behavior; vanchanti --

desire; bhagavat-priyah -- those who are very, very dear to the Supreme

Personality of Godhead.

TRANSLATION

"‘Although the dealings of the gopis with Krsna are on the platform of

pure love of Godhead, such dealings are sometimes considered to be lusty.

But because they are completely spiritual, Uddhava and all the other

dearmost devotees of the Lord desire to participate in them.'

PURPORT

This is a quotation from the Bhakti-rasamrta-sindhu (1.2.285).

Madhya 8.217

TEXT 217

TEXT

nijendriya-sukha-hetu kamera tatparya

krsna-sukha-tatparya gopi-bhava-varya

SYNONYMS

nija-indriya -- of one's own senses; sukha -- of the happiness; hetu --

for the reason; kamera -- of lusty desire; tatparya -- intention; krsna -

- of Krsna; sukha -- the happiness; tatparya -- intention; gopi-bhava-

varya -- the foremost mood of the gopis.

TRANSLATION

"Lusty desires are experienced when one is concerned with his own

personal sense gratification. The mood of the gopis is not like that.

Their only desire is to satisfy the senses of Krsna.

Madhya 8.218

TEXT 218

TEXT

nijendriya-sukha-vancha nahi gopikara

krsne sukha dite kare sangama-vihara

SYNONYMS

nija-indriya-sukha -- for personal sense gratification; vancha -- the

desire; nahi -- there is not; gopikara -- of the gopis; krsne -- unto

Krsna; sukha -- happiness; dite -- to give; kare -- do; sangama-vihara --

mingling and enjoying with Krsna.

TRANSLATION

"Among the gopis, there is not a pinch of desire for sense gratification.

Their only desire is to give pleasure to Krsna, and this is why they

mingle with Him and enjoy with Him.

Madhya 8.219

TEXT 219

TEXT

yat te sujata-caranamburuham stanesu

bhitah sanaih priya dadhimahi karkasesu

tenatavim atasi tad vyathate na kim svit

kurpadibhir bhramati dhir bhavad-ayusam nah

SYNONYMS

yat -- because; te -- Your; sujata -- delicate; carana-ambu-ruham --

lotus feet; stanesu -- on the breasts; bhitah -- being afraid of; sanaih

-- very carefully; priya -- O dear one; dadhimahi -- we place; karkasesu

-- very rough and hard; tena -- by such lotus feet; atavim -- the forest;

atasi -- You wander; tat vyathate -- that are pained; na -- not; kim

svit -- whether; kurpa-adibhih -- by the small particles of stone;

bhramati -- bewilders; dhih -- intelligence; bhavat-ayusam -- of persons

who consider You as the duration of life; nah -- of us.

TRANSLATION

"[All the gopis said:] ‘Dear Krsna, we carefully hold Your delicate

lotus feet upon our hard breasts. When You walk in the forest, Your soft

lotus feet are pricked by small bits of stone. We fear that this is

paining You. Since You are our life and soul, our minds are very much

disturbed when Your lotus feet are pained.'

PURPORT

This is a quotation from Srimad-Bhagavatam (10.31.19).

Madhya 8.220

TEXT 220

TEXT

sei gopi-bhavamrte yanra lobha haya

veda-dharma-loka tyaji' se krsne bhajaya

SYNONYMS

sei -- that; gopi -- of the gopis; bhava-amrte -- in the nectar of the

ecstasy; yanra -- whose; lobha -- attachment; haya -- is; veda-dharma --

religious principles of the Vedas; loka -- popular opinion; tyaji' --

giving up; se -- he; krsne -- unto Krsna; bhajaya -- renders loving

service.

TRANSLATION

"One who is attracted by that ecstatic love of the gopis does not care

about popular opinion or the regulative principles of Vedic life. Rather,

he completely surrenders unto Krsna and renders service unto Him.

Madhya 8.221

TEXT 221

TEXT

raganuga-marge tanre bhaje yei jana

sei-jana paya vraje vrajendra-nandana

SYNONYMS

raga-anuga -- of spontaneous attachment; marge -- on the path; tanre --

Krsna; bhaje -- worships; yei -- who; jana -- a person; sei-jana -- that

person; paya -- gets; vraje -- in Vrndavana; vrajendra-nandana -- the

son of Maharaja Nanda.

TRANSLATION

"If one worships the Lord on the path of spontaneous love and goes to

Vrndavana, he receives the shelter of Vrajendra-nandana, the son of

Nanda Maharaja.

PURPORT

In all, there are sixty-four items listed for the rendering of service

unto Krsna, and these are the regulative principles enjoined in the

sastras and given by the spiritual master. One has to serve Krsna

according to these regulative principles, but if one develops

spontaneous love for Krsna as exhibited in the activities of those who

live in Vrajabhumi, one attains the platform of raganuga-bhakti. One who

has developed this spontaneous love is eligible for elevation to the

platform enjoyed by the inhabitants of Vrajabhumi. In Vrajabhumi, there

are no regulative principles set forth for Krsna's service. Rather,

everything is carried out in spontaneous, natural love for Krsna. There

is no question of following the principles of the Vedic system. Such

principles are followed within this material world, and as long as one

is on the material platform, he has to execute them. However,

spontaneous love of Krsna is transcendental. It may seem that the

regulative principles are being violated, but the devotee is on the

transcendental platform. Such service is called gunatita, or nirguna,

for it is not contaminated by the three modes of material nature.

Madhya 8.222

TEXT 222

TEXT

vraja-lokera kona bhava lana yei bhaje

bhava-yogya deha pana krsna paya vraje

SYNONYMS

vraja-lokera -- of the planet known as Goloka Vrndavana; kona -- some;

bhava -- mood; lana -- accepting; yei -- anyone who; bhaje -- executes

devotional service; bhava-yogya -- suitable for that spiritual

attraction; deha -- a body; pana -- getting; krsna -- Lord Krsna; paya --

gets; vraje -- in Vrndavana.

TRANSLATION

"In his liberated stage the devotee is attracted by one of the five

humors in the transcendental loving service of the Lord. As he continues

to serve the Lord in that transcendental mood, he attains a spiritual

body to serve Krsna in Goloka Vrndavana.

Madhya 8.223

TEXT 223

TEXT

tahate drstanta -- upanisad sruti-gana

raga-marge bhaji' paila vrajendra-nandana

SYNONYMS

tahate -- in this matter; drstanta -- the example; upanisad sruti-gana --

the great sages known as the personified Upanisads or srutis; raga-

marge -- on the path of spontaneous love; bhaji' -- worshiping; paila --

obtained; vrajendra-nandana -- the lotus feet of Lord Krsna.

TRANSLATION

"Those saintly persons who represent the Upanisads are vivid examples of

this. By worshiping the Lord on the path of spontaneous love, they

attained the lotus feet of Vrajendra-nandana, the son of Nanda Maharaja.

PURPORT

In the Goloka Vrndavana planet, Krsna's servants are headed by Raktaka

and Patraka. Krsna's friends are headed by Sridama, Subala and others.

There are also elderly gopis and the cowherd men, headed by Nanda

Maharaja, mother Yasoda and others. All of these personalities are

eternally engaged in the loving service of the Lord in accordance with

their specific attachments for Krsna. One who wants to return home to

serve the Lord directly may be attracted to Krsna as a servant, friend,

father or mother. If a person continuously serves Krsna during this life

in a particular ecstasy, upon giving up the material body he attains a

spiritual body suitable for serving Krsna in terms of his particular

attachment. One may serve as a servant, friend, father or mother. In the

same way, one who wants to serve Krsna in conjugal love can attain a

body under the guidance of the gopis. In this connection, the most vivid

example is provided by those saintly personalities known as the srutis,

who represent the Upanisads. The srutis understood that without serving

Krsna and following in the footsteps of the gopis there would be no

possibility of their entering the kingdom of God and serving Krsna in

the mood of conjugal love. Therefore they engaged in spontaneous loving

service unto Krsna and followed in the footsteps of the gopis.

Madhya 8.224

TEXT 224

TEXT

'ksa-drdha-yoga-yujo hrdi yan

munaya upasate tad arayo 'pi yayuh smaranat

striya uragendra-bhoga-bhuja-danda-visakta-dhiyo

vayam api te samah sama-drso 'nghri-saroja-sudhah

SYNONYMS

nibhrta -- controlled; marut -- the life air; manah -- the mind; aksa --

senses; drdha -- strong; yoga -- in the mystic yoga process; yujah --

who are engaged; hrdi -- within the heart; yat -- who; munayah -- the

great sages; upasate -- worship; tat -- that; arayah -- the enemies; api

-- also; yayuh -- obtain; smaranat -- from remembering; striyah -- the

gopis; uraga-indra -- of serpents; bhoga -- like the bodies; bhuja --

the arms; danda -- like rods; visakta -- fastened to; dhiyah -- whose

minds; vayam api -- we also; te -- Your; samah -- equal to them; sama-

drsah -- having the same ecstatic emotions; anghri-saroja -- of the

lotus feet; sudhah -- the nectar.

TRANSLATION

"‘Great sages conquer the mind and senses by practicing the mystic yoga

system and controlling the breath. Thus engaging in mystic yoga, they

see the Supersoul within their hearts and ultimately enter into

impersonal Brahman. But even the enemies of the Supreme Personality of

Godhead attain that position simply by thinking of the Supreme Lord.

However, the damsels of Vraja, the gopis, being attracted by the beauty

of Krsna, simply wanted to embrace Him and His arms, which are like

serpents. Thus the gopis ultimately tasted the nectar of the lotus feet

of the Lord. Similarly, we Upanisads can also taste the nectar of His

lotus feet by following in the footsteps of the gopis.'"

PURPORT

This is a quotation from Srimad-Bhagavatam (10.87.23) spoken by the

srutis, the personified Vedas.

Madhya 8.225

TEXT 225

TEXT

‘sama-drsah'-sabde kahe ‘sei bhave anugati'

‘samah'-sabde kahe srutira gopi-deha-prapti

SYNONYMS

sama-drsah sabde -- by the word sama-drsah; kahe -- it says; sei -- that;

bhave -- in the emotion; anugati -- following; samah sabde -- by the

word samah; kahe -- it says; srutira -- of the persons known as the

srutis; gopi-deha -- the bodies of gopis; prapti -- attainment.

TRANSLATION

"The word ‘sama-drsah,' mentioned in the fourth line of the previous

verse, means ‘following the mood of the gopis.' The word ‘samah' means ‘

the srutis' attainment of bodies like those of the gopis.'

Madhya 8.226

TEXT 226

TEXT

‘anghri-padma-sudha'ya kahe ‘krsna-sangananda'

vidhi-marge na paiye vraje krsna-candra

SYNONYMS

anghri-padma-sudhaya -- by the nectar derived from the lotus feet of

Krsna; kahe -- it says; krsna-sanga-ananda -- transcendental bliss by

the association of Krsna; vidhi-marge -- on the path of regulative

principles; na paiye -- one does not get; vraje -- in Goloka Vrndavana;

krsna-candra -- Lord Krsna.

TRANSLATION

"The word ‘anghri-padma-sudha' means ‘associating intimately with Krsna.'

One can attain such perfection only by spontaneous love of God. One

cannot obtain Krsna in Goloka Vrndavana simply by serving the Lord

according to regulative principles.

Madhya 8.227

TEXT 227

TEXT

nayam sukhapo bhagavan

dehinam gopika-sutah

jnaninam catma-bhutanam

yatha bhakti-matam iha

SYNONYMS

na -- not; ayam -- this Lord Sri Krsna; sukha-apah -- easily available;

bhagavan -- the Supreme Personality of Godhead; dehinam -- for

materialistic persons who have accepted the body as the self; gopika-

sutah -- the son of mother Yasoda; jnaninam -- for persons addicted to

mental speculation; ca -- and; atma-bhutanam -- for persons performing

severe austerities and penances; yatha -- as; bhakti-matam -- for

persons engaged in spontaneous devotional service; iha -- in this world.

TRANSLATION

"‘The Supreme Personality of Godhead, Krsna, the son of mother Yasoda,

is accessible to those devotees engaged in spontaneous loving service,

but He is not as easily accessible to mental speculators, to those

striving for self-realization by severe austerities and penances, or to

those who consider the body the same as the self.'

PURPORT

This verse from Srimad-Bhagavatam (10.9.21) is spoken by Srila Sukadeva

Gosvami. It appears within a passage in which he glorifies mother Yasoda

and other devotees of Krsna by describing how they can subjugate Him

with their love.

Madhya 8.228

TEXT 228

TEXT

ataeva gopi-bhava kari angikara

ratri-dina cinte radha-krsnera vihara

SYNONYMS

ataeva -- therefore; gopi-bhava -- the loving mood of the gopis; kari --

making; angikara -- acceptance; ratri-dina -- day and night; cinte --

one thinks; radha-krsnera -- of Radha and Krsna; vihara -- the pastimes.

TRANSLATION

"Therefore one should accept the mood of the gopis in their service. In

such a transcendental mood, one should always think of the pastimes of

Sri Radha and Krsna.

Madhya 8.229

TEXT 229

TEXT

siddha-dehe cinti' kare tahanni sevana

sakhi-bhave paya radha-krsnera carana

SYNONYMS

siddha-dehe -- in the perfected stage; cinti' -- by remembering; kare --

does; tahanni -- in the spiritual world; sevana -- service; sakhi-bhave -

- in mood of the gopis; paya -- gets; radha-krsnera -- of Radha and

Krsna; carana -- the lotus feet.

TRANSLATION

"After thinking of Radha and Krsna and Their pastimes for a long time

and after getting completely free from material contamination, one is

transferred to the spiritual world. There the devotee attains an

opportunity to serve Radha and Krsna as one of the gopis.

PURPORT

Srila Bhaktisiddhanta Sarasvati Thakura comments that the word siddha-

deha, "perfected spiritual body," refers to a body beyond the material

gross body composed of five elements and the subtle astral body composed

of mind, intelligence and false ego. In other words, one attains a

completely spiritual body fit to render service to the transcendental

couple Radha and Krsna: sarvopadhi-vinirmuktam tat-paratvena nirmalam [

Cc. Madhya 19.170].

When one is situated in his spiritual body, which is beyond this gross

and subtle material body, he is fit to serve Radha and Krsna. That body

is called siddha-deha. The living entity attains a particular type of

gross body in accordance with his past activities and mental condition.

In this life the mental condition changes in different ways, and the

same living entity gets another body in the next life according to his

desires. The mind, intelligence and false ego are always engaged in an

attempt to dominate material nature. According to that subtle astral

body, one attains a gross body to enjoy the objects of one's desires.

According to the activities of the present body, one prepares another

subtle body. And according to the subtle body, one attains another gross

body. This is the process of material existence. However, when one is

spiritually situated and does not desire a gross or subtle body, he

attains his original spiritual body. As confirmed by the Bhagavad-gita (

4.9): tyaktva deham punar janma naiti mam eti so 'rjuna.

One is elevated to the spiritual world by the spiritual body and is

situated either in Goloka Vrndavana or in another Vaikuntha planet. In

the spiritual body there are no longer material desires, and one is

fully satisfied by rendering service to the Supreme Personality of

Godhead, Radha and Krsna. This is the platform of bhakti (hrsikena

hrsikesa-sevanam bhaktir ucyate [Cc. Madhya 19.170]). When the spiritual

body, mind and senses are completely purified, one can render service to

the Supreme Personality of Godhead and His consort. In Vaikuntha the

consort is Laksmi, and in Goloka Vrndavana the consort is Srimati

Radharani. In the spiritual body, free from material contamination, one

can serve Radha-Krsna and Laksmi-Narayana. When one is thus spiritually

situated, he no longer thinks of his own personal sense gratification.

This spiritual body is called siddha-deha, the body by which one can

render transcendental service unto Radha and Krsna. The process is that

of engaging the transcendental senses in loving devotional service. This

verse specifically mentions, sakhi-bhave paya radha-krsnera carana: only

transcendentally elevated persons in the mood of the gopis can engage in

the service of the lotus feet of Radha and Krsna.

Madhya 8.230

TEXT 230

TEXT

gopi-anugatya vina aisvarya-jnane

bhajileha nahi paya vrajendra-nandane

SYNONYMS

gopi-anugatya -- subservience to the gopis; vina -- without; aisvarya-

jnane -- in the knowledge of opulence; bhajileha -- if serving the

Supreme Lord; nahi -- not; paya -- gets; vrajendra-nandane -- the son of

Maharaja Nanda, Krsna.

TRANSLATION

"Unless one follows in the footsteps of the gopis, he cannot attain the

service of the lotus feet of Krsna, the son of Nanda Maharaja. If one is

overcome by knowledge of the Lord's opulence, he cannot attain the Lord'

s lotus feet, even though he is engaged in devotional service.

PURPORT

One can worship Laksmi-Narayana by the process of vidhi-marga,

worshiping the Lord with regulative principles according to the

instructions of the sastra and the spiritual master. But the Supreme

Personality of Godhead, Radha-Krsna, cannot be directly worshiped by

this process. The dealings between Radha and Krsna and the gopis are

devoid of the opulences of Laksmi-Narayana. The process of vidhi-marga,

following the regulative principles, is utilized in the worship of

Laksmi-Narayana, whereas the process of spontaneous service -- following

in the footsteps of the gopis, who are the denizens of Vrndavana -- is

transcendentally more advanced and is the process whereby Radha and

Krsna are worshiped. One cannot attain this elevated position while

worshiping the Lord in His opulence. Those attracted by the conjugal

love between Radha and Krsna must follow in the footsteps of the gopis.

Only then is it possible to enter into the Lord's service in Goloka

Vrndavana and directly associate with Radha and Krsna.

Madhya 8.231

TEXT 231

TEXT

tahate drstanta -- laksmi karila bhajana

tathapi na paila vraje vrajendra-nandana

SYNONYMS

tahate -- in that; drstanta -- the evidence; laksmi -- the goddess of

fortune; karila -- did; bhajana -- worship; tathapi -- still; na -- not;

paila -- got; vraje -- in Vrndavana; vrajendra-nandana -- the son of

Maharaja Nanda, Krsna.

TRANSLATION

"The unspoken example in this connection is the goddess of fortune, who

worshiped Lord Krsna in order to attain His pastimes in Vrndavana. But

due to her opulent life-style, she could not attain the service of Krsna

in Vrndavana.

Madhya 8.232

TEXT 232

TEXT

nayam sriyo 'nga u nitanta-rateh prasadah

svar-yositam nalina-gandha-rucam kuto 'nyah

rasotsave 'sya bhuja-danda-grhita-kantha-

labdhasisam ya udagad vraja-sundarinam

SYNONYMS

na -- not; ayam -- this; sriyah -- of the goddess of fortune; ange -- on

the chest; u -- alas; nitanta-rateh -- who is very intimately related;

prasadah -- the favor; svah -- of the heavenly planets; yositam -- of

women; nalina -- of the lotus flower; gandha -- having the fragrance;

rucam -- and bodily luster; kutah -- much less; anyah -- others; rasa-

utsave -- in the festival of the rasa dance; asya -- of Lord Sri Krsna;

bhuja-danda -- by the arms; grhita -- embraced; kantha -- their necks;

labdha-asisam -- who achieved such a blessing; yah -- which; udagat --

became manifest; vraja-sundarinam -- of the beautiful gopis, the

transcendental girls of Vrajabhumi.

TRANSLATION

"‘When Lord Sri Krsna was dancing with the gopis in the rasa-lila, the

gopis were embraced around the neck by the Lord's arms. This

transcendental favor was never bestowed upon the goddess of fortune or

the other consorts in the spiritual world. Nor was such a thing ever

imagined by the most beautiful girls in the heavenly planets, girls

whose bodily luster and aroma resemble the beauty and fragrance of lotus

flowers. And what to speak of worldly women, who may be very, very

beautiful according to material estimation?'"

PURPORT

This is a quotation from Srimad-Bhagavatam (10.47.60).

Madhya 8.233

TEXT 233

TEXT

eta suni' prabhu tanre kaila alingana

dui jane galagali karena krandana

SYNONYMS

eta suni' -- hearing so much; prabhu -- Lord Sri Caitanya Mahaprabhu;

tanre -- unto Ramananda Raya; kaila -- did; alingana -- embracing; dui

jane -- both of them; galagali -- embracing shoulder to shoulder; karena

-- did; krandana -- crying.

TRANSLATION

After hearing this, Lord Sri Caitanya Mahaprabhu embraced Ramananda Raya,

and both of them, embracing shoulder to shoulder, began to cry.

Madhya 8.234

TEXT 234

TEXT

ei-mata premavese ratri gonaila

pratah-kale nija-nija-karye dunhe gela

SYNONYMS

ei-mata -- in this way; prema-avese -- in ecstatic love of Godhead;

ratri -- the night; gonaila -- passed; pratah-kale -- in the morning;

nija-nija-karye -- to their own respective duties; dunhe -- both of them;

gela -- departed.

TRANSLATION

The entire night was passed in this way, in ecstatic love of Godhead. In

the morning they both departed to tend to their respective duties.

Madhya 8.235

TEXT 235

TEXT

vidaya-samaye prabhura carane dhariya

ramananda raya kahe vinati kariya

SYNONYMS

vidaya-samaye -- at the point of departure; prabhura carane -- the lotus

feet of Lord Sri Caitanya Mahaprabhu; dhariya -- capturing; ramananda

raya -- Ramananda Raya; kahe -- says; vinati kariya -- with great

humility.

TRANSLATION

Before departing from Sri Caitanya Mahaprabhu, Ramananda Raya fell to

the ground and caught hold of the Lord's lotus feet. He then spoke

submissively as follows.

Madhya 8.236

TEXT 236

TEXT

‘more krpa karite tomara ihan agamana

dina dasa rahi' sodha mora dusta mana

SYNONYMS

more -- unto me; krpa -- mercy; karite -- to do; tomara -- Your; ihan --

here; agamana -- coming; dina dasa rahi' -- remaining at least ten days;

sodha -- purify; mora -- my; dusta mana -- polluted mind.

TRANSLATION

Sri Ramananda Raya said, "You have come here just to show me Your

causeless mercy. Therefore stay here for at least ten days and purify my

polluted mind.

Madhya 8.237

TEXT 237

TEXT

toma vina anya nahi jiva uddharite

toma vina anya nahi krsna-prema dite'

SYNONYMS

toma vina -- without You; anya -- anyone else; nahi -- there is not;

jiva -- the living entity; uddharite -- to liberate; toma vina --

without You; anya -- anyone else; nahi -- there is not; krsna-prema dite

-- to bestow love of Krsna.

TRANSLATION

"But for You, there is no one who can deliver all the living entities,

for You alone can deliver love of Krsna."

Madhya 8.238

TEXT 238

TEXT

prabhu kahe, -- ailana suni' tomara guna

krsna-katha suni, suddha karaite mana

SYNONYMS

prabhu kahe -- the Lord said; ailana -- I have come; suni' -- hearing;

tomara -- your; guna -- qualities; krsna-katha -- these topics about

Krsna; suni -- I hear; suddha karaite -- just to make pure; mana -- the

mind.

TRANSLATION

The Lord replied, "Having heard about your good qualities, I have come

here. I have come to hear about Krsna from you and thus purify My mind.

Madhya 8.239

TEXT 239

TEXT

yaiche sunilun, taiche dekhilun tomara mahima

radha-krsna-premarasa-jnanera tumi sima

SYNONYMS

yaiche -- as much; sunilun -- as I have heard; taiche -- that much;

dekhilun -- I have seen; tomara mahima -- your glories; radha-krsna-

prema-rasa-jnanera -- of transcendental knowledge about the loving

affairs of Radha and Krsna; tumi -- you; sima -- the ultimate goal.

TRANSLATION

"Now that I have actually seen your glories, what I heard about you is

confirmed. As far as the pastimes of Radha and Krsna in a loving mood

are concerned, you are the limit of knowledge."

PURPORT

Sri Caitanya Mahaprabhu found Ramananda Raya to be the best authority in

transcendental knowledge of the loving affairs between Radha and Krsna.

In this verse the Lord actually states that Ramananda Raya was the limit

of this knowledge.

Madhya 8.240

TEXT 240

TEXT

dasa dinera ka-katha yavat ami jiba'

tavat tomara sanga chadite nariba

SYNONYMS

dasa dinera -- of ten days; ka-katha -- what to speak; yavat -- as long

as; ami -- I; jiba' -- shall live; tavat -- that long; tomara -- of you;

sanga -- the association; chadite -- to give up; nariba -- I shall not

be able.

TRANSLATION

Sri Caitanya Mahaprabhu continued, "To say nothing of ten days, as long

as I live I shall find it impossible to give up your company.

Madhya 8.241

TEXT 241

TEXT

nilacale tumi-ami thakiba eka-sange

sukhe gonaiba kala krsna-katha-range

SYNONYMS

nilacale -- in Jagannatha Puri; tumi -- you; ami -- I; thakiba -- shall

stay; eka-sange -- together; sukhe -- in happiness; gonaiba -- will pass;

kala -- time; krsna-katha-range -- in the joy of talking about Krsna.

TRANSLATION

"You and I shall remain together at Jagannatha Puri. We shall pass our

time together in joy, talking about Krsna and His pastimes."

Madhya 8.242

TEXT 242

TEXT

eta bali' dunhe nija-nija karye gela

sandhya-kale raya punah asiya milila

SYNONYMS

eta bali' -- saying this; dunhe -- both of them; nija-nija -- their own

respective; karye -- in the duties; gela -- departed; sandhya-kale -- in

the evening; raya -- Ramananda Raya; punah -- again; asiya -- coming

there; milila -- met.

TRANSLATION

In this way they both departed to perform their respective duties. Then,

in the evening, Ramananda Raya returned to see Lord Caitanya Mahaprabhu.

Madhya 8.243

TEXT 243

TEXT

anyonye mili' dunhe nibhrte vasiya

prasnottara-gosthi kahe anandita hana

SYNONYMS

anyonye -- each other; mili' -- meeting; dunhe -- both of them; nibhrte -

- in a secluded place; vasiya -- sitting; prasna-uttara -- of questions

and answers; gosthi -- a discussion; kahe -- spoke; anandita -- jubilant;

hana -- becoming.

TRANSLATION

Thus they met time and time again, sitting in a secluded place and

jubilantly discussing devotional service by the question-and-answer

process.

Madhya 8.244

TEXT 244

TEXT

prabhu puche, ramananda karena uttara

ei mata sei ratre katha paraspara

SYNONYMS

prabhu puche -- the Lord inquires; ramananda -- Raya Ramananda; karena --

gives; uttara -- answers; ei mata -- in this way; sei ratre -- on that

night; katha -- discussion; paraspara -- mutual.

TRANSLATION

Sri Caitanya Mahaprabhu asked the questions, and Sri Ramananda Raya gave

the answers. In this way they were engaged in discussion throughout the

night.

Madhya 8.245

TEXT 245

TEXT

prabhu kahe, -- "kon vidya vidya-madhye sara?"

raya kahe, -- "krsna-bhakti vina vidya nahi ara"

SYNONYMS

prabhu kahe -- the Lord inquired; kon -- what; vidya -- knowledge; vidya-

madhye -- in the midst of knowledge; sara -- the most important; raya

kahe -- Ramananda Raya answered; krsna-bhakti -- devotional service to

Krsna; vina -- except; vidya -- education; nahi -- there is not; ara --

any other.

TRANSLATION

On one occasion the Lord inquired, "Of all types of education, which is

the most important?"

Ramananda Raya replied, "No education is important other than the

transcendental devotional service of Krsna."

PURPORT

Texts 245 to 257 are all questions and answers between Sri Caitanya

Mahaprabhu and Ramananda Raya. In these exchanges there is an attempt to

show the difference between material and spiritual existence. Education

in Krsna consciousness is always transcendental and is the best of all

forms of education. Material education aims at increasing the activities

of material sense gratification. Beyond material sense gratification is

another negative form of knowledge called brahma-vidya, or impersonal

transcendental knowledge. But beyond that brahma-vidya, or knowledge of

the impersonal Brahman, is knowledge of devotional service to the

Supreme Lord, Visnu. This knowledge is higher. And higher still is

devotional service to Lord Krsna, which is the topmost form of education.

According to Srimad-Bhagavatam (4.29.49), tat karma hari-tosam yat sa

vidya tan-matir yaya: "Work meant for pleasing the Supreme Lord is the

best, and education that enhances one's Krsna consciousness is the best."

Also, according to Srimad-Bhagavatam (7.5.23–24):

sravanam kirtanam visnoh smaranam pada-sevanam

arcanam vandanam dasyam sakhyam atma-nivedanam

iti pumsarpita visnau bhaktis cen nava-laksana

kriyeta bhagavaty addha tan manye 'dhitam uttamam

This is a statement given by Prahlada Maharaja in answer to a question

raised by his father. Prahlada Maharaja said, "To hear or chant about

Lord Visnu, to remember Him, to serve His lotus feet, to worship Him, to

offer prayers to Him, to become His servant and His friend, to sacrifice

everything for His service -- all these are varieties of devotional

service. One who is engaged in such activities is understood to be

educated to the topmost perfection."

Madhya 8.246

TEXT 246

TEXT

‘kirti-gana-madhye jivera kon bada kirti?'

‘krsna-bhakta baliya yanhara haya khyati'

SYNONYMS

kirti-gana-madhye -- among glorious activities; jivera -- of the living

entity; kon -- which; bada -- greatest; kirti -- glory; krsna-bhakta --

a devotee of Lord Krsna; baliya -- as; yanhara -- of whom; haya -- there

is; khyati -- the reputation.

TRANSLATION

Sri Caitanya Mahaprabhu then asked Ramananda Raya, "Out of all glorious

activities, which is the most glorious?"

Ramananda Raya replied, "That person who is reputed to be a devotee of

Lord Krsna enjoys the utmost fame and glory."

PURPORT

The greatest reputation a living being can have is to be a devotee of

Krsna and to act in Krsna consciousness. In the material world everyone

is trying to be famous by accumulating a large bank balance or material

opulence. There is a steady competition among karmis attempting to

advance in a wealthy society. The whole world is turning in accordance

with that competitive mood. But this kind of name and fame is temporary,

for it lasts only as long as the temporary material body exists. One may

become famous as a brahma-jnani, an impersonalist scholar, or one may

become a materially opulent person. In either case, such reputations are

inferior to the reputation of Krsna's devotee. In the Garuda Purana it

is said:

kalau bhagavatam nama durlabham naiva labhyate

brahma-rudra-padotkrstam guruna kathitam mama

"In this Age of Kali, the fame of one who is known as a great devotee is

very rare. However, such a position is superior to that of the great

demigods like Brahma and Mahadeva. This is the opinion of all spiritual

masters."

In the Itihasa-samuccaya, Narada tells Pundarika:

janmantara-sahasresu yasya syad buddhir idrsi

daso 'ham vasudevasya sarval lokan samuddharet

"After many, many births, when a person realizes that he is the eternal

servant of Vasudeva, he can deliver all the worlds."

In the Adi Purana, in a conversation between Krsna and Arjuna, it is

said, bhaktanam anugacchanti muktayah srutibhih saha: "The most exalted

position of liberation is given by Vedic knowledge. Everyone follows in

the footsteps of the devotee." Similarly, in the Brhan-naradiya Purana

it is further stated, adyapi ca muni-srestha brahmadya api devatah: "

Until now, even the great demigods like Brahma and Lord Siva did not

know the influence of a devotee." The Garuda Purana similarly states:

brahmananam sahasrebhyah satra-yaji visisyate

satra-yaji-sahasrebhyah sarva-vedanta-paragah

sarva-vedanta-vit-kotya visnu-bhakto visisyate

vaisnavanam sahasrebhya ekanty eko visisyate

"It is said that out of thousands of brahmanas, one is qualified to

perform sacrifices, and out of many thousands of such qualified

brahmanas expert in sacrificial offerings, one learned brahmana may have

passed beyond all Vedic knowledge. He is considered the best among all

these brahmanas. And yet, out of thousands of such brahmanas who have

surpassed Vedic knowledge, one person may be a visnu-bhakta, and he is

most famous. Out of many thousands of such Vaisnavas, one who is

completely fixed in the service of Lord Krsna is most famous. Indeed, a

person who is completely devoted to the service of the Lord certainly

returns home, back to Godhead."

There is also the following statement in Srimad-Bhagavatam (3.13.4):

srutasya pumsam sucira-sramasya

nanv anjasa suribhir idito 'rthah

tat-tad-gunanusravanam mukunda-

padaravindam hrdayesu yesam

"After much hard labor, a person highly learned in Vedic literature

certainly becomes very famous. However, one who is always hearing and

chanting the glories of the lotus feet of Mukunda within his heart is

certainly superior."

In the Narayana-vyuha-stava it is said:

naham brahmapi bhuyasam tvad-bhakti-rahito hare

tvayi bhaktas tu kito 'pi bhuyasam janma-janmasu

"I do not aspire to take birth as a Brahma if that Brahma is not a

devotee of the Lord. I shall be satisfied simply to take birth as an

insect if I am given a chance to remain in the house of a devotee."

There are many similar verses in Srimad-Bhagavatam, especially 3.25.38,

4.24.29, 4.31.22, 7.9.24, and 10.14.30.

It was Lord Siva who said, "I do not know the truth about Krsna, but a

devotee of Lord Krsna knows all the truth. Out of all the devotees of

Lord Krsna, Prahlada is the greatest."

Above Prahlada, the Pandavas are supposedly more advanced. Above the

Pandavas are the members of the Yadu dynasty, who are even more advanced.

In the Yadu dynasty, Uddhava is the furthest advanced, and above

Uddhava are the damsels of Vraja-dhama, the gopis themselves.

In the Brhad-vamana Purana, Lord Brahma tells Bhrgu:

sasti-varsa-sahasrani maya taptam tapah pura

nanda-gopa-vraja-strinam pada-renupalabdhaye

"I underwent meditation and austerities for sixty thousand years just to

understand the dust of the lotus feet of the gopis. Still, I could not

understand it. To say nothing of me, even Lord Siva, Lord Sesa and the

goddess of fortune, Laksmi, could not understand it."

In the Adi Purana the Supreme Personality of Godhead Himself says:

na tatha me priyatamo brahma rudras ca parthiva

na ca laksmir na catma ca yatha gopi-jano mama

"Lord Brahma, Lord Siva, the goddess of fortune and even My own self are

not as dear to Me as the gopis." Of all the gopis, Srimati Radharani is

the topmost. Rupa Gosvami and Sanatana Gosvami are the most exalted

servitors of Srimati Radharani and Lord Sri Caitanya Mahaprabhu. Those

who adhere to their service are known as rupanuga devotees. The Caitanya-

candramrta (26) gives the following statement about Srila Rupa Gosvami:

astam vairagya-kotir bhavatu sama-dama-ksanti-maitry-adi-kotis

tattvanudhyana-kotir bhavatu bhavatu va vaisnavi bhakti-kotih

koty-amso 'py asya na syat tad api guna-gano yah svatah-siddha aste

srimac-caitanyacandra-priya-carana-nakha-jyotir amoda-bhajam

The qualities of one engaged in the service of Lord Sri Caitanya

Mahaprabhu -- such as reputation, austerities, penances and knowledge --

are not to be compared to the good qualities of others. Such is the

perfection of a devotee always engaged in the service of Sri Caitanya

Mahaprabhu.

Madhya 8.247

TEXT 247

TEXT

‘sampattira madhye jivera kon sampatti gani?'

‘radha-krsne prema yanra, sei bada dhani'

SYNONYMS

sampattira -- riches; madhye -- among; jivera -- of the living entities;

kon -- what; sampatti -- the wealth; gani -- we accept; radha-krsne --

to Srimati Radharani and Krsna; prema -- loving service; yanra -- whose;

sei -- he; bada -- very great; dhani -- capitalist.

TRANSLATION

Sri Caitanya Mahaprabhu asked, "Of the many capitalists who possess

great riches, who is the topmost?"

Ramananda Raya replied, "He who is richest in love for Radha and Krsna

is the greatest capitalist."

PURPORT

Everyone in this material world is attempting to acquire riches to

satisfy the senses. Actually no one cares for anything other than

acquiring material possessions and maintaining them. The wealthy are

generally accepted as the most important personalities in this material

world, but when we compare a material man of wealth to one wealthy in

devotional service to Radha and Krsna, the latter is found to be the

greatest capitalist. According to Srimad-Bhagavatam (10.39.2):

kim alabhyam bhagavati prasanne sri-niketane

tathapi tat-para rajan na hi vanchanti kincana

"What is difficult for the devotees of Lord Krsna, who is the shelter of

the goddess of fortune? Although such devotees can obtain anything, O

King, they do not desire anything."

Madhya 8.248

TEXT 248

TEXT

‘duhkha-madhye kona duhkha haya gurutara?'

‘krsna-bhakta-viraha vina duhkha nahi dekhi para'

SYNONYMS

duhkha-madhye -- among the miserable conditions of life; kona -- what;

duhkha -- misery; haya -- is; gurutara -- more painful; krsna-bhakta-

viraha -- separation from the devotee of Lord Krsna; vina -- besides;

duhkha -- unhappiness; nahi -- there is not; dekhi -- I see; para --

other.

TRANSLATION

Sri Caitanya Mahaprabhu asked, "Of all kinds of distress, what is the

most painful?"

Sri Ramananda Raya replied, "Apart from separation from the devotee of

Krsna, I know of no unbearable unhappiness."

PURPORT

Concerning this, the Lord states in the Vedic literature:

mam anaradhya duhkhartah kutumbasakta-manasah

sat-sanga-rahito martyo vrddha-seva-paricyutah

"A person who does not worship Me, who is unduly attached to family and

who does not stick to devotional service must be considered a most

unhappy person. Similarly, one who does not associate with Vaisnavas, or

who does not render service to his superior, is also a most unhappy

person."

There is also the following statement in the Brhad-bhagavatamrta (1.5.44)

sva-jivanadhikam prarthyam sri-visnu-jana-sangatah

vicchedena ksanam catra na sukhamsam labhamahe

"Out of all kinds of desirable things experienced in the life of a

living entity, association with the devotees of the Lord is the greatest.

When we are separated from a devotee even for a moment, we cannot enjoy

happiness."

Madhya 8.249

TEXT 249

TEXT

‘mukta-madhye kon jiva mukta kari' mani?'

‘krsna-prema yanra, sei mukta-siromani'

SYNONYMS

mukta-madhye -- among the liberated; kon -- what; jiva -- living entity;

mukta -- liberated; kari' -- considering as; mani -- We accept; krsna-

prema -- one who loves Krsna; yanra -- of whom; sei -- such a person;

mukta-siromani -- the topmost of all liberated souls.

TRANSLATION

Sri Caitanya Mahaprabhu then inquired, "Out of all liberated persons,

who should be accepted as the greatest?"

Ramananda Raya replied, "He who has love for Krsna has attained the

topmost liberation."

PURPORT

In Srimad-Bhagavatam (6.14.5), it is said:

muktanam api siddhanam narayana-parayanah

su-durlabhah prasantatma kotisv api maha-mune

"O great sage, of the many millions of liberated persons and of the

millions who have attained perfection, he who is a devotee of Lord

Narayana is very, very rare. Indeed, he is the most perfect and peaceful

person."

Madhya 8.250

TEXT 250

TEXT

‘gana-madhye kona gana -- jivera nija dharma?'

‘radha-krsnera prema-keli' -- yei gitera marma

SYNONYMS

gana-madhye -- among songs; kona gana -- which song; jivera -- of the

living entity; nija -- his own; dharma -- religion; radha-krsnera prema-

keli -- the loving affairs of Radha and Krsna; yei -- which; gitera --

of the song; marma -- purport.

TRANSLATION

Sri Caitanya Mahaprabhu next asked Ramananda Raya, "Among many songs,

which song is to be considered the actual religion of the living entity?"

Ramananda Raya replied, "That song describing the loving affairs of Sri

Radha and Krsna is superior to all other songs."

PURPORT

As stated in Srimad-Bhagavatam (10.33.36):

anugrahaya bhaktanam manusam deham asthitah

bhajate tadrsih krida yah srutva tat-paro bhavet

"Lord Krsna descends apparently as a human being, and He exhibits His

transcendental pastimes in Vrndavana so that the conditioned soul may be

attracted to hearing His transcendental activities." Nondevotees are

strictly prohibited from participating in songs celebrating the loving

affairs of Radha and Krsna. Unless one is a devotee, it is very

dangerous to hear the songs about the pastimes of Radha and Krsna that

were written by Jayadeva Gosvami, Candidasa and other exalted devotees.

Lord Siva drank an ocean of poison, but one should not imitate this. One

must first become a pure devotee of Lord Krsna. Only then can one enjoy

hearing the songs of Jayadeva and relish transcendental bliss. If one

simply imitates the activities of Lord Siva and drinks poison, one will

certainly meet with death.

The talks between Lord Sri Caitanya Mahaprabhu and Ramananda Raya are

meant for advanced devotees only. Those who are on the mundane platform

and who study these talks in order to put forward some thesis for a Ph.D.

will not be able to understand them. Instead, these conversations will

have a poisonous effect.

Madhya 8.251

TEXT 251

TEXT

‘sreyo-madhye kona sreyah jivera haya sara?'

‘krsna-bhakta-sanga vina sreyah nahi ara'

SYNONYMS

sreyah-madhye -- among beneficial activities; kona -- which; sreyah --

beneficial function; jivera -- of the living entity; haya -- is; sara --

the essence; krsna-bhakta-sanga -- for associating with the devotees of

Lord Krsna; vina -- except; sreyah -- beneficial activity; nahi -- there

is not; ara -- another.

TRANSLATION

Then Sri Caitanya Mahaprabhu asked, "Out of all auspicious and

beneficial activities, which is best for the living entity?"

Ramananda Raya replied, "The only auspicious activity is association

with the devotees of Krsna."

PURPORT

According to Srimad-Bhagavatam (11.2.30):

ata atyantikam ksemam prcchamo bhavato 'naghah

samsare 'smin ksanardho 'pi sat-sangah sevadhir nrnam

"We are asking you to tell us what is the most perfect welfare activity.

I think that in this material world, association with devotees -- even

if it be for a moment -- is the greatest treasure house for mankind."

Madhya 8.252

TEXT 252

TEXT

‘kanhara smarana jiva karibe anuksana?'

‘krsna'-nama-guna-lila -- pradhana smarana'

SYNONYMS

kanhara -- of whom; smarana -- remembering; jiva -- the living entity;

karibe -- should do; anuksana -- constantly; krsna-nama -- the holy name

of Lord Krsna; guna-lila -- His qualities and pastimes; pradhana smarana

-- most important remembrance.

TRANSLATION

Sri Caitanya Mahaprabhu asked, "What should all living entities

constantly remember?"

Ramananda Raya replied, "The chief objects of remembrance are always the

Lord's holy name, qualities and pastimes."

PURPORT

Srimad-Bhagavatam (2.2.36) states:

tasmat sarvatmana rajan harih sarvatra sarvada

srotavyah kirtitavyas ca smartavyo bhagavan nrnam

Sukadeva Gosvami concludes, "The business of the living entity is to

always remember the Supreme Personality of Godhead in every circumstance.

The Lord should be heard about, glorified and remembered by all human

beings."

Madhya 8.253

TEXT 253

TEXT

‘dhyeya-madhye jivera kartavya kon dhyana?'

‘radha-krsna-padambuja-dhyana -- pradhana'

SYNONYMS

dhyeya-madhye -- out of all types of meditation; jivera -- of the living

entity; kartavya -- the duty; kon -- what; dhyana -- meditation; radha-

krsna-pada-ambuja -- on the lotus feet of Radha and Krsna; dhyana --

meditation; pradhana -- is the chief.

TRANSLATION

Sri Caitanya Mahaprabhu further inquired, "Out of many types of

meditation, which is required for all living entities?"

Srila Ramananda Raya replied, "The chief duty of every living entity is

to meditate upon the lotus feet of Radha and Krsna."

PURPORT

Srimad-Bhagavatam (1.2.14) states:

tasmad ekena manasa bhagavan satvatam patih

srotavyah kirtitavyas ca dhyeyah pujyas ca nityada

Suta Gosvami replied to the sages headed by Saunaka, "Everyone should

very attentively listen to the pastimes of the Supreme Personality of

Godhead. One should glorify His activities and meditate upon Him

regularly."

Madhya 8.254

TEXT 254

TEXT

‘sarva tyaji' jivera kartavya kahan vasa?'

‘vraja-bhumi vrndavana yahan lila-rasa'

SYNONYMS

sarva -- everything; tyaji' -- giving up; jivera -- of the living entity;

kartavya -- to be done; kahan -- where; vasa -- residence; vraja-bhumi -

- the land known as Vrajabhumi; vrndavana -- the holy place named

Vrndavana; yahan -- where; lila-rasa -- Lord Krsna performed His rasa

dance.

TRANSLATION

Sri Caitanya Mahaprabhu asked, "Where should the living entity live,

abandoning all other places?"

Ramananda Raya replied, "He should live in the holy place known as

Vrndavana or Vrajabhumi, where the Lord performed His rasa dance."

PURPORT

According to Srimad-Bhagavatam (10.47.61):

asam aho carana-renu-jusam aham syam

vrndavane kim api gulma-latausadhinam

ya dustyajam sva-janam arya-patham ca hitva

bhejur mukunda-padavim srutibhir vimrgyam

Uddhava said, "Let me become one of Vrndavana's herbs and plants that

are trampled by the gopis, who gave up all connections with family and

friends and decided to worship the lotus feet of Mukunda. Those lotus

feet are sought by all great saintly persons expert in the study of

Vedic literature."

Madhya 8.255

TEXT 255

TEXT

‘sravana-madhye jivera kon srestha sravana?'

‘radha-krsna-prema-keli karna-rasayana'

SYNONYMS

sravana-madhye -- out of all topics for hearing; jivera -- of the living

entity; kon -- what; srestha -- most important; sravana -- topic of

hearing; radha-krsna-prema-keli -- the loving affairs between Radha and

Krsna; karna-rasa-ayana -- most pleasing to the ear.

TRANSLATION

Sri Caitanya Mahaprabhu asked, "Out of all topics people listen to,

which is best for all living entities?"

Ramananda Raya replied, "Hearing about the loving affairs between Radha

and Krsna is most pleasing to the ear."

PURPORT

According to Srimad-Bhagavatam (10.33.39):

vikriditam vraja-vadhubhir idam ca visnoh

sraddhanvito 'nusrnuyad atha varnayed yah

bhaktim param bhagavati pratilabhya kamam

hrd-rogam asv apahinoty acirena dhirah

"He who faithfully hears about the dealings between Lord Krsna and the

gopis in the rasa dance and he who describes these activities attain to

the perfectional stage of devotional service and simultaneously lose

material, lusty desires."

A liberated person who hears about the loving affairs of Radha and Krsna

is not inclined to have lusty desires. One mundane rogue once said that

when the Vaisnavas chant the name "Radha, Radha," he simply remembers a

barber's wife named Radha. This is a practical example. Unless one is

liberated, he should not try to hear about the loving affairs between

Radha and Krsna. If one is not liberated and listens to a relation of

the rasa dance, he may remember his own mundane activities and illicit

connections with some woman whose name may also be Radha. In the

conditioned stage one should not even try to remember such things. By

practicing the regulative principles, one should rise to the platform of

spontaneous attraction for Krsna. Then and only then should one hear

about radha-krsna-lila. Although these affairs may be very pleasing both

to conditioned and to liberated souls, the conditioned soul should not

try to hear them. The talks between Ramananda Raya and Sri Caitanya

Mahaprabhu are conducted on the platform of liberation.

Madhya 8.256

TEXT 256

TEXT

‘upasyera madhye kon upasya pradhana?'

‘srestha upasya -- yugala ‘radha-krsna' nama'

SYNONYMS

upasyera -- objects of worship; madhye -- among; kon -- which; upasya --

worshipable object; pradhana -- the chief; srestha -- the chief; upasya -

- worshipable object; yugala -- the couple; radha-krsna nama -- the holy

name of Radha-Krsna, or Hare Krsna.

TRANSLATION

Sri Caitanya Mahaprabhu asked, "Among all worshipable objects, which is

the chief?"

Ramananda Raya replied, "The chief worshipable object is the holy name

of Radha and Krsna, the Hare Krsna mantra."

PURPORT

According to Srimad-Bhagavatam (6.3.22):

etavan eva loke 'smin pumsam dharmah parah smrtah

bhakti-yogo bhagavati tan-nama-grahanadibhih

"In this material world the living entity's only business is to accept

the path of bhakti-yoga and chant the holy name of the Lord."

Madhya 8.257

TEXT 257

TEXT

‘mukti, bhukti vanche yei, kahan dunhara gati?'

‘sthavara-deha, deva-deha yaiche avasthiti'

SYNONYMS

mukti -- liberation; bhukti -- sense enjoyment; vanche -- desires; yei --

one who; kahan -- where; dunhara -- of both of them; gati -- the

destination; sthavara-deha -- the body of a tree; deva-deha -- the body

of a demigod; yaiche -- just as; avasthiti -- situated.

TRANSLATION

"And what is the destination of those who desire liberation and those

who desire sense gratification?" Sri Caitanya Mahaprabhu asked.

Ramananda Raya replied, "Those who attempt to merge into the existence

of the Supreme Lord will have to accept bodies like those of trees. And

those who are overly inclined toward sense gratification will attain the

bodies of demigods."

PURPORT

Those who desire liberation by merging into the existence of God do not

desire sense gratification within the material world. On the other hand,

they have no information about serving the lotus feet of the Lord.

Consequently, they are doomed to stand like trees for many thousands of

years. Although trees are living entities, they are nonmoving. The

liberated soul who merges into the existence of the Lord is no better

than the trees. Trees also stand in the Lord's existence because

material energy and the Lord's energy are the same. Similarly, the

Brahman effulgence is also the energy of the Supreme Lord. It is the

same whether one remains in the Brahman effulgence or in the material

energy because in neither is there spiritual activity. Better situated

are those who desire sense gratification and promotion to the heavenly

planets. Such people want to enjoy themselves like denizens of heaven in

the gardens of paradise. They at least retain their individuality in

order to enjoy life. But the impersonalists, who try to lose their

individuality, also lose both material and spiritual pleasure. The last

destination of the Buddhist philosophers is to become just like a stone,

which is immovable and has neither material nor spiritual activity. As

far as the hard-working karmis are concerned, Srimad-Bhagavatam states (

11.10.23):

istveha devata yajnaih svar-lokam yati yajnikah

bhunjita deva-vat tatra bhogan divyan nijarjitan

"After performing various sacrificial rituals for elevation to the

heavenly planets, the karmis go there and enjoy themselves with the

demigods to the extent that they have obtained the results of pious

activities."

In the Bhagavad-gita (9.20–21) Lord Krsna states:

trai-vidya mam soma-pah puta-papa

yajnair istva svar-gatim prarthayante

te punyam asadya surendra-lokam

asnanti divyan divi deva-bhogan

te tam bhuktva svarga-lokam visalam

ksine punye martya-lokam visanti

evam trayi-dharmam anuprapanna

gatagatam kama-kama labhante

"Those who study the Vedas and drink soma juice, seeking the heavenly

planets, worship Me indirectly. Purified of sinful reactions, they take

birth on the pious, heavenly planet of Indra, where they enjoy godly

delights. When they have thus enjoyed vast heavenly sense pleasure and

the results of their pious activities are exhausted, they return to this

mortal planet again. Thus those who seek sense enjoyment by adhering to

the principles of the three Vedas achieve only repeated birth and death..

Therefore after finishing the results of pious activities, the karmis

return to this planet in the form of rain, and they begin their life as

grass and plants in the evolutionary process.

Madhya 8.258

TEXT 258

TEXT

arasa-jna kaka cuse jnana-nimba-phale

rasa-jna kokila khaya premamra-mukule

SYNONYMS

arasa-jna -- those who are without mellows; kaka -- the crows; cuse --

suck; jnana -- of knowledge; nimba-phale -- on the bitter nimba fruit;

rasa-jna -- those who enjoy transcendental mellows; kokila -- the

cuckoos; khaya -- eat; prema-amra-mukule -- the buds of the mango of

love of Godhead.

TRANSLATION

Ramananda Raya continued, "Those who are devoid of all transcendental

mellows are like the crows that suck the juice from the bitter fruits of

the nimba tree of knowledge, whereas those who enjoy mellows are like

the cuckoos who eat the buds of the mango tree of love of Godhead."

PURPORT

The speculative process of empiric philosophy is as bitter as the fruit

of the nimba tree. Tasting this fruit is the business of crows. In other

words, the philosophical process of realizing the Absolute Truth is a

process taken up by crowlike men. But the cuckoolike devotees have very

sweet voices with which to chant the holy name of the Lord and taste the

sweet fruit of the mango tree of love of Godhead. Such devotees relish

sweet mellows with the Lord.

Madhya 8.259

TEXT 259

TEXT

abhagiya jnani asvadaye suska jnana

krsna-premamrta pana kare bhagyavan

SYNONYMS

abhagiya -- unfortunate; jnani -- the philosophical speculators;

asvadaye -- taste; suska -- dry; jnana -- empiric knowledge; krsna-prema-

amrta -- the nectar of love of Krsna; pana -- drinking; kare -- do;

bhagyavan -- the fortunate.

TRANSLATION

Ramananda Raya concluded, "The unfortunate empiric philosophers taste

the dry process of philosophical knowledge, whereas the devotees

regularly drink the nectar of love of Krsna. Therefore they are the most

fortunate of all."

Madhya 8.260

TEXT 260

TEXT

ei-mata dui jana krsna-katha-rase

nrtya-gita-rodane haila ratri-sese

SYNONYMS

ei-mata -- in this way; dui jana -- both of them (Lord Caitanya and

Ramananda Raya); krsna-katha-rase -- in the mellows of discussing topics

about Krsna; nrtya-gita -- in dancing and chanting; rodane -- in crying;

haila -- there was; ratri-sese -- the end of the night.

TRANSLATION

In this way Caitanya Mahaprabhu and Ramananda Raya passed the whole

night relishing the mellows of krsna-katha, topics about Krsna. While

they were chanting, dancing and crying, the night ended.

Madhya 8.261

TEXT 261

TEXT

donhe nija-nija-karye calila vihane

sandhya-kale raya asi' milila ara dine

SYNONYMS

donhe -- both of them; nija-nija-karye -- in their respective duties;

calila -- departed; vihane -- in the morning; sandhya-kale -- in the

evening; raya -- Ramananda Raya; asi' -- coming again; milila -- met;

ara -- next; dine -- on the day.

TRANSLATION

The next morning they both departed to perform their respective duties,

but in the evening Ramananda Raya returned to meet the Lord again.

Madhya 8.262

TEXT 262

TEXT

ista-gosthi krsna-katha kahi' kata-ksana

prabhu-pada dhari' raya kare nivedana

SYNONYMS

ista-gosthi -- spiritual discussion; krsna-katha -- topics of Krsna;

kahi' -- talking; kata-ksana -- for some time; prabhu-pada -- the lotus

feet of the Lord; dhari' -- catching; raya -- Ramananda Raya; kare --

makes; nivedana -- submission.

TRANSLATION

That evening, after discussing the topics of Krsna for some time,

Ramananda Raya caught hold of the lotus feet of the Lord and spoke as

follows.

Madhya 8.263

TEXT 263

TEXT

‘krsna-tattva', ‘radha-tattva', ‘prema-tattva-sara'

‘rasa-tattva' ‘lila-tattva' vividha prakara

SYNONYMS

krsna-tattva -- the truth about Krsna; radha-tattva -- the truth about

Radha; prema-tattva-sara -- the essence of Their loving affairs; rasa-

tattva -- the truth about transcendental mellows; lila-tattva -- the

truth about the pastimes of the Lord; vividha prakara -- of different

varieties.

TRANSLATION

"There is a variety of transcendental truths -- the truth about Krsna,

the truth about Radharani, the truth about Their loving affairs, the

truth about transcendental humors, and the truth about the Lord's

pastimes.

Madhya 8.264

TEXT 264

TEXT

eta tattva mora citte kaile prakasana

brahmake veda yena padaila narayana

SYNONYMS

eta tattva -- all these varieties of truth; mora citte -- in my heart;

kaile -- You did; prakasana -- manifesting; brahmake -- unto Lord Brahma;

veda -- the Vedic knowledge; yena -- as; padaila -- taught; narayana --

the Supreme Lord.

TRANSLATION

"You have manifested all these transcendental truths in my heart. This

is exactly the way Narayana educated Lord Brahma."

PURPORT

The heart of Brahma was enlightened by the Supreme Personality of

Godhead. This is Vedic information given in the Svetasvatara Upanisad (6.

18):

yo brahmanam vidadhati purvam

yo vai vedams ca prahinoti tasmai

tam ha devam atma-buddhi-prakasam

mumuksur vai saranam aham prapadye

"Because I desire liberation, let me surrender unto the Supreme

Personality of Godhead, who first enlightened Lord Brahma in Vedic

knowledge through Lord Brahma's heart. The Lord is the original source

of all enlightenment and spiritual advancement." In this connection one

may also refer to Srimad-Bhagavatam 2.9.30–35, 11.14.3, 12.4.40 and 12.

13.19.

Madhya 8.265

TEXT 265

TEXT

antaryami isvarera ei riti haye

bahire na kahe, vastu prakase hrdaye

SYNONYMS

antaryami -- the Supersoul; isvarera -- of the Personality of Godhead;

ei -- this; riti -- the system; haye -- is; bahire -- externally; na

kahe -- does not speak; vastu -- the facts; prakase -- manifests; hrdaye

-- within the heart.

TRANSLATION

Ramananda Raya continued, "The Supersoul within everyone's heart speaks

not externally but from within. He instructs the devotees in all

respects, and that is His way of instruction."

PURPORT

Here Sri Ramananda Raya admits that Sri Caitanya Mahaprabhu is the

Supersoul. It is the Supersoul that inspires the devotee; therefore He

is the original source of the Gayatri mantra, which states, om bhur

bhuvah svah tat savitur varenyam bhargo devasya dhimahi dhiyo yo nah

pracodayat. Savita is the original source of all intelligence. That

Savita is Lord Caitanya Mahaprabhu. This is confirmed in Srimad-

Bhagavatam (2.4.22):

pracodita yena pura sarasvati

vitanvatajasya satim smrtim hrdi

sva-laksana pradurabhut kilasyatah

sa me rsinam rsabhah prasidatam

"May the Lord, who in the beginning of the creation amplified the potent

knowledge of Brahma from within his heart and inspired him with full

knowledge of creation and His own self, and who appeared to be generated

from the mouth of Brahma, be pleased with me." This was spoken by

Sukadeva Gosvami when he invoked the blessing of the Supreme Personality

of Godhead before delivering Srimad-Bhagavatam to Maharaja Pariksit.

Madhya 8.266

TEXT 266

TEXT

janmady asya yato 'nvayad itaratas carthesv abhijnah sva-rat

tene brahma hrda ya adi-kavaye muhyanti yat surayah

tejo-vari-mrdam yatha vinimayo yatra tri-sargo 'mrsa

dhamna svena sada nirasta-kuhakam satyam param dhimahi

SYNONYMS

janma-adi -- creation, maintenance and dissolution; asya -- of this (the

universe); yatah -- from whom; anvayat -- directly from the spiritual

connection; itaratah -- indirectly from the lack of material contact; ca

-- also; arthesu -- in all affairs; abhijnah -- perfectly cognizant; sva-

rat -- independent; tene -- imparted; brahma -- the Absolute Truth; hrda

-- through the heart; yah -- who; adi-kavaye -- unto Lord Brahma;

muhyanti -- are bewildered; yat -- in whom; surayah -- great

personalities like Lord Brahma and other demigods or great brahmanas;

tejah-vari-mrdam -- of fire, water and earth; yatha -- as; vinimayah --

the exchange; yatra -- in whom; tri-sargah -- the material creation of

three modes; amrsa -- factual; dhamna -- with the abode; svena -- His

own personal; sada -- always; nirasta-kuhakam -- devoid of all illusion;

satyam -- the truth; param -- absolute; dhimahi -- let us meditate upon.

TRANSLATION

"‘O my Lord, Sri Krsna, son of Vasudeva, O all-pervading Personality of

Godhead, I offer my respectful obeisances unto You. I meditate upon Lord

Sri Krsna because He is the Absolute Truth and the primeval cause of all

causes of the creation, sustenance and destruction of the manifested

universes. He is directly and indirectly conscious of all manifestations,

and He is independent because there is no other cause beyond Him. It is

He only who first imparted the Vedic knowledge unto the heart of

Brahmaji, the original living being. By Him even the great sages and

demigods are placed into illusion, as one is bewildered by the illusory

representations of water seen in fire, or land seen on water. Only

because of Him do the material universes, temporarily manifested by the

reactions of the three modes of nature, appear factual, although they

are unreal. I therefore meditate upon Him, Lord Sri Krsna, who is

eternally existent in the transcendental abode, which is forever free

from the illusory representations of the material world. I meditate upon

Him, for He is the Absolute Truth.'"

PURPORT

This is the opening invocation of Srimad-Bhagavatam (1.1.1).

Madhya 8.267

TEXT 267

TEXT

eka samsaya mora achaye hrdaye

krpa kari' kaha more tahara niscaye

SYNONYMS

eka samsaya -- one doubt; mora -- my; achaye -- there is; hrdaye -- in

the heart; krpa kari' -- being merciful; kaha -- please say; more --

unto me; tahara -- of that; niscaye -- the ascertainment.

TRANSLATION

Ramananda Raya then said that he had but one doubt within his heart, and

he petitioned the Lord, "Please be merciful upon me and just remove my

doubt."

Madhya 8.268

TEXT 268

TEXT

pahile dekhilun tomara sannyasi-svarupa

ebe toma dekhi muni syama-gopa-rupa

SYNONYMS

pahile -- in the beginning; dekhilun -- I saw; tomara -- Your; sannyasi-

svarupa -- form as a person in the renounced order; ebe -- now; toma --

You; dekhi -- see; muni -- I; syama-gopa-rupa -- form as Syamasundara,

the cowherd boy.

TRANSLATION

Ramananda Raya then told Lord Sri Caitanya Mahaprabhu, "At first I saw

You appear like a sannyasi, but now I am seeing You as Syamasundara, the

cowherd boy.

Madhya 8.269

TEXT 269

TEXT

tomara sammukhe dekhi kancana-pancalika

tanra gaura-kantye tomara sarva anga dhaka

SYNONYMS

tomara -- of You; sammukhe -- in front; dekhi -- I see; kancana-

pancalika -- a doll made of gold; tanra -- of it; gaura-kantye -- by a

golden complexion; tomara -- Your; sarva -- all; anga -- body; dhaka --

covering.

TRANSLATION

"I now see You appearing like a golden doll, and Your entire body

appears covered by a golden luster.

PURPORT

Syamasundara is blackish, but here Ramananda Raya says that he saw Sri

Caitanya Mahaprabhu appear golden. The lustrous body of Sri Caitanya

Mahaprabhu was covered by the bodily complexion of Srimati Radharani.

Madhya 8.270

TEXT 270

TEXT

tahate prakata dekhon sa-vamsi vadana

nana bhave cancala tahe kamala-nayana

SYNONYMS

tahate -- in that; prakata -- manifested; dekhon -- I see; sa-vamsi --

with the flute; vadana -- the face; nana bhave -- in various modes;

cancala -- restless; tahe -- in that; kamala-nayana -- the lotus eyes.

TRANSLATION

"I see that You are holding a flute to Your mouth, and Your lotus eyes

are moving very restlessly due to various ecstasies.

Madhya 8.271

TEXT 271

TEXT

ei-mata toma dekhi' haya camatkara

akapate kaha, prabhu, karana ihara

SYNONYMS

ei-mata -- in this way; toma -- You; dekhi' -- seeing; haya -- there is;

camatkara -- wonder; akapate -- without duplicity; kaha -- please tell;

prabhu -- my Lord; karana -- the cause; ihara -- of this.

TRANSLATION

"I actually see You in this way, and this is very wonderful. My Lord,

please tell me without duplicity what is causing this."

Madhya 8.272

TEXT 272

TEXT

prabhu kahe, -- krsne tomara gadha-prema haya

premara svabhava ei janiha niscaya

SYNONYMS

prabhu kahe -- the Lord replied; krsne -- unto Krsna; tomara -- your;

gadha-prema -- deep love; haya -- there is; premara -- of such

transcendental love; svabhava -- the nature; ei -- this; janiha --

please know; niscaya -- certainly.

TRANSLATION

Lord Sri Caitanya Mahaprabhu replied, "You have a deep love for Krsna,

and one who has such deep ecstatic love for the Lord naturally sees

things in such a way. Please take this from Me to be certain.

Madhya 8.273

TEXT 273

TEXT

maha-bhagavata dekhe sthavara-jangama

tahan tahan haya tanra sri-krsna-sphurana

SYNONYMS

maha-bhagavata -- a first-class advanced devotee; dekhe -- sees;

sthavara-jangama -- the movable and inert; tahan tahan -- here and there;

haya -- is; tanra -- his; sri-krsna-sphurana -- manifestation of Lord

Krsna.

TRANSLATION

"A devotee advanced on the spiritual platform sees everything movable

and inert as the Supreme Lord. For him, everything he sees here and

there is but a manifestation of Lord Krsna.

Madhya 8.274

TEXT 274

TEXT

sthavara-jangama dekhe, na dekhe tara murti

sarvatra haya nija ista-deva-sphurti

SYNONYMS

sthavara-jangama -- movable and inert; dekhe -- he sees; na -- not;

dekhe -- sees; tara -- its; murti -- form; sarvatra -- everywhere; haya -

- there is; nija -- his own; ista-deva -- worshipable Lord; sphurti --

manifestation.

TRANSLATION

"The maha-bhagavata, the advanced devotee, certainly sees everything

mobile and immobile, but he does not exactly see their forms. Rather,

everywhere he immediately sees manifest the form of the Supreme Lord."

PURPORT

Due to his deep ecstatic love for Krsna, the maha-bhagavata sees Krsna

everywhere and nothing else. This is confirmed in the Brahma-samhita (5.

38): premanjana-cchurita-bhakti-vilocanena santah sadaiva hrdayesu

vilokayanti.

As soon as a devotee sees something -- be it movable or inert -- he

immediately remembers Krsna. An advanced devotee is advanced in

knowledge. This knowledge is very natural to a devotee, for he has

already read in the Bhagavad-gita how to awaken Krsna consciousness.

According to Lord Krsna in the Bhagavad-gita (7.8):

raso 'ham apsu kaunteya prabhasmi sasi-suryayoh

pranavah sarva-vedesu sabdah khe paurusam nrsu

"O son of Kunti [Arjuna], I am the taste of water, the light of the sun

and the moon, the syllable om in the Vedic mantras; I am the sound in

ether and ability in man."

Thus when a devotee drinks water or any other liquid, he immediately

remembers Krsna. For a devotee there is no difficulty in awakening Krsna

consciousness twenty-four hours a day. Caitanya Mahaprabhu therefore

says here:

sthavara jangama dekhe na dekhe tara murti

sarvatra haya nija ista-deva-sphurti

[Cc. Madhya 8.274]

A saintly person, an advanced devotee, sees Krsna twenty-four hours a

day and nothing else. As far as movable and inert things are concerned,

a devotee sees them all as transformations of Krsna's energy. As Lord

Krsna states in the Bhagavad-gita (7.4):

bhumir apo 'nalo vayuh kham mano buddhir eva ca

ahankara itiyam me bhinna prakrtir astadha

"Earth, water, fire, air, ether, mind, intelligence and false ego -- all

together these eight constitute My separated material energies."

Actually nothing is separate from Krsna. When a devotee sees a tree, he

knows that the tree is a combination of two energies -- material and

spiritual. The inferior energy, which is material, forms the body of the

tree; however, within the tree is the living entity, the spiritual spark,

which is part and parcel of Krsna. This is the superior energy of Krsna

within this world. Whatever living thing we see is simply a combination

of these two energies. When an advanced devotee thinks of these energies,

he immediately understands that they are manifestations of the Supreme

Lord. As soon as we see the sun rise in the morning, we arise and set

about doing our morning duties. Similarly, as soon as a devotee sees the

energy of the Lord, he immediately remembers Lord Sri Krsna. This is

explained in this verse: sarvatra haya nija ista-deva-sphurti.

A devotee who has purified his existence through devotional service sees

only Krsna in every step of life. This is also explained in the next

verse, which is a quotation from Srimad-Bhagavatam (11.2.45).

Madhya 8.275

TEXT 275

TEXT

sarva-bhutesu yah pasyed

bhagavad-bhavam atmanah

bhutani bhagavaty atmany

esa bhagavatottamah

SYNONYMS

sarva-bhutesu -- in all objects (in matter, spirit and combinations of

matter and spirit); yah -- anyone who; pasyet -- sees; bhagavat-bhavam --

the ability to be engaged in the service of the Lord; atmanah -- of the

supreme spirit soul or the Transcendence beyond the material conception

of life; bhutani -- all beings; bhagavati -- in the Supreme Personality

of Godhead; atmani -- the basic principle of all existence; esah -- this;

bhagavata-uttamah -- a person advanced in devotional service.

TRANSLATION

Sri Caitanya Mahaprabhu continued, "‘A person advanced in devotional

service sees within everything the soul of souls, the Supreme

Personality of Godhead, Sri Krsna. Consequently he always sees the form

of the Supreme Personality of Godhead as the cause of all causes and

understands that all things are situated in Him.'

Madhya 8.276

TEXT 276

TEXT

vana-latas tarava atmani visnum

vyanjayantya iva puspa-phaladhyah

pranata-bhara-vitapa madhu-dharah

prema-hrsta-tanavo vavrsuh sma

SYNONYMS

vana-latah -- the herbs and plants; taravah -- the trees; atmani -- in

the Supreme Soul; visnum -- the Supreme Personality of Godhead;

vyanjayantyah -- manifesting; iva -- like; puspa-phala-adhyah -- filled

with luxuriant fruits and flowers; pranata-bhara -- bowed down because

of loads; vitapah -- the trees; madhu-dharah -- showers of honey; prema-

hrsta -- inspired by love of Godhead; tanavah -- whose bodies; vavrsuh --

constantly rained; sma -- certainly.

TRANSLATION

"‘The plants, creepers and trees were full of fruits and flowers due to

ecstatic love of Krsna. Indeed, being so full, they were bowing down.

They were inspired by such deep love for Krsna that they were constantly

pouring showers of honey. In this way the gopis saw all the forests of

Vrndavana.'"

PURPORT

This verse (SB 10.35.9) is one of the songs the gopis sang during Krsna'

s absence. In Krsna's absence the gopis were always absorbed in thought

of Him. Similarly, the maha-bhagavata, the advanced devotee, sees

everything as potentially serving the Lord. Srila Rupa Gosvami states:

prapancikataya buddhya hari-sambandhi-vastunah

mumuksubhih parityago vairagyam phalgu kathyate

(Bhakti-rasamrta-sindhu 1.2.126)

The advanced devotee does not see anything as unconnected with Krsna.

Unlike the Mayavadi philosophers, a devotee does not see the material

world as false, because he knows that everything in the material world

is connected to Krsna. A devotee knows how to utilize everything in the

service of the Lord, and this is characteristic of the maha-bhagavata.

The gopis saw the plants, creepers and forest trees loaded with fruits

and flowers and ready to serve Krsna. In this way they immediately

remembered their worshipable Lord Sri Krsna. They did not simply see

plants, creepers and trees the way a mundaner sees them.

Madhya 8.277

TEXT 277

TEXT

radha-krsne tomara maha-prema haya

yahan tahan radha-krsna tomare sphuraya

SYNONYMS

radha-krsne -- unto Radha and Krsna; tomara -- your; maha-prema -- great

love; haya -- there is; yahan tahan -- anywhere and everywhere; radha-

krsna -- Lord Krsna and Srimati Radharani; tomare -- unto you; sphuraya -

- appear.

TRANSLATION

Lord Caitanya Mahaprabhu continued, "My dear Raya, you are an advanced

devotee and are always filled with ecstatic love for Radha and Krsna.

Therefore whatever you see -- anywhere and everywhere -- simply awakens

your Krsna consciousness."

Madhya 8.278

TEXT 278

TEXT

raya kahe, -- prabhu tumi chada bhari-bhuri

mora age nija-rupa na kariha curi

SYNONYMS

raya kahe -- Ramananda Raya replied; prabhu -- my Lord; tumi -- You;

chada -- give up; bhari-bhuri -- these grave talks; mora -- of me; age --

in front; nija-rupa -- Your real form; na -- not; kariha -- do; curi --

stealing.

TRANSLATION

Ramananda Raya replied, "My dear Lord, please give up all these serious

talks. Please do not conceal Your real form from me."

Madhya 8.279

TEXT 279

TEXT

radhikara bhava-kanti kari' angikara

nija-rasa asvadite kariyacha avatara

SYNONYMS

radhikara -- of Srimati Radharani; bhava-kanti -- ecstatic love and

luster; kari' -- making; angikara -- acceptance; nija-rasa -- Your own

transcendental mellow; asvadite -- to taste; kariyacha -- You have made;

avatara -- incarnation.

TRANSLATION

Ramananda Raya continued, "My dear Lord, I can understand that You have

assumed the ecstasy and bodily complexion of Srimati Radharani. By

accepting this, You are tasting Your own personal transcendental humor

and have therefore appeared as Sri Caitanya Mahaprabhu.

Madhya 8.280

TEXT 280

TEXT

nija-gudha-karya tomara -- prema asvadana

anusange prema-maya kaile tribhuvana

SYNONYMS

nija-gudha-karya -- own confidential business; tomara -- Your; prema --

transcendental love; asvadana -- tasting; anusange -- simultaneously;

prema-maya -- transformed into love of God; kaile -- You have made; tri-

bhuvana -- all the world.

TRANSLATION

"My dear Lord, You have descended in this incarnation of Lord Caitanya

for Your own personal reasons. You have come to taste Your own spiritual

bliss, and at the same time You are transforming the whole world by

spreading the ecstasy of love of Godhead.

Madhya 8.281

TEXT 281

TEXT

apane aile more karite uddhara

ebe kapata kara, -- tomara kona vyavahara

SYNONYMS

apane -- personally; aile -- You have come; more -- unto me; karite --

to make; uddhara -- deliverance; ebe -- now; kapata -- duplicity; kara --

You do; tomara -- Your; kona -- what; vyavahara -- behavior.

TRANSLATION

"My dear Lord, by Your causeless mercy You have appeared before me to

grant me liberation. Now You are playing in a duplicitous way. What is

the reason for this behavior?"

Madhya 8.282

TEXT 282

TEXT

tabe hasi' tanre prabhu dekhaila svarupa

‘rasa-raja', ‘mahabhava' -- dui eka rupa

SYNONYMS

tabe -- therefore; hasi' -- smiling; tanre -- unto him (Ramananda Raya);

prabhu -- the Lord; dekhaila -- showed; svarupa -- His personal form;

rasa-raja -- the king of all transcendental humors; maha-bhava -- the

condition of ecstatic love; dui -- two; eka -- one; rupa -- form.

TRANSLATION

Lord Sri Krsna is the reservoir of all pleasure, and Srimati Radharani

is the personification of ecstatic love of Godhead. These two forms had

combined as one in Sri Caitanya Mahaprabhu. This being the case, Lord

Sri Caitanya Mahaprabhu revealed His real form to Ramananda Raya.

PURPORT

This is described as radha-bhava-dyuti-suvalitam naumi krsna-svarupam.

Lord Sri Krsna was absorbed in the features of Srimati Radharani. This

was disclosed to Ramananda Raya when he saw Lord Sri Caitanya Mahaprabhu.

An advanced devotee can understand sri-krsna-caitanya, radha-krsna nahe

anya. Sri Caitanya Mahaprabhu, being a combination of Krsna and Radha,

is nondifferent from Radha-Krsna combined. This is explained by Svarupa

Damodara Gosvami:

radha krsna-pranaya-vikrtir hladini saktir asmad

ekatmanav api bhuvi pura deha-bhedam gatau tau

caitanyakhyam prakatam adhuna tad-dvayam caikyam aptam

radha-bhava-dyuti-suvalitam naumi krsna-svarupam

[Cc. Adi 1.5]

Radha-Krsna is one. Radha-Krsna is Krsna and Krsna's pleasure potency

combined. When Krsna exhibits His pleasure potency, He appears to be two

-- Radha and Krsna. Otherwise, Radha and Krsna are one. This oneness may

be perceived by advanced devotees through the grace of Sri Caitanya

Mahaprabhu. This was the case with Ramananda Raya. One may aspire to

attain such a position, but one should not try to imitate the maha-

bhagavata.

Madhya 8.283

TEXT 283

TEXT

dekhi' ramananda haila anande murcchite

dharite na pare deha, padila bhumite

SYNONYMS

dekhi' -- seeing this form; ramananda -- Ramananda Raya; haila -- there

was; anande -- in ecstasy; murcchite -- fainting; dharite -- to hold him;

na -- not; pare -- able; deha -- the body; padila -- fell down; bhumite

-- on the ground.

TRANSLATION

Upon seeing this form, Ramananda Raya lost consciousness in

transcendental bliss. Unable to remain standing, he fell to the ground.

Madhya 8.284

TEXT 284

TEXT

prabhu tanre hasta sparsi' karaila cetana

sannyasira vesa dekhi' vismita haila mana

SYNONYMS

prabhu -- the Lord; tanre -- unto Ramananda Raya; hasta -- the hand;

sparsi' -- touching; karaila -- made; cetana -- conscious; sannyasira --

of the sannyasi; vesa -- the dress; dekhi' -- seeing; vismita -- struck

with wonder; haila -- became; mana -- the mind.

TRANSLATION

When Ramananda Raya fell to the ground unconscious, Caitanya Mahaprabhu

touched his hand, and he immediately regained consciousness. But when he

saw Lord Caitanya in the dress of a sannyasi, he was struck with wonder.

Madhya 8.285

TEXT 285

TEXT

alingana kari' prabhu kaila asvasana

toma vina ei-rupa na dekhe anya-jana

SYNONYMS

alingana kari' -- embracing him; prabhu -- the Lord; kaila -- did;

asvasana -- pacifying; toma vina -- but for you; ei-rupa -- this form;

na -- not; dekhe -- sees; anya-jana -- anyone else.

TRANSLATION

After embracing Ramananda Raya, the Lord pacified him, informing him, "

But for you, no one has ever seen this form."

PURPORT

In the Bhagavad-gita (7.25) Lord Krsna states:

naham prakasah sarvasya yoga-maya-samavrtah

mudho 'yam nabhijanati loko mam ajam avyayam

"I am never manifest to the foolish and unintelligent. For them I am

covered by My internal potency [yogamaya], and so they do not know Me,

who am unborn and infallible."

The Lord always reserves the right of not being exposed to everyone. The

devotees, however, are always engaged in the service of the Lord,

serving with the tongue by chanting the Hare Krsna mantra and tasting

maha-prasadam. Gradually the sincere devotee pleases the Supreme

Personality of Godhead, and the Supreme Lord reveals Himself. One cannot

see the Supreme Lord by making personal efforts. Rather, when the Lord

is pleased by the service of a devotee, He reveals Himself.

Madhya 8.286

TEXT 286

TEXT

mora tattva-lila-rasa tomara gocare

ataeva ei-rupa dekhailun tomare

SYNONYMS

mora -- My; tattva-lila -- truth and pastimes; rasa -- and mellows;

tomara -- of you; gocare -- within the knowledge; ataeva -- therefore;

ei-rupa -- this form; dekhailun -- I have shown; tomare -- unto you.

TRANSLATION

Sri Caitanya Mahaprabhu confirmed, "All the truths about My pastimes and

mellows are within your knowledge. Therefore I have shown this form to

you.

Madhya 8.287

TEXT 287

TEXT

gaura anga nahe mora -- radhanga-sparsana

gopendra-suta vina tenho na sparse anya-jana

SYNONYMS

gaura -- fair; anga -- body; nahe -- not; mora -- My; radha-anga -- of

the body of Srimati Radharani; sparsana -- the touching; gopendra-suta --

the son of Nanda Maharaja; vina -- except; tenho -- Srimati Radharani;

na -- not; sparse -- touches; anya-jana -- anyone else.

TRANSLATION

"Actually My body does not have a fair complexion. It only appears so

because it has touched the body of Srimati Radharani. However, She does

not touch anyone but the son of Nanda Maharaja.

Madhya 8.288

TEXT 288

TEXT

tanra bhave bhavita kari' atma-mana

tabe nija-madhurya kari asvadana

SYNONYMS

tanra -- of Srimati Radharani; bhave -- in the ecstasy; bhavita --

enlightened; kari' -- making; atma-mana -- body and mind; tabe --

thereupon; nija-madhurya -- My own transcendental humor; kari -- I do;

asvadana -- tasting.

TRANSLATION

"I have now converted My body and mind into the ecstasy of Srimati

Radharani; thus I am tasting My own personal sweetness in that form."

PURPORT

Gaurasundara here informed Sri Ramananda Raya, "My dear Ramananda Raya,

you were actually seeing a separate person with a fair-complexioned body.

Actually I am not fair. Being Sri Krsna, the son of Nanda Maharaja, I

am blackish, but when I come in touch with Srimati Radharani I become

fair-complexioned externally. Srimati Radharani does not touch the body

of anyone but Krsna. I taste My own transcendental features by accepting

the complexion of Srimati Radharani. Without Radharani, one cannot taste

the transcendental pleasure of Krsna's conjugal love." In this regard,

Srila Bhaktisiddhanta Sarasvati Thakura comments on the prakrta-sahajiya-

sampradaya, which considers Krsna and Lord Caitanya to possess different

bodies. They misinterpret the words gaura anga nahe mora in text 287.

From that verse and the present verse we can understand that Lord

Caitanya Mahaprabhu is nondifferent from Krsna. Both are the same

Supreme Personality of Godhead. In the form of Krsna, the Lord enjoys

spiritual bliss and remains the shelter of all devotees, visaya-vigraha.

And in His Gauranga feature Krsna tastes separation from Krsna in the

ecstasy of Srimati Radharani. This ecstatic form is Sri Krsna Caitanya.

Sri Krsna is always the transcendental reservoir of all pleasure, and He

is technically called dhira-lalita. Srimati Radharani is the embodiment

of spiritual energy, personified as ecstatic love for Krsna; therefore

only Krsna can touch Her. The dhira-lalita aspect is not seen in any

other form of the Lord, including Visnu and Narayana. Srimati Radharani

is therefore known as Govinda-nandini and Govinda-mohini, for She is the

only source of transcendental pleasure for Sri Krsna and the only person

who can enchant His mind.

Madhya 8.289

TEXT 289

TEXT

tomara thani amara kichu gupta nahi karma

lukaile prema-bale jana sarva-marma

SYNONYMS

tomara thani -- before you; amara -- My; kichu -- anything; gupta --

hidden; nahi -- is not; karma -- action; lukaile -- even if I conceal;

prema-bale -- by the force of your love; jana -- you know; sarva-marma --

everything in detail.

TRANSLATION

Lord Caitanya Mahaprabhu then admitted to His pure devotee, Ramananda

Raya, "Now there is no confidential activity unknown to you. Even though

I try to conceal My activities, you can understand everything in detail

by virtue of your advanced love for Me."

Madhya 8.290

TEXT 290

TEXT

gupte rakhiha, kahan na kario prakasa

amara batula-cesta loke upahasa

SYNONYMS

gupte -- in secret; rakhiha -- keep; kahan -- anywhere; na -- not; kario

-- make; prakasa -- exposure; amara -- My; batula-cesta -- activities

like a madman; loke -- among the general people; upahasa -- laughter.

TRANSLATION

The Lord then requested Ramananda Raya, "Keep all these talks a secret.

Please do not expose them anywhere and everywhere. Since My activities

appear to be like those of a madman, people may take them lightly and

laugh."

Madhya 8.291

TEXT 291

TEXT

ami -- eka batula, tumi -- dvitiya batula

ataeva tomaya amaya ha-i sama-tula

SYNONYMS

ami -- I; eka -- one; batula -- madman; tumi -- you; dvitiya -- second;

batula -- madman; ataeva -- therefore; tomaya -- you; amaya -- Me; ha-i -

- are; sama-tula -- on an equal level.

TRANSLATION

Caitanya Mahaprabhu then said, "Indeed, I am a madman, and you are also

a madman. Therefore we are on the same platform."

PURPORT

All these conversations between Ramananda Raya and Sri Caitanya

Mahaprabhu appear ludicrous to a common man who is not a devotee. The

entire world is filled with material conceptions, and people are unable

to understand these conversations due to the conditioning of mundane

philosophy. Those who are overly attached to mundane activities cannot

understand the ecstatic conversations between Ramananda Raya and

Caitanya Mahaprabhu. Consequently the Lord requested that Ramananda Raya

keep all these conversations secret and not expose them to the general

populace. If one is actually advanced in Krsna consciousness, he can

understand these confidential talks; otherwise they appear crazy. Sri

Caitanya Mahaprabhu therefore informed Ramananda Raya that they both

appeared like madmen and were therefore on the same platform. It is

confirmed in the Bhagavad-gita (2.69):

ya nisa sarva-bhutanam tasyam jagarti samyami

yasyam jagrati bhutani sa nisa pasyato muneh

"What is night for all beings is the time of awakening for the self-

controlled, and the time of awakening for all beings is night for the

introspective sage."

Sometimes Krsna consciousness appears like a type of madness to mundane

people, just as the activities of mundaners are considered a form of

madness by Krsna conscious men.

Madhya 8.292

TEXT 292

TEXT

ei-rupa dasa-ratri ramananda-sange

sukhe gonaila prabhu krsna-katha-range

SYNONYMS

ei-rupa -- in this way; dasa-ratri -- ten nights; ramananda sange --

with Sri Ramananda Raya; sukhe -- in great happiness; gonaila -- passed;

prabhu -- Lord Sri Caitanya Mahaprabhu; krsna-katha-range -- in

transcendental pleasure by discussing talks of Krsna.

TRANSLATION

For ten nights Lord Caitanya Mahaprabhu and Ramananda Raya spent a happy

time discussing the pastimes of Krsna.

Madhya 8.293

TEXT 293

TEXT

nigudha vrajera rasa-lilara vicara

aneka kahila, tara na paila para

SYNONYMS

nigudha -- very confidential; vrajera -- of Vrndavana, or Vrajabhumi;

rasa-lilara -- of the pastimes of conjugal love between Krsna and the

gopis; vicara -- consideration; aneka -- various; kahila -- spoke; tara -

- of that; na -- not; paila -- got; para -- the limit.

TRANSLATION

The conversations between Ramananda Raya and Sri Caitanya Mahaprabhu

contain the most confidential subject matters, touching the conjugal

love between Radha and Krsna in Vrndavana [Vrajabhumi]. Although they

talked at great length about these pastimes, they could not reach the

limit of discussion.

Madhya 8.294

TEXT 294

TEXT

tama, kansa, rupa, sona, ratna-cintamani

keha yadi kahan pota paya eka-khani

SYNONYMS

tama -- copper; kansa -- bell metal; rupa -- silver; sona -- gold; ratna-

cintamani -- touchstone, the basis of all metals; keha -- somebody; yadi

-- if; kahan -- somewhere; pota -- buried; paya -- finds; eka-khani --

in one place.

TRANSLATION

Actually, these conversations are like a great mine where, from a single

place, one can extract all kinds of metals -- copper, bell metal, silver

and gold -- and also touchstone, the basis of all metals.

PURPORT

Srila Bhaktivinoda Thakura gives the following summary of the

conversations between Ramananda Raya and Sri Caitanya Mahaprabhu.

Ramananda Raya replied to five questions of Sri Caitanya Mahaprabhu, and

these questions and their replies are recorded in verses 57–67. The

first answer is compared to copper, the second to a better metal, bell

metal, the third to a still better metal, silver, and the fourth to the

best metal of all, gold. But the fifth answer is compared to the most

valuable gem, touchstone, because it deals with unalloyed devotion, the

ultimate goal of devotional life, and illuminates the preceding four

subordinate answers.

Srila Bhaktisiddhanta Sarasvati Thakura points out that in Vrajabhumi

there is the Yamuna River with its sandy banks. There are kadamba trees,

cows, Krsna's sticks with which He herds cows, and Krsna's flute. All of

these belong to santa-rasa, the mellow of neutrality in devotional

service. There are also the direct servants of Krsna, such as Citraka,

Patraka and Raktaka, and these are the embodiments of service in the

mellow of servitude. There are also friends like Sridama and Sudama, who

embody service in fraternity. Nanda Maharaja and mother Yasoda are the

embodiments of parental love. Above all of these are Srimati Radharani

and Her assistants, the gopis Lalita, Visakha and others, who embody

conjugal love. In this way all five mellows -- santa, dasya, sakhya,

vatsalya and madhurya -- exist eternally in Vrajabhumi. They are also

compared, respectively, to copper, bell metal, silver, gold and

touchstone, the basis of all metals. Srila Kaviraja Gosvami therefore

refers to a mine eternally existing in Vrndavana, Vrajabhumi.

Madhya 8.295

TEXT 295

TEXT

krame uthaite seha uttama vastu paya

aiche prasnottara kaila prabhu-ramaraya

SYNONYMS

krame -- gradually; uthaite -- to raise; seha -- that person; uttama --

best; vastu -- metal; paya -- gets; aiche -- so also; prasna-uttara --

the questions and answers; kaila -- have done; prabhu -- Sri Caitanya

Mahaprabhu; rama-raya -- and Ramananda Raya.

TRANSLATION

Sri Caitanya Mahaprabhu and Ramananda Raya worked like miners,

excavating all kinds of valuable metals, each one better than the other.

Their questions and answers are exactly like that.

Madhya 8.296

TEXT 296

TEXT

ara dina raya-pase vidaya magila

vidayera kale tanre ei ajna dila

SYNONYMS

ara dina -- the next day; raya-pase -- before Ramananda Raya; vidaya

magila -- begged farewell; vidayera kale -- at the time of departure;

tanre -- unto him; ei -- this; ajna -- order; dila -- gave.

TRANSLATION

The next day Sri Caitanya Mahaprabhu begged Ramananda Raya to give Him

permission to leave, and at the time of farewell the Lord gave him the

following orders.

Madhya 8.297

TEXT 297

TEXT

visaya chadiya tumi yaha nilacale

ami tirtha kari' tanha asiba alpa-kale

SYNONYMS

visaya -- material engagement; chadiya -- giving up; tumi -- you; yaha --

go; nilacale -- to Jagannatha Puri; ami -- I; tirtha kari' -- finishing

My touring and pilgrimage; tanha -- there; asiba -- shall return; alpa-

kale -- very soon.

TRANSLATION

Sri Caitanya Mahaprabhu told him, "Give up all material engagements and

come to Jagannatha Puri. I will return there very soon after finishing

My tour and pilgrimage.

Madhya 8.298

TEXT 298

TEXT

dui-jane nilacale rahiba eka-sange

sukhe gonaiba kala krsna-katha-range

SYNONYMS

dui-jane -- both of us; nilacale -- at Jagannatha Puri; rahiba -- shall

stay; eka-sange -- together; sukhe -- in happiness; gonaiba -- shall

pass; kala -- time; krsna-katha-range -- in the pleasure of discussing

topics about Krsna.

TRANSLATION

"The two of us shall remain together at Jagannatha Puri and happily pass

our time discussing Krsna."

Madhya 8.299

TEXT 299

TEXT

eta bali' ramanande kari' alingana

tanre ghare pathaiya karila sayana

SYNONYMS

eta bali' -- saying this; ramanande -- to Sri Ramananda Raya; kari' --

doing; alingana -- embracing; tanre -- him; ghare -- to his home;

pathaiya -- sending; karila -- did; sayana -- lying down.

TRANSLATION

Sri Caitanya Mahaprabhu then embraced Sri Ramananda Raya, and after

sending him back to his home, the Lord took rest.

Madhya 8.300

TEXT 300

TEXT

pratah-kale uthi' prabhu dekhi' hanuman

tanre namaskari' prabhu daksine karila prayana

SYNONYMS

pratah-kale -- in the morning; uthi' -- rising; prabhu -- Lord Sri

Caitanya Mahaprabhu; dekhi' -- visiting; hanuman -- the village deity

Hanuman; tanre -- unto him; namaskari' -- offering obeisances; prabhu --

Sri Caitanya Mahaprabhu; daksine -- to the south; karila -- made;

prayana -- departure.

TRANSLATION

After rising from bed the next morning, Sri Caitanya Mahaprabhu visited

the local temple, where there was a deity of Hanuman. After offering him

obeisances, the Lord departed for South India.

PURPORT

In almost all the cities and towns of India there are temples of

Hanumanji, the eternal servant of Lord Ramacandra. There is even a

temple of Hanuman near Govindaji temple in Vrndavana. Formerly this

temple was in front of the Gopalaji temple, but the Gopalaji Deity went

to Orissa to remain as Saksi-gopala. Being the eternal servant of Lord

Ramacandra, Hanumanji has been respectfully worshiped for many hundreds

and thousands of years. Here even Lord Sri Caitanya Mahaprabhu set the

example in showing how one should offer respects to Hanumanji.

Madhya 8.301

TEXT 301

TEXT

‘vidyapure' nana-mata loka vaise yata

prabhu-darsane ‘vaisnava' haila chadi' nija-mata

SYNONYMS

vidyapure -- in the town of Vidyanagara; nana-mata -- various opinions;

loka -- people; vaise -- reside; yata -- all; prabhu-darsane -- in

seeing Sri Caitanya Mahaprabhu; vaisnava -- devotees of Lord Visnu;

haila -- became; chadi' -- giving up; nija-mata -- own opinions.

TRANSLATION

All the residents of Vidyanagara were of different faiths, but after

seeing Sri Caitanya Mahaprabhu, they abandoned their own faiths and

became Vaisnavas.

Madhya 8.302

TEXT 302

TEXT

ramananda haila prabhura virahe vihvala

prabhura dhyane rahe visaya chadiya sakala

SYNONYMS

ramananda -- Srila Ramananda Raya; haila -- became; prabhura -- of Lord

Sri Caitanya Mahaprabhu; virahe -- in separation; vihvala -- overwhelmed;

prabhura dhyane -- in meditation on Sri Caitanya Mahaprabhu; rahe --

remains; visaya -- worldly business; chadiya -- giving up; sakala -- all.

TRANSLATION

When Ramananda Raya began to feel separation from Sri Caitanya

Mahaprabhu, he was overwhelmed. Meditating on the Lord, he gave up all

his material business.

Madhya 8.303

TEXT 303

TEXT

sanksepe kahilun ramanandera milana

vistari' varnite nare sahasra-vadana

SYNONYMS

sanksepe -- in brief; kahilun -- I have described; ramanandera milana --

meeting with Srila Ramananda Raya; vistari' -- expanding; varnite -- to

describe; nare -- not able; sahasra-vadana -- Lord Sesa Naga, who has

thousands of hoods.

TRANSLATION

I have briefly described the meeting between Sri Caitanya Mahaprabhu and

Ramananda Raya. No one can actually describe this meeting exhaustively.

It is even impossible for Lord Sesa Naga, who has thousands of hoods.

Madhya 8.304

TEXT 304

TEXT

sahaje caitanya-caritra -- ghana-dugdha-pura

ramananda-caritra tahe khanda pracura

SYNONYMS

sahaje -- generally; caitanya-caritra -- the activities of Sri Caitanya

Mahaprabhu; ghana-dugdha-pura -- like condensed milk; ramananda-caritra -

- the story of Ramananda Raya; tahe -- in that; khanda -- sugar candy;

pracura -- a large quantity.

TRANSLATION

The activities of Sri Caitanya Mahaprabhu are like condensed milk, and

the activities of Ramananda Raya are like large quantities of sugar

candy.

Madhya 8.305

TEXT 305

TEXT

radha-krsna-lila -- tate karpura-milana

bhagyavan yei, sei kare asvadana

SYNONYMS

radha-krsna-lila -- the pastimes of Sri Radha and Krsna; tate -- in that

composition; karpura -- the camphor; milana -- mixture; bhagyavan --

fortunate; yei -- one who; sei -- that person; kare -- does; asvadana --

tasting.

TRANSLATION

Their meeting is exactly like a mixture of condensed milk and sugar

candy. When they talk of the pastimes of Radha and Krsna, camphor is

added. One who tastes this combined preparation is most fortunate.

Madhya 8.306

TEXT 306

TEXT

ye iha eka-bara piye karna-dvare

tara karna lobhe iha chadite na pare

SYNONYMS

ye -- anyone; iha -- this; eka-bara -- once; piye -- drinks; karna-dvare

-- through aural reception; tara -- his; karna -- ears; lobhe -- in

greed; iha -- this; chadite -- to give up; na -- not; pare -- are able.

TRANSLATION

This wonderful preparation has to be taken aurally. If one takes it, he

becomes greedy to relish it even further.

Madhya 8.307

TEXT 307

TEXT

‘rasa-tattva-jnana' haya ihara sravane

‘prema-bhakti' haya radha-krsnera carane

SYNONYMS

rasa-tattva-jnana -- transcendental knowledge of the humors of conjugal

love between Radha and Krsna; haya -- is; ihara -- of this; sravane --

by hearing; prema-bhakti -- pure love of Godhead; haya -- becomes

possible; radha-krsnera carane -- at the lotus feet of Radha and Krsna.

TRANSLATION

By hearing the talks between Ramananda Raya and Sri Caitanya Mahaprabhu,

one becomes enlightened with the transcendental knowledge of the mellows

of Radha and Krsna's pastimes. Thus one can develop unalloyed love for

the lotus feet of Radha and Krsna.

Madhya 8.308

TEXT 308

TEXT

caitanyera gudha-tattva jani iha haite

visvasa kari' suna, tarka na kariha citte

SYNONYMS

caitanyera -- of Lord Sri Caitanya Mahaprabhu; gudha-tattva -- the

confidential truth; jani -- we can learn; iha haite -- from these talks;

visvasa kari' -- having firm faith; suna -- hear; tarka -- arguments; na

-- not; kariha -- do; citte -- within the heart.

TRANSLATION

The author requests every reader to hear these talks with faith and

without argument. By studying them in this way, one will be able to

understand the confidential truth of Sri Caitanya Mahaprabhu.

Madhya 8.309

TEXT 309

TEXT

alaukika lila ei parama nigudha

visvase paiye, tarke haya bahu-dura

SYNONYMS

alaukika -- uncommon; lila -- pastimes; ei -- this; parama -- most;

nigudha -- confidential; visvase -- by faith; paiye -- we can get; tarke

-- by argument; haya -- is; bahu-dura -- far away.

TRANSLATION

This part of Sri Caitanya Mahaprabhu's pastimes is most confidential.

One can derive benefit quickly only by faith; otherwise, by arguing one

will always remain far away.

Madhya 8.310

TEXT 310

TEXT

sri-caitanya-nityananda-advaita-carana

yanhara sarvasva, tanre mile ei dhana

SYNONYMS

sri-caitanya -- of Lord Sri Caitanya Mahaprabhu; nityananda -- of Lord

Nityananda; advaita-carana -- and the lotus feet of Sri Advaita Prabhu;

yanhara sarva-sva -- whose everything; tanre -- him; mile -- meets; ei --

this; dhana -- treasure.

TRANSLATION

He who has accepted as everything the lotus feet of Sri Caitanya

Mahaprabhu, Nityananda Prabhu and Advaita Prabhu can attain this

transcendental treasure.

PURPORT

Sri Bhaktisiddhanta Sarasvati Thakura says that Krsna is obtainable for

the faithful, but for those who are accustomed to argue, Krsna is far,

far away. Similarly, these talks between Ramananda Raya and Sri Caitanya

Mahaprabhu can be understood by a person who has firm faith. Those who

are not in the disciplic succession, the asauta-panthis, cannot have

faith in these talks. They are always doubting and engaging in mental

concoctions. These talks cannot be understood by such whimsical people.

Transcendental topics remain far, far away from those engaged in mundane

arguments. In this regard, the Vedic mantras in the Katha Upanisad (1.2.

9) state, naisa tarkena matir apaneya proktanyenaiva su-jnanaya prestha.

According to the Mundaka Upanisad (3.2.3):

nayam atma pravacanena labhyo

na medhaya na bahuna srutena

yam evaisa vrnute tena labhyas

tasyaisa atma vivrnute tanum svam

And according to the Brahma-sutra (2.1.11), tarkapratisthanat.

All Vedic literatures declare that transcendental subjects cannot be

understood simply by argument or logic. Spiritual matters are far above

experimental knowledge. Only by Krsna's mercy can one who is interested

in His transcendental loving affairs understand them. If one tries to

understand these transcendental topics simply by using one's material

brain substance, the attempt will be futile. Whether one is a prakrta-

sahajiya or a mundane opportunist or scholar, one's labor to understand

these topics by mundane means will ultimately be frustrated. One

therefore has to give up all mundane attempts and try to become a pure

devotee of Lord Visnu. When a devotee follows the regulative principles,

the truth of these talks will be revealed to him. This is confirmed in

the Bhakti-rasamrta-sindhu:

atah sri-krsna-namadi na bhaved grahyam indriyaih

sevonmukhe hi jihvadau svayam eva sphuraty adah

[Cc. Madhya 17.136]

One cannot understand the Lord's holy name, pastimes, form, qualities or

entourage with one's blunt material senses. However, when the senses are

purified by the constant rendering of service, the spiritual truth of

the pastimes of Radha and Krsna is revealed. As confirmed in the Mundaka

Upanisad, yam evaisa vrnute tena labhyas. Only one who is favored by the

Supreme Personality of Godhead can understand the transcendental

features of Sri Caitanya Mahaprabhu.

Madhya 8.311

TEXT 311

TEXT

ramananda raye mora koti namaskara

yanra mukhe kaila prabhu rasera vistara

SYNONYMS

ramananda raye -- unto Sri Ramananda Raya; mora -- my; koti -- ten

million; namaskara -- obeisances; yanra mukhe -- in whose mouth; kaila --

did; prabhu -- Sri Caitanya Mahaprabhu; rasera vistara -- the expansion

of transcendental mellows.

TRANSLATION

I offer ten million obeisances unto the lotus feet of Sri Ramananda Raya

because from his mouth much spiritual information has been expanded by

Sri Caitanya Mahaprabhu.

Madhya 8.312

TEXT 312

TEXT

damodara-svarupera kadaca-anusare

ramananda-milana-lila karila pracare

SYNONYMS

damodara-svarupera -- of Svarupa Damodara Gosvami; kadaca -- with the

notebooks; anusare -- in accordance; ramananda-milana-lila -- the

pastimes of the meeting with Ramananda; karila -- have done; pracare --

distribution.

TRANSLATION

I have tried to preach the pastimes of Lord Sri Caitanya Mahaprabhu's

meeting with Ramananda Raya in accordance with the notebooks of Sri

Svarupa Damodara.

PURPORT

At the end of every chapter, the author admits the value of the

disciplic succession. He never claims to have written this

transcendental literature by carrying out research work. He simply

admits his indebtedness to the notes taken by Svarupa Damodara,

Raghunatha dasa Gosvami and other authoritative persons. This is the way

of writing transcendental literatures, which are never meant for so-

called scholars and research workers. The process is maha-jano yena

gatah sa panthah: one has to strictly follow great personalities and

acaryas. Acarya-van puruso veda: one who has the favor of the acarya

knows everything. This statement made by Kaviraja Gosvami is very

valuable for all pure devotees. Sometimes the prakrta sahajiyas claim

that they have heard the truth from their guru. But one cannot have

transcendental knowledge simply by hearing from a guru who is not bona

fide. The guru must be bona fide, and he must have heard from his own

bona fide guru. Only then will his message be accepted as bona fide.

Lord Krsna confirms this in the Bhagavad-gita (4.1):

sri-bhagavan uvaca

imam vivasvate yogam proktavan aham avyayam

vivasvan manave praha manur iksvakave 'bravit

"The Supreme Lord said, ‘I instructed this imperishable science of yoga

to the sun-god, Vivasvan, and Vivasvan instructed it to Manu, the father

of mankind, and Manu in turn instructed it to Iksvaku.'"

In this way the message is transmitted in the bona fide spiritual

disciplic succession from bona fide spiritual master to bona fide

student. Srila Kaviraja Gosvami therefore as usual concludes this

chapter by reasserting his faith in the lotus feet of the six Gosvamis.

Thus he is able to set forth this transcendental literature, Sri

Caitanya-caritamrta.

Madhya 8.313

TEXT 313

TEXT

sri-rupa-raghunatha-pade yara asa

caitanya-caritamrta kahe krsnadasa

SYNONYMS

sri-rupa -- Srila Rupa Gosvami; raghunatha -- Srila Raghunatha dasa

Gosvami; pade -- at the lotus feet; yara -- whose; asa -- expectation;

Caitanya-caritamrta -- the book named Caitanya-caritamrta; kahe --

describes; krsna-dasa -- Srila Krsnadasa Kaviraja Gosvami.

TRANSLATION

Praying at the lotus feet of Sri Rupa and Sri Raghunatha, always

desiring their mercy, I, Krsnadasa, narrate Sri Caitanya-caritamrta,

following in their footsteps.

Thus end the Bhaktivedanta purports to Sri Caitanya-caritamrta, Madhya-

lila, Eighth Chapter, describing the talks between Sri Caitanya

Mahaprabhu and Ramananda Raya.

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Madhya 8: Talks Between Sri Caitanya Mahaprabhu and Ramananda Raya
 
Chapter 8: 
Talks Between Sri Caitanya Mahaprabhu and Ramananda Raya
 
The summary of the Eighth Chapter is given by Srila Bhaktivinoda Thakura 
in his Amrta-pravaha-bhasya. After visiting the temple of Jiyada-nrsimha,
 Sri Caitanya Mahaprabhu went to the banks of the river Godavari, to a 
place known as Vidyanagara. When Srila Ramananda Raya went there to take 
his bath, they met. After introducing himself, Sri Ramananda Raya 
requested Sri Caitanya Mahaprabhu to remain in the village for some days.
 Honoring his request, Caitanya Mahaprabhu stayed there in the home of 
some Vedic brahmanas. In the evening, Srila Ramananda Raya used to come 
to see Sri Caitanya Mahaprabhu. Ramananda Raya, who was clothed in 
ordinary dress, offered the Lord respectful obeisances. Sri Caitanya 
Mahaprabhu questioned him on the object and process of worship and also 
asked him to recite verses from the Vedic literature.
 
First of all, Srila Ramananda Raya enunciated the system of the 
varnasrama institution. He recited various verses about karmarpana, 
stating that everything should be dedicated to the Lord. He then spoke 
of detached action, knowledge mixed with devotional service, and finally 
the spontaneous loving service of the Lord. After hearing Srila 
Ramananda Raya recite some verses, Sri Caitanya Mahaprabhu accepted the 
principle of pure devotional service devoid of all kinds of speculation. 
After this, Sri Caitanya Mahaprabhu asked Ramananda Raya to explain the 
higher platform of devotional service. Then Srila Ramananda Raya 
explained unalloyed devotional service, love of Godhead, and serving the 
Lord in the moods of pure servitude, fraternity and parental love. 
Finally he spoke of serving the Lord in conjugal love. He then spoke of 
how conjugal love can be developed in various ways. This conjugal love 
attains its highest perfection in Srimati Radharani's love for Krsna. He 
next described the position of Srimati Radharani and the transcendental 
mellows of love of God. Srila Ramananda Raya then recited a verse of his 
own concerning the platform of ecstatic vision, technically called prema-
vilasa-vivarta. Srila Ramananda Raya also explained that all stages of 
conjugal love can be attained through the mercy of the residents of 
Vrndavana, especially by the mercy of the gopis. All these subject 
matters were thus vividly described. Gradually Ramananda Raya could 
understand the position of Sri Caitanya Mahaprabhu, and when Sri 
Caitanya Mahaprabhu exhibited His real form, Ramananda Raya fell 
unconscious. After some days, Sri Caitanya Mahaprabhu asked Ramananda 
Raya to retire from government service and come to Jagannatha Puri. 
These descriptions of the meetings between Ramananda Raya and Sri 
Caitanya Mahaprabhu are taken from the notebook of Svarupa Damodara 
Gosvami.
 
Madhya 8.1
 
TEXT 1
 
TEXT
 
sancarya ramabhidha-bhakta-meghe
sva-bhakti-siddhanta-cayamrtani
gaurabdhir etair amuna vitirnais
taj-jnatva-ratnalayatam prayati
SYNONYMS
 
sancarya -- by empowering; rama-abhidha -- of the name Rama; bhakta-
meghe -- in the cloudlike devotee; sva-bhakti -- of His own devotional 
service; siddhanta -- of conclusions; caya -- all collections; amrtani --
 nectar; gaura-abdhih -- the ocean known as Sri Caitanya Mahaprabhu; 
etaih -- by these; amuna -- by the cloud known as Ramananda Raya; 
vitirnaih -- distributed; tat-jnatva -- of knowledge of devotional 
service; ratna-alayatam -- the quality of being an ocean containing 
valuable jewels; prayati -- achieved.
 
TRANSLATION
 
Sri Caitanya Mahaprabhu, who is known as Gauranga, is the ocean of all 
conclusive knowledge in devotional service. He empowered Sri Ramananda 
Raya, who may be likened to a cloud of devotional service. This cloud 
was filled with the water of all the conclusive purports of devotional 
service and was empowered by the ocean to spread this water over the sea 
of Sri Caitanya Mahaprabhu Himself. Thus the ocean of Caitanya 
Mahaprabhu became filled with the jewels of the knowledge of pure 
devotional service.
 
Madhya 8.2
 
TEXT 2
 
TEXT
 
jaya jaya sri-caitanya jaya nityananda
jayadvaita-candra jaya gaura-bhakta-vrnda
SYNONYMS
 
jaya jaya -- all glories; sri-caitanya -- Lord Sri Caitanya Mahaprabhu; 
jaya -- all glories; nityananda -- to Lord Nityananda; jaya advaita-
candra -- all glories to Advaita Acarya; jaya gaura-bhakta-vrnda -- all 
glories to the devotees of Sri Caitanya Mahaprabhu.
 
TRANSLATION
 
All glories to Lord Sri Caitanya Mahaprabhu! All glories to Lord 
Nityananda! All glories to Advaita Acarya! And all glories to all the 
devotees of Lord Sri Caitanya Mahaprabhu!
 
Madhya 8.3
 
TEXT 3
 
TEXT
 
purva-rite prabhu age gamana karila
‘jiyada-nrsimha'-ksetre kata-dine gela
SYNONYMS
 
purva-rite -- according to His previous program; prabhu -- Lord Sri 
Caitanya Mahaprabhu; age -- ahead; gamana -- going; karila -- did; 
jiyada-nrsimha -- of the name Jiyada-nrsimha; ksetre -- at the place of 
pilgrimage; kata-dine -- after some days; gela -- arrived.
 
TRANSLATION
 
According to His previous program, Lord Sri Caitanya Mahaprabhu went 
forward on His tour and after some days arrived at the place of 
pilgrimage known as Jiyada-nrsimha.
 
PURPORT
 
The Jiyada-nrsimha temple is situated on the top of a hill about five 
miles away from Visakhapatnam. There is a railway station on the South 
Indian Railway known as Simhacala. The temple known as Simhacala is the 
best temple in the vicinity of Visakhapatnam. This temple is very 
affluent and is a typical example of the architecture of the area. On 
one stone tablet it is mentioned that formerly a queen covered the Deity 
with gold plate. This is mentioned in the Visakhapatnam Gazetteer. About 
the temple, there are residential quarters for the priests and devotees. 
Indeed, at the present moment there are many residential quarters to 
accommodate visiting devotees. The original Deity is situated within the 
depths of the temple, but there is another Deity, a duplicate, known as 
the vijaya-murti. This smaller Deity can be moved from the temple and 
taken on public processions. Priests who generally belong to the 
Ramanuja-sampradaya are in charge of the Deity worship.
 
Madhya 8.4
 
TEXT 4
 
TEXT
 
nrsimha dekhiya kaila dandavat-pranati
premavese kaila bahu nrtya-gita-stuti
SYNONYMS
 
nrsimha dekhiya -- by seeing Lord Nrsimha in the temple; kaila -- did; 
dandavat-pranati -- offering of obeisances, falling flat before the 
Deity; premavese -- in ecstatic love; kaila -- did; bahu -- all kinds of;
 nrtya -- dancing; gita -- chanting; stuti -- and offering of prayers.
 
TRANSLATION
 
Upon seeing the Deity of Lord Nrsimha in the temple, Sri Caitanya 
Mahaprabhu offered His respectful obeisances by falling flat. Then, in 
ecstatic love, He performed various dances, chanted, and offered prayers.
 
Madhya 8.5
 
TEXT 5
 
TEXT
 
"sri-nrsimha, jaya nrsimha, jaya jaya nrsimha
prahladesa jaya padma-mukha-padma-bhrnga"
SYNONYMS
 
sri-nrsimha -- Lord Nrsimha with Laksmi; jaya nrsimha -- all glories to 
Lord Nrsimha; jaya jaya -- again and again glories; nrsimha -- to 
Nrsimha-deva; prahlada-isa -- to the Lord of Prahlada Maharaja; jaya 
-- all glories; padma -- of the goddess of fortune; mukha-padma -- of 
the lotuslike face; bhrnga -- the bee.
 
TRANSLATION
 
"‘All glories to Nrsimha-deva! All glories to Nrsimha-deva, who 
is the Lord of Prahlada Maharaja and, like a honeybee, is always engaged 
in beholding the lotuslike face of the goddess of fortune.'
 
PURPORT
 
The goddess of fortune is always embraced by Lord Nrsimha-deva. This 
is mentioned in the commentary on Srimad-Bhagavatam written by the great 
commentator Srila Sridhara Svami. The following verse was composed by 
Sridhara Svami in his commentary on the Tenth Canto of Srimad-Bhagavatam 
(10.87.1):
 
vag-isa yasya vadane laksmir yasya ca vaksasi
yasyaste hrdaye samvit tam nrsimham aham bhaje
 
"Lord Nrsimha-deva is always assisted by Sarasvati, the goddess of 
learning, and He is always embracing the goddess of fortune to His chest.
 The Lord is always complete in knowledge within Himself. Let us offer 
obeisances unto Nrsimha-deva."
 
Similarly, in his commentary on the First Canto of Srimad-Bhagavatam (1.
1.1), Sridhara Svami describes Lord Nrsimha-deva in this way:
 
prahlada-hrdayahladam bhaktavidya-vidaranam
sarad-indu-rucim vande parindra-vadanam harim
 
"Let me offer my obeisances unto Lord Nrsimha-deva, who is always 
enlightening Prahlada Maharaja within his heart and who always kills the 
nescience that attacks the devotees. His mercy is distributed like 
moonshine, and His face is like that of a lion. Let me offer my 
obeisances unto Him again and again."
 
Madhya 8.6
 
TEXT 6
 
TEXT
 
ugro 'py anugra evayam
sva-bhaktanam nr-kesari
kesariva sva-potanam
anyesam ugra-vikramah
SYNONYMS
 
ugrah -- ferocious; api -- although; anugrah -- not ferocious; eva -- 
certainly; ayam -- this; sva-bhaktanam -- to His pure devotees; nr-
kesari -- having the body of a human being and a lion; kesari iva -- 
like a lioness; sva-potanam -- to her young cubs; anyesam -- to others; 
ugra -- ferocious; vikramah -- whose strength.
 
TRANSLATION
 
"‘Although very ferocious, the lioness is very kind to her cubs. 
Similarly, although very ferocious to nondevotees like Hiranyakasipu, 
Lord Nrsimha-deva is very, very soft and kind to devotees like 
Prahlada Maharaja.'"
 
PURPORT
 
This verse was composed by Sridhara Svami in his commentary on the 
Seventh Canto of Srimad-Bhagavatam (7.9.1).
 
Madhya 8.7
 
TEXT 7
 
TEXT
 
ei-mata nana sloka padi' stuti kaila
nrsimha-sevaka mala-prasada ani' dila
SYNONYMS
 
ei-mata -- in this way; nana -- various; sloka -- verses; padi' -- 
reciting; stuti -- prayers; kaila -- offered; nrsimha-sevaka -- the 
priest of Lord Nrsimha-deva in the temple; mala -- garlands; prasada 
-- and remnants of the food of Lord Nrsimha-deva; ani' -- bringing; 
dila -- offered.
 
TRANSLATION
 
In this way Lord Sri Caitanya Mahaprabhu recited different verses from 
the sastra. The priest of Lord Nrsimha-deva then brought garlands 
and the remnants of the Lord's food and offered them to Sri Caitanya 
Mahaprabhu.
 
Madhya 8.8
 
TEXT 8
 
TEXT
 
purvavat kona vipre kaila nimantrana
sei ratri tahan rahi' karila gamana
SYNONYMS
 
purva-vat -- as previously; kona -- some; vipre -- brahmana; kaila -- 
made; nimantrana -- invitation; sei ratri -- that night; tahan -- there; 
rahi' -- staying; karila -- did; gamana -- touring.
 
TRANSLATION
 
As usual, a brahmana offered Sri Caitanya Mahaprabhu an invitation. The 
Lord passed the night in the temple and then commenced His tour again.
 
Madhya 8.9
 
TEXT 9
 
TEXT
 
prabhate uthiya prabhu calila premavese
dig-vidik nahi jnana ratri-divase
SYNONYMS
 
prabhate -- in the morning; uthiya -- rising; prabhu -- Lord Sri 
Caitanya Mahaprabhu; calila -- went; prema-avese -- in great ecstatic 
love; dik-vidik -- the right or wrong direction; nahi -- there was not; 
jnana -- knowledge; ratri-divase -- day and night.
 
TRANSLATION
 
The next morning, in the great ecstasy of love, Lord Sri Caitanya 
Mahaprabhu started on His tour with no knowledge of the proper direction,
 and He continued the whole day and night.
 
Madhya 8.10
 
TEXT 10
 
TEXT
 
purvavat ‘vaisnava' kari' sarva loka-gane
godavari-tire prabhu aila kata-dine
SYNONYMS
 
purva-vat -- as previously; vaisnava -- devotees; kari' -- making; sarva 
-- all; loka-gane -- the people; godavari-tire -- on the bank of the 
river Godavari; prabhu -- the Lord; aila -- arrived; kata-dine -- after 
some days.
 
TRANSLATION
 
As previously, Sri Caitanya Mahaprabhu converted to Vaisnavism many 
people He met on the road. After some days, the Lord reached the banks 
of the river Godavari.
 
Madhya 8.11
 
TEXT 11
 
TEXT
 
godavari dekhi' ha-ila ‘yamuna'-smarana
tire vana dekhi' smrti haila vrndavana
SYNONYMS
 
godavari -- the river Godavari; dekhi' -- seeing; ha-ila -- there was; 
yamuna smarana -- remembrance of the river Yamuna; tire -- on the banks; 
vana -- the forests; dekhi' -- seeing; smrti -- remembrance; haila -- 
there was; vrndavana -- Sri Vrndavana.
 
TRANSLATION
 
When He saw the river Godavari, the Lord remembered the river Yamuna, 
and when He saw the forest on the banks of the river, He remembered Sri 
Vrndavana-dhama.
 
Madhya 8.12
 
TEXT 12
 
TEXT
 
sei vane kata-ksana kari' nrtya-gana
godavari para hana tahan kaila snana
SYNONYMS
 
sei vane -- in that forest; kata-ksana -- for some time; kari' -- 
performing; nrtya-gana -- dancing and chanting; godavari -- the river; 
para hana -- crossing; tahan -- there; kaila -- took; snana -- bath.
 
TRANSLATION
 
After performing His usual chanting and dancing for some time in this 
forest, the Lord crossed the river and took His bath on the other bank.
 
Madhya 8.13
 
TEXT 13
 
TEXT
 
ghata chadi' kata-dure jala-sannidhane
vasi' prabhu kare krsna-nama-sankirtane
SYNONYMS
 
ghata chadi' -- leaving the bathing place; kata-dure -- a short distance 
away; jala-sannidhane -- near the water; vasi' -- sitting; prabhu -- the 
Lord; kare -- does; krsna-nama-sankirtane -- chanting of the holy name 
of Lord Krsna.
 
TRANSLATION
 
After bathing in the river, the Lord walked a little distance from the 
bathing place and engaged in chanting the holy name of Krsna.
 
Madhya 8.14
 
TEXT 14
 
TEXT
 
hena-kale dolaya cadi' ramananda raya
snana karibare aila, bajana bajaya
SYNONYMS
 
hena-kale -- at this time; dolaya cadi' -- riding on a palanquin; 
ramananda raya -- Srila Ramananda Raya; snana -- bath; karibare -- to 
take; aila -- came there; bajana bajaya -- accompanied by a musical band.
 
TRANSLATION
 
At that time, accompanied by the sounds of music, Ramananda Raya came 
there on a palanquin to take his bath.
 
Madhya 8.15
 
TEXT 15
 
TEXT
 
tanra sange bahu aila vaidika brahmana
vidhi-mate kaila tenho snanadi-tarpana
SYNONYMS
 
tanra sange -- with him; bahu -- many; aila -- came; vaidika -- 
following the Vedic principles; brahmana -- brahmanas; vidhi-mate -- 
according to ritualistic ceremonies; kaila -- did; tenho -- he, Srila 
Ramananda Raya; snana-adi-tarpana -- bathing and offering oblations, etc.
 
TRANSLATION
 
Many brahmanas following the Vedic principles accompanied Ramananda Raya.
 According to the Vedic rituals, Ramananda Raya took his bath and 
offered oblations to his forefathers.
 
Madhya 8.16
 
TEXT 16
 
TEXT
 
prabhu tanre dekhi' janila -- ei rama-raya
tanhare milite prabhura mana uthi' dhaya
SYNONYMS
 
prabhu -- Sri Caitanya Mahaprabhu; tanre -- him; dekhi' -- seeing; 
janila -- could understand; ei -- this; rama-raya -- Srila Ramananda 
Raya; tanhare -- him; milite -- to meet; prabhura -- of Lord Caitanya 
Mahaprabhu; mana -- mind; uthi' -- rising; dhaya -- runs after.
 
TRANSLATION
 
Sri Caitanya Mahaprabhu could understand that the person who had come to 
bathe in the river was Ramananda Raya. The Lord wanted so much to meet 
him that His mind immediately began running after him.
 
Madhya 8.17
 
TEXT 17
 
TEXT
 
tathapi dhairya dhari' prabhu rahila vasiya
ramananda aila apurva sannyasi dekhiya
SYNONYMS
 
tathapi -- still; dhariya dhari' -- keeping patient; prabhu -- Lord Sri 
Caitanya Mahaprabhu; rahila -- remained; vasiya -- sitting; ramananda -- 
Srila Ramananda Raya; aila -- arrived; apurva -- wonderful; sannyasi -- 
renunciant; dekhiya -- seeing.
 
TRANSLATION
 
Although Sri Caitanya Mahaprabhu was running after him mentally, He 
patiently remained sitting. Ramananda Raya, seeing the wonderful 
sannyasi, then approached Him.
 
Madhya 8.18
 
TEXT 18
 
TEXT
 
surya-sata-sama kanti, aruna vasana
subalita prakanda deha, kamala-locana
SYNONYMS
 
surya-sata -- hundreds of suns; sama -- like; kanti -- luster; aruna -- 
saffron; vasana -- garments; subalita -- very strongly built; prakanda --
 big; deha -- body; kamala-locana -- eyes like lotus petals.
 
TRANSLATION
 
Srila Ramananda Raya then saw Sri Caitanya Mahaprabhu to be as brilliant 
as a hundred suns. The Lord was covered by a saffron garment. He was 
large in body and very strongly built, and His eyes were like lotus 
petals.
 
Madhya 8.19
 
TEXT 19
 
TEXT
 
dekhiya tanhara mane haila camatkara
asiya karila dandavat namaskara
SYNONYMS
 
dekhiya -- seeing; tanhara -- his; mane -- in the mind; haila -- there 
was; camatkara -- wonder; asiya -- coming there; karila -- did; danda-
vat -- like a rod; namaskara -- obeisances.
 
TRANSLATION
 
When Ramananda Raya saw the wonderful sannyasi, he was struck with 
wonder. He went to Him and immediately offered his respectful obeisances,
 falling down flat like a rod.
 
Madhya 8.20
 
TEXT 20
 
TEXT
 
uthi' prabhu kahe, -- utha, kaha ‘krsna' ‘krsna'
tare alingite prabhura hrdaya satrsna
SYNONYMS
 
uthi' -- rising; prabhu -- the Lord; kahe -- said; utha -- get up; kaha -
- chant; krsna krsna -- the holy name of Lord Krsna; tare -- him; 
alingite -- to embrace; prabhura -- of Lord Sri Caitanya Mahaprabhu; 
hrdaya -- the heart; sa-trsna -- very eager.
 
TRANSLATION
 
The Lord stood up and asked Ramananda Raya to arise and chant the holy 
name of Krsna. Indeed, Sri Caitanya Mahaprabhu was very eager to embrace 
him.
 
Madhya 8.21
 
TEXT 21
 
TEXT
 
tathapi puchila, -- tumi raya ramananda?
tenho kahe, -- sei hana dasa sudra manda
SYNONYMS
 
tathapi -- still; puchila -- He inquired; tumi -- you; raya ramananda -- 
Ramananda Raya; tenho kahe -- he replied; sei hana -- I am that; dasa -- 
servant; sudra -- belonging to the sudra community; manda -- very low.
 
TRANSLATION
 
Sri Caitanya Mahaprabhu then inquired whether he was Ramananda Raya, and 
he replied, "Yes, I am Your very low servant, and I belong to the sudra 
community."
 
Madhya 8.22
 
TEXT 22
 
TEXT
 
tabe tare kaila prabhu drdha alingana
premavese prabhu-bhrtya donhe acetana
SYNONYMS
 
tabe -- thereafter; tare -- him; kaila -- did; prabhu -- Lord Sri 
Caitanya Mahaprabhu; drdha -- firm; alingana -- embracing; prema-avese --
 in ecstatic love; prabhu-bhrtya -- the servant and the master; donhe -- 
both; acetana -- unconscious.
 
TRANSLATION
 
Sri Caitanya Mahaprabhu then embraced Sri Ramananda Raya very firmly. 
Indeed, both the master and the servant almost lost consciousness due to 
ecstatic love.
 
Madhya 8.23
 
TEXT 23
 
TEXT
 
svabhavika prema donhara udaya karila
dunha alingiya dunhe bhumite padila
SYNONYMS
 
svabhavika -- natural; prema -- love; donhara -- of both of them; udaya -
- awakening; karila -- there was; dunha -- both; alingiya -- embracing; 
dunhe -- both of them; bhumite -- on the ground; padila -- fell down.
 
TRANSLATION
 
Their natural love for each other was awakened in them both, and they 
embraced and fell to the ground.
 
PURPORT
 
Srila Ramananda Raya was an incarnation of the gopi Visakha. Since Sri 
Caitanya Mahaprabhu was Lord Krsna Himself, there was naturally an 
awakening of love between Visakha and Krsna. Sri Krsna Caitanya 
Mahaprabhu is the combination of Srimati Radharani and Krsna, and the 
gopi Visakha is a principal gopi assisting Srimati Radharani. Thus the 
natural love between Ramananda Raya and Sri Caitanya Mahaprabhu awakened 
and they embraced.
 
Madhya 8.24
 
TEXT 24
 
TEXT
 
stambha, sveda, asru, kampa, pulaka, vaivarnya
dunhara mukhete suni' gadgada ‘krsna' varna
SYNONYMS
 
stambha -- paralysis; sveda -- perspiration; asru -- tears; kampa -- 
shivering; pulaka -- horripilation; vaivarnya -- paleness; dunhara -- of 
both of them; mukhete -- in the mouth; suni' -- hearing; gadgada -- 
faltering; krsna varna -- Krsna's name.
 
TRANSLATION
 
When they embraced each other, ecstatic symptoms -- paralysis, 
perspiration, tears, shivering, paleness and standing up of the bodily 
hairs -- appeared. The word "Krsna" came from their mouths falteringly.
 
Madhya 8.25
 
TEXT 25
 
TEXT
 
dekhiya brahmana-ganera haila camatkara
vaidika brahmana saba karena vicara
SYNONYMS
 
dekhiya -- seeing this; brahmana-ganera -- of the ritualistic brahmanas; 
haila -- there was; camatkara -- wonder; vaidika -- followers of Vedic 
ritualistic ceremonies; brahmana -- the brahmanas; saba -- all; karena --
 did; vicara -- consideration.
 
TRANSLATION
 
When the stereotyped, ritualistic brahmanas who were following the Vedic 
principles saw this ecstatic manifestation of love, they were struck 
with wonder. All these brahmanas began to reflect as follows.
 
Madhya 8.26
 
TEXT 26
 
TEXT
 
ei ta' sannyasira teja dekhi brahma-sama
sudre alingiya kene karena krandana
SYNONYMS
 
ei ta' -- this indeed; sannyasira -- of the sannyasi, Sri Caitanya 
Mahaprabhu; teja -- bodily effulgence; dekhi -- we see; brahma-sama -- 
exactly like Brahman; sudre -- a sudra, or worker; alingiya -- embracing;
 kene -- why; karena -- does; krandana -- crying.
 
TRANSLATION
 
The brahmanas thought, "We can see that this sannyasi has a luster like 
the effulgence of Brahman, but how is it He is crying upon embracing a 
sudra, a member of the fourth caste in the social order?"
 
Madhya 8.27
 
TEXT 27
 
TEXT
 
ei maharaja -- maha-pandita, gambhira
sannyasira sparse matta ha-ila asthira
SYNONYMS
 
ei maharaja -- this Ramananda Raya, who is the Governor; maha-pandita -- 
a very learned person; gambhira -- grave; sannyasira sparse -- by 
touching a sannyasi; matta -- mad; ha-ila -- became; asthira -- restless.
 
TRANSLATION
 
They thought, "This Ramananda Raya is the Governor of Madras, a highly 
learned and grave person, a maha-pandita, but upon touching this 
sannyasi he has become restless like a madman."
 
Madhya 8.28
 
TEXT 28
 
TEXT
 
ei-mata vipra-gana bhave mane mana
vijatiya loka dekhi, prabhu kaila samvarana
SYNONYMS
 
ei-mata -- in this way; vipra-gana -- all the brahmanas; bhave -- think; 
mane mana -- within their minds; vijatiya loka -- outside people; dekhi -
- seeing; prabhu -- Lord Caitanya Mahaprabhu; kaila -- did; samvarana -- 
restraining.
 
TRANSLATION
 
While the brahmanas were thinking in this way about the activities of 
Sri Caitanya Mahaprabhu and Ramananda Raya, Sri Caitanya Mahaprabhu saw 
those outsiders and restrained His transcendental emotions.
 
PURPORT
 
Ramananda Raya was intimately related to Sri Caitanya Mahaprabhu; 
therefore he can be accepted as a sajatiya, a person within the intimate 
circle of the Lord. The brahmanas, however, were followers of the Vedic 
rituals and were not able to have an intimate connection with Sri 
Caitanya Mahaprabhu. Consequently they are called vijatiya-loka. In 
other words, they were not pure devotees. One may be a highly learned 
brahmana, but if he is not a pure devotee he is a vijatiya, an outcaste, 
one outside devotional service -- in other words, a nondevotee. Although 
Sri Caitanya Mahaprabhu and Ramananda Raya were embracing in ecstasy, 
the Lord restrained His transcendental emotions upon seeing the outsider 
brahmanas.
 
Madhya 8.29
 
TEXT 29
 
TEXT
 
sustha hana dunhe sei sthanete vasila
tabe hasi' mahaprabhu kahite lagila
SYNONYMS
 
su-stha hana -- becoming steady; dunhe -- both of them; sei -- that; 
sthanete -- in the place; vasila -- sat down; tabe -- then; hasi' -- 
smiling; mahaprabhu -- Caitanya Mahaprabhu; kahite -- to speak; lagila --
 began.
 
TRANSLATION
 
When they regained their sanity, they both sat down, and Sri Caitanya 
Mahaprabhu smiled and began to speak as follows.
 
Madhya 8.30
 
TEXT 30
 
TEXT
 
‘sarvabhauma bhattacarya kahila tomara gune
tomare milite more karila yatane
SYNONYMS
 
sarvabhauma bhattacarya -- Sarvabhauma Bhattacarya; kahila -- has spoken;
 tomara -- your; gune -- good qualities; tomare -- you; milite -- to 
meet; more -- Me; karila -- made; yatane -- endeavor.
 
TRANSLATION
 
"Sarvabhauma Bhattacarya spoke of your good qualities, and he made a 
great endeavor to convince Me to meet you.
 
Madhya 8.31
 
TEXT 31
 
TEXT
 
toma milibare mora etha agamana
bhala haila, anayase pailun darasana'
SYNONYMS
 
toma -- you; milibare -- to meet; mora -- My; etha -- here; agamana -- 
coming; bhala haila -- it was very good; anayase -- without difficulty; 
pailun -- I have gotten; darasana -- interview.
 
TRANSLATION
 
"Indeed, I have come here just to meet you. It is very good that even 
without making an effort I have gotten your interview here."
 
Madhya 8.32
 
TEXT 32
 
TEXT
 
raya kahe, -- sarvabhauma kare bhrtya-jnana
parokseha mora hite haya savadhana
SYNONYMS
 
raya kahe -- Ramananda Raya replied; sarvabhauma -- Sarvabhauma 
Bhattacarya; kare -- does; bhrtya-jnana -- thinks of me as his servant; 
parokseha -- in my absence; mora -- of me; hite -- for the benefit; haya 
-- is; savadhana -- always careful.
 
TRANSLATION
 
Ramananda Raya replied, "Sarvabhauma Bhattacarya thinks of me as his 
servant. Even in my absence he is very careful to do me good.
 
Madhya 8.33
 
TEXT 33
 
TEXT
 
tanra krpaya painu tomara darasana
aji saphala haila mora manusya-janama
SYNONYMS
 
tanra krpaya -- by his mercy; painu -- I have gotten; tomara -- Your; 
darasana -- interview; aji -- today; sa-phala -- successful; haila -- 
has become; mora -- my; manusya-janama -- birth as a human being.
 
TRANSLATION
 
"By his mercy I have received Your interview here. Consequently I 
consider that today I have become a successful human being.
 
Madhya 8.34
 
TEXT 34
 
TEXT
 
sarvabhaume tomara krpa, -- tara ei cihna
asprsya sparsile hana tanra premadhina
SYNONYMS
 
sarvabhaume -- unto Sarvabhauma Bhattacarya; tomara -- Your; krpa -- 
mercy; tara -- of such mercy; ei -- this; cihna -- the symptom; asprsya -
- untouchable; sparsile -- You have touched; hana -- becoming; tanra -- 
his; prema-adhina -- influenced by love.
 
TRANSLATION
 
"I can see that You have bestowed special mercy upon Sarvabhauma 
Bhattacarya. Therefore You have touched me, although I am untouchable. 
This is due only to his love for You.
 
Madhya 8.35
 
TEXT 35
 
TEXT
 
kahan tumi -- saksat isvara narayana
kahan muni -- raja-sevi visayi sudradhama
SYNONYMS
 
kahan -- whereas; tumi -- You; saksat -- directly; isvara narayana -- 
the Supreme Personality of Godhead; kahan -- whereas; muni -- I; raja-
sevi -- government servant; visayi -- materialist; sudra-adhama -- worse 
than a sudra, or fourth-class man.
 
TRANSLATION
 
"You are the Supreme Personality of Godhead, Narayana Himself, and I am 
only a government servant interested in materialistic activities. Indeed,
 I am the lowest among men of the fourth caste.
 
Madhya 8.36
 
TEXT 36
 
TEXT
 
mora sparse na karile ghrna, veda-bhaya
mora darsana toma vede nisedhaya
SYNONYMS
 
mora -- of me; sparse -- by the touch; na -- not; karile -- You did; 
ghrna -- hatred; veda-bhaya -- afraid of the injunctions of the Vedas; 
mora -- of me; darsana -- seeing; toma -- You; vede -- the Vedic 
injunctions; nisedhaya -- forbid.
 
TRANSLATION
 
"You do not fear the Vedic injunctions stating that You should not 
associate with a sudra. You were not contemptuous of my touch, although 
in the Vedas You are forbidden to associate with sudras.
 
PURPORT
 
In the Bhagavad-gita (9.32) the Lord says:
 
mam hi partha vyapasritya ye 'pi syuh papa-yonayah
striyo vaisyas tatha sudras te 'pi yanti param gatim
 
"O son of Prtha, those who take shelter in Me, though they be of lower 
birth -- women, vaisyas [merchants], as well as sudras [workers] -- can 
attain the supreme destination."
 
The word papa-yonayah means "born into a lower class."  According to the 
Vedic system of classification, women, vaisyas, and sudras belong to a 
lower social order. A low life means a life without Krsna consciousness. 
High and low positions in society are calculated by considering a person'
s Krsna consciousness. A brahmana is considered to be on the highest 
platform because he knows Brahman, the Absolute Truth. The second caste, 
the ksatriya caste, also know Brahman, but not as well as the brahmanas. 
The vaisyas and sudras do not clearly understand God consciousness, but 
if they take to Krsna consciousness by the mercy of Krsna and the 
spiritual master, they do not remain in the lower castes (papa-yonayah). 
It is clearly stated: te 'pi yanti param gatim.
 
Unless one has attained the highest standard of life, one cannot return 
home, back to Godhead. One may be a sudra, vaisya or woman, but if one 
is situated in the service of the Lord in Krsna consciousness, one 
should not be considered stri, sudra, vaisya or lower than sudra. Though 
a person may be from a lowborn family, if he is engaged in the Lord's 
service he should never be considered to belong to a lowborn family. The 
Padma Purana forbids, viksate jati-samanyat sa yati narakam-dhruvam. A 
person goes to hell quickly when he considers a devotee of the Lord in 
terms of birth. Although Sri Ramananda Raya supposedly took birth in a 
sudra family, he is not to be considered a sudra, for he was a great 
advanced devotee. Indeed, he was on the transcendental platform. Sri 
Caitanya Mahaprabhu therefore embraced him. Out of spiritual humility, 
Sri Ramananda Raya presented himself as a sudra (raja-sevi visayi 
sudradhama). Even though one may engage in government service or in any 
other pounds-shillings-pence business -- in short, in materialistic life-
he need only take to Krsna consciousness. Krsna consciousness is a very 
simple process. One need only chant the holy names of the Lord and 
strictly follow the principles forbidding sinful activity. In this way 
one can no longer be considered an untouchable, a visayi or a sudra. One 
who is advanced in spiritual life should not associate with nondevotees -
- namely men in government service and men engaged in materialistic 
activity for sense gratification or in the service of others. Such men 
are considered visayi, materialistic. It is said:
 
niskincanasya bhagavad-bhajanonmukhasya
param param jigamisor bhava-sagarasya
sandarsanam visayinam atha yositam ca
ha hanta hanta visa-bhaksanato 'py asadhu
 [Cc. Madhya 11.8]
 
"A person who is very seriously engaged in cultivating devotional 
service with a view to crossing the ocean of nescience and who has 
completely abandoned all material activities should never see a sudra, a 
vaisya or a woman." (Sri Caitanya-candrodaya-nataka 8.23)
 
Madhya 8.37
 
TEXT 37
 
TEXT
 
tomara krpaya tomaya karaya nindya-karma
saksat isvara tumi, ke jane tomara marma
SYNONYMS
 
tomara krpaya -- Your mercy; tomaya -- unto You; karaya -- induces; 
nindya-karma -- forbidden actions; saksat isvara -- directly the Supreme 
Personality of Godhead; tumi -- You; ke jane -- who can know; tomara -- 
Your; marma -- purpose.
 
TRANSLATION
 
"You are the Supreme Personality of Godhead Himself; therefore no one 
can understand Your purpose. By Your mercy You are touching me, although 
this is not sanctioned by the Vedas.
 
PURPORT
 
A sannyasi is strictly forbidden to see the visayis, the materialistic 
people. But Sri Caitanya Mahaprabhu, out of His boundless and causeless 
mercy, could show favor to anyone, regardless of birth and position.
 
Madhya 8.38
 
TEXT 38
 
TEXT
 
ama nistarite tomara ihan agamana
parama-dayalu tumi patita-pavana
SYNONYMS
 
ama nistarite -- to deliver me; tomara -- Your; ihan -- here; agamana -- 
appearance; parama-dayalu -- greatly merciful; tumi -- You; patita-
pavana -- the deliverer of all fallen souls.
 
TRANSLATION
 
"You have come here specifically to deliver me. You are so merciful that 
You alone can deliver all fallen souls.
 
PURPORT
 
Srila Narottama dasa Thakura sings in his Prarthana (39):
 
sri-krsna-caitanya-prabhu daya kara more,
toma vina ke dayalu jagat-samsare
patita-pavana-hetu tava avatara,
mo sama patita prabhu na paibe ara
 
"My dear Lord, please be merciful to me. Who can be more merciful than 
Your Lordship within these three worlds? You appear as an incarnation 
just to reclaim the conditioned, fallen souls, but I assure You that You 
will not find a soul more fallen than me."
 
Sri Caitanya Mahaprabhu's specific mission is to deliver fallen souls. 
Of course, in this Age of Kali there is hardly anyone who is not fallen 
according to the calculations of Vedic behavior. In His instructions to 
Rupa Gosvami, Sri Caitanya Mahaprabhu described the so-called followers 
of Vedic religion in this way (Madhya 19.146):
 
veda-nistha-madhye ardheka veda ‘mukhe' mane
veda-nisiddha papa kare, dharma nahi gane
 
So-called followers of Vedic principles simply accept the Vedas formally,
 but they act against Vedic principles. This is symptomatic of this Age 
of Kali. People claim to follow a certain type of religion, saying 
formally, "I am Hindu," "I am Muslim," "I am Christian," "I am this or 
that," but actually no one follows the principles enunciated in 
religious scriptures. This is the disease of this age. Therefore the 
merciful Sri Caitanya Mahaprabhu has simply advised us to chant the Hare 
Krsna maha-mantra: harer nama harer nama harer namaiva kevalam [Cc. Adi 
17.21]. The Lord can deliver anyone and everyone, even though one may 
have fallen from the injunctions of revealed scriptures. This is Sri 
Caitanya Mahaprabhu's special mercy. Consequently He is known as patita-
pavana, the deliverer of all fallen souls.
 
Madhya 8.39
 
TEXT 39
 
TEXT
 
mahanta-svabhava ei tarite pamara
nija karya nahi tabu yana tara ghara
SYNONYMS
 
mahanta-svabhava -- the nature of saintly persons; ei -- this; tarite -- 
to deliver; pamara -- fallen souls; nija -- own; karya -- business; nahi 
-- there is not; tabu -- still; yana -- goes; tara -- his; ghara -- 
house.
 
TRANSLATION
 
"It is the general practice of all saintly people to deliver the fallen. 
Therefore they go to people's houses, although they have no personal 
business there.
 
PURPORT
 
A sannyasi is supposed to beg from door to door. He does not beg simply 
because he is hungry. His real purpose is to enlighten the occupant of 
every house by preaching Krsna consciousness. A sannyasi does not 
abandon his superior position and become a beggar just for the sake of 
begging. Similarly, a person in householder life may be very important, 
but he may also voluntarily take to the mendicant way of life. Rupa 
Gosvami and Sanatana Gosvami were ministers, but they voluntarily 
accepted the mendicant's life in order to humbly preach Sri Caitanya 
Mahaprabhu's message. It is said about them: tyaktva turnam asesa-
mandala-pati-srenim sada tuccha-vat bhutva dina-ganesakau karunaya 
kaupina-kanthasritau. Although the Gosvamis were very aristocratic, on 
the order of Sri Caitanya Mahaprabhu they became mendicants just to 
deliver the fallen souls. One should also consider that those who engage 
in the missionary activities of the Krsna consciousness movement are 
under the guidance of Sri Caitanya Mahaprabhu. They are not actually 
beggars; their real business is to deliver fallen souls. Therefore they 
may go from door to door just to introduce a book about Krsna 
consciousness so that people can become enlightened by reading. Formerly 
brahmacaris and sannyasis used to beg from door to door. At the present 
moment, especially in the Western countries, a person may be handed over 
to the police if he begs from door to door. In Western countries, 
begging is considered criminal. Members of the Krsna consciousness 
movement have no business begging. Instead, they work very hard to 
introduce some literatures about Krsna consciousness so that people can 
read them and be benefited. But if one gives some contribution to a 
Krsna conscious man, he never refuses it.
 
Madhya 8.40
 
TEXT 40
 
TEXT
 
mahad-vicalanam nrnam
grhinam dina-cetasam
nihsreyasaya bhagavan
nanyatha kalpate kvacit
SYNONYMS
 
mahat-vicalanam -- the wandering of saintly persons; nrnam -- of human 
beings; grhinam -- who are householders; dina-cetasam -- low-minded; 
nihsreyasaya -- for the ultimate benefit; bhagavan -- O my Lord; na 
anyatha -- not any other purpose; kalpate -- one imagines; kvacit -- at 
any time.
 
TRANSLATION
 
"‘My dear Lord, sometimes great saintly persons go to the homes of 
householders, although these householders are generally low-minded. When 
a saintly person visits their homes, one can understand that it is for 
no other purpose than to benefit the householders.'
 
PURPORT
 
This verse is from Srimad-Bhagavatam (10.8.4).
 
Madhya 8.41
 
TEXT 41
 
TEXT
 
amara sange brahmanadi sahasreka jana
tomara darsane sabara dravi-bhuta mana
SYNONYMS
 
amara sange -- with me; brahmana-adi -- brahmanas and others; sahasreka -
- more than one thousand; jana -- persons; tomara -- of You; darsane -- 
in seeing; sabara -- of all of them; dravi-bhuta -- became melted; mana -
- the hearts.
 
TRANSLATION
 
"Along with me there are about a thousand men -- including the brahmanas 
-- and all of them appear to have had their hearts melted simply by 
seeing You.
 
Madhya 8.42
 
TEXT 42
 
TEXT
 
‘krsna' ‘krsna' nama suni sabara vadane
sabara anga -- pulakita, asru -- nayane
SYNONYMS
 
krsna krsna -- "Krsna," "Krsna"; nama -- the holy name; suni -- I hear; 
sabara -- of everyone; vadane -- in the mouths; sabara -- of all; anga --
 the bodies; pulakita -- gladdened; asru -- tears; nayane -- in the eyes.
 
TRANSLATION
 
"I hear everyone chanting the holy name of Krsna. Everyone's body is 
thrilled with ecstasy, and there are tears in everyone's eyes.
 
Madhya 8.43
 
TEXT 43
 
TEXT
 
akrtye-prakrtye tomara isvara-laksana
jive na sambhave ei aprakrta guna
SYNONYMS
 
akrtye -- in bodily features; prakrtye -- in behavior; tomara -- of You; 
isvara -- of the Supreme Personality of Godhead; laksana -- the symptoms;
 jive -- in an ordinary living being; na -- not; sambhave -- possible; 
ei -- these; aprakrta -- transcendental; guna -- qualities.
 
TRANSLATION
 
"My dear Sir, according to Your behavior and bodily features, You are 
the Supreme Personality of Godhead. It is impossible for ordinary living 
beings to possess such transcendental qualities."
 
PURPORT
 
Sri Caitanya Mahaprabhu's bodily features were uncommon. Indeed, His 
body was extraordinary in its measurements. The measurement of His chest 
and the measurement of His forearms were the same. This is called 
nyagrodha-parimandala. As far as His nature is concerned, He was kind to 
everyone. No one but the Supreme Personality of Godhead can be kind to 
everyone. Therefore the Lord's name is Krsna, "all-attractive." As 
stated in the Bhagavad-gita (14.4), Krsna is the kind father of everyone.
 In every species of life (sarva-yonisu), He is the original father, the 
seed-giver (bija-pradah pita). How, then, can He be unkind to any living 
entity? One may be a man, an animal or even a tree, but the Lord is kind 
to everyone. That is God's qualification. He also says in the Bhagavad-
gita (9.29), samo 'ham sarva-bhutesu: "I am equally kind to everyone." 
And He advises, sarva-dharman parityajya mam ekam saranam vraja: [Bg. 18.
66] "Give up all other engagements and simply surrender unto Me." This 
instruction is meant not only for Arjuna but for all living entities. 
Whoever takes advantage of this offer is immediately immune to all 
sinful activity and returns home, back to Godhead. While present on this 
planet, Sri Caitanya Mahaprabhu made the same offer.
 
Madhya 8.44
 
TEXT 44
 
TEXT
 
prabhu kahe, -- tumi maha-bhagavatottama
tomara darsane sabara drava haila mana
SYNONYMS
 
prabhu kahe -- the Lord replied; tumi -- you; maha-bhagavata-uttama -- 
the best of the topmost devotees; tomara darsane -- by seeing you; 
sabara -- of everyone; drava -- melted; haila -- became; mana -- the 
heart.
 
TRANSLATION
 
The Lord replied to Ramananda Raya, "Sir, you are the best of the 
topmost devotees; therefore simply the sight of you has melted everyone'
s heart.
 
PURPORT
 
Unless one is a first-class devotee, he cannot be a preacher. A preacher 
is generally a topmost devotee, but in order to meet the general 
populace, he has to come to distinguish between devotees and nondevotees.
 Otherwise, an advanced devotee makes no such distinctions. Indeed, he 
always sees that everyone is engaged in the service of the Lord. When 
one engages in preaching work, he must distinguish between people and 
understand that some people are not engaged in the devotional service of 
the Lord. The preacher then has to take compassion upon such innocent 
people who do not know how to worship the Lord. In Srimad-Bhagavatam (11.
2.45), the symptoms of a topmost devotee are described as follows:
 
sarva-bhutesu yah pasyed bhagavad-bhavam atmanah
bhutani bhagavaty atmany esa bhagavatottamah
 
"The advanced devotee sees that all living entities are part and parcel 
of the Supreme Personality of Godhead. Everyone is in Krsna, and Krsna 
is also within everyone. Such a vision is possible only for a person who 
is very advanced in devotional service."
 
Madhya 8.45
 
TEXT 45
 
TEXT
 
anyera ki katha, ami -- ‘mayavadi sannyasi'
amiha tomara sparse krsna-preme bhasi
SYNONYMS
 
anyera -- of others; ki katha -- what to speak; ami -- I; mayavadi 
sannyasi -- a sannyasi of the Mayavadi sect; amiha -- I; tomara -- of 
you; sparse -- by the touch; krsna -- of Krsna; preme -- in love; bhasi -
- float.
 
TRANSLATION
 
"Although I am a Mayavadi sannyasi, a nondevotee, I am also floating in 
the ocean of love of Krsna simply by touching you. And what to speak of 
others?
 
Madhya 8.46
 
TEXT 46
 
TEXT
 
ei jani' kathina mora hrdaya sodhite
sarvabhauma kahilena tomare milite
SYNONYMS
 
ei jani' -- knowing this; kathina -- very hard; mora -- My; hrdaya -- 
heart; sodhite -- to rectify; sarvabhauma -- Sarvabhauma Bhattacarya; 
kahilena -- asked; tomare -- you; milite -- to meet.
 
TRANSLATION
 
"Sarvabhauma Bhattacarya knew this would happen, and thus to rectify My 
heart, which is very hard, he asked Me to meet you."
 
Madhya 8.47
 
TEXT 47
 
TEXT
 
ei-mata dunhe stuti kare dunhara guna
dunhe dunhara darasane anandita mana
SYNONYMS
 
ei-mata -- in this way; dunhe -- both of them; stuti -- praise; kare -- 
offer; dunhara -- of both of them; guna -- qualities; dunhe -- both of 
them; dunhara -- of both of them; darasane -- by the seeing; anandita -- 
pleased; mana -- the minds.
 
TRANSLATION
 
In this way each of them praised the qualities of the other, and both of 
them were pleased to see each other.
 
Madhya 8.48
 
TEXT 48
 
TEXT
 
hena-kale vaidika eka vaisnava brahmana
dandavat kari' kaila prabhure nimantrana
SYNONYMS
 
hena-kale -- at this time; vaidika -- a follower of the Vedic 
ritualistic ceremonies; eka -- one; vaisnava brahmana -- a brahmana 
following Vaisnava principles; dandavat -- obeisances offered by falling 
flat; kari' -- offering; kaila -- made; prabhure -- unto Lord Sri 
Caitanya Mahaprabhu; nimantrana -- invitation.
 
TRANSLATION
 
At this time a brahmana Vaisnava following the Vedic principles came and 
offered obeisances. He fell flat before Sri Caitanya Mahaprabhu and 
invited Him for lunch.
 
Madhya 8.49
 
TEXT 49
 
TEXT
 
nimantrana manila tanre vaisnava janiya
ramanande kahe prabhu isat hasiya
SYNONYMS
 
nimantrana -- the invitation; manila -- accepted; tanre -- him (the 
brahmana); vaisnava -- a devotee; janiya -- understanding; ramanande -- 
unto Ramananda; kahe -- said; prabhu -- Sri Caitanya Mahaprabhu; isat -- 
a little; hasiya -- smiling.
 
TRANSLATION
 
Lord Sri Caitanya Mahaprabhu accepted the invitation, knowing the 
brahmana to be a devotee, and slightly smiling, He spoke as follows to 
Ramananda Raya.
 
PURPORT
 
Sri Caitanya Mahaprabhu accepted the invitation of the Vaisnava brahmana.
 Even though one is a brahmana strictly following all the rules and 
regulations of brahminical culture, if he is not a devotee, a follower 
of Sri Caitanya Mahaprabhu, one should not accept his invitation. At the 
present moment people have become so degraded that they do not even 
follow the Vedic principles, to say nothing of Vaisnava principles. They 
eat anything and everything -- whatever they like -- and therefore the 
members of the Krsna consciousness movement should be very cautious 
about accepting invitations.
 
Madhya 8.50
 
TEXT 50
 
TEXT
 
tomara mukhe krsna-katha sunite haya mana
punarapi pai yena tomara darasana
SYNONYMS
 
tomara mukhe -- in your mouth; krsna-katha -- talks on Krsna; sunite -- 
to hear; haya -- there is; mana -- My mind; punarapi -- again; pai -- I 
may get; yena -- if possible; tomara -- your; darasana -- interview.
 
TRANSLATION
 
"I wish to hear from you about Lord Krsna. Indeed, My mind is inclined 
to desire this; therefore I wish to see you again."
 
Madhya 8.51–52
 
TEXTS 51–52
 
TEXT
 
raya kahe, aila yadi pamara sodhite
darsana-matre suddha nahe mora dusta citte
dina panca-sata rahi' karaha marjana
tabe suddha haya mora ei dusta mana
SYNONYMS
 
raya kahe -- Ramananda Raya replied; aila -- You have come; yadi -- 
although; pamara -- a fallen soul; sodhite -- to rectify; darsana-matre -
- simply seeing You; suddha nahe -- not purified; mora -- my; dusta -- 
polluted; citte -- consciousness; dina -- days; panca-sata -- five or 
seven; rahi' -- staying; karaha -- kindly do; marjana -- cleansing; tabe 
-- then; suddha -- pure; haya -- it is; mora -- my; ei -- this; dusta -- 
polluted; mana -- mind.
 
TRANSLATION
 
Ramananda Raya replied, "My Lord, although You have come to correct me, 
a fallen soul, my mind is not yet purified simply by seeing You. Please 
stay for five or seven days and kindly cleanse my polluted mind. After 
that much time, my mind will certainly be pure."
 
Madhya 8.53
 
TEXT 53
 
TEXT
 
yadyapi viccheda donhara sahana na yaya
tathapi dandavat kari' calila rama-raya
SYNONYMS
 
yadyapi -- although; viccheda -- separation; donhara -- of both of them; 
sahana -- toleration; na -- not; yaya -- possible; tathapi -- still; 
dandavat -- obeisances; kari' -- offering; calila -- departed; rama-raya 
-- Ramananda Raya.
 
TRANSLATION
 
Although neither could tolerate separation from the other, Ramananda 
Raya nonetheless offered his obeisances to Lord Sri Caitanya Mahaprabhu 
and departed.
 
Madhya 8.54
 
TEXT 54
 
TEXT
 
prabhu yai' sei vipra-ghare bhiksa kaila
dui janara utkanthaya asi' sandhya haila
SYNONYMS
 
prabhu -- Lord Sri Caitanya Mahaprabhu; yai' -- going; sei -- that; 
vipra-ghare -- to the house of the brahmana; bhiksa -- lunch; kaila -- 
accepted; dui -- two; janara -- of the persons; utkanthaya -- in the 
impatience; asi' -- coming; sandhya -- evening; haila -- appeared.
 
TRANSLATION
 
Lord Sri Caitanya Mahaprabhu then went to the house of the brahmana who 
had invited Him and took His lunch there. When the evening of that day 
arrived, both Ramananda Raya and the Lord were eager to meet each other 
again.
 
Madhya 8.55
 
TEXT 55
 
TEXT
 
prabhu snana-krtya kari' achena vasiya
eka-bhrtya-sange raya milila asiya
SYNONYMS
 
prabhu -- the Lord; snana-krtya -- the daily duty of bathing; kari' -- 
finishing; achena -- was; vasiya -- sitting; eka -- one; bhrtya -- 
servant; sange -- with; raya -- Raya Ramananda; milila -- met; asiya -- 
coming.
 
TRANSLATION
 
After finishing His evening bath, Sri Caitanya Mahaprabhu sat down and 
waited for Ramananda Raya to come. Then Ramananda Raya, accompanied by 
one servant, came to meet Him.
 
PURPORT
 
A Vaisnava who is supposed to be advanced in spiritual understanding -- 
be he a householder or a sannyasi -- must bathe three times a day: 
morning, noon and evening. When one is engaged in the service of the 
Deity, he must especially follow the principles of the Padma Purana and 
take regular baths. He should also, after bathing, decorate his body 
with the twelve tilakas.
 
Madhya 8.56
 
TEXT 56
 
TEXT
 
namaskara kaila raya, prabhu kaila alingane
dui jane krsna-katha kaya rahah-sthane
SYNONYMS
 
namaskara -- obeisances; kaila -- offered; raya -- Ramananda Raya; 
prabhu -- Lord Sri Caitanya Mahaprabhu; kaila -- did; alingane -- 
embracing; dui -- two; jane -- the persons; krsna-katha -- talks about 
Krsna; kaya -- discussed; rahah-sthane -- in a secluded place.
 
TRANSLATION
 
Ramananda Raya approached Lord Sri Caitanya and offered his respectful 
obeisances, and the Lord embraced him. Then they began to discuss Krsna 
in a secluded place.
 
PURPORT
 
The word rahah-sthane, "in a secluded place," is very significant. Talks 
about Krsna and His pastimes -- especially His pastimes in Vrndavana and 
His dealings with the gopis -- are all very confidential. They are not 
subject matter for public discussion because those who have no 
understanding of the transcendental nature of Krsna's pastimes always 
commit great offenses, thinking Krsna to be an ordinary human being and 
the gopis ordinary girls. Following the principle of Lord Sri Caitanya 
Mahaprabhu, who never discussed the dealings between Krsna and the gopis 
publicly, devotees in the Krsna consciousness movement are enjoined not 
to discuss the pastimes of Lord Krsna in Vrndavana in public. For the 
general public, sankirtana is the most effective method to awaken Krsna 
consciousness. If possible, one should discuss the principles enunciated 
in the Bhagavad-gita. Sri Caitanya Mahaprabhu followed this principle 
very strictly and discussed the philosophy of the Bhagavad-gita with 
learned scholars like Sarvabhauma Bhattacarya and Prakasananda Sarasvati.
 However, He taught the principles of the bhakti cult to students like 
Sanatana Gosvami and Rupa Gosvami, and He discussed with Sri Ramananda 
Raya the topmost devotional dealings between Krsna and the gopis. For 
the general populace, He performed sankirtana very vigorously. We must 
also follow these principles in preaching Krsna consciousness all over 
the world. 
 
Madhya 8.57
 
TEXT 57
 
TEXT
 
prabhu kahe, -- "pada sloka sadhyera nirnaya"
raya kahe, -- "sva-dharmacarane visnu-bhakti haya"
SYNONYMS
 
prabhu kahe -- Lord Sri Caitanya Mahaprabhu said; pada -- just recite; 
sloka -- a verse from the revealed scriptures; sadhyera -- of the aim of 
life; nirnaya -- an ascertainment; raya kahe -- Ramananda Raya replied; 
sva-dharma-acarane -- by executing one's occupational duty; visnu-bhakti 
-- devotional service to Lord Visnu; haya -- there is.
 
TRANSLATION
 
Sri Caitanya Mahaprabhu ordered Ramananda Raya, "Recite a verse from the 
revealed scriptures concerning the ultimate goal of life."
 
Ramananda replied, "If one executes the prescribed duties of his social 
position, he awakens his original Krsna consciousness.
 
PURPORT
 
In this connection, Sri Ramanujacarya states in the Vedartha-sangraha 
that devotional service is naturally very dear to the living entity. 
Indeed, it is life's goal. This devotional service is supreme knowledge, 
or Krsna consciousness, and it brings detachment from all material 
activity. In the transcendental position, a living being can perfectly 
acknowledge the superiority of serving the Supreme Lord. The devotees 
attain the Supreme Lord only by devotional service. Having such 
knowledge, one engages in his occupational duty, and that is called 
bhakti-yoga. By performing bhakti-yoga, one can rise to the platform of 
pure devotional service.
 
A great saint, the father of Srila Vyasadeva, Parasara Muni, has 
specifically mentioned that devotional service to the Lord can 
ultimately be awakened in human society by the discharge of duties in 
accordance with the varnasrama system. The Supreme Personality of 
Godhead instituted varnasrama-dharma to give human beings a chance to 
return home, back to Godhead. The Supreme Personality of Godhead, Lord 
Sri Krsna, who is known in the Bhagavad-gita as Purusottama -- the 
greatest of all personalities -- personally came and declared that the 
institution of varnasrama-dharma was founded by Him. As stated in the 
Bhagavad-gita (4.13):
 
catur-varnyam maya srstam guna-karma-vibhagasah
tasya kartaram api mam viddhy akartaram avyayam
 
Elsewhere in the Bhagavad-gita (18.45–46) the Lord says:
 
sve sve karmany abhiratah samsiddhim labhate narah
sva-karma-niratah siddhim yatha vindati tac chrnu
yatah pravrttir bhutanam yena sarvam idam tatam
sva-karmana tam abhyarcya siddhim vindati manavah
 
Human society should be divided into four divisions -- brahmana, 
ksatriya, vaisya and sudra -- and everyone should always engage in his 
occupational duty. The Lord says that those engaged in their 
occupational duty can attain perfection simply by rendering loving 
devotional service to the Lord while executing their particular duty. 
Actually the modern ideal of a classless society can be introduced only 
by Krsna consciousness. Let men perform their occupational duty, and let 
them give their profits to the service of the Lord. In other words, one 
can attain the perfection of life by discharging one's occupational duty 
and employing the results in the service of the Lord. This method is 
confirmed by great personalities like Bodhayana, Tanka, Dramida, 
Guhadeva, Kapardi and Bharuci. It is also confirmed by the Vedanta-sutra.
 
Madhya 8.58
 
TEXT 58
 
TEXT
 
varnasramacara-vata
purusena parah puman
visnur aradhyate pantha
nanyat tat-tosa-karanam
SYNONYMS
 
varna-asrama-acara-vata -- who behaves according to the system of four 
divisions of social order and four divisions of spiritual life; purusena 
-- by a man; parah -- the supreme; puman -- person; visnuh -- Lord Visnu;
 aradhyate -- is worshiped; pantha -- way; na -- not; anyat -- another; 
tat-tosa-karanam -- cause of satisfying the Lord.
 
TRANSLATION
 
"‘The Supreme Personality of Godhead, Lord Visnu, is worshiped by the 
proper execution of prescribed duties in the system of varna and asrama. 
There is no other way to satisfy the Supreme Personality of Godhead. One 
must be situated in the institution of the four varnas and asramas.'"
 
PURPORT
 
This is a quotation from the Visnu Purana (3.8.9). As stated by Srila 
Bhaktivinoda Thakura in his Amrta-pravaha-bhasya, "The purport is that 
one can realize life's perfection simply by satisfying the Supreme 
Personality of Godhead." This is also confirmed in Srimad-Bhagavatam (1.
2.13):
 
atah pumbhir dvija-srestha varnasrama-vibhagasah
sv-anusthitasya dharmasya samsiddhir hari-tosanam
 
"O best among the twice-born, it is therefore concluded that the highest 
perfection one can achieve by discharging the duties prescribed for one'
s own occupation according to caste divisions and orders of life is to 
please the Personality of Godhead."
 
Every man should perform his occupational duty in the light of his 
particular tendency. According to his abilities, one should accept a 
position in the varnasrama institution. The divisions of brahmana, 
ksatriya, vaisya and sudra are natural divisions within society. Indeed, 
everyone has a prescribed duty according to the varnasrama-dharma. Those 
who properly execute their prescribed duties live peacefully and are not 
disturbed by material conditions. The spiritual orders -- brahmacarya, 
grhastha, vanaprastha and sannyasa -- are called asramas. If one 
executes his prescribed duty in both the social and spiritual orders, 
the Supreme Personality of Godhead is satisfied. If one neglects his 
duties, however, he becomes a transgressor and a candidate for a hellish 
condition. Actually we see that different people are engaged in 
different ways; therefore there must be divisions according to work. To 
attain perfection, one must make devotional service the center of life. 
In this way one can awaken his natural instincts by work, association 
and education. One should accept the varnasrama divisions by 
qualification, not by birth. Unless this system is introduced, human 
activities cannot be systematically executed.
 
The brahmanas are the intellectuals who can understand the Supreme 
Personality of Godhead. They are always engaged in the cultivation of 
knowledge. It does not matter whether one is born in India or outside 
India. Those who are naturally very heroic and who tend to rule over 
others are called ksatriyas. Those who tend to produce food by 
agricultural methods, protect cows and other animals and engage in trade 
are called vaisyas, or merchants. Those who are not sufficiently 
intelligent to be brahmanas, ksatriyas or vaisyas are required to serve 
a master and are called sudras. Thus everyone can engage in the service 
of the Lord and awaken his natural Krsna consciousness. If a society 
does not function according to such natural divisions, the social orders 
become degraded. The conclusion is that the scientific method of 
varnasrama-dharma should be adopted by society.
 
Madhya 8.59
 
TEXT 59
 
TEXT
 
prabhu kahe, -- "eho bahya, age kaha ara"
raya kahe, "krsne karmarpana -- sarva-sadhya-sara"
SYNONYMS
 
prabhu kahe -- the Lord said; eho -- this; bahya -- external; age -- 
ahead; kaha -- say; ara -- more; raya kahe -- Sri Ramananda Raya said; 
krsne -- unto Krsna; karma-arpana -- offering the results of activities; 
sarva-sadhya-sara -- the essence of all means of perfection.
 
TRANSLATION
 
The Lord replied, "This is external. You had better tell Me of some 
other means."
 
Ramananda replied, "To offer the results of one's activities to Krsna is 
the essence of all perfection."
 
Madhya 8.60
 
TEXT 60
 
TEXT
 
yat karosi yad asnasi
yaj juhosi dadasi yat
yat tapasyasi kaunteya
tat kurusva mad-arpanam
SYNONYMS
 
yat -- whatever; karosi -- you do; yat -- whatever; asnasi -- you eat; 
yat -- whatever; juhosi -- you offer in sacrifice; dadasi -- you give in 
charity; yat -- whatever; yat -- whatever; tapasyasi -- you perform as 
austerity; kaunteya -- O son of Kunti; tat -- that; kurusva -- just do; 
mat -- unto Me; arpanam -- offering.
 
TRANSLATION
 
Ramananda Raya continued, "‘My dear son of Kunti, whatever you do, 
whatever you eat, whatever you offer in sacrifice, whatever you give in 
charity, and whatever austerities you perform, all the results of such 
activities should be offered to Me, Krsna, the Supreme Personality of 
Godhead.'"
 
PURPORT
 
The Lord has said that the varnasrama-dharma is not properly executed in 
this Age of Kali; therefore He ordered Ramananda Raya to go further into 
the matter. Ramananda replied with this verse from the Bhagavad-gita (9.
27), which instructs that while remaining in the system of varnasrama-
dharma one may offer the results of his activities to Lord Sri Krsna in 
loving service. Naturally Lord Sri Caitanya Mahaprabhu was asking 
Ramananda Raya about the execution of devotional service. Ramananda Raya 
first enunciated the principle of varnasrama-dharma in consideration of 
materialistic people. However, this conception is not transcendental. As 
long as one is in the material world, he must follow the principles of 
varnasrama-dharma, but devotional service is transcendental. The system 
of varnasrama-dharma refers to the three modes of material nature, but 
transcendental devotional service is on the absolute platform.
 
Sri Caitanya Mahaprabhu belongs to the spiritual world, and His methods 
for propagating the sankirtana movement are also imported from the 
spiritual world. Srila Narottama dasa Thakura has sung: golokera prema-
dhana, hari-nama-sankirtana, rati na janmila kene taya. This states that 
the sankirtana movement has nothing to do with this material world. It 
is imported from the spiritual world, Goloka Vrndavana. Narottama dasa 
Thakura laments that mundane people do not take this sankirtana movement 
seriously. Considering the position of devotional service and the 
sankirtana movement, Sri Caitanya Mahaprabhu deemed the system of 
varnasrama-dharma to be material, although it aims at elevation to the 
spiritual platform. However, the sankirtana movement can raise one 
immediately to the spiritual platform. Consequently it is said that 
varnasrama-dharma is external, and Caitanya Mahaprabhu requested 
Ramananda Raya to proceed deeper into the matter and uncover the 
spiritual platform.
 
Sometimes materialists consider Lord Visnu a material conception. 
Impersonalists think that above Lord Visnu is the impersonal Brahman. 
The impersonalists misunderstand the worship of Lord Visnu. They worship 
Lord Visnu to merge into His body. In order that visnu-aradhana not be 
misunderstood, Sri Caitanya Mahaprabhu requested that Sri Ramananda Raya 
proceed further and clear up the issue. Ramananda Raya quoted the verse 
from the Bhagavad-gita stating that the results of one's occupational 
duty may be offered to Lord Visnu or Krsna. In Srimad-Bhagavatam (1.2.8) 
it is also said:
 
dharmah sv-anusthitah pumsam visvaksena-kathasu yah
notpadayed yadi ratim srama eva hi kevalam
 
"If one executes the occupational duties of varnasrama-dharma but does 
not cultivate his dormant Krsna consciousness, his activities are futile.
 His occupation simply becomes unnecessary labor."
 
Madhya 8.61
 
TEXT 61
 
TEXT
 
prabhu kahe, -- "eho bahya, age kaha ara"
raya kahe, -- "svadharma-tyaga, ei sadhya-sara"
SYNONYMS
 
prabhu kahe -- the Lord replied; eho -- this; bahya -- external; age -- 
ahead; kaha -- speak; ara -- more; raya kahe -- Ramananda Raya replied; 
sva-dharma-tyaga -- relinquishing one's occupational duties; ei -- this; 
sadhya-sara -- the essence of all perfection.
 
TRANSLATION
 
"This is also external," Sri Caitanya Mahaprabhu said. "Please proceed 
and speak further on this matter."
 
Ramananda Raya replied, "To give up one's occupational duties in the 
varnasrama system is the essence of perfection."
 
PURPORT
 
A brahmana may renounce his family and accept sannyasa. Others -- 
ksatriyas and vaisyas -- may also give up their families and take to 
Krsna consciousness. Such renunciation is called karma-tyaga. By such 
renunciation, the Supreme Personality of Godhead is satisfied.
 
In contrast, the process of renouncing the results of one's activities 
by offering these results to Krsna is not considered uncontaminated, 
because, although such a process implies that one recognizes Krsna as 
the Supreme Person, it still involves one in activities on the material 
platform. Since such activities are within the material universe, Sri 
Caitanya Mahaprabhu considered them external. To correct this, Ramananda 
Raya recommended that one take to the renounced order of life in order 
to transcend material activities. This is supported by the following 
verse from Srimad-Bhagavatam (11.11.32).
 
Madhya 8.62
 
TEXT 62
 
TEXT
 
ajnayaivam gunan dosan
mayadistan api svakan
dharman santyajya yah sarvan
mam bhajet sa ca sattamah
SYNONYMS
 
ajnaya -- knowing perfectly; evam -- thus; gunan -- qualities; dosan -- 
faults; maya -- by Me; adistan -- instructed; api -- although; svakan -- 
own; dharman -- occupational duties; santyajya -- giving up; yah -- 
anyone who; sarvan -- all; mam -- unto Me; bhajet -- may render service; 
sah -- he; ca -- and; sat-tamah -- a first-class person.
 
TRANSLATION
 
Ramananda Raya continued, "‘Occupational duties are described in the 
religious scriptures. If one analyzes them, he can fully understand 
their qualities and faults and then give them up completely to render 
service unto the Supreme Personality of Godhead. Such a person is 
considered a first-class man.'
 
Madhya 8.63
 
TEXT 63
 
TEXT
 
 sarva-dharman parityajya
mam ekam saranam vraja
aham tvam sarva-papebhyo
moksayisyami ma sucah
SYNONYMS
 
sarva-dharman -- all kinds of occupational duties; parityajya -- giving 
up; mam ekam -- unto Me only; saranam -- as shelter; vraja -- go; aham --
 I; tvam -- unto you; sarva-papebhyah -- from all the reactions of 
sinful life; moksayisyami -- will give liberation; ma -- don't; sucah -- 
worry.
 
TRANSLATION
 
"As stated in scripture [Bg. 18.66], ‘After giving up all kinds of 
religious and occupational duties, if you come to Me, the Supreme 
Personality of Godhead, and take shelter, I will give you protection 
from all of life's sinful reactions. Do not worry.'"
 
PURPORT
 
In this connection, Srila Raghunatha dasa Gosvami instructs in his book 
Manah-siksa (2):
 
na dharmam nadharmam sruti-gana-niruktam kila kuru
vraje radha-krsna-pracura-paricaryam iha tanu
 
He has thus enjoined that we should not perform religious or irreligious 
activities as prescribed in the Vedas. The best course is to engage 
always in the service of Lord Krsna and Radharani. That is the 
perfection of everything in this life. Similarly, in Srimad-Bhagavatam (
4.29.46) it is said by Narada Muni:
 
yada yasyanugrhnati bhagavan atma-bhavitah
sa jahati matim loke vede ca parinisthitam
 
"When one actually takes to the loving service of the Supreme 
Personality of Godhead, he gives up all duties in the material world, as 
well as all duties prescribed by the Vedic literatures. In this way one 
is fixed in the service of the Lord."
 
Madhya 8.64
 
TEXT 64
 
TEXT
 
prabhu kahe, -- "eho bahya, age kaha ara"
raya kahe, "jnana-misra bhakti -- sadhya-sara"
SYNONYMS
 
prabhu kahe -- the Lord said; eho -- this; bahya -- external; age -- 
ahead; kaha -- say; ara -- more; raya kahe -- Raya replied; jnana-misra 
bhakti -- devotional service mixed with empiric knowledge; sadhya-sara --
 is the essence of perfection.
 
TRANSLATION
 
After hearing Ramananda Raya speak in this way, Lord Sri Caitanya 
Mahaprabhu again rejected his statement and said, "Go ahead and say 
something more."
 
Ramananda Raya then replied, "Devotional service mixed with empiric 
knowledge is the essence of perfection."
 
PURPORT
 
Devotional service mixed with non-Vedic speculative knowledge is 
certainly not pure devotional service. Therefore Srila Bhaktisiddhanta 
Sarasvati in his Anubhasya preaches that self-realization following the 
execution of ritualistic ceremonies is in the neutral stage between 
liberation and conditioned life. It is a place beyond this material 
world, in the river Viraja, where the three modes of material nature are 
subdued or neutralized in the unmanifest stage. However, the spiritual 
world is a manifestation of spiritual energy and is known as 
Vaikunthaloka, "the place where there is no anxiety." The material world,
 known as brahmanda, is the creation of the external energy. Between the 
two creations -- the material creation and the spiritual creation -- is 
a river known as Viraja, as well as a place known as Brahmaloka. Viraja-
nadi and Brahmaloka are shelters for living entities disgusted with 
material life and inclined to impersonal existence by way of denying 
material variegatedness. Since these places are not situated in the 
Vaikunthalokas, or the spiritual world, Sri Caitanya Mahaprabhu 
proclaims them to be external. In the Brahmaloka and Viraja-nadi, one 
cannot conceive of the Vaikunthalokas. Brahmaloka and Viraja-nadi are 
also attained after difficult austerities, but in these realms there is 
no understanding of the Supreme Personality of Godhead and His 
transcendental loving service. Without such spiritual knowledge, simple 
detachment from material conditions is but another side of material 
existence. From the spiritual point of view, it is all external. When 
Sri Caitanya Mahaprabhu rejected this proposal, Ramananda Raya suggested 
that devotional service based on philosophy and logic is a more advanced 
position. He therefore quoted the following verse from the Bhagavad-gita 
(18.54).
 
Madhya 8.65
 
TEXT 65
 
TEXT
 
brahma-bhutah prasannatma
na socati na kanksati
samah sarvesu bhutesu
mad-bhaktim labhate param
SYNONYMS
 
brahma-bhutah -- freed from material conceptions of life but attached to 
an impersonal situation; prasanna-atma -- fully joyful; na socati -- he 
does not lament; na kanksati -- he does not hanker; samah -- equally 
disposed; sarvesu -- all; bhutesu -- to the living entities; mat-bhaktim 
-- My devotional service; labhate -- achieves; param -- transcendental.
 
TRANSLATION
 
Ramananda Raya continued, "According to the Bhagavad-gita, ‘One who is 
thus transcendentally situated at once realizes the Supreme Brahman and 
becomes fully joyful. He never laments or desires to have anything. He 
is equally disposed toward every living entity. In that state he attains 
pure devotional service unto Me.'"
 
PURPORT
 
In this verse from the Bhagavad-gita it is said that a person who 
accepts the theory of monism -- being always engaged in empiric 
philosophical discussions about spiritual life -- becomes joyful and is 
relieved from all material lamentation and hankering. At that stage, one 
is equipoised. He sees all living entities as spiritual beings. After 
attaining this elevated stage, one can attain pure devotional service. 
The conclusion is that devotional service mixed with ritualistic 
fruitive activity is inferior to spiritual service based on empiric 
philosophic discussion.
 
Madhya 8.66
 
TEXT 66
 
TEXT
 
prabhu kahe, "eho bahya, age kaha ara"
raya kahe, -- "jnana-sunya bhakti -- sadhya-sara"
SYNONYMS
 
prabhu kahe -- the Lord said; eho -- this; bahya -- external; age -- 
ahead; kaha -- speak; ara -- further; raya kahe -- Ramananda Raya 
replied; jnana-sunya bhakti -- devotional service independent of logic 
and empiric philosophy; sadhya-sara -- the essence of the perfection of 
life.
 
TRANSLATION
 
After hearing this, the Lord, as usual, rejected it, considering it to 
be external devotional service. He again asked Ramananda Raya to speak 
further, and Ramananda Raya replied, "Pure devotional service without 
any touch of speculative knowledge is the essence of perfection."
 
PURPORT
 
In his Anubhasya commentary, Srila Bhaktisiddhanta Sarasvati Thakura 
says that this stage -- devotional service mixed with speculative 
knowledge -- is also external and not within the jurisdiction of pure 
devotional service as practiced in Vaikunthaloka. As soon as there is 
some conception of materialistic thought -- be it positive or negative --
 the service is not spiritual. It may be free from material 
contamination, but because there is mental speculation the devotional 
service is not pure and freed from the contamination of material life. A 
living entity who wants to be completely pure must be above this 
material conception. The negation of material existence does not 
necessarily mean spiritual existence. After material existence is 
negated, spiritual existence -- namely sac-cid-ananda -- still may not 
be manifested. Until one comes to the stage of actually understanding 
one's eternal relationship with the Supreme Lord, he cannot enter into 
spiritual life. Spiritual life means becoming detached from material 
life and engaging in the loving service of the Lord. Sri Caitanya 
Mahaprabhu therefore asked Ramananda Raya to explain something 
transcendental to devotional service mixed with speculative knowledge. A 
pure devotee is completely surrendered to the lotus feet of the Lord, 
and only by his love does he conquer Krsna, who cannot be conquered by 
anyone. Krsna always stands victorious over everything. No one can 
conquer Him. One can attain the stage of pure devotion simply by fully 
surrendering. This is next corroborated by Srimad-Bhagavatam (10.14.3), 
wherein Lord Brahma, defeated by the potency of Sri Krsna, fully 
surrendered unto the Lord.
 
Madhya 8.67
 
TEXT 67
 
TEXT
 
jnane prayasam udapasya namanta eva
jivanti san-mukharitam bhavadiya-vartam
sthane sthitah sruti-gatam tanu-van-manobhir
ye prayaso 'jita jito 'py asi tais tri-lokyam
SYNONYMS
 
jnane -- in gaining knowledge; prayasam -- unnecessary endeavor; 
udapasya -- setting far aside; namantah -- completely surrendering; eva -
- certainly; jivanti -- live; sat-mukharitam -- declared by great 
realized devotees; bhavadiya-vartam -- discussions about You, the 
Supreme Personality of Godhead; sthane sthitah -- situated in their own 
positions; sruti-gatam -- received aurally; tanu-vak-manobhih -- by the 
body, words and mind; ye -- those who; prayasah -- almost always; ajita -
- O my unconquerable Lord (beyond perception and unlimitedly independent)
; jitah -- conquered; api -- indeed; asi -- You are; taih -- by such 
pure devotees; tri-lokyam -- within the three worlds.
 
TRANSLATION
 
Ramananda Raya continued, "Lord Brahma said, ‘My dear Lord, those 
devotees who have thrown away the impersonal conception of the Absolute 
Truth and have therefore abandoned discussing empiric philosophical 
truths should hear from self-realized devotees about Your holy name, 
form, pastimes and qualities. They should completely follow the 
principles of devotional service and remain free from illicit sex, 
gambling, intoxication and animal slaughter. Surrendering themselves 
fully with body, words and mind, they can live in any asrama or social 
status. Indeed, You are conquered by such persons, although You are 
always unconquerable.'"
 
Madhya 8.68
 
TEXT 68
 
TEXT
 
prabhu kahe, "eho haya, age kaha ara"
raya kahe, "prema-bhakti -- sarva-sadhya-sara"
SYNONYMS
 
prabhu kahe -- the Lord said; eho haya -- this is all right; age kaha 
ara -- speak something more; raya kahe -- Raya replied; prema-bhakti -- 
ecstatic love in devotional service to the Lord; sarva-sadhya-sara -- 
the essence of all perfection.
 
TRANSLATION
 
At this point, Sri Caitanya Mahaprabhu replied, "This is all right, but 
still you can speak more on the subject."
 
Ramananda Raya then replied, "Ecstatic love for the Supreme Personality 
of Godhead is the essence of all perfection."
 
PURPORT
 
In his Amrta-pravaha-bhasya, Srila Bhaktivinoda Thakura summarizes the 
conversation up to this point, where Lord Caitanya Mahaprabhu says to 
Ramananda Raya, eho haya, age kaha ara: "This is the process accepted in 
devotional service, but there is something more than this. Therefore 
please explain what is beyond." Simply executing the duties of all 
varnas and asramas is not as good as offering all the results of one's 
activities to the Lord. When one gives up all fruitive activity and 
fully surrenders to the Lord, he attains sva-dharma-tyaga, wherein he 
abandons the social order and takes to the renounced order. That is 
certainly better. However, better than the renounced order is 
cultivation of knowledge mixed with devotional service. Yet all these 
activities are external to the activities of the spiritual world. There 
is no touch of pure devotional service in them. Pure devotional service 
cannot be attained by empiric philosophy, nor can perfection be attained 
simply by good association. Devotional service by self-realization is a 
different subject matter. It is untouched by fruitive activity, for one 
surrenders the results of activities to the Lord, abandons prescribed 
duties and accepts the renounced order of life. Such devotional service 
is situated on a higher platform than that of empiric philosophical 
speculation with a mixture of bhakti. This is verified by Srila Rupa 
Gosvami in his Bhakti-rasamrta-sindhu (1.1.11):
 
anyabhilasita-sunyam jnana-karmady-anavrtam
anukulyena krsnanu-silanam bhaktir uttama
 [Cc. Madhya 19.167]
 
"One should render transcendental loving service to the Supreme Lord 
Krsna favorably and without desire for material profit or gain through 
fruitive activities or philosophical speculation. That is called pure 
devotional service."
 
Devotional activities, however, sometimes appear to be impure in the 
neophyte stage, but in the mature stage they are completely pure, or 
free from material activity. Therefore Ramananda Raya replied after 
hearing the last statement of Sri Caitanya Mahaprabhu: prema-bhakti -- 
sarva-sadhya-sara. Sri Caitanya Mahaprabhu actually accepted this verse (
jnane prayasam) as the basic principle of perfection. One has to 
practice this principle in order to make further progress. When further 
progress is actually made, one comes to the platform of ecstatic loving 
service to the Lord. This first stage is technically called sadhana-
bhakti, or devotional service in practice. The result of sadhana-bhakti 
must be ecstatic love, attachment for the Supreme Personality of Godhead,
 which is also called prema-bhakti. In the neophyte stage, sadhana-
bhakti includes faith, association with devotees, and practicing 
devotional service. Thus one is freed from all unwanted things. One then 
becomes fixed in devotional service and increases his desire to act in 
devotional service. Thus one becomes attached to the Lord and His 
devotional service.
 
Madhya 8.69
 
TEXT 69
 
TEXT
 
nanopacara-krta-pujanam arta-bandhoh
premnaiva bhakta-hrdayam sukha-vidrutam syat
yavat ksud asti jathare jaratha pipasa
tavat sukhaya bhavato nanu bhaksya-peye
SYNONYMS
 
nana-upacara -- by varieties of offerings; krta -- performed; pujanam -- 
worshiping; arta-bandhoh -- of the Supreme Personality of Godhead, who 
is the friend of all distressed persons; premna -- by ecstatic love; eva 
-- indeed; bhakta-hrdayam -- the heart of a devotee; sukha-vidrutam -- 
melted in transcendental bliss; syat -- becomes; yavat -- as long as; 
ksut -- appetite; asti -- there is; jathare -- in the stomach; jaratha --
 strong; pipasa -- thirst; tavat -- so long; sukhaya -- for happiness; 
bhavatah -- are; nanu -- indeed; bhaksya -- eatables; peye -- and 
drinkables.
 
TRANSLATION
 
Ramananda Raya continued, "‘As long as there is hunger and thirst within 
the stomach, varieties of food and drink make one feel very happy. 
Similarly, when the Lord is worshiped with pure love, the various 
activities performed in the course of that worship awaken transcendental 
bliss in the heart of the devotee.'
 
Madhya 8.70
 
TEXT 70
 
TEXT
 
krsna-bhakti-rasa-bhavita matih
kriyatam yadi kuto 'pi labhyate
tatra laulyam api mulyam ekalam
janma-koti-sukrtair na labhyate
SYNONYMS
 
krsna-bhakti-rasa-bhavita -- absorbed in the mellows of executing 
devotional service to Krsna; matih -- intelligence; kriyatam -- let it 
be purchased; yadi -- if; kutah api -- somewhere; labhyate -- is 
available; tatra -- there; laulyam -- greed; api -- indeed; mulyam -- 
price; ekalam -- only; janma-koti -- of millions of births; sukrtaih -- 
by pious activities; na -- not; labhyate -- is obtained.
 
TRANSLATION
 
"‘Pure devotional service in Krsna consciousness cannot be had even by 
pious activity in hundreds and thousands of lives. It can be attained 
only by paying one price -- that is, intense greed to obtain it. If it 
is available somewhere, one must purchase it without delay.'"
 
PURPORT
 
The previous two verses are included in the Padyavali (13, 14), an 
anthology compiled by Srila Rupa Gosvami. Verse 69 refers to devotional 
service in faith, and verse 70 refers to devotional service rendered out 
of intense greed. The first is devotional service rendered in accordance 
with the regulative principles, and the second refers to spontaneous 
loving service of the Lord without extraneous endeavor. Henceforward the 
basic principle underlying the talks between Sri Caitanya Mahaprabhu and 
Ramananda Raya will be spontaneous loving service to the Lord. The 
regulative principles according to the injunctions of the sastras are 
necessary insofar as one's original dormant Krsna consciousness is not 
spontaneously awakened. An example of spontaneous action is the flowing 
of rivers into the ocean. Nothing can stop this flow of water. Similarly,
 when one's dormant Krsna consciousness is awakened, it spontaneously 
flows to the lotus feet of Krsna without impediment. Whatever will be 
spoken henceforth by Ramananda Raya based on spontaneous love will be 
agreeable to Sri Caitanya Mahaprabhu, and the Lord will ask him more and 
more about this subject.
 
Madhya 8.71
 
TEXT 71
 
TEXT
 
prabhu kahe, "eho haya, age kaha ara"
raya kahe, "dasya-prema -- sarva-sadhya-sara"
SYNONYMS
 
prabhu kahe -- the Lord said; eho haya -- this is all right; age kaha 
ara -- please speak more; raya kahe -- Ramananda Raya replied; dasya-
prema -- spontaneous love in the humor of servitude; sarva-sadhya-sara --
 the essence of perfection.
 
TRANSLATION
 
Hearing up to the point of spontaneous love, the Lord said, "This is all 
right, but if you know more, please tell Me."
 
In reply, Ramananda Raya said, "Spontaneous loving service in servitude -
- as exchanged by master and servant -- is the highest perfection.
 
PURPORT
 
Spontaneous loving service to the Lord is called devotional service with 
an intimate attachment between the servitor and the served. This 
intimacy is called mamata. Between the servitor and the served there is 
a feeling of oneness. This mamata begins with dasya-prema, service 
rendered to the master by the servant. Unless there is such a 
relationship, the loving affairs between the Lord and His devotee are 
not actually fixed. When the devotee feels "The Lord is my master" and 
renders service unto Him, Krsna consciousness is awakened. This fixed 
consciousness is on a higher platform than simple cognizance of love of 
Godhead.
 
Madhya 8.72
 
TEXT 72
 
TEXT
 
yan-nama-sruti-matrena
puman bhavati nirmalah
tasya tirtha-padah kim va
dasanam avasisyate
SYNONYMS
 
yat -- of whom; nama -- of the name; sruti-matrena -- simply by hearing; 
puman -- a person; bhavati -- becomes; nirmalah -- pure; tasya -- of Him;
 tirtha-padah -- of the Supreme Personality of Godhead, at whose lotus 
feet are all places of pilgrimage; kim -- what; va -- more; dasanam -- 
of the servants; avasisyate -- is remaining.
 
TRANSLATION
 
"‘A man becomes purified simply by hearing the holy name of the Supreme 
Personality of Godhead, whose lotus feet create the holy places of 
pilgrimage. Therefore what remains to be attained by those who have 
become His servants?'
 
PURPORT
 
This is a quotation from Srimad-Bhagavatam (9.5.16) and is an admission 
by the great sage Durvasa Muni. Durvasa Muni, a caste brahmana and great 
yogi, used to hate Maharaja Ambarisa. When he decided to chastise 
Maharaja Ambarisa through his yogic powers, he was chased by the 
Sudarsana cakra of the Supreme Personality of Godhead. When things were 
settled, he said, "When the holy name of the Supreme Personality of 
Godhead is heard by any person, that person is immediately sanctified. 
The Supreme Lord is master of the devotees, and the devotees, under His 
shelter, naturally come to own His opulences."
 
Madhya 8.73
 
TEXT 73
 
TEXT
 
bhavantam evanucaran nirantarah
prasanta-nihsesa-mano-rathantarah
kadaham aikantika-nitya-kinkarah
praharsayisyami sa-natha-jivitam
SYNONYMS
 
bhavantam -- You; eva -- certainly; anucaran -- serving; nirantarah -- 
always; prasanta -- pacified; nihsesa -- all; manah-ratha -- desires; 
antarah -- other; kada -- when; aham -- I; aikantika -- exclusive; nitya 
-- eternal; kinkarah -- servant; praharsayisyami -- I shall become 
joyful; sa-natha -- with a fitting master; jivitam -- living.
 
TRANSLATION
 
"‘By serving You constantly, one is freed from all material desires and 
is completely pacified. When shall I engage as Your permanent eternal 
servant and always feel joyful to have such a perfect master?'"
 
PURPORT
 
This is a statement made by the great saintly devotee Yamunacarya in his 
Stotra-ratna (43).
 
Madhya 8.74
 
TEXT 74
 
TEXT
 
prabhu kahe, "eho haya, kichu age ara"
raya kahe, "sakhya-prema -- sarva-sadhya-sara"
SYNONYMS
 
prabhu kahe -- the Lord said; eho haya -- this is also right; kichu -- 
something; age -- ahead; ara -- more; raya kahe -- Ramananda Raya 
replied; sakhya-prema -- transcendental loving service in fraternity; 
sarva-sadhya-sara -- the highest perfectional stage.
 
TRANSLATION
 
Hearing this from Ramananda Raya, the Lord again requested him to go a 
step further. In reply, Ramananda Raya said, "Loving service to Krsna 
rendered in fraternity is the highest perfection.
 
PURPORT
 
As long as loving service is rendered to the Lord in the master-servant 
relationship, there is some fear, for the servant is always afraid of 
the master, despite the intimacy of self-interest. In this stage the 
servant is always afraid of the master and respectful of Him. When the 
devotee is further advanced, he has nothing to fear. He considers the 
Lord and himself on an equal level. At such a time, the devotee is fully 
convinced that Lord Krsna is a friend and cannot at all be dissatisfied 
if the devotee lives with Him on an equal level. This understanding is 
called visrambha, that is, devoid of a respectful attitude. When this 
attitude is chosen, it becomes sakhya-prema, or love of Godhead in 
friendship. On this stage there is developed consciousness of equality 
between the Lord and the devotee.
 
Madhya 8.75
 
TEXT 75
 
TEXT
 
ittham satam brahma-sukhanubhutya
dasyam gatanam para-daivatena
mayasritanam nara-darakena
sardham vijahruh krta-punya-punjah
SYNONYMS
 
ittham -- in this way; satam -- of persons who prefer the impersonal 
feature of the Lord; brahma -- of the impersonal effulgence; sukha -- by 
the happiness; anubhutya -- who is realized; dasyam -- the mode of 
servitude; gatanam -- of those who have accepted; para-daivatena -- who 
is the supreme worshipable Deity; maya-asritanam -- for ordinary persons 
under the clutches of the external energy; nara-darakena -- with Him, 
who is like a boy of this material world; sardham -- in friendship; 
vijahruh -- played; krta-punya-punjah -- those who have accumulated 
volumes of pious activities.
 
TRANSLATION
 
"‘Neither those engaged in the self-realization of appreciating the 
Brahman effulgence of the Lord, nor those engaged in devotional service 
while accepting the Supreme Personality of Godhead as master, nor those 
under the clutches of Maya, thinking the Lord an ordinary person, can 
understand that certain exalted personalities, after accumulating 
volumes of pious activities, are now playing with the Lord in friendship 
as cowherd boys.'"
 
PURPORT
 
This is a statement made by Sukadeva Gosvami (SB 10.12.11), who 
appreciated the good fortune of the cowherd boys who played with Krsna 
and ate with Him on the banks of the Yamuna.
 
Madhya 8.76
 
TEXT 76
 
TEXT
 
prabhu kahe, -- "eho uttama, age kaha ara"
raya kahe, "vatsalya-prema -- sarva-sadhya-sara"
SYNONYMS
 
prabhu kahe -- the Lord said; eho uttama -- it is very good; age -- 
still further; kaha -- speak; ara -- more; raya kahe -- Raya replied; 
vatsalya-prema -- loving service to the Lord in the stage of parental 
love; sarva-sadhya-sara -- the highest perfectional stage.
 
TRANSLATION
 
The Lord said, "This statement is very good, but please proceed even 
further."
 
Ramananda Raya then replied, "Loving service to the Lord in the parental 
relationship is the highest perfectional stage."
 
PURPORT
 
The stage of loving service to the Lord in parental affection is an 
advanced stage of love in fraternity. In the fraternal relationship 
there is a sense of equality, but when that sense of equality is 
advanced in affection, one attains the platform of parental love. In 
this connection, the following verse is cited from Srimad-Bhagavatam (10.
8.46), wherein Maharaja Pariksit voices his appreciation of Nanda 
Maharaja's and Mother Yasoda's intense love for Krsna.
 
Madhya 8.77
 
TEXT 77
 
TEXT
 
nandah kim akarod brahman
sreya evam mahodayam
yasoda va maha-bhaga
papau yasyah stanam harih
SYNONYMS
 
nandah -- Nanda Maharaja; kim -- what; akarot -- has performed; brahman -
- O brahmana; sreyah -- auspicious activities; evam -- thus; maha-udayam 
-- rising to such an exalted position as the father of Krsna; yasoda -- 
Mother Yasoda; va -- or; maha-bhaga -- most fortunate; papau -- drank; 
yasyah -- of whom; stanam -- by the breasts; harih -- the Supreme 
Personality of Godhead.
 
TRANSLATION
 
Ramananda Raya continued, "‘O brahmana, what pious activities did Nanda 
Maharaja perform by which he received the Supreme Personality of Godhead 
Krsna as his son? And what pious activities did Mother Yasoda perform 
that made the Absolute Supreme Personality of Godhead Krsna call her "
Mother" and suck her breasts?'
 
Madhya 8.78
 
TEXT 78
 
TEXT
 
nemam virinco na bhavo
na srir apy anga-samsraya
prasadam lebhire gopi
yat tat prapa vimukti-dat
SYNONYMS
 
na -- not; imam -- this (love of Godhead); virincah -- Lord Brahma; na --
 not; bhavah -- Lord Siva; na -- nor; srih -- the goddess of fortune; 
api -- even; anga -- on the chest of Visnu; samsraya -- who is sheltered;
 prasadam -- favor; lebhire -- have obtained; gopi -- Mother Yasoda; yat 
-- which; tat -- that; prapa -- obtained; vimukti-dat -- from the person 
who gives liberation.
 
TRANSLATION
 
"‘The favor Mother Yasoda obtained from Sri Krsna, the bestower of 
liberation, was never obtained even by Lord Brahma or Lord Siva, nor 
even by the goddess of fortune, who always remains on the chest of the 
Supreme Personality of Godhead Visnu.'"
 
PURPORT
 
This is a statement from Srimad-Bhagavatam (10.9.20). Krsna agreed to be 
bound by Mother Yasoda after she had given up trying to bind Krsna with 
ropes. This is another appreciation made by Sukadeva Gosvami in his 
narration of the pastimes of Krsna before Maharaja Pariksit.
 
Madhya 8.79
 
TEXT 79
 
TEXT
 
prabhu kahe, "eho uttama, age kaha ara"
raya kahe, "kanta-prema sarva-sadhya-sara"
SYNONYMS
 
prabhu kahe -- the Lord replied; eho uttama -- this is very good; age -- 
ahead; kaha -- speak; ara -- more; raya kahe -- Ramananda Raya replied; 
kanta-prema -- loving service between husband and wife; sarva-sadhya-
sara -- the highest perfectional stage.
 
TRANSLATION
 
The Lord said, "Your statements are certainly getting better and better 
one after the other, but surpassing all of them is another 
transcendental mellow, and you can speak of that as the most sublime."
 
Ramananda Raya then replied, "Conjugal attachment for Krsna is the 
topmost position in love of Godhead.
 
PURPORT
 
In general, love of Godhead is devoid of the intimacy of ownership. In 
the case of love in servitude, there is a want of confidence. There is a 
want of increased affection in the fraternal relationship, and even when 
this affection increases in the parental relationship, there is 
nonetheless a want of complete freedom. However, when one becomes a 
conjugal lover of Krsna, everything lacking in the other relationships 
is completely manifest. Love of Godhead lacks nothing in the conjugal 
stage. The summary of this verse is that parental love of Godhead is 
certainly higher than fraternal love and that conjugal love is higher 
yet. It was when Sri Caitanya Mahaprabhu requested Ramananda Raya to go 
further that he came to the point of the conjugal relationship, which is 
the highest perfectional stage of transcendental love.
 
Madhya 8.80
 
TEXT 80
 
TEXT
 
nayam sriyo 'nga u nitanta-rateh prasadah
svar-yositam nalina-gandha-rucam kuto 'nyah
rasotsave 'sya bhuja-danda-grhita-kantha-
labdhasisam ya udagad vraja-sundarinam
SYNONYMS
 
na -- not; ayam -- this; sriyah -- of the goddess of fortune; ange -- on 
the chest; u -- alas; nitanta-rateh -- who is very intimately related; 
prasadah -- the favor; svah -- of the heavenly planets; yositam -- of 
women; nalina -- of the lotus flower; gandha -- having the aroma; rucam -
- and bodily luster; kutah -- much less; anyah -- others; rasa-utsave -- 
in the festival of the rasa dance; asya -- of Lord Sri Krsna; bhuja-
danda -- by the arms; grhita -- embraced; kantha -- their necks; labdha-
asisam -- who achieved such a blessing; yah -- which; udagat -- became 
manifest; vraja-sundarinam -- of the beautiful gopis, the transcendental 
girls of Vrajabhumi.
 
TRANSLATION
 
"‘When Lord Sri Krsna was dancing with the gopis in the rasa-lila, the 
gopis were embraced around the neck by the Lord's arms. This 
transcendental favor was never bestowed upon the goddess of fortune or 
the other consorts in the spiritual world. Nor was such a thing ever 
imagined by the most beautiful girls in the heavenly planets, girls 
whose bodily luster and aroma resemble the beauty and fragrance of lotus 
flowers. And what to speak of worldly women, who may be very, very 
beautiful according to material estimation?'
 
PURPORT
 
This verse (SB 10.47.60) was spoken by Uddhava when he visited Sri 
Vrndavana to deliver a message from Krsna to the gopis. Uddhava remained 
in Vrndavana to observe the activities of the gopis there. When he saw 
the ecstatic love for Krsna in separation manifested by the gopis, he 
appreciated their supreme love and therefore expressed his feelings in 
this verse. He admitted that the fortune of the gopis could not be 
compared even to the fortune of the goddess of fortune, to say nothing 
of the beautiful girls in the heavenly planets.
 
Madhya 8.81
 
TEXT 81
 
TEXT
 
tasam avirabhuc chaurih
smayamana-mukhambujah
pitambara-dharah sragvi
saksan manmatha-manmathah
SYNONYMS
 
tasam -- among them; avirabhut -- appeared; saurih -- Lord Krsna; 
smayamana -- smiling; mukha-ambujah -- with a face like a lotus flower; 
pita-ambara-dharah -- wearing yellow garments; sragvi -- garlanded with 
flowers; saksat -- directly; manmatha -- of Cupid; manmathah -- the 
bewilderer.
 
TRANSLATION
 
"‘Suddenly, due to their feelings of separation, Lord Krsna appeared 
among the gopis dressed in yellow garments and wearing a flower garland. 
His lotus face was smiling, and He was directly attracting the mind of 
Cupid.'
 
PURPORT
 
This verse is from Srimad-Bhagavatam (10.32.2). When the rasa dance was 
going on, Krsna suddenly disappeared, and the gopis became so 
overwhelmed, due to His separation and their intense love for Him, that 
Krsna was obliged to appear again.
 
Madhya 8.82
 
TEXT 82
 
TEXT
 
krsna-praptira upaya bahu-vidha haya
krsna-prapti-taratamya bahuta achaya
SYNONYMS
 
krsna-praptira -- of achieving the lotus feet of Krsna; upaya -- means; 
bahu-vidha -- various; haya -- there are; krsna-prapti -- of achieving 
the favor of Lord Krsna; taratamya -- comparisons; bahuta -- various; 
achaya -- there are.
 
TRANSLATION
 
"There are various means and processes by which one may attain the favor 
of Lord Krsna. All those transcendental processes will be studied from 
the viewpoint of comparative importance.
 
Madhya 8.83
 
TEXT 83
 
TEXT
 
kintu yanra yei rasa, sei sarvottama
tata-stha hana vicarile, ache tara-tama
SYNONYMS
 
kintu -- nevertheless; yanra -- of some devotees; yei rasa -- whatever 
the mellow of exchanges of love; sei -- that; sarva-uttama -- the best; 
tata-stha -- neutral; hana -- being; vicarile -- if considering; ache -- 
there is; tara-tama -- lower and higher levels.
 
TRANSLATION
 
"It is true that whatever relationship a particular devotee has with the 
Lord is the best for him; still, when we study all the different methods 
from a neutral position, we can understand that there are higher and 
lower degrees of love.
 
PURPORT
 
In this regard, Srila Bhaktisiddhanta Sarasvati Thakura explains that 
this verse does not advocate the whimsical invention of some methods of 
love of Godhead. Such inventions cannot be accepted as topmost. Indeed, 
such concoctions are not recommended in these verses. Srila Rupa Gosvami 
has said in the Bhakti-rasamrta-sindhu (sruti-smrti-puranadi-
pancaratra-vidhim vina
aikantiki harer bhaktir
utpatayaiva kalpate
 
"Devotional service of the Lord that ignores the authorized Vedic 
literatures like the Upanisads, Puranas and Narada-pancaratra is simply 
an unnecessary disturbance in society."  Bhakti-rasamrta-sindhu 1.2.1011.
2.101):
 
sruti-smrti-puranadi-pancaratra-vidhim vina
aikantiki harer bhaktir utpatayaiva kalpate
 
He clearly mentions in this verse that one must refer to the Vedic 
literatures and other, supplementary literatures and follow the 
conclusion of the Vedas. An invented devotional attitude simply creates 
disturbances in the transcendental realm. If a person overly addicted to 
family life takes to Srimad-Bhagavatam or Krsna consciousness to earn a 
livelihood, his activity is certainly offensive. One should not become a 
caste guru and sell mantras for the benefit of mundane customers, nor 
should one make disciples for a livelihood. All these activities are 
offensive. One should not make a livelihood by forming a professional 
band to carry out congregational chanting, nor should one perform 
devotional service when one is attached to mundane society, friendship 
and love. Nor should one be dependent on so-called social etiquette. All 
of this is mental speculation. None of these things can be compared to 
unalloyed devotional service. No one can compare unalloyed devotional 
service, Krsna consciousness, to mundane activities. There are many 
unauthorized parties pretending to belong to the Sri Caitanya cult, and 
some are known as aula, baula, kartabhaja, neda, daravesa, sani, 
sahajiya, sakhibheki, smarta, jata-gosani, ativadi, cudadhari and 
gauranga-nagari.
 
Moreover, there are those who take the caste gosvamis' opinions of such 
parties as bona fide, comparing these opinions to those of the Six 
Gosvamis, headed by Sri Rupa and Sri Sanatana. This is simply another 
cheating process. There are also nondevotees who compose unauthorized 
songs, who establish different temples for money, who worship the Deity 
as priests for salaries, who accept caste brahmanism as all in all, and 
who do not know the value of a pure Vaisnava. Actually the caste 
brahmanas of the smarta community are opposed to the principles of the 
Satvata-pancaratra. Furthermore, there are many Mayavadis and those 
overly addicted to material sense enjoyment. None of these can be 
compared to a person who is purely engaged in preaching Krsna 
consciousness. Every Krsna conscious person is constantly endeavoring to 
utilize different transcendental devices in the service of the Lord. 
Such a devotee renounces all material enjoyment and completely dedicates 
himself to the service of his spiritual master and Lord Sri Caitanya 
Mahaprabhu. He may be a perfect celibate, a restrained householder, a 
regulated vanaprastha or a tridandi-sannyasi in the renounced order. It 
doesn't matter. The pseudo transcendentalists and the pure devotees 
cannot be compared, nor can one argue that a person can invent his own 
way of worship.
 
The purport in presenting this verse necessitates explaining the 
comparative positions of the transcendental mellows known as santa, 
dasya, sakhya, vatsalya and madhurya. All these rasas, or mellows, are 
situated on the transcendental platform. Pure devotees take shelter of 
one of them and thus progress in spiritual life. Actually one can take 
shelter of such spiritual mellows only when one is completely 
uncontaminated by material attachment. When one is completely free from 
material attachment, the feelings of the transcendental mellows are 
awakened in the heart of the devotee. That is svarupa-siddhi, the 
perfection of one's eternal relationship with the Supreme Lord. Svarupa-
siddhi, the eternal relationship with the Supreme Lord, may be situated 
in any one of the transcendental mellows. Each and every one of them is 
as perfect as the others. But by comparative study an unbiased person 
can realize that the mellow of servitorship is better than the mellow of 
neutrality, that the mellow of fraternity is better than the mellow of 
servitorship, that the parental mellow is better than that of fraternity,
 and that above all other mellows is the mellow of conjugal love. 
However, these are all spiritually situated on the same platform because 
all these relationships of perfection in love are based on a central 
point -- Krsna.
 
These mellows cannot be compared to the feelings one derives from 
demigod worship. Krsna is one, but the demigods are different. They are 
material. Love for Krsna cannot be compared to material love for 
different demigods. Because Mayavadis are on the material platform, they 
recommend the worship of Siva or Durga and say that worship of Kali and 
Krsna are the same. However, on the spiritual platform there is no 
demigod worship. The only worshipable object is Krsna. Therefore 
although there is no difference between a devotee in santa-rasa or dasya-
rasa, vatsalya-rasa or madhurya-rasa, one can still make a comparative 
study of the intensity of love in these different transcendental 
positions. For example, it may be said that dasya-rasa is better than 
santa-rasa, yet transcendental love of God is there in both of them. 
Similarly, we can judge that love of Godhead in fraternity is better 
than love of Godhead in neutrality and servitorship. Similarly, love of 
Godhead in parental affection is better than love in fraternity. And, as 
stated before, love of God in the conjugal rasa is superior to that in 
the parental rasa.
 
The analysis of different types of love of Godhead has been made by 
expert acaryas who know all about devotional service on the 
transcendental platform. Unfortunately, inexperienced and unauthorized 
persons in the mundane world, not understanding the transcendental 
position of pure love, try to find some material fault in the 
transcendental process. This is simply impudence on the part of 
spiritually inexperienced people. Such faultfinding is symptomatic of 
unfortunate mundane wranglers.
 
Madhya 8.84
 
TEXT 84
 
TEXT
 
yathottaram asau svada-
visesollasa-mayy api
ratir vasanaya svadvi
bhasate kapi kasyacit
SYNONYMS
 
yatha uttaram -- one after another; asau -- that; svada-visesa -- of 
particular tastes; ullasa -- pleasing; mayi -- empowered with; api -- 
although; ratih -- love; vasanaya -- by desire; svadvi -- sweet; bhasate 
-- appears; ka api -- someone; kasyacit -- one of them.
 
TRANSLATION
 
"‘Increasing love is experienced in various tastes, one above another. 
But that love which has the highest taste in the gradual succession of 
desires manifests itself in the form of conjugal love.'
 
PURPORT
 
This verse is from Srila Rupa Gosvami's Bhakti-rasamrta-sindhu (2.5.38), 
and it also appears in Adi-lila, Chapter Four, verse 45.
 
Madhya 8.85
 
TEXT 85
 
TEXT
 
purva-purva-rasera guna -- pare pare haya
dui-tina ganane panca paryanta badaya
SYNONYMS
 
purva-purva -- of each previous; rasera -- of the mellow; guna -- the 
qualities; pare pare -- in each subsequent; haya -- there are; dui-tina -
- two and then three; ganane -- in counting; panca -- five; paryanta -- 
up to; badaya -- increases.
 
TRANSLATION
 
"There is a gradual order of improvement in transcendental mellows from 
the initial ones to the later ones. In each subsequent mellow the 
qualities of the previous mellows are manifested, counting from two, 
then three, and up to the point of five complete qualities.
 
Madhya 8.86
 
TEXT 86
 
TEXT
 
gunadhikye svadadhikya bade prati-rase
santa-dasya-sakhya-vatsalyera guna madhurete vaise
SYNONYMS
 
guna-adhikye -- by the increase of transcendental qualities; svada-
adhikya -- increase of taste; bade -- increases; prati-rase -- in each 
mellow; santa -- of neutrality; dasya -- of servitude; sakhya -- of 
fraternity; vatsalyera -- and of parental affection; guna -- the 
qualities; madhurete -- in the conjugal mellow; vaise -- appear.
 
TRANSLATION
 
"As the qualities increase, so the taste also increases in each and 
every mellow. Therefore the qualities found in santa-rasa, dasya-rasa, 
sakhya-rasa and vatsalya-rasa are all manifested in conjugal love [
madhurya-rasa].
 
Madhya 8.87
 
TEXT 87
 
TEXT
 
akasadira guna yena para-para bhute
dui-tina krame bade panca prthivite
SYNONYMS
 
akasa-adira -- of the sky, air and so on; guna -- the qualities; yena -- 
just as; para-para -- one after another; bhute -- in the material 
elements; dui-tina -- two and then three; krame -- by gradations; bade --
 increase; panca -- all five; prthivite -- in earth.
 
TRANSLATION
 
"The qualities in the material elements -- sky, air, fire, water and 
earth -- increase one after another by a gradual process of one, two and 
three, and at the last stage, in the element earth, all five qualities 
are completely visible.
 
Madhya 8.88
 
TEXT 88
 
TEXT
 
paripurna-krsna-prapti ei ‘prema' haite
ei premara vasa krsna -- kahe bhagavate
SYNONYMS
 
paripurna -- completely full; krsna-prapti -- achievement of the lotus 
feet of Lord Krsna; ei -- this; prema -- love of Godhead; haite -- from; 
ei premara -- of this type of love of Godhead; vasa -- under the control;
 krsna -- Lord Krsna; kahe -- it is said; bhagavate -- in Srimad-
Bhagavatam.
 
TRANSLATION
 
"Complete attainment of the lotus feet of Lord Krsna is made possible by 
love of Godhead, specifically madhurya-rasa, or conjugal love. Lord 
Krsna is indeed captivated by this standard of love. This is stated in 
Srimad-Bhagavatam.
 
PURPORT
 
To explain the topmost quality of conjugal love, Srila Krsnadasa 
Kaviraja Gosvami gives the example of the material elements -- sky, air, 
fire, water and earth. In the sky (space) there is the quality of sound. 
Similarly, in air there are the qualities of sound and touch. In fire, 
there are three qualities -- sound, touch and form. In water there are 
four qualities -- sound, touch, form and taste. Finally, in earth there 
are all five qualities -- sound, touch, form, taste and also smell. Now, 
one can see that the quality of the sky is in all -- namely in air, fire,
 water and earth. In earth we can find all the qualities of material 
nature. The same can be applied to the rasa known as madhurya-rasa, or 
conjugal love. In conjugal love there are the qualities of neutrality, 
servitorship, fraternity and parental affection, as well as those of 
conjugal love itself. The conclusion is that through conjugal love the 
Lord is completely satisfied.
 
Conjugal love (madhurya-rasa) is also known as srngara-rasa. It is the 
conclusion of Srimad-Bhagavatam that in the complete combination of 
loving service to the Lord -- namely in conjugal love -- the Supreme 
Lord fully agrees to be under the control of the devotee. The highest 
form of conjugal love is represented by Srimati Radharani; therefore in 
the pastimes of Radha and Krsna we can see that Krsna is always 
subjugated by Srimati Radharani's influence.
 
Madhya 8.89
 
TEXT 89
 
TEXT
 
mayi bhaktir hi bhutanam
amrtatvaya kalpate
distya yad asin mat-sneho
bhavatinam mad-apanah
SYNONYMS
 
mayi -- unto Me; bhaktih -- devotional service; hi -- certainly; 
bhutanam -- of all living entities; amrtatvaya -- for becoming eternal; 
kalpate -- is meant; distya -- fortunately; yat -- what; asit -- there 
is; mat-snehah -- affection for Me; bhavatinam -- of all of you; mat-
apanah -- the means of getting My favor.
 
TRANSLATION
 
"Lord Krsna told the gopis, ‘The means of attaining My favor is loving 
service unto Me, and fortunately you are all thus engaged. Those living 
beings who render service unto Me are eligible to be transferred to the 
spiritual world and attain eternal life with knowledge and bliss.'
 
PURPORT
 
The fulfillment of human life is summarized in this verse from Srimad-
Bhagavatam (10.82.44). There are two important words in this verse: 
bhakti (devotional service) and amrtatva (eternal life). The aim of 
human life is to attain the natural position of eternal life. This 
eternal life can be achieved only by devotional service.
 
Madhya 8.90
 
TEXT 90
 
TEXT
 
krsnera pratijna drdha sarva-kale ache
ye yaiche bhaje, krsna tare bhaje taiche
SYNONYMS
 
krsnera -- of Lord Krsna; pratijna -- the promise; drdha -- firm; sarva-
kale -- in all times; ache -- there is; ye -- anyone; yaiche -- just as; 
bhaje -- renders service; krsna -- Lord Krsna; tare -- him; bhaje -- 
reciprocates with; taiche -- so for all time.
 
TRANSLATION
 
"Lord Krsna has made a firm promise for all time. If one renders service 
unto Him, Krsna correspondingly gives him an equal amount of success in 
devotional service to the Lord.
 
PURPORT
 
It is a completely mistaken idea that one can worship Krsna in any form 
or in any way and still attain the ultimate result of receiving the 
favor of the Lord. This is a decision made by gross materialists. 
Generally such men say that you can manufacture your own way of 
worshiping the Supreme Lord and that any type of worship is sufficient 
to approach the Supreme Personality of Godhead. Certainly there are 
different means for attaining different results in fruitive activity, 
speculative knowledge, mystic yoga and austerity. Crude men therefore 
say that one who adopts any of these methods achieves the Supreme 
Personality of Godhead's favor. They claim that it doesn't matter what 
kind of method one adopts. A general example is given: If one wishes to 
arrive at a certain place, there are many roads leading there, and one 
can go to that place by any one of these roads. Similarly, these gross 
materialists say, there are different ways to attain the favor of the 
Supreme Personality of Godhead. They claim that one can conceive of the 
Supreme Personality of Godhead as goddess Durga, goddess Kali, Lord Siva,
 demigod Ganesa, Lord Ramacandra, Krsna, the impersonal Brahman or 
whatever, and one can chant the Lord's name in any way and in any form. 
Such materialists claim that since ultimately all these names and forms 
are one, the result is the same. They also give the example that a man 
who has different names will answer if called by any one of them. 
Therefore, they claim, there is no need to chant the Hare Krsna mantra. 
If one chants the name of Kali, Durga, Siva, Ganesa or anyone else, the 
result will be the same.
 
Such claims made by mental speculators are no doubt very pleasing to 
mental speculators, but those who are actually in knowledge do not admit 
such conclusions, which are against the authority of the sastras. A bona 
fide acarya will certainly not accept such a conclusion. As Krsna 
clearly states in the Bhagavad-gita (9.25):
 
yanti deva-vrata devan pitrn yanti pitr-vratah
bhutani yanti bhutejya yanti mad-yajino 'pi mam
 
"Those who worship the demigods will take birth among the demigods, 
those who worship the ancestors go to the ancestors, those who worship 
ghosts and spirits will take birth among such beings, and those who 
worship Me will live with Me."
 
Only the devotees of the Lord can be admitted to His kingdom -- not the 
demigod worshipers, karmis, yogis or anyone else. A person who desires 
elevation to the heavenly planets worships various demigods, and 
material nature may be pleased to offer such devotees their desired 
positions. The material nature gives a person his own nature, by which 
he increases affection for different types of demigods. However, the 
Bhagavad-gita (7.20) says that demigod worship is meant for men who have 
lost all their intelligence:
 
kamais tais tair hrta-jnanah prapadyante 'nya-devatah
tam tam niyamam asthaya prakrtya niyatah svaya
 
"Those whose intelligence has been stolen by material desires surrender 
unto demigods and follow the particular rules and regulations of worship 
according to their own natures."
 
Although one may be elevated to the heavenly planets, the results of 
such a benediction are limited:
 
anta-vat tu phalam tesam tad bhavaty alpa-medhasam
devan deva-yajo yanti mad-bhakta yanti mam api
 
"Men of small intelligence worship the demigods, and their fruits are 
limited and temporary. Those who worship the demigods go to the planets 
of the demigods, but My devotees ultimately reach My supreme planet." (
Bg. 7.23)
 
Being elevated to the heavenly planets or other material planets does 
not mean attaining an eternal life of knowledge and bliss. At the end of 
the material world, all attainments of material elevation will also end. 
Again, according to Krsna in the Bhagavad-gita (18.55), only those who 
engage in His loving devotional service will be admitted to the 
spiritual world and return to Godhead, not others:
 
bhaktya mam abhijanati yavan yas casmi tattvatah
tato mam tattvato jnatva visate tad-anantaram
 
"One can understand Me as I am, as the Supreme Personality of Godhead, 
only by devotional service. And when one is in full consciousness of Me 
by such devotion, he can enter into the kingdom of God."
 
Impersonalists cannot understand the Supreme Personality of Godhead; 
therefore it is not possible for them to enter into the spiritual 
kingdom of God and return home, back to Godhead. Actually one attains 
different results by different means. It is not that all achievements 
are one and the same. Those interested in the four principles of dharma, 
artha, kama and moksa cannot be compared to those interested in the 
unalloyed devotional service of the Lord. Srimad-Bhagavatam (1.1.2) 
therefore says:
 
dharmah projjhita-kaitavo 'tra paramo nirmatsaranam satam
vedyam vastavam atra vastu siva-dam tapa-trayonmulanam
srimad-bhagavate maha-muni-krte kim va parair isvarah
sadyo hrdy avarudhyate 'tra krtibhih susrusubhis tat-ksanat
 
"Completely rejecting all religious activities which are materially 
motivated, this Bhagavata Purana propounds the highest truth, which is 
understandable by those devotees who are pure in heart. The highest 
truth is reality distinguished from illusion for the welfare of all. 
Such truth uproots the threefold miseries. This beautiful Bhagavatam, 
compiled by the great sage Sri Vyasadeva, is sufficient in itself for 
God realization. As soon as one attentively and submissively hears the 
message of Bhagavatam, he becomes attached to the Supreme Lord."
 
Those who aspire after liberation attempt to merge into the impersonal 
Brahman. To this end they execute ritualistic religious ceremonies, but 
Srimad-Bhagavatam considers this a cheating process. Indeed, such people 
can never dream of returning home, back to Godhead. There is a gulf of 
difference between the goal of dharma, artha, kama and moksa and the 
goal of devotional service.
 
The goddess Durga is the superintending deity of this material world, 
which is made of material elements. The demigods are simply different 
directors engaged in operating the departments of material activities, 
and they are under the influence of the same material energy. Krsna's 
internal potencies, however, have nothing to do with the creation of 
this cosmic material world. The spiritual world and all spiritual 
activities are under the direction of the internal, spiritual energy, 
and such activities are performed by Yogamaya, the spiritual energy. 
Yogamaya is the spiritual or internal energy of the Supreme Personality 
of Godhead. Those who are interested in being promoted to the spiritual 
world and engaging in the service of the Lord attain spiritual 
perfection under the control of Yogamaya. Those who are interested in 
material promotion engage in ritualistic religious ceremonies and 
economic development to develop sense gratification. They ultimately 
attempt to merge into the impersonal existence of the Lord. Such people 
generally become impersonalists. They are interested in worshiping Lord 
Siva or goddess Durga, but their return is one hundred percent 
materialistic.
 
Following the example of the gopis, the devotees sometimes worship the 
goddess Katyayani, but they understand that Katyayani is an incarnation 
of Yogamaya. The gopis worshiped Katyayani, Yogamaya, to attain Krsna as 
their husband. On the other hand, it is stated in the Sapta-sati 
scripture that a ksatriya king named Suratha and a rich vaisya named 
Samadhi worshiped material nature in the form of goddess Durga to attain 
material perfection. If one tries to mingle the worship of Yogamaya with 
that of Mahamaya, considering them one and the same, he does not really 
show very high intelligence. The idea that everything is one is a kind 
of foolishness indulged in by those with less brain substance. Fools and 
rascals say that the worship of Yogamaya and the worship of Mahamaya are 
the same. This conclusion is simply the result of mental speculation, 
and it has no practical effect. In the material world, sometimes one 
gives an exalted title to an utterly worthless thing; in Bengal this is 
known as giving a blind child a name like Padmalocana, which means "
lotus-eyed." One may foolishly call a blind child Padmalocana, but such 
an appellation does not bear any meaning.
 
In the spiritual world the Absolute Lord is always identical with His 
name, fame, form, qualities and pastimes. Such identity is impossible in 
the material world, where the name of a person is different from the 
person himself. The Supreme Lord has many holy names like Paramatma, 
Brahman and "the creator," but one who worships the Lord as the creator 
cannot understand the relationship between a devotee and the Lord in the 
five types of transcendental mellows, nor can he understand the 
conception of Krsna. One cannot understand the six transcendental 
opulences of the Lord simply by understanding the Supreme Personality of 
Godhead as impersonal Brahman.
 
Impersonal realization of the Absolute Truth is certainly transcendental,
 but this does not mean that one who has attained this realization can 
understand the sac-cid-ananda form of the Lord. Similarly, Paramatma 
realization -- realization of the plenary expansion of the Absolute 
Truth within everyone's heart -- is also an incomplete understanding of 
the Absolute Truth. Even a devotee of the Personality of Godhead 
Narayana cannot actually understand the transcendental attractive 
features of Krsna. Indeed, a devotee of Krsna who is attached to the 
sublime attractive features of the Lord does not consider Narayana very 
important. When the gopis sometimes saw Krsna in the form of Narayana, 
they were not very much attracted to Him. The gopis never addressed 
Krsna as Rukmini-ramana. Krsna's devotees in Vrndavana address Him as 
Radharamana, Nandanandana and Yasodanandana, but not as Vasudeva-nandana 
or Devaki-nandana. Although according to the material conception 
Narayana, Rukmini-ramana and Krsna are one and the same, in the 
spiritual world one cannot use the name Rukmini-ramana or Narayana in 
place of the name Krsna. If one does so out of a poor fund of knowledge, 
his mellow with the Lord becomes spiritually faulty and is called 
rasabhasa, an overlapping of transcendental mellows. The advanced 
devotee who has actually realized the transcendental features of the 
Lord will not commit the mistake of creating a rasabhasa situation by 
using one name for another. Because of the influence of Kali-yuga, there 
is much rasabhasa in the name of extravagance and liberal-mindedness. 
Such fanaticism is not very much appreciated by pure devotees.
 
Madhya 8.91
 
TEXT 91
 
TEXT
 
ye yatha mam prapadyante
tams tathaiva bhajamy aham
mama vartmanuvartante
manusyah partha sarvasah
SYNONYMS
 
ye -- they; yatha -- as; mam -- unto Me; prapadyante -- surrender; tan --
 unto them; tatha eva -- in the same proportion; bhajami -- bestow My 
favor; aham -- I; mama -- My; vartma -- way; anuvartante -- follow; 
manusyah -- men; partha -- My dear Arjuna; sarvasah -- in all respects.
 
TRANSLATION
 
"[According to Lord Krsna in the Bhagavad-gita (4.11):] ‘As all 
surrender unto Me, I reward them accordingly. Everyone follows My path 
in all respects, O son of Prtha.'
 
Madhya 8.92
 
TEXT 92
 
TEXT
 
ei ‘preme'ra anurupa na pare bhajite
ataeva ‘rni' haya  -- kahe bhagavate
SYNONYMS
 
ei -- this; premera -- of love of God; anurupa -- exactly to the 
proportion; na -- not; pare -- is able; bhajite -- to reciprocate; 
ataeva -- therefore; rni -- debtor; haya -- becomes; kahe -- is stated; 
bhagavate -- in Srimad-Bhagavatam.
 
TRANSLATION
 
"In Srimad-Bhagavatam [10.32.22] it is said that Lord Krsna cannot 
proportionately reciprocate devotional service in the madhurya-rasa; 
therefore He always remains a debtor to such devotees.
 
Madhya 8.93
 
TEXT 93
 
TEXT
 
na paraye 'ham niravadya-samyujam
sva-sadhu-krtyam vibudhayusapi vah
ya mabhajan durjaya-geha-srnkhalah
samvrscya tad vah pratiyatu sadhuna
SYNONYMS
 
na -- not; paraye -- am able; aham -- I; niravadya -- without duplicity; 
samyujam -- meeting; sva-sadhu-krtyam -- your own honest activities; 
vibudha-ayusa api -- even with a duration of life like that of the 
demigods; vah -- you; ya -- who; ma -- Me; abhajan -- have worshiped; 
durjaya -- difficult to surmount; geha -- of household life; srnkhalah --
 the chains; samvrscya -- cutting off; tat -- that; vah -- your; 
pratiyatu -- let there be a return; sadhuna -- by pious activities.
 
TRANSLATION
 
"When the gopis were overwhelmed with dissatisfaction due to Lord Krsna'
s absence from the rasa-lila, Krsna returned to them and told them, ‘My 
dear gopis, our meeting is certainly free of all material contamination. 
I must admit that in many lives it would be impossible for Me to repay 
My debt to you because you have cut off the bondage of family life just 
to search for Me. Consequently I am unable to repay you. Therefore 
please be satisfied with your honest activities in this regard.'
 
Madhya 8.94
 
TEXT 94
 
TEXT
 
yadyapi krsna-saundarya -- madhuryera dhurya
vraja-devira sange tanra badaye madhurya
SYNONYMS
 
yadyapi -- although; krsna-saundarya -- the beauty of Lord Krsna; 
madhuryera -- of sweetness; dhurya -- the supermost; vraja-devira -- the 
gopis; sange -- in company with; tanra -- His; badaye -- increases; 
madhurya -- the sweetness.
 
TRANSLATION
 
"Although Krsna's unparalleled beauty is the topmost sweetness of love 
of Godhead, His sweetness increases unlimitedly when He is in the 
company of the gopis. Consequently Krsna's exchange of love with the 
gopis is the topmost perfection of love of Godhead.
 
PURPORT
 
Krsna and His devotees become perfectly intimate in conjugal love of 
Godhead. In other mellows, the Lord and the devotees do not enjoy 
transcendental bliss as perfectly. The next verse (Srimad-Bhagavatam 10.
33.6) will illustrate this point.
 
Madhya 8.95
 
TEXT 95
 
TEXT
 
tatratisusubhe tabhir
bhagavan devaki-sutah
madhye maninam haimanam
maha-marakato yatha
SYNONYMS
 
tatra -- there; ati-susubhe -- was very beautiful; tabhih -- by them; 
bhagavan -- the Supreme Personality of Godhead; devaki-sutah -- son of 
Devaki; madhye -- in the midst; maninam -- of valuable jewels; haimanam -
- lined with gold; maha-marakatah -- the jewel of the name marakata; 
yatha -- as.
 
TRANSLATION
 
"‘Although the son of Devaki, the Supreme Personality of Godhead, is the 
reservoir of all kinds of beauty, when He is among the gopis He 
nonetheless becomes more beautiful, for He resembles a marakata jewel 
surrounded by gold and other jewels.'"
 
Madhya 8.96
 
TEXT 96
 
TEXT
 
prabhu kahe, -- ei ‘sadhyavadhi' suniscaya
krpa kari' kaha, yadi age kichu haya
SYNONYMS
 
prabhu kahe -- Lord Sri Caitanya Mahaprabhu replied; ei -- this; sadhya-
avadhi -- the highest limit of perfection; su-niscaya -- certainly; krpa 
kari' -- being merciful to Me; kaha -- please speak; yadi -- if; age -- 
further; kichu haya -- there is something.
 
TRANSLATION
 
Lord Caitanya Mahaprabhu replied, "This is certainly the limit of 
perfection, but please be merciful to Me and speak more if there is more.
"
 
Madhya 8.97
 
TEXT 97
 
TEXT
 
raya kahe, -- ihara age puche hena jane
eta-dina nahi jani, achaye bhuvane
SYNONYMS
 
raya kahe -- Ramananda Raya replied; ihara age -- beyond this point; 
puche -- inquires; hena -- such; jane -- a person; eta-dina -- until 
this day; nahi jani -- I did not know; achaye -- there is; bhuvane -- 
within this material world.
 
TRANSLATION
 
Raya Ramananda replied, "Until this day I did not know anyone within 
this material world who could inquire beyond this perfectional stage of 
devotional service.
 
Madhya 8.98
 
TEXT 98
 
TEXT
 
inhara madhye radhara prema -- ‘sadhya-siromani'
yanhara mahima sarva-sastrete vakhani
SYNONYMS
 
inhara madhye -- among the loving affairs of the gopis; radhara prema -- 
the love of Godhead of Srimati Radharani; sadhya-siromani -- the topmost 
perfection; yanhara -- of which; mahima -- the glories; sarva-sastrete --
 in every scripture; vakhani -- description.
 
TRANSLATION
 
"Among the loving affairs of the gopis," Ramananda Raya continued, "
Srimati Radharani's love for Sri Krsna is topmost. Indeed, the glories 
of Srimati Radharani are highly esteemed in all revealed scriptures.
 
Madhya 8.99
 
TEXT 99
 
TEXT
 
yatha radha priya visnos
tasyah kundam priyam tatha
sarva-gopisu saivaika
visnor atyanta-vallabha
SYNONYMS
 
yatha -- just as; radha -- Srimati Radharani; priya -- very dear; visnoh 
-- to Lord Krsna; tasyah -- Her; kundam -- bathing place; priyam -- very 
dear; tatha -- so also; sarva-gopisu -- among all the gopis; sa -- She; 
eva -- certainly; eka -- alone; visnoh -- of Lord Krsna; atyanta-
vallabha -- very dear.
 
TRANSLATION
 
"‘Just as Srimati Radharani is most dear to Sri Krsna, Her bathing place 
[Radha-kunda] is also dear to Him. Among all the gopis, Srimati 
Radharani is supermost and very dear to Lord Krsna.'
 
PURPORT
 
This verse is from the Padma Purana and is included in the Laghu-
bhagavatamrta (2. 45), by Srila Rupa Gosvami. It also appears in the 
Adi-lila, Chapter Four, verse 215, and again in the Madhya-lila, Chapter 
Eighteen, verse 8.
 
Madhya 8.100
 
TEXT 100
 
TEXT
 
anayaradhito nunam
bhagavan harir isvarah
yan no vihaya govindah
prito yam anayad rahah
SYNONYMS
 
anaya -- by Her; aradhitah -- worshiped; nunam -- indeed; bhagavan -- 
the Supreme Personality of Godhead; harih -- Krsna; isvarah -- the Lord; 
yat -- from which; nah -- us; vihaya -- rejecting; govindah -- Lord Sri 
Krsna; pritah -- satisfied; yam -- whom; anayat -- brought; rahah -- a 
secluded place.
 
TRANSLATION
 
"[When the gopis began to talk among themselves, they said:] ‘Dear 
friends, the gopi who has been taken away by Krsna to a secluded place 
must have worshiped the Lord more than anyone else.'"
 
PURPORT
 
The name Radha is derived from this verse (SB 10.30.28), from the words 
anayaradhitah, meaning "by Her the Lord is worshiped." Sometimes the 
critics of Srimad-Bhagavatam find it difficult to find Radharani's holy 
name in that book, but the secret is disclosed here in the word aradhita,
 from which the name Radha has come. Of course, the name of Radharani is 
directly mentioned in other Puranas. This gopi's worship of Krsna is 
topmost, and therefore Her name is Radha, or "the topmost worshiper."
 
Madhya 8.101
 
TEXT 101
 
TEXT
 
prabhu kahe -- age kaha, sunite pai sukhe
apurvamrta-nadi vahe tomara mukhe
SYNONYMS
 
prabhu kahe -- the Lord said; age -- ahead; kaha -- please speak; sunite 
-- to hear; pai -- I get; sukhe -- happiness; apurva-amrta -- of 
unprecedented nectar; nadi -- a river; vahe -- flows; tomara mukhe -- 
from your mouth.
 
TRANSLATION
 
Lord Sri Caitanya Mahaprabhu said, "Please speak on. I am very happy to 
hear you because a river of unprecedented nectar is flowing from your 
mouth.
 
Madhya 8.102
 
TEXT 102
 
TEXT
 
curi kari' radhake nila gopi-ganera dare
anyapeksa haile premera gadhata na sphure
SYNONYMS
 
curi kari' -- stealing; radhake -- Srimati Radharani; nila -- took away; 
gopi-ganera -- of the gopis; dare -- out of fear; anya-apeksa -- 
dependence on others; haile -- if there is; premera -- of love; gadhata -
- the intensity; na -- not; sphure -- manifests.
 
TRANSLATION
 
"During the rasa dance Sri Krsna did not exchange loving affairs with 
Srimati Radharani due to the presence of the other gopis. Because of the 
dependence of the others, the intensity of love between Radha and Krsna 
was not manifest. Therefore He stole Her away.
 
PURPORT
 
Out of fear of the other gopis, Lord Sri Krsna took Srimati Radharani to 
a secluded place. In this regard, the verse kamsarir api (verse 106 in 
this chapter) will be quoted from the Gita-govinda of Jayadeva Gosvami.
 
Madhya 8.103
 
TEXT 103
 
TEXT
 
radha lagi' gopire yadi saksat kare tyaga
tabe jani, -- radhaya krsnera gadha-anuraga
SYNONYMS
 
radha lagi' -- for the sake of Srimati Radharani; gopire -- the gopis; 
yadi -- if; saksat -- directly; kare -- does; tyaga -- rejection; tabe --
 then; jani -- we can understand; radhaya -- in Srimati Radharani; 
krsnera -- of Lord Krsna; gadha -- intense; anuraga -- affection.
 
TRANSLATION
 
"If Lord Krsna rejected the company of the other gopis for Srimati 
Radharani, we can understand that Lord Sri Krsna has intense affection 
for Her."
 
Madhya 8.104
 
TEXT 104
 
TEXT
 
raya kahe, -- tabe suna premera mahima
tri-jagate radha-premera nahika upama
SYNONYMS
 
raya kahe -- Ramananda Raya replied; tabe -- then; suna -- please hear; 
premera -- of that love; mahima -- the glories; tri-jagate -- within the 
three worlds; radha-premera -- of the loving affairs of Srimati 
Radharani; nahika -- there is not; upama -- comparison.
 
TRANSLATION
 
Ramananda Raya continued, "Please therefore hear from me about the 
glories of Srimati Radharani's loving affairs. They are beyond compare 
within these three worlds.
 
Madhya 8.105
 
TEXT 105
 
TEXT
 
gopi-ganera rasa-nrtya-mandali chadiya
radha cahi' vane phire vilapa kariya
SYNONYMS
 
gopi-ganera -- of the gopis; rasa-nrtya -- of rasa dancing; mandali -- 
the circle; chadiya -- rejecting; radha -- Srimati Radharani; cahi' -- 
desiring; vane -- in the forest; phire -- wanders; vilapa -- lamentation;
 kariya -- doing.
 
TRANSLATION
 
"Finding Herself treated equally with all the other gopis, Srimati 
Radharani displayed Her tricky behavior and left the circle of the rasa 
dance. Missing Srimati Radharani's presence, Krsna became very unhappy 
and began to lament and wander throughout the forest to search Her out.
 
Madhya 8.106
 
TEXT 106
 
TEXT
 
kamsarir api samsara-
vasana-baddha-srnkhalam
radham adhaya hrdaye
tatyaja vraja-sundarih
SYNONYMS
 
kamsa-arih -- the enemy of Kamsa; api -- moreover; samsara-vasana -- 
desirous of the essence of enjoyment (rasa-lila); baddha-srnkhalam -- 
being perfectly attracted to such activities; radham -- Srimati 
Radharani; adhaya -- taking; hrdaye -- within the heart; tatyaja -- left 
aside; vraja-sundarih -- the other beautiful gopis. 
 
TRANSLATION
 
"‘Lord Krsna, the enemy of Kamsa, took Srimati Radharani within His 
heart, for He desired to dance with Her. Thus He left the arena of the 
rasa dance and the company of all the other beautiful damsels of Vraja.
 
Madhya 8.107
 
TEXT 107
 
TEXT
 
itas tatas tam anusrtya radhikam
ananga-bana-vrana-khinna-manasah
krtanutapah sa kalinda-nandini
tatanta-kunje visasada madhavah
SYNONYMS
 
itah tatah -- hither and thither; tam -- Her; anusrtya -- searching out; 
radhikam -- Srimati Radharani; ananga -- of Cupid; bana-vrana -- by a 
wound from the arrow; khinna-manasah -- whose heart is injured; krta-
anutapah -- repentant for misbehavior; sah -- He (Lord Krsna); kalinda-
nandini -- of the river Yamuna; tata-anta -- on the edge of the bank; 
kunje -- in the bushes; visasada -- lamented; madhavah -- Lord Krsna.
 
TRANSLATION
 
"‘Being afflicted by the arrow of Cupid and unhappily regretting His 
mistreating Srimati Radharani, Madhava, Lord Krsna, began to search for 
Her along the banks of the Yamuna River. When He failed to find Her, He 
entered the bushes of Vrndavana and began to lament.'
 
PURPORT
 
These two verses are from the Gita-govinda (3.1–2), written by Jayadeva 
Gosvami.
 
Madhya 8.108
 
TEXT 108
 
TEXT
 
ei dui-slokera artha vicarile jani
vicarite uthe yena amrtera khani
SYNONYMS
 
ei -- these; dui -- two; slokera -- of the verses; artha -- the meanings;
 vicarile -- if considering; jani -- I can understand; vicarite -- while 
considering; uthe -- arises; yena -- like; amrtera -- of nectar; khani --
 a mine.
 
TRANSLATION
 
"Simply by considering these two verses one can understand what nectar 
there is in such dealings. It is exactly like freeing a mine of nectar.
 
Madhya 8.109
 
TEXT 109
 
TEXT
 
sata-koti gopi-sange rasa-vilasa
tara madhye eka-murtye rahe radha-pasa
SYNONYMS
 
sata-koti -- hundreds of thousands; gopi-sange -- with the gopis; rasa-
vilasa -- dancing in the rasa dance; tara madhye -- among them; eka-
murtye -- by one of His transcendental forms; rahe -- remains; radha-
pasa -- by the side of Srimati Radharani.
 
TRANSLATION
 
"Although Krsna was in the midst of hundreds of thousands of gopis 
during the rasa dance, He still kept Himself in one of His 
transcendental forms by the side of Srimati Radharani.
 
Madhya 8.110
 
TEXT 110
 
TEXT
 
sadharana-preme dekhi sarvatra ‘samata'
radhara kutila-preme ha-ila ‘vamata'
SYNONYMS
 
sadharana-preme -- in general love of Godhead; dekhi -- we see; sarvatra 
-- everywhere; samata -- equality; radhara -- of Srimati Radharani; 
kutila-preme -- in the crooked love of Godhead; ha-ila -- there was; 
vamata -- opposition.
 
TRANSLATION
 
"Lord Krsna is equal to everyone in His general dealings, but due to the 
conflicting ecstatic love of Srimati Radharani, there were opposing 
elements.
 
Madhya 8.111
 
TEXT 111
 
TEXT
 
aher iva gatih premnah
svabhava-kutila bhavet
ato hetor ahetos ca
yunor mana udancati
SYNONYMS
 
aheh -- of the snake; iva -- like; gatih -- the movement; premnah -- of 
the loving affairs; svabhava -- by nature; kutila -- crooked; bhavet -- 
is; atah -- therefore; hetoh -- from some cause; ahetoh -- from the 
absence of a cause; ca -- and; yunoh -- of the young couple; manah -- 
anger; udancati -- appears.
 
TRANSLATION
 
"‘The progress of loving affairs between a young boy and a young girl is 
like the movement of a snake. On account of this, two types of anger 
arise between a young boy and girl -- anger with cause and anger without 
cause.'
 
PURPORT
 
During the rasa dance, one form of Krsna was between every two gopis. 
But by the side of Srimati Radharani there was only one Krsna. Although 
this was the case, Srimati Radharani still manifested disagreement with 
Krsna. This verse is from the Ujjvala-nilamani (Srngara-bheda-kathana 
102), written by Srila Rupa Gosvami.
 
Madhya 8.112
 
TEXT 112
 
TEXT
 
krodha kari' rasa chadi' gela mana kari'
tanre na dekhiya vyakula haila sri-hari
SYNONYMS
 
krodha kari' -- becoming angry; rasa chadi' -- leaving the rasa dance; 
gela -- went; mana kari' -- being resentful; tanre -- Srimati Radharani; 
na dekhiya -- not seeing; vyakula -- very anxious; haila -- became; sri-
hari -- Lord Krsna.
 
TRANSLATION
 
"When Radharani left the rasa dance out of anger and resentment, Lord 
Sri Krsna became very anxious because He could not see Her.
 
Madhya 8.113
 
TEXT 113
 
TEXT
 
samyak-sara vasana krsnera rasa-lila
rasa-lila-vasanate radhika srnkhala
SYNONYMS
 
samyak-sara -- the complete and essential; vasana -- desire; krsnera -- 
of Lord Krsna; rasa-lila -- the dancing in the rasa-lila; rasa-lila-
vasanate -- in the desire to dance the rasa dance; radhika -- Srimati 
Radharani; srnkhala -- the medium of bondage.
 
TRANSLATION
 
"Lord Krsna's desire in the rasa-lila circle is perfectly complete, but 
Srimati Radharani is the binding link in that desire.
 
Madhya 8.114
 
TEXT 114
 
TEXT
 
tanha vinu rasa-lila nahi bhaya citte
mandali chadiya gela radha anvesite
SYNONYMS
 
tanha vinu -- without Her; rasa-lila -- the rasa dance; nahi -- not; 
bhaya -- illuminates; citte -- within the heart; mandali chadiya -- 
leaving the circle of the rasa dance; gela -- went; radha -- Srimati 
Radharani; anvesite -- to search for.
 
TRANSLATION
 
"The rasa dance does not shine in the heart of Krsna without Srimati 
Radharani. Therefore, He also gave up the circle of the rasa dance and 
went out to search for Her.
 
Madhya 8.115
 
TEXT 115
 
TEXT
 
itas-tatah bhrami' kahan radha na pana
visada karena kama-bane khinna hana
SYNONYMS
 
itah-tatah -- here and there; bhrami' -- wandering; kahan -- anywhere; 
radha -- Srimati Radharani; na -- not; pana -- finding; visada -- 
lamentation; karena -- does; kama-bane -- by the arrow of Cupid; khinna -
- hurt; hana -- becoming.
 
TRANSLATION
 
"When Krsna went out to search for Srimati Radharani, He wandered here 
and there. Not finding Her, He became afflicted by the arrow of Cupid 
and began to lament.
 
Madhya 8.116
 
TEXT 116
 
TEXT
 
sata-koti-gopite nahe kama-nirvapana
tahatei anumani sri-radhikara guna
SYNONYMS
 
sata-koti -- hundreds of thousands; gopite -- in the midst of gopis; 
nahe -- there is not; kama-nirvapana -- satisfaction of lust; tahatei -- 
by that way; anumani -- we can imagine; sri-radhikara guna -- the 
transcendental quality of Srimati Radharani.
 
TRANSLATION
 
"Since Krsna's lusty desires were not satisfied even in the midst of 
hundreds of thousands of gopis and He was thus searching after Srimati 
Radharani, we can easily imagine how transcendentally qualified She is."
 
Madhya 8.117
 
TEXT 117
 
TEXT
 
prabhu kahe -- ye lagi' ailama toma-sthane
sei saba tattva-vastu haila mora jnane
SYNONYMS
 
prabhu kahe -- the Lord said; ye lagi' -- for the matter of which; 
ailama -- I have come; toma-sthane -- to your place; sei saba -- all 
those; tattva-vastu -- objects of truth; haila -- were; mora -- My; 
jnane -- in knowledge.
 
TRANSLATION
 
After hearing this, Lord Caitanya Mahaprabhu said to Ramananda Raya, "
That for which I have come to your residence has now become an object of 
truth in My knowledge.
 
Madhya 8.118
 
TEXT 118
 
TEXT
 
ebe se janilun sadhya-sadhana-nirnaya
age ara ache kichu, sunite mana haya
SYNONYMS
 
ebe -- now; se -- that; janilun -- I have understood; sadhya -- of the 
ultimate goal; sadhana -- and of the process; nirnaya -- the 
ascertainment; age -- ahead; ara -- more; ache -- there is; kichu -- 
something; sunite -- to hear; mana -- the mind; haya -- it is.
 
TRANSLATION
 
"Now I have come to understand the sublime goal of life and the process 
of achieving it. Nevertheless, I think that there is something more 
ahead, and My mind is desiring to have it.
 
Madhya 8.119
 
TEXT 119
 
TEXT
 
‘krsnera svarupa' kaha ‘radhara svarupa'
‘rasa' kon tattva, ‘prema' -- kon tattva-rupa
SYNONYMS
 
krsnera -- of Lord Krsna; svarupa -- the transcendental features; kaha --
 speak; radhara -- of Srimati Radharani; svarupa -- the transcendental 
features; rasa -- mellows; kon -- what; tattva -- that truth; prema -- 
love of Godhead; kon -- what; tattva-rupa -- actual form.
 
TRANSLATION
 
"Kindly explain the transcendental features of Krsna and Srimati 
Radharani. Also explain the truth of transcendental mellows and the 
transcendental form of love of Godhead.
 
Madhya 8.120
 
TEXT 120
 
TEXT
 
krpa kari' ei tattva kaha ta' amare
toma-vina keha iha nirupite nare
SYNONYMS
 
krpa kari' -- showing your mercy; ei tattva -- all these truths; kaha -- 
explain; ta' -- certainly; amare -- unto Me; toma-vina -- except for you;
 keha -- someone; iha -- this; nirupite -- to ascertain; nare -- not 
able.
 
TRANSLATION
 
"Kindly explain all these truths to Me. But for yourself, no one can 
ascertain them."
 
Madhya 8.121
 
TEXT 121
 
TEXT
 
raya kahe, -- iha ami kichui na jani
tumi yei kahao, sei kahi ami vani
SYNONYMS
 
raya kahe -- Ramananda Raya said; iha -- this; ami -- I; kichui -- 
something; na -- not; jani -- know; tumi -- You; yei -- whatever; kahao -
- make me say; sei -- those; kahi -- speak; ami -- I; vani -- words.
 
TRANSLATION
 
Sri Ramananda Raya replied, "I do not know anything about this. I simply 
vibrate the sound You make me speak.
 
Madhya 8.122
 
TEXT 122
 
TEXT
 
tomara siksaya padi yena suka-patha
saksat isvara tumi, ke bujhe tomara nata
SYNONYMS
 
tomara siksaya -- by Your instruction; padi -- I recite; yena -- like; 
suka-patha -- the reciting of a parrot; saksat -- directly; isvara -- 
the Supreme Personality of Godhead; tumi -- You; ke -- who; bujhe -- can 
understand; tomara -- Your; nata -- dramatic performance.
 
TRANSLATION
 
"I simply repeat like a parrot whatever instructions You have given me. 
You are the Supreme Personality of Godhead Himself. Who can understand 
Your dramatic performances?
 
Madhya 8.123
 
TEXT 123
 
TEXT
 
hrdaye prerana kara, jihvaya kahao vani
ki kahiye bhala-manda, kichui na jani
SYNONYMS
 
hrdaye -- within the heart; prerana -- direction; kara -- You give; 
jihvaya -- on the tongue; kahao -- You make me speak; vani -- words; ki -
- what; kahiye -- I am speaking; bhala-manda -- good or bad; kichui -- 
something; na -- not; jani -- I know.
 
TRANSLATION
 
"You inspire me within the heart and make me speak with the tongue. I do 
not know whether I am speaking well or badly."
 
Madhya 8.124
 
TEXT 124
 
TEXT
 
prabhu kahe, -- mayavadi ami ta' sannyasi
bhakti-tattva nahi jani, mayavade bhasi
SYNONYMS
 
prabhu kahe -- the Lord said; mayavadi -- a follower of the Mayavada 
philosophy; ami -- I; ta' -- certainly; sannyasi -- one in the renounced 
order of life; bhakti-tattva -- the truths of transcendental loving 
service; nahi -- not; jani -- I know; mayavade -- in the philosophy of 
impersonalism; bhasi -- I float.
 
TRANSLATION
 
Lord Caitanya Mahaprabhu said, "I am a Mayavadi in the renounced order 
of life, and I do not even know what transcendental loving service to 
the Lord is. I simply float in the ocean of Mayavada philosophy.
 
Madhya 8.125
 
TEXT 125
 
TEXT
 
sarvabhauma-sange mora mana nirmala ha-ila
‘krsna-bhakti-tattva kaha,' tanhare puchila
SYNONYMS
 
sarvabhauma-sange -- in the company of Sarvabhauma Bhattacarya; mora -- 
My; mana -- mind; nirmala -- clarified; ha-ila -- became; krsna-bhakti-
tattva -- the truths of transcendental loving service to Krsna; kaha -- 
please explain; tanhare -- to him; puchila -- I inquired.
 
TRANSLATION
 
"Due to the association of Sarvabhauma Bhattacarya, My mind became 
enlightened. Therefore I asked him about the truths of transcendental 
loving service to Krsna.
 
Madhya 8.126
 
TEXT 126
 
TEXT
 
tenho kahe -- ami nahi jani krsna-katha
sabe ramananda jane, tenho nahi etha
SYNONYMS
 
tenho kahe -- he replied; ami -- I; nahi -- not; jani -- know; krsna-
katha -- topics of Lord Krsna; sabe -- all; ramananda -- Ramananda Raya; 
jane -- knows; tenho -- he; nahi -- not; etha -- here.
 
TRANSLATION
 
"Sarvabhauma Bhattacarya told me, ‘I do not actually know about the 
topics of Lord Krsna. They are all known only to Ramananda Raya, but he 
is not present here.'"
 
Madhya 8.127
 
TEXT 127
 
TEXT
 
tomara thani ailana tomara mahima suniya
tumi more stuti kara ‘sannyasi' janiya
SYNONYMS
 
tomara thani -- to your presence; ailana -- I have come; tomara -- your; 
mahima -- glories; suniya -- hearing; tumi -- you; more -- Me; stuti -- 
praising; kara -- do; sannyasi -- a person in the renounced order of 
life; janiya -- knowing as.
 
TRANSLATION
 
Lord Sri Caitanya Mahaprabhu continued, "After hearing about your 
glories, I have come to your place. But you are offering Me words of 
praise out of respect for a sannyasi, one in the renounced order of life.
 
PURPORT
 
Srila Bhaktisiddhanta Sarasvati Thakura explains that a mundane person, 
being enriched by mundane opulences, must always know that the 
transcendental opulences of the advanced devotees are far more important 
than the materialistic opulences of a person like himself. A 
materialistic person with material opulences should not be very proud or 
puffed up before a transcendental devotee. If one approaches a 
transcendental devotee on the strength of one's material heritage, 
opulence, education and beauty and does not offer respect to the 
advanced devotee of the Lord, the Vaisnava devotee may offer formal 
respects to such a materially puffed-up person, but he may not deliver 
transcendental knowledge to him. Indeed, the devotee sees him as a non-
brahmana or sudra. Such a puffed-up person cannot understand the science 
of Krsna. A proud person is deceived in transcendental life and, despite 
having attained a human form, will again glide into hellish conditions. 
By His personal example, Sri Caitanya Mahaprabhu explains how one should 
be submissive and humble before a Vaisnava, even though one may be 
situated on a high platform. Such is the teaching of Sri Caitanya 
Mahaprabhu as the acarya of the world, the supreme spiritual master and 
teacher.
 
Madhya 8.128
 
TEXT 128
 
TEXT
 
kiba vipra, kiba nyasi, sudra kene naya
yei krsna-tattva-vetta, sei ‘guru' haya
SYNONYMS
 
kiba -- whether; vipra -- a brahmana; kiba -- whether; nyasi -- a 
sannyasi; sudra -- a sudra; kene -- why; naya -- not; yei -- anyone who; 
krsna-tattva-vetta -- a knower of the science of Krsna; sei -- that 
person; guru -- the spiritual master; haya -- is.
 
TRANSLATION
 
"Whether one is a brahmana, a sannyasi or a sudra -- regardless of what 
he is -- he can become a spiritual master if he knows the science of 
Krsna."
 
PURPORT
 
This verse is very important to the Krsna consciousness movement. In his 
Amrta-pravaha-bhasya, Srila Bhaktivinoda Thakura explains that one 
should not think that because Sri Caitanya Mahaprabhu was born a 
brahmana and was situated in the topmost spiritual order as a sannyasi, 
it was improper for Him to receive instructions from Srila Ramananda 
Raya, who belonged to the sudra caste. To clarify this matter, Sri 
Caitanya Mahaprabhu informed Ramananda Raya that knowledge of Krsna 
consciousness is more important than caste. In the system of varnasrama-
dharma there are various duties for the brahmanas, ksatriyas, vaisyas 
and sudras. Actually the brahmana is supposed to be the spiritual master 
of all other varnas, or classes, but as far as Krsna consciousness is 
concerned, everyone is capable of becoming a spiritual master because 
knowledge in Krsna consciousness is on the platform of the spirit soul. 
To spread Krsna consciousness, one need only be cognizant of the science 
of the spirit soul. It does not matter whether one is a brahmana, 
ksatriya, vaisya, sudra, sannyasi, grhastha or whatever. If one simply 
understands this science, he can become a spiritual master.
 
It is stated in the Hari-bhakti-vilasa that one should not accept 
initiation from a person who is not in the brahminical order if there is 
a fit person in the brahminical order present. This instruction is meant 
for those who are overly dependent on the mundane social order and is 
suitable for those who want to remain in mundane life. If one 
understands the truth of Krsna consciousness and seriously desires to 
attain transcendental knowledge for the perfection of life, he can 
accept a spiritual master from any social status, provided the spiritual 
master is fully conversant with the science of Krsna. Srila 
Bhaktisiddhanta Sarasvati Thakura also states that although one is 
situated as a brahmana, ksatriya, vaisya, sudra, brahmacari, vanaprastha,
 grhastha or sannyasi, if he is conversant in the science of Krsna he 
can become a spiritual master as vartma-pradarsaka-guru, diksa-guru or 
siksa-guru. The spiritual master who first gives information about 
spiritual life is called the vartma-pradarsaka-guru, the spiritual 
master who initiates according to the regulations of the sastras is 
called the diksa-guru, and the spiritual master who gives instructions 
for elevation is called the siksa-guru. Factually the qualifications of 
a spiritual master depend on his knowledge of the science of Krsna. It 
does not matter whether he is a brahmana, ksatriya, sannyasi or sudra. 
This injunction given by Sri Caitanya Mahaprabhu is not at all against 
the injunctions of the sastras. In the Padma Purana it is said:
 
na sudra bhagavad-bhaktas te 'pi bhagavatottamah
sarva-varnesu te sudra ye na bhakta janardane
 
One who is actually advanced in spiritual knowledge of Krsna is never a 
sudra, even though he may have been born in a sudra family. However, 
even if a vipra, or brahmana, is very expert in the six brahminical 
activities (pathana, pathana, yajana, yajana, dana, pratigraha) and is 
also well versed in the Vedic hymns, he cannot become a spiritual master 
unless he is a Vaisnava. But if one is born in the family of candalas 
yet is well versed in Krsna consciousness, he can become a guru. These 
are the sastric injunctions, and strictly following these injunctions, 
Sri Caitanya Mahaprabhu, as a grhastha named Sri Visvambhara, was 
initiated by a sannyasi-guru named Isvara Puri. Similarly, Sri 
Nityananda Prabhu was initiated by Madhavendra Puri, a sannyasi. 
According to others, however, He was initiated by Laksmipati Tirtha. 
Advaita Acarya, although a grhastha, was initiated by Madhavendra Puri, 
and many devotees born in caste brahmana familes were 
initiated by Sri Rasikananda (a disciple of Sri Syamananda Prabhu), 
although Rasikananda was not born in a brahmana family. There are 
many instances in which a born brahmana took initiation from a person 
who was not born in a brahmana family. The brahminical symptoms are 
explained in Srimad-Bhagavatam (7.11.35), wherein it is stated:
 
yasya yal-laksanam proktam pumso varnabhivyanjakam
yad anyatrapi drsyeta tat tenaiva vinirdiset
 
If a person is born in a sudra family but has all the qualities of a 
spiritual master, he should be accepted not only as a brahmana but as a 
qualified spiritual master also. This is also the instruction of Sri 
Caitanya Mahaprabhu. Srila Bhaktisiddhanta Sarasvati Thakura therefore 
introduced the sacred thread ceremony for all Vaisnavas according to the 
rules and regulations.
 
Sometimes a Vaisnava who is a bhajananandi does not take the savitra-
samskara (sacred thread initiation), but this does not mean that this 
system should be used for preaching work. There are two kinds of 
Vaisnavas -- bhajananandi and gosthy-anandi. A bhajananandi is not 
interested in preaching work, but a gosthy-anandi is interested in 
spreading Krsna consciousness to benefit the people and increase the 
number of Vaisnavas. A Vaisnava is understood to be above the position 
of a brahmana. As a preacher, he should be recognized as a brahmana; 
otherwise there may be a misunderstanding of his position as a Vaisnava. 
However, a Vaisnava brahmana is not selected on the basis of his birth 
but according to his qualities. Unfortunately, those who are 
unintelligent do not know the difference between a brahmana and a 
Vaisnava. They are under the impression that unless one is a brahmana he 
cannot be a spiritual master. For this reason only, Sri Caitanya 
Mahaprabhu makes the statement in this verse:
 
kiba vipra, kiba nyasi, sudra kene naya
yei krsna-tattva-vetta, sei ‘guru' haya
 [Cc. Madhya 8.128]
 
If one becomes a guru, he is automatically a brahmana. Sometimes a caste 
guru says that ye krsna-tattva-vetta, sei guru haya means that one who 
is not a brahmana may become a siksa-guru or a vartma-pradarsaka-guru 
but not an initiator guru. According to such caste gurus, birth and 
family ties are considered foremost. However, the hereditary 
consideration is not acceptable to Vaisnavas. The word guru is equally 
applicable to the vartma-pradarsaka-guru, siksa-guru and diksa-guru. 
Unless we accept the principle enunciated by Sri Caitanya Mahaprabhu, 
this Krsna consciousness movement cannot spread all over the world. 
According to Sri Caitanya Mahaprabhu's intentions, prthivite ache yata 
nagaradi-grama sarvatra pracara haibe mora nama.  [CB Antya-khanda 4.126]
 Sri Caitanya Mahaprabhu's cult must be preached all over the world. 
This does not mean that people should take to His teachings and remain 
sudras or candalas. As soon as one is trained as a pure Vaisnava, he 
must be accepted as a bona fide brahmana. This is the essence of Sri 
Caitanya Mahaprabhu's instructions in this verse.
 
Madhya 8.129
 
TEXT 129
 
TEXT
 
‘sannyasi' baliya more na kariha vancana
krsna-radha-tattva kahi' purna kara mana
SYNONYMS
 
sannyasi -- a person in the renounced order of life; baliya -- taking as;
 more -- Me; na kariha -- do not do; vancana -- cheating; krsna-radha-
tattva -- the truth about Radha-Krsna; kahi' -- describing; purna -- 
complete; kara -- make; mana -- My mind.
 
TRANSLATION
 
Sri Caitanya Mahaprabhu continued, "Please do not try to cheat Me, 
thinking of Me as a learned sannyasi. Please satisfy My mind by just 
describing the truth of Radha and Krsna."
 
Madhya 8.130–131
 
TEXTS 130–131
 
TEXT
 
yadyapi raya -- premi, maha-bhagavate
tanra mana krsna-maya nare acchadite
tathapi prabhura iccha -- parama prabala
janileha rayera mana haila talamala
SYNONYMS
 
yadyapi -- although; raya -- Ramananda Raya; premi -- a great lover of 
Krsna; maha-bhagavate -- a topmost devotee; tanra -- his; mana -- mind; 
krsna-maya -- the illusory energy of Krsna; nare -- not able; acchadite -
- to cover; tathapi -- still; prabhura iccha -- the Lord's desire; 
parama prabala -- very intense; janileha -- even though it was known; 
rayera mana -- the mind of Ramananda Raya; haila -- there was; talamala -
- agitation.
 
TRANSLATION
 
Sri Ramananda Raya was a great devotee of the Lord and a lover of God, 
and although his mind could not be covered by Krsna's illusory energy, 
and although he could understand the mind of the Lord, which was very 
strong and intense, Ramananda's mind became a little agitated.
 
PURPORT
 
The perfect devotee always acts according to the desires of the Supreme 
Personality of Godhead. But a materialistic man is carried away by the 
waves of the material energy. Srila Bhaktivinoda Thakura has said, 
mayara vase, yaccha bhese, khaccha habudubu, bhai. A person under the 
grip of the material energy is carried away by the waves of that 
illusory energy. In other words, a person in the material world is a 
servant of maya. However, a person in the spiritual energy is a servant 
of the Supreme Personality of Godhead. Although Ramananda Raya knew that 
nothing was unknown to Sri Caitanya Mahaprabhu, he nonetheless began to 
speak further on the subject because the Lord desired it.
 
Madhya 8.132
 
TEXT 132
 
TEXT
 
raya kahe, -- "ami -- nata, tumi -- sutra-dhara
yei mata nacao, taiche cahi nacibara
SYNONYMS
 
raya kahe -- Ramananda Raya replied; ami -- I; nata -- dancer; tumi -- 
You; sutra-dhara -- the puller of the strings; yei -- whatever; mata -- 
way; nacao -- You make me dance; taiche -- in that way; cahi -- I want; 
nacibara -- to dance.
 
TRANSLATION
 
Sri Ramananda Raya said, "I am just a dancing puppet, and You pull the 
strings. Whichever way You make me dance, I will dance.
 
Madhya 8.133
 
TEXT 133
 
TEXT
 
mora jihva -- vina-yantra, tumi -- vina-dhari
tomara mane yei uthe, tahai uccari
SYNONYMS
 
mora jihva -- my tongue; vina-yantra -- a stringed instrument; tumi -- 
You; vina-dhari -- the player of the stringed instrument; tomara mane -- 
in Your mind; yei uthe -- whatever arises; tahai -- that; uccari -- I 
vibrate.
 
TRANSLATION
 
"My dear Lord, my tongue is just like a stringed instrument, and You are 
its player. Therefore I simply vibrate whatever arises in Your mind."
 
Madhya 8.134
 
TEXT 134
 
TEXT
 
parama isvara krsna -- svayam bhagavan
sarva-avatari, sarva-karana-pradhana
SYNONYMS
 
parama -- supreme; isvara -- controller; krsna -- Lord Krsna; svayam -- 
personally; bhagavan -- the Supreme Personality of Godhead; sarva-
avatari -- the source of all incarnations; sarva-karana-pradhana -- the 
supreme cause of all causes.
 
TRANSLATION
 
Ramananda Raya then began to speak on krsna-tattva. "Krsna is the 
Supreme Personality of Godhead," he said. "He is personally the original 
Godhead, the source of all incarnations and the cause of all causes.
 
Madhya 8.135
 
TEXT 135
 
TEXT
 
ananta vaikuntha, ara ananta avatara
ananta brahmanda ihan, -- sabara adhara
SYNONYMS
 
ananta vaikuntha -- innumerable Vaikuntha planets; ara -- and; ananta 
avatara -- innumerable incarnations; ananta brahmanda -- innumerable 
universes; ihan -- in this material world; sabara -- of all of them; 
adhara -- the resting place.
 
TRANSLATION
 
"There are innumerable Vaikuntha planets, as well as innumerable 
incarnations. In the material world also there are innumerable universes,
 and Krsna is the supreme resting place for all of them.
 
Madhya 8.136
 
TEXT 136
 
TEXT
 
sac-cid-ananda-tanu, vrajendra-nandana
sarvaisvarya-sarvasakti-sarvarasa-purna
SYNONYMS
 
sat-cit-ananda-tanu -- Krsna's body is transcendental, full of knowledge,
 bliss and eternity; vrajendra-nandana -- the son of Maharaja Nanda; 
sarva-aisvarya -- all opulences; sarva-sakti -- all potencies; sarva-
rasa-purna -- the reservoir of all transcendental mellows.
 
TRANSLATION
 
"The transcendental body of Sri Krsna is eternal and full of bliss and 
knowledge. He is the son of Nanda Maharaja. He is full of all opulences 
and potencies, as well as all spiritual mellows.
 
Madhya 8.137
 
TEXT 137
 
TEXT
 
isvarah paramah krsnah
sac-cid-ananda-vigrahah
anadir adir govindah
sarva-karana-karanam
SYNONYMS
 
isvarah -- the controller; paramah -- supreme; krsnah -- Lord Krsna; sat 
-- eternal existence; cit -- absolute knowledge; ananda -- absolute 
bliss; vigrahah -- whose form; anadih -- without beginning; adih -- the 
origin of everything; govindah -- a name of Lord Krsna; sarva -- all; 
karana -- of causes; karanam -- He is the original cause.
 
TRANSLATION
 
"‘Krsna, who is known as Govinda, is the supreme controller. He has an 
eternal, blissful, spiritual body. He is the origin of all. He has no 
other origin, for He is the prime cause of all causes.'
 
PURPORT
 
This verse is from the Brahma-samhita (5.1).
 
Madhya 8.138
 
TEXT 138
 
TEXT
 
vrndavane ‘aprakrta navina madana'
kama-gayatri kama-bije yanra upasana
SYNONYMS
 
vrndavane -- in Vrndavana; aprakrta -- spiritual; navina -- new; madana -
- Cupid; kama-gayatri -- hymns of desire; kama-bije -- by the spiritual 
seed of desire called klim; yanra -- of whom; upasana -- the worship.
 
TRANSLATION
 
"In the spiritual realm of Vrndavana, Krsna is the spiritual, ever-fresh 
Cupid. He is worshiped by the chanting of the Kama-gayatri mantra, with 
the spiritual seed klim.
 
PURPORT
 
Vrndavana is described in the Brahma-samhita (5.56) in this way:
 
sriyah kantah kantah parama-purusah kalpa-taravo
druma bhumis cintamani-gana-mayi toyam amrtam
 
katha ganam natyam gamanam api vamsi priya-sakhi
cid-anandam jyotih param api tad asvadyam api ca
 
sa yatra ksirabdhih sravati surabhibhyas ca su-mahan
nimesardhakhyo va vrajati na hi yatrapi samayah
 
bhaje svetadvipam tam aham iha golokam iti yam
vidantas te santah ksiti-virala-carah katipaye
 
The spiritual realm of Vrndavana is always spiritual. The goddess of 
fortune and the gopis are always present there. They are Krsna's 
beloveds, and all of them are as spiritual as Krsna. In Vrndavana, Krsna 
is the Supreme Person and is the husband of all the gopis and the 
goddess of fortune. The trees in Vrndavana are wish-fulfilling trees. 
The land is made of touchstone, and the water is nectar. Words are 
musical vibrations, and all movements are dancing. The flute is the Lord'
s constant companion. The planet Goloka Vrndavana is self-luminous like 
the sun and is full of spiritual bliss. The perfection of life lies in 
tasting that spiritual existence; therefore everyone should cultivate 
its knowledge. In Vrndavana, spiritual cows are always supplying 
spiritual milk. Not a single moment is wasted there -- in other words, 
there is no past, present or future. Not a single particle of time is 
wasted. Within this material universe, the devotees worship that 
transcendental abode as Goloka Vrndavana. Lord Brahma himself said, "Let 
me worship that spiritual land where Krsna is present." This 
transcendental Vrndavana is not appreciated by those who are not 
devotees or self-realized souls because this Vrndavana-dhama is all 
spiritual. The pastimes of the Lord there are also spiritual. None are 
material. According to a prayer by Srila Narottama dasa Thakura (
Prarthana 1):
 
ara kabe nitai-candera karuna ha-ibe
samsara-vasana mora kabe tuccha ha'be
 
"When will Lord Nityananda have mercy upon me so that I can realize the 
uselessness of material pleasure?"
 
visaya chadiya kabe suddha ha'be mana
kabe hama heraba sri-vrndavana
 
"When will my mind be cleansed of all material dirt so that I will be 
able to feel the presence of spiritual Vrndavana?"
 
rupa-raghunatha-pade haibe akuti
kabe hama bujhaba se yugala-piriti
 
"When will I be attracted to the instructions of the Gosvamis so that I 
will be able to understand what is Radha and Krsna and what is Vrndavana?
"
 
These verses indicate that one first has to be purified of all material 
desires and all attraction for fruitive activity and speculative 
knowledge if one wishes to understand Vrndavana.
 
In reference to the words aprakrta navina madana, aprakrta refers to 
that which is the very opposite of the material conception. The 
Mayavadis consider this to be zero or impersonal, but that is not the 
case. Everything in the material world is dull, but in the spiritual 
world everything is alive. The desire for enjoyment is present both in 
Krsna and in His parts and parcels, the living entities. In the 
spiritual world, such desires are also spiritual. No one should 
mistakenly consider such desires to be material. In the material world, 
if one is sexually inclined and enjoys sex life, he enjoys something 
temporary. His enjoyment vanishes after a few minutes. However, in the 
spiritual world the same enjoyment may be there, but it never vanishes. 
It is continuously enjoyed. In the spiritual world such sex pleasure 
appears to the enjoyer to be more and more relishable with each new 
feature. In the material world, however, sex enjoyment becomes 
distasteful after a few minutes only, and it is never permanent. Because 
Krsna appears very much sexually inclined, He is called the new Cupid in 
the spiritual world. There is no material inebriety in such desire, 
however.
 
Gayantam trayate yasmad gayatri tvam tatah smrta: one who chants the 
Gayatri mantra is gradually delivered from the material clutches. In 
other words, that which delivers one from material entanglement is 
called Gayatri. An explanation of the Gayatri mantra can be found in the 
Madhya-lila, Chapter Twenty-one, text 125:
 
kama-gayatri-mantra-rupa,     haya krsnera svarupa,
sardha-cabbisa aksara tara haya
se aksara ‘candra' haya,     krsne kari' udaya,
trijagat kaila kamamaya
 
The Kama-gayatri mantra is just like a Vedic hymn, but it is the Supreme 
Personality of Godhead Himself. There is no difference between the Kama-
gayatri and Krsna. Both are composed of twenty-four and a half 
transcendental syllables (see Madhya 21.125–29). The mantra depicted in 
letters is also Krsna, and the mantra rises just like the moon. Due to 
this, there is a perverted reflection of desire in human society and 
among all kinds of living entities. In the mantra klim kama-devaya 
vidmahe puspa-banaya dhimahi tan no 'nangah pracodayat, Krsna is called 
Kama-deva, Puspa-bana and Ananga. Kama-deva is Madana-mohana, the Deity 
who establishes our relationship with Krsna; Puspa-bana ("He who carries 
an arrow made of flowers") is Govinda, the Personality of Godhead who 
accepts our devotional service; and Ananga is Gopijana-vallabha, who 
satisfies all the gopis and is the ultimate goal of life. This Kama-
gayatri (klim kama-devaya vidmahe puspa-banaya dhimahi tan no 'nangah 
pracodayat) simply does not belong to this material world. When one is 
advanced in spiritual understanding, he can worship the Supreme 
Personality of Godhead with his spiritually purified senses and fulfill 
the desires of the Lord.
 
man-mana bhava mad-bhakto mad-yaji mam namaskuru
mam evaisyasi satyam te pratijane priyo 'si me
 
"Always think of Me and become My devotee. Worship Me and offer your 
homage unto Me. Thus you will come to Me without fail. I promise you 
this because you are My very dear friend." (Bg. 18.65)
 
In the Brahma-samhita (5.27–28) it is stated:
 
atha venu-ninadasya trayi-murti-mayi gatih
phuranti pravivesasu mukhabjani svayambhuvah
 
gayatrim gayatas tasmad adhigatya saroja-jah
samskrtas cadi-guruna dvijatam agamat tatah
 
trayya prabuddho 'tha vidhir vijnata-tattva-sagarah
tustava veda-sarena stotrenanena kesavam
 
"Then Gayatri, mother of the Vedas, having been manifested by the divine 
sound of Sri Krsna's flute, entered the lotus mouth of Brahma, the self-
born, through his eight earholes. Thus the lotus-born Brahma received 
the Gayatri mantra, which had sprung from the song of Sri Krsna's flute. 
In this way he attained twice-born status, having been initiated by the 
supreme, primal preceptor, Godhead Himself. Enlightened by the 
recollection of that Gayatri, which embodies the three Vedas, Brahma 
became acquainted with the expanse of the ocean of truth. Then he 
worshiped Sri Krsna, the essence of all the Vedas, with a hymn."
 
The vibration of Krsna's flute is the origin of the Vedic hymns. Lord 
Brahma, who is seated on a lotus flower, heard the sound vibration of 
Krsna's flute and was thereby initiated by the Gayatri mantra.
 
Madhya 8.139
 
TEXT 139
 
TEXT
 
purusa, yosit, kiba sthavara-jangama
sarva-cittakarsaka, saksat manmatha-madana
SYNONYMS
 
purusa -- a male; yosit -- a female; kiba -- all; sthavara-jangama -- 
living entities who cannot move and living entities who can move; sarva -
- of everyone; citta-akarsaka -- the attractor of the minds; saksat -- 
directly; manmatha-madana -- captivator of Cupid himself.
 
TRANSLATION
 
"The very name Krsna means that He attracts even Cupid. He is therefore 
attractive to everyone -- male and female, moving and inert living 
entities. Indeed, Krsna is known as the all-attractive one.
 
PURPORT
 
Just as there are many orbs in the material world called stars or 
planets, in the spiritual world there are many spiritual planets called 
Vaikunthalokas. The spiritual universe, however, is situated far, far 
away from the cluster of material universes. Material scientists cannot 
even estimate the number of planets and stars within this universe. They 
are also incapable of traveling to other stars by spaceship. According 
to the Bhagavad-gita (8.20), there is also a spiritual world:
 
paras tasmat tu bhavo 'nyo ‘vyakto 'vyaktat sanatanah
yah sa sarvesu bhutesu nasyatsu na vinasyati
 
"Yet there is another unmanifested nature, which is eternal and is 
transcendental to this manifested and unmanifested matter. It is supreme 
and is never annihilated. When all in this world is annihilated, that 
part remains as it is."
 
Thus there is another nature, which is superior to material nature. The 
word bhava or svabhava refers to nature. The spiritual nature is eternal,
 and even when all the material universes are destroyed, the planets in 
the spiritual world abide. They remain exactly as the spirit soul 
remains even after the annihilation of the material body. That spiritual 
world is called the aprakrta (anti-material) world. In this 
transcendental, spiritual world or universe, the highest planetary 
system is known as Goloka Vrndavana. That is the abode of Lord Krsna 
Himself, who is also all-spiritual. Krsna is known there as Aprakrta-
madana. The name Madana refers to Cupid, but Krsna is the spiritual 
Madana. His body is not material like the body of Cupid in this material 
universe. Krsna's body is all-spiritual -- sac-cid-ananda-vigraha [Bs. 5.
1]. Therefore He is called Aprakrta-madana. He is also known as Manmatha-
madana, which means that He is attractive even to Cupid. Sometimes Krsna'
s activities and attractive features are misinterpreted by gross 
materialists who accuse Him of being immoral because He danced with the 
gopis, but such an accusation results from not knowing that Krsna is 
beyond this material world. His body is sac-cid-ananda-vigraha [Bs. 5.1],
 completely spiritual. There is no material contamination in His body, 
and one should not consider His body a lump of flesh and bones. The 
Mayavadi philosophers conceive of Krsna's body as material, and this is 
an abominable, grossly materialistic conception. Just as Krsna is 
completely spiritual, the gopis are also spiritual, and this is 
confirmed in the Brahma-samhita (5.37):
 
ananda-cin-maya-rasa-pratibhavitabhis
tabhir ya eva nija-rupataya kalabhih
goloka eva nivasaty akhilatma-bhuto
govindam adi-purusam tam aham bhajami
 
"I worship Govinda, the primeval Lord. He resides in His own realm, 
Goloka, with Radha, who resembles His own spiritual figure and who 
embodies the ecstatic potency (hladini). Their companions are Her 
confidantes, who embody extensions of Her bodily form and who are imbued 
and permeated with ever-blissful spiritual rasa."
 
The gopis are also of the same spiritual quality (nija-rupataya) because 
they are expansions of Krsna's pleasure potency. Neither Krsna nor the 
gopis have anything to do with lumps of matter or the material 
conception. In the material world the living entity is encaged within a 
material body, and due to ignorance he thinks that he is the body. 
Therefore here the enjoyment of lusty desires between male and female is 
all material. One cannot compare the lusty desires of a materialistic 
man to the transcendental lusty desires of Krsna. Unless one is advanced 
in spiritual science, he cannot understand the lusty desires between 
Krsna and the gopis. In the Caitanya-caritamrta the lusty desire of the 
gopis is compared to gold. The lusty desires of a materialistic man, on 
the other hand, are compared to iron. At no stage can iron and gold be 
equal. The living entities -- moving and nonmoving -- are part and 
parcel of Krsna; therefore they originally have the same kind of lusty 
desire as His. But when this lusty desire is expressed through matter, 
it is abominable. When a living entity is spiritually advanced and 
liberated from material bondage, he can understand Krsna in truth. As 
stated in the Bhagavad-gita (4.9):
 
janma karma ca me divyam evam yo vetti tattvatah
tyaktva deham punar janma naiti mam eti so 'rjuna
 
"One who knows the transcendental nature of My appearance and activities 
does not, upon leaving the body, take his birth again in this material 
world but attains My eternal abode, O Arjuna."
 
When one can understand the body of Krsna as well as the Lord's lusty 
desires, one is immediately liberated. A conditioned soul encaged within 
the material body cannot understand Krsna. As stated in the Bhagavad-
gita (7.3):
 
manusyanam sahasresu kascid yatati siddhaye
yatatam api siddhanam kascin mam vetti tattvatah
 
"Out of many thousands among men, one may endeavor for perfection, and 
of those who have achieved perfection, hardly one knows Me in truth."
 
The word siddhaye indicates liberation. Only after being liberated from 
material conditioning can one understand Krsna. When one can understand 
Krsna as He is (tattvatah), one actually lives in the spiritual world, 
although apparently living within the material body. This technical 
science can be understood when one is actually spiritually advanced.
 
In his Bhakti-rasamrta-sindhu (1.2.187), Srila Rupa Gosvami says:
 
iha yasya harer dasye karmana manasa gira
nikhilasv apy avasthasu jivan-muktah sa ucyate
 
When a person in this material world desires only to serve Krsna with 
love and devotion, he is liberated, even though functioning within this 
material world. As the Bhagavad-gita (14.26) confirms:
 
mam ca yo 'vyabhicarena bhakti-yogena sevate
sa gunan samatityaitan brahma-bhuyaya kalpate
 
"One who engages in full devotional service, unfailing in all 
circumstances, at once transcends the modes of material nature and thus 
comes to the level of Brahman."
 
Simply by engaging in the loving service of the Lord one can attain 
liberation. As stated in the Bhagavad-gita (18.54), brahma-bhutah 
prasannatma na socati na kanksati. A person who is highly advanced in 
spiritual knowledge and who has attained the brahma-bhuta [SB 4.30.20] 
stage neither laments nor hankers for anything material. That is the 
stage of spiritual realization.
 
Srila Bhaktivinoda Thakura considers the brahma-bhuta stage in two 
divisions -- svarupa-gata and vastu-gata. One who has understood Krsna 
in truth but is still maintaining some material connection is known to 
be situated in his svarupa, his original consciousness. When that 
original consciousness is completely spiritual, it is called Krsna 
consciousness. One who lives in such consciousness is actually living in 
Vrndavana. He may live anywhere; material location doesn't matter. When 
by the grace of Krsna one thus advances, he becomes completely 
uncontaminated by the material body and mind and at that time factually 
lives in Vrndavana. That stage is called vastu-gata.
 
One should execute his spiritual activities in the svarupa-gata stage of 
consciousness. He should also chant such spiritual mantras as om namo 
bhagavate vasudevaya and the cin-mayi Gayatri -- klim krsnaya govindaya 
gopijana-vallabhaya svaha and klim kama-devaya vidmahe puspa-banaya 
dhimahi tan no 'nangah pracodayat. These are the Kama-gayatri or kama-
bija mantras. One should be initiated by a bona fide spiritual master 
and worship Krsna with these transcendental mantras.
 
As explained by Krsnadasa Kaviraja Gosvami in the previous verse and the 
current verse:
 
vrndavane ‘aprakrta navina madana'
kama-gayatri kama-bije yanra upasana
purusa, yosit, kiba sthavara-jangama
sarva-cittakarsaka, saksat manmatha-madana
 
A person who is properly purified and initiated by the spiritual master 
worships the Supreme Personality of Godhead, Krsna, by chanting this 
mantra, the Kama-gayatri with the kama-bija. As the Bhagavad-gita (18.65)
 confirms, one should engage in transcendental worship in order to be 
fit for being attracted by Krsna, the all-attractive:
 
man-mana bhava mad-bhakto mad-yaji mam namaskuru
mam evaisyasi satyam te pratijane priyo 'si me
 
"Always think of Me and become My devotee. Worship Me and offer your 
homage unto Me. Thus you will come to Me without fail. I promise you 
this because you are My very dear friend."
 
Since every living entity is part and parcel of Krsna, Krsna is 
naturally attractive. Due to the material covering, one's attraction for 
Krsna is checked. One is not usually attracted by Krsna in the material 
world, but as soon as one is liberated from material conditioning, he is 
naturally attracted. Therefore it is said in this verse, sarva-
cittakarsaka: "Everyone is naturally attracted by Krsna." This 
attraction is within everyone's heart, and when the heart is cleansed, 
that attraction is manifested (ceto-darpana-marjanam bhava-maha-davagni-
nirvapanam [Cc. Antya 20.12]).
 
Madhya 8.140
 
TEXT 140
 
TEXT
 
tasam avirabhuc chaurih
smayamana-mukhambujah
pitambara-dharah sragvi
saksan manmatha-manmathah
SYNONYMS
 
tasam -- among them; avirabhut -- appeared; saurih -- Lord Krsna; 
smayamana -- smiling; mukha-ambujah -- lotus face; pita-ambara-dharah -- 
dressed with yellow garments; sragvi -- decorated with a flower garland; 
saksat -- directly; manmatha -- of Cupid; manmathah -- Cupid.
 
TRANSLATION
 
"‘When Krsna left the rasa-lila dance, the gopis became very morose, and 
when they were grieving, Krsna reappeared dressed in yellow garments. 
Wearing a flower garland and smiling, He was attractive even to Cupid. 
In this way Krsna appeared among the gopis.'
 
PURPORT
 
This verse is from Srimad-Bhagavatam (10.32.2).
 
Madhya 8.141
 
TEXT 141
 
TEXT
 
nana-bhaktera rasamrta nana-vidha haya
sei saba rasamrtera ‘visaya' ‘asraya'
SYNONYMS
 
nana-bhaktera -- of various types of devotees; rasa-amrta -- the nectar 
of devotion or transcendental mellows; nana-vidha -- different varieties;
 haya -- there are; sei saba -- all these; rasa-amrtera -- of the nectar 
of devotion; visaya -- subject; asraya -- object.
 
TRANSLATION
 
"Each and every devotee has a certain type of transcendental mellow in 
relation to Krsna. But in all transcendental relationships the devotee 
is the worshiper [asraya] and Krsna is the object of worship [visaya].
 
Madhya 8.142
 
TEXT 142
 
TEXT
 
akhila-rasamrta-murtih
prasrmara-ruci-ruddha-taraka-palih
kalita-syama-lalito
radha-preyan vidhur jayati
SYNONYMS
 
akhila-rasa-amrta-murtih -- the reservoir of all pleasure, in which 
exist all the mellows of devotional service, namely santa, dasya, sakhya,
 vatsalya and madhurya; prasrmara -- spreading forth; ruci -- by His 
bodily luster; ruddha -- who has subjugated; taraka -- the gopi named 
Taraka; palih -- the gopi named Pali; kalita -- who has absorbed the 
minds of; syama -- the gopi named Syama; lalitah -- and the gopi named 
Lalita; radha-preyan -- dearmost to Srimati Radharani; vidhuh -- Krsna, 
the Supreme Personality of Godhead; jayati -- all glories to.
 
TRANSLATION
 
"‘Let Krsna, the Supreme Personality of Godhead, be glorified! By virtue 
of His expanding attractive features, He subjugated the gopis named 
Taraka and Pali and absorbed the minds of Syama and Lalita. He is the 
most attractive lover of Srimati Radharani and is the reservoir of 
pleasure for devotees in all transcendental mellows.'
 
PURPORT
 
Everyone has a particular transcendental mellow by which he loves and 
serves Krsna. Krsna is the most attractive feature for every kind of 
devotee. He is therefore called akhila-rasamrta-murti, the 
transcendental form of attraction for all kinds of devotees, whether the 
devotee be in the santa-rasa, dasya-rasa, sakhya-rasa, vatsalya-rasa or 
madhurya-rasa.
 
This is the opening verse of the Bhakti-rasamrta-sindhu, by Srila Rupa 
Gosvami.
 
Madhya 8.143
 
TEXT 143
 
TEXT
 
srngara-rasaraja-maya-murti-dhara
ataeva atma-paryanta-sarva-citta-hara
SYNONYMS
 
srngara-rasa-raja-maya -- consisting of the mellow of conjugal love, 
which is the king of mellows; murti-dhara -- Krsna, the personified 
reservoir of all pleasure; ataeva -- therefore; atma-paryanta -- even up 
to His own self; sarva -- all; citta -- of hearts; hara -- the attractor.
 
TRANSLATION
 
"Krsna is all-attractive for devotees in all mellows because He is the 
personification of the conjugal mellow. Krsna is attractive not only to 
all the devotees, but to Himself as well.
 
Madhya 8.144
 
TEXT 144
 
TEXT
 
visvesam anuranjanena janayann anandam indivara-
sreni-syamala-komalair upanayann angair anangotsavam
svacchandam vraja-sundaribhir abhitah praty-angam alingitah
srngarah sakhi murtiman iva madhau mugdho harih kridati
SYNONYMS
 
visvesam -- of all the gopis; anuranjanena -- by the act of pleasing; 
janayan -- producing; anandam -- the bliss; indivara-sreni -- like a row 
of blue lotuses; syamala -- bluish black; komalaih -- and soft; upanayan 
-- bringing; angaih -- with His limbs; ananga-utsavam -- a festival for 
Cupid; svacchandam -- without restriction; vraja-sundaribhih -- by the 
young women of Vraja; abhitah -- on both sides; prati-angam -- each limb;
 alingitah -- embraced; srngarah -- amorous love; sakhi -- O friend; 
murti-man -- embodied; iva -- like; madhau -- in the springtime; mugdhah 
-- perplexed; harih -- Lord Hari; kridati -- plays.
 
TRANSLATION
 
"‘My dear friends, just see how Sri Krsna is enjoying the season of 
spring! With the gopis embracing each of His limbs, He is like amorous 
love personified. With His transcendental pastimes, He enlivens all the 
gopis and the entire creation. With His soft bluish black arms and legs, 
which resemble blue lotus flowers, He has created a festival for Cupid.'
 
PURPORT
 
This is a verse from the Gita-govinda (1.11).
 
Madhya 8.145
 
TEXT 145
 
TEXT
 
laksmi-kantadi avatarera hare mana
laksmi-adi nari-ganera kare akarsana
SYNONYMS
 
laksmi-kanta-adi -- of the goddess of fortune's husband (Narayana); 
avatarera -- of the incarnation; hare -- He enchants; mana -- the mind; 
laksmi -- the goddess of fortune; adi -- headed by; nari-ganera -- of 
all women; kare -- does; akarsana -- attraction.
 
TRANSLATION
 
"He also attracts Narayana, who is the incarnation of Sankarsana and the 
husband of the goddess of fortune. He attracts not only Narayana but 
also all women, headed by the goddess of fortune, the consort of 
Narayana.
 
Madhya 8.146
 
TEXT 146
 
TEXT
 
dvijatmaja me yuvayor didrksuna
mayopanita bhuvi dharma-guptaye
kalavatirnav avaner bharasuran
hatveha bhuyas tvarayetam anti me
SYNONYMS
 
dvija-atma-jah -- the sons of the brahmana; me -- by Me; yuvayoh -- of 
both of you; didrksuna -- desiring the sight; maya -- by Me; upanitah -- 
brought; bhuvi -- in the world; dharma-guptaye -- for the protection of 
religious principles; kala -- with all potencies; avatirnau -- who 
descended; avaneh -- of the world; bhara-asuran -- the heavy load of 
demons; hatva -- having killed; iha -- here in the spiritual world; 
bhuyah -- again; tvaraya -- very soon; itam -- please come back; anti -- 
near; me -- Me.
 
TRANSLATION
 
"[Addressing Krsna and Arjuna, Lord Maha-Visnu (the Mahapurusa) said:] ‘
I wanted to see both of you, and therefore I have brought the sons of 
the brahmana here. Both of you have appeared in the material world to 
reestablish religious principles, and you have both appeared here with 
all your potencies. After killing all the demons, please quickly return 
to the spiritual world.'
 
PURPORT
 
This is a quotation from Srimad-Bhagavatam (10.89.58) concerning Krsna's 
endeavor to take Arjuna beyond the material universe when Arjuna was 
searching for the sons of a brahmana.
 
Lord Maha-Visnu, who is situated beyond this material world, was also 
attracted by the bodily features of Krsna. Maha-Visnu had actually 
stolen the sons of the brahmana in Dvaraka so that Krsna and Arjuna 
would come visit Him. This verse is quoted to show that Krsna is so 
attractive that He attracts Maha-Visnu.
 
Madhya 8.147
 
TEXT 147
 
TEXT
 
kasyanubhavo 'sya na deva vidmahe
tavanghri-renu-sparasadhikarah
yad-vanchaya srir lalanacarat tapo
vihaya kaman su-ciram dhrta-vrata
SYNONYMS
 
kasya -- of what; anubhavah -- a result; asya -- of the serpent (Kaliya);
 na -- not; deva -- my Lord; vidmahe -- we know; tava anghri -- of Your 
lotus feet; renu -- of the dust; sparasa -- for touching; adhikarah -- 
qualification; yat -- which; vanchaya -- by desiring; srih -- the 
goddess of fortune; lalana -- the topmost woman; acarat -- performed; 
tapah -- austerity; vihaya -- giving up; kaman -- all desires; su-ciram -
- for a long time; dhrta -- a law upheld; vrata -- as a vow.
 
TRANSLATION
 
"‘O Lord, we do not know how the serpent Kaliya attained such an 
opportunity to be touched by the dust of Your lotus feet. For this end, 
the goddess of fortune performed austerities for centuries, giving up 
all other desires and observing austere vows. Indeed, we do not know how 
this serpent Kaliya got such an opportunity.'
 
PURPORT
 
This verse from Srimad-Bhagavatam (10.16.36) was spoken by the wives of 
the Kaliya serpent.
 
Madhya 8.148
 
TEXT 148
 
TEXT
 
apana-madhurye hare apanara mana
apana apani cahe karite alingana
SYNONYMS
 
apana -- own; madhurye -- by sweetness; hare -- steals; apanara -- His 
own; mana -- mind; apana -- Himself; apani -- He; cahe -- wants; karite -
- to do; alingana -- embracing.
 
TRANSLATION
 
"Lord Krsna's sweetness is so attractive that it steals away His own 
mind. Thus even He wants to embrace Himself.
 
Madhya 8.149
 
TEXT 149
 
TEXT
 
aparikalita-purvah kas camatkara-kari
sphurati mama gariyan esa madhurya-purah
ayam aham api hanta preksya yam lubdha-cetah
sa-rabhasam upabhoktum kamaye radhikeva
SYNONYMS
 
aparikalita-purvah -- not previously experienced; kah -- who; camatkara-
kari -- causing wonder; sphurati -- manifests; mama -- My; gariyan -- 
more great; esah -- this; madhurya-purah -- abundance of sweetness; ayam 
-- this; aham -- I; api -- even; hanta -- alas; preksya -- seeing; yam --
 which; lubdha-cetah -- My mind being bewildered; sa-rabhasam -- 
impetuously; upabhoktum -- to enjoy; kamaye -- desire; radhika iva -- 
like Srimati Radharani.
 
TRANSLATION
 
"‘Upon seeing His own reflection in a bejeweled pillar of His Dvaraka 
palace, Krsna desired to embrace it, saying, "Alas, I have never seen 
such a person before. Who is He? Just by seeing Him I have become eager 
to embrace Him, exactly like Srimati Radharani."'"
 
PURPORT
 
This is a verse from Srila Rupa Gosvami's Lalita-madhava (8.34).
 
Madhya 8.150
 
TEXT 150
 
TEXT
 
ei ta' sanksepe kahila krsnera svarupa
ebe sanksepe kahi suna radha-tattva-rupa
SYNONYMS
 
ei ta' -- thus; sanksepe -- in brief; kahila -- I have said; krsnera -- 
of Lord Krsna; svarupa -- the original form; ebe -- now; sanksepe -- in 
summary; kahi -- I shall speak; suna -- please hear; radha -- of Srimati 
Radharani; tattva-rupa -- the actual position.
 
TRANSLATION
 
Sri Ramananda Raya then said, "I have thus briefly explained the 
original form of the Supreme Personality of Godhead. Now let me describe 
the position of Srimati Radharani.
 
Madhya 8.151
 
TEXT 151
 
TEXT
 
krsnera ananta-sakti, tate tina -- pradhana
‘cic-chakti', ‘maya-sakti', ‘jiva-sakti'-nama
SYNONYMS
 
krsnera -- of Lord Krsna; ananta-sakti -- unlimited potencies; tate -- 
in that; tina -- three; pradhana -- chief; cit-sakti -- spiritual 
potency; maya-sakti -- material potency; jiva-sakti -- marginal potency, 
or living entities; nama -- named.
 
TRANSLATION
 
"Krsna has unlimited potencies, which can be divided into three main 
parts. These are the spiritual potency, the material potency and the 
marginal potency, which is known as the living entities.
 
Madhya 8.152
 
TEXT 152
 
TEXT
 
‘antaranga', ‘bahiranga', ‘tatastha' kahi yare
antaranga ‘svarupa-sakti' -- sabara upare
SYNONYMS
 
antaranga -- internal; bahiranga -- external; tata-stha -- marginal; 
kahi -- we say; yare -- to whom; antaranga -- the internal potency; 
svarupa-sakti -- the personal energy; sabara upare -- above all.
 
TRANSLATION
 
"In other words, these are all potencies of God -- internal, external 
and marginal. But the internal potency is the Lord's personal energy and 
stands over the other two.
 
Madhya 8.153
 
TEXT 153
 
TEXT
 
visnu-saktih para prokta
ksetrajnakhya tatha para
avidya-karma-samjnanya
trtiya saktir isyate
SYNONYMS
 
visnu-saktih -- the potency of Lord Visnu; para -- spiritual; prokta -- 
it is said; ksetrajna-akhya -- the potency known as ksetra-jna; tatha -- 
as well as; para -- spiritual; avidya -- ignorance; karma -- fruitive 
activities; samjna -- known as; anya -- other; trtiya -- third; saktih --
 potency; isyate -- known thus.
 
TRANSLATION
 
"‘The original potency of Lord Visnu is superior, or spiritual, and the 
living entity actually belongs to that superior energy. But there is 
another energy, called the material energy, and this third energy is 
full of ignorance.'
 
PURPORT
 
This is a quotation from the Visnu Purana (6.7.61).
 
Madhya 8.154
 
TEXT 154
 
TEXT
 
sac-cid-ananda-maya krsnera svarupa
ataeva svarupa-sakti haya tina rupa
SYNONYMS
 
sat-cit-ananda-maya -- eternal bliss and knowledge; krsnera -- of Lord 
Krsna; svarupa -- the real transcendental form; ataeva -- therefore; 
svarupa-sakti -- His spiritual personal potency; haya -- is; tina rupa --
 three forms.
 
TRANSLATION
 
"Originally Lord Krsna is sac-cid-ananda-vigraha [Bs. 5.1], the 
transcendental form of eternity, bliss and knowledge; therefore His 
personal potency, the internal potency, has three different forms.
 
Madhya 8.155
 
TEXT 155
 
TEXT
 
anandamse ‘hladini', sad-amse ‘sandhini'
cid-amse ‘samvit', yare jnana kari' mani
SYNONYMS
 
ananda-amse -- in bliss; hladini -- the pleasure-giving potency; sat-
amse -- in eternity; sandhini -- the creative potency; cit-amse -- in 
knowledge; samvit -- the knowledge potency; yare -- which; jnana -- 
knowledge; kari' -- taking as; mani -- I accept.
 
TRANSLATION
 
"Hladini is His aspect of bliss; sandhini, of eternal existence; and 
samvit, of cognizance, which is also accepted as knowledge.
 
Madhya 8.156
 
TEXT 156
 
TEXT
 
hladini sandhini samvit
tvayy eka sarva-samsraye
hlada-tapa-kari misra
tvayi no guna-varjite
SYNONYMS
 
hladini -- that which generates pleasure; sandhini -- the potency of 
existence; samvit -- the potency of knowledge; tvayi -- unto You; eka -- 
principal internal potency; sarva-samsraye -- You are the reservoir of 
all potencies; hlada -- pleasure; tapa-kari -- generator of pains; misra 
-- mixed; tvayi -- unto You; na u -- never; guna-varjite -- You, the 
transcendence, the Supreme Personality of Godhead.
 
TRANSLATION
 
"‘My dear Lord, You are the transcendental reservoir of all 
transcendental qualities. Your pleasure potency, existence potency and 
knowledge potency are actually all one internal spiritual potency. The 
conditioned soul, although actually spiritual, sometimes experiences 
pleasure, sometimes pain and sometimes a mixture of pain and pleasure. 
This is due to his being touched by matter. But because You are above 
all material qualities, these are not found in You. Your superior 
spiritual potency is completely transcendental, and for You there is no 
such thing as relative pleasure, pleasure mixed with pain, or pain 
itself.'
 
PURPORT
 
This is a quotation from the Visnu Purana (1.12.69).
 
Madhya 8.157
 
TEXT 157
 
TEXT
 
krsnake ahlade, ta'te nama -- ‘hladini'
sei sakti-dvare sukha asvade apani
SYNONYMS
 
krsnake -- unto Krsna; ahlade -- gives pleasure; ta'te -- therefore; 
nama -- the name; hladini -- pleasure-giving potency; sei sakti -- that 
potency; dvare -- by means of; sukha -- happiness; asvade -- tastes; 
apani -- Lord Krsna personally.
 
TRANSLATION
 
"The potency called hladini gives Krsna transcendental pleasure. Through 
this pleasure potency, Krsna personally tastes all spiritual pleasure.
 
Madhya 8.158
 
TEXT 158
 
TEXT
 
sukha-rupa krsna kare sukha asvadana
bhakta-gane sukha dite ‘hladini' -- karana
SYNONYMS
 
sukha-rupa -- embodiment of pleasure; krsna -- Lord Krsna; kare -- does; 
sukha -- happiness; asvadana -- tasting; bhakta-gane -- unto the 
devotees; sukha -- happiness; dite -- to give; hladini -- the pleasure 
potency; karana -- the cause.
 
TRANSLATION
 
"Lord Krsna tastes all kinds of transcendental happiness, although He 
Himself is happiness personified. The pleasure relished by His pure 
devotees is also manifested by His pleasure potency.
 
Madhya 8.159
 
TEXT 159
 
TEXT
 
hladinira sara amsa, tara ‘prema' nama
ananda-cinmaya-rasa premera akhyana
SYNONYMS
 
hladinira -- of this pleasure potency; sara -- the essential; amsa -- 
part; tara -- its; prema -- love of God; nama -- name; ananda -- full of 
pleasure; cit-maya-rasa -- the platform of spiritual mellows; premera -- 
of love of Godhead; akhyana -- the explanation.
 
TRANSLATION
 
"The most essential part of this pleasure potency is love of Godhead [
prema]. Consequently, the explanation of love of Godhead is also a 
transcendental mellow full of pleasure.
 
Madhya 8.160
 
TEXT 160
 
TEXT
 
premera parama-sara ‘mahabhava' jani
sei mahabhava-rupa radha-thakurani
SYNONYMS
 
premera -- of love of Godhead; parama-sara -- the essential part; maha-
bhava -- the transcendental ecstasy of the name mahabhava; jani -- we 
know; sei -- that; maha-bhava-rupa -- the personification of the 
mahabhava transcendental ecstasy; radha-thakurani -- Srimati Radharani.
 
TRANSLATION
 
"The essential part of love of Godhead is called mahabhava, 
transcendental ecstasy, and that ecstasy is represented by Srimati 
Radharani.
 
Madhya 8.161
 
TEXT 161
 
TEXT
 
tayor apy ubhayor madhye
radhika sarvathadhika
mahabhava-svarupeyam
gunair ativariyasi
SYNONYMS
 
tayoh -- of them; api -- even; ubhayoh -- of both (Candravali and 
Radharani); madhye -- in the middle; radhika -- Srimati Radharani; 
sarvatha -- in every way; adhika -- greater; maha-bhava-svarupa -- the 
form of mahabhava; iyam -- this one; gunaih -- with good qualities; 
ativariyasi -- the best of all.
 
TRANSLATION
 
"‘Among the gopis of Vrndavana, Srimati Radharani and another gopi are 
considered chief. But when we compare the gopis, it appears that Srimati 
Radharani is most important because Her real feature expresses the 
highest ecstasy of love. The ecstasy of love experienced by the other 
gopis cannot be compared to that of Srimati Radharani.'
 
PURPORT
 
This is a quotation from Srila Rupa Gosvami's Ujjvala-nilamani (Radha-
prakarana 3).
 
Madhya 8.162
 
TEXT 162
 
TEXT
 
premera ‘svarupa-deha' -- prema-vibhavita
krsnera preyasi-srestha jagate vidita
SYNONYMS
 
premera -- love of Godhead; svarupa-deha -- actual body; prema -- by 
love of Godhead; vibhavita -- influence; krsnera -- of Lord Krsna; 
preyasi -- of the dear friends; srestha -- topmost; jagate -- throughout 
the whole world; vidita -- known.
 
TRANSLATION
 
"The body of Srimati Radharani is a veritable transformation of love of 
Godhead; She is the dearmost friend of Krsna, and this is known 
throughout the world.
 
Madhya 8.163
 
TEXT 163
 
TEXT
 
ananda-cinmaya-rasa-pratibhavitabhis
tabhir ya eva nija-rupataya kalabhih
goloka eva nivasaty akhilatma-bhuto
govindam adi-purusam tam aham bhajami
SYNONYMS
 
ananda -- bliss; cit -- knowledge; maya -- consisting of; rasa -- 
mellows; prati -- every second; bhavitabhih -- who are engrossed with; 
tabhih -- with those; yah -- who; eva -- certainly; nija-rupataya -- 
with His own form; kalabhih -- who are parts of portions of His pleasure 
potency; goloke -- in Goloka Vrndavana; eva -- certainly; 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.
 
TRANSLATION
 
"‘I worship Govinda, the primeval Lord, who resides in His own realm, 
Goloka, with Radha, who resembles His own spiritual figure and who 
embodies the ecstatic potency [hladini]. Their companions are Her 
confidantes, who embody extensions of Her bodily form and who are imbued 
and permeated with ever-blissful spiritual rasa.'
 
PURPORT
 
This is a quotation from the Brahma-samhita (5.37).
 
Madhya 8.164
 
TEXT 164
 
TEXT
 
sei mahabhava haya ‘cintamani-sara'
krsna-vancha purna kare ei karya tanra
SYNONYMS
 
sei -- that; maha-bhava -- supreme ecstasy; haya -- is; cintamani-sara --
 the essence of spiritual life; krsna-vancha -- all the desires of Lord 
Krsna; purna kare -- fulfills; ei -- this; karya -- business; tanra -- 
Her.
 
TRANSLATION
 
"That supreme ecstasy of Srimati Radharani is the essence of spiritual 
life. Her only business is to fulfill all the desires of Krsna.
 
Madhya 8.165
 
TEXT 165
 
TEXT
 
‘mahabhava-cintamani' radhara svarupa
lalitadi sakhi -- tanra kaya-vyuha-rupa
SYNONYMS
 
maha-bhava -- of the topmost spiritual ecstasy; cinta-mani -- the 
touchstone; radhara svarupa -- the transcendental form of Srimati 
Radharani; lalita-adi sakhi -- the gopi associates of Srimati Radharani; 
tanra kaya-vyuha-rupa -- expansions of Her spiritual body.
 
TRANSLATION
 
"Srimati Radharani is the topmost spiritual gem, and the other gopis -- 
Lalita, Visakha and so on-are expansions of Her spiritual body.
 
Madhya 8.166
 
TEXT 166
 
TEXT
 
radha-prati krsna-sneha -- sugandhi udvartana
ta'te ati sugandhi deha -- ujjvala-varana
SYNONYMS
 
radha-prati -- toward Srimati Radharani; krsna-sneha -- the affection of 
Lord Krsna; su-gandhi udvartana -- perfumed massage; ta'te -- in that; 
ati -- very; su-gandhi -- perfumed; deha -- the body; ujjvala -- 
brilliant; varana -- luster.
 
TRANSLATION
 
"Srimati Radharani's transcendental body is brilliant in luster and full 
of all transcendental fragrances. Lord Krsna's affection for Her is like 
a perfumed massage.
 
PURPORT
 
Sugandhi udvartana refers to a paste made of several perfumes and 
fragrant oils. This paste is massaged all over the body, and in this way 
the body's dirt and perspiration are removed. Srimati Radharani's body 
is automatically perfumed, but when Her body is massaged with the 
scented paste of Lord Krsna's affection, Her entire body is doubly 
perfumed and made brilliant and lustrous. This is the beginning of 
Krsnadasa Kaviraja Gosvami's description of Srimati Radharani's 
transcendental body. This description (found in verses 165–181) is based 
on a book by Srila Raghunatha dasa Gosvami known as Premambhoja-maranda. 
Srila Bhaktivinoda Thakura's translation of the original Sanskrit reads 
as follows:
 
"The love of the gopis for Krsna is full of transcendental ecstasy. It 
appears to be a brilliant jewel, and enlightened by such a 
transcendental jewel, Radharani's body is further perfumed and decorated 
with kunkuma. In the morning Her body is bathed in the nectar of 
compassion, in the afternoon in the nectar of youth, and in the evening 
in the nectar of luster itself. In this way the bathing is performed, 
and Her body becomes as brilliant as the cintamani jewel. She is dressed 
in various kinds of silken garments, one of which is Her natural shyness.
 
"Her beauty is more and more enhanced, being decorated with the red 
kunkuma of beauty itself and the blackish musk of conjugal love. Thus 
Her body is decorated with different colors. Her ornaments embody the 
natural symptoms of ecstasy -- trembling, tears, jubilation, stunning, 
perspiration, faltering of the voice, bodily redness, madness and 
dullness. In this way Her entire body is bedecked with these nine 
different jewels. Over and above this, the beauty of Her body is 
enhanced by Her transcendental qualities, which constitute the flower 
garland hanging on Her body. The ecstasy of love for Krsna is known as 
dhira and adhira, sober and restless. Such ecstasy constitutes the 
covering of Srimati Radharani's body, and it is adorned by camphor. Her 
transcendental anger toward Krsna is embodied as the arrangement of the 
hair on Her head, and the tilaka of Her great fortune shines on Her 
beautiful forehead. Srimati Radharani's earrings are the holy names of 
Krsna, as well as the hearing of His name and fame. Her lips are always 
reddish due to the betel nut of ecstatic affection for Krsna. The black 
ointment around Her eyes is Her tricky behavior with Krsna brought about 
by love. Her joking with Krsna and gentle smiling constitute the camphor 
with which She is perfumed. She sleeps in Her room with the aroma of 
pride, and when She lies down in Her bed, the transcendental variety of 
Her loving ecstasies is like a jeweled locket in the midst of Her 
necklace of separation. Her transcendental breasts are covered by Her 
sari in the form of affection and anger toward Krsna. She has a stringed 
instrument known as a kacchapi-vina, which is the fame and fortune that 
actually dries up the faces and breasts of the other gopis. She always 
keeps Her hands on the shoulder of Her gopi friend, who represents Her 
youthful beauty, and although She is highly qualified with so many 
spiritual assets, She is nonetheless affected by the Cupid known as 
Krsna. Thus She is defeated. Srila Raghunatha dasa Gosvami offers his 
respectful obeisances to Srimati Radharani, taking a straw in his mouth. 
Indeed, he prays, ‘O Gandharvika, Srimati Radharani, just as Lord Krsna 
never rejects a surrendered soul, please don't reject me.'" This is a 
summary translation of the Premambhoja-maranda, which Kaviraja Gosvami 
quotes.
 
Madhya 8.167
 
TEXT 167
 
TEXT
 
karunyamrta-dharaya snana prathama
tarunyamrta-dharaya snana madhyama
SYNONYMS
 
karunya-amrta -- of the nectar of mercy; dharaya -- in the shower; snana 
-- bath; prathama -- first; tarunya-amrta -- of the nectar of youth; 
dharaya -- in the shower; snana -- bath; madhyama -- in the middle.
 
TRANSLATION
 
"Srimati Radharani takes Her first bath in the shower of the nectar of 
compassion, and She takes Her second bath in the nectar of youth.
 
PURPORT
 
Srimati Radharani first smears Her body with the paste of Krsna's 
affection for Her. She then takes Her bath in the water of mercy. After 
passing the pauganda age (from five to ten years), Srimati Radharani 
first appears as mercy. The second bath is taken at noon in the water of 
tarunyamrta, or the nectar of youth. This is the actual expression of 
Her new youthfulness.
 
Madhya 8.168
 
TEXT 168
 
TEXT
 
lavanyamrta-dharaya tad-upari snana
nija-lajja-syama-pattasati-paridhana
SYNONYMS
 
lavanya-amrta-dharaya -- in the shower of the nectar of bodily luster; 
tat-upari -- over and above that; snana -- the bath; nija -- own; lajja -
- shyness; syama -- blackish; patta -- silk; sati -- garments; paridhana 
-- wearing.
 
TRANSLATION
 
"After Her midday bath, Radharani takes another bath in the nectar of 
bodily luster, and She puts on the garment of shyness, which is Her 
black silk sari.
 
PURPORT
 
Over and above the other baths, the bath taken in the afternoon is taken 
in the nectar of full beauty. This nectar represents the personal 
qualities of beauty and luster. Thus there are three baths in different 
kinds of water. Radharani then puts on two garments -- a lower and an 
upper garment. The upper garment is pinkish and is Her affection and 
attraction for Krsna, and the lower garment, a blackish silk sari, is 
Her shyness.
 
Madhya 8.169
 
TEXT 169
 
TEXT
 
krsna-anuraga dvitiya aruna-vasana
pranaya-mana-kanculikaya vaksa acchadana
SYNONYMS
 
krsna-anuraga -- attraction for Krsna; dvitiya -- second; aruna-vasana --
 pinkish garment; pranaya -- of love; mana -- and anger; kanculikaya -- 
by a short blouse; vaksa -- breasts; acchadana -- covering.
 
TRANSLATION
 
"Srimati Radharani's affection for Krsna is Her upper garment, which is 
pinkish in color. She then covers Her breasts with another garment, 
composed of affection and anger toward Krsna.
 
Madhya 8.170
 
TEXT 170
 
TEXT
 
saundarya -- kunkuma, sakhi-pranaya -- candana
smita-kanti -- karpura, tine -- ange vilepana
SYNONYMS
 
saundarya -- Her personal beauty; kunkuma -- a red powder known as 
kunkuma; sakhi-pranaya -- Her love for Her associates; candana -- the 
sandalwood pulp; smita-kanti -- the sweetness of Her smile; karpura -- 
camphor; tine -- by these three things; ange -- on the body; vilepana -- 
smearing.
 
TRANSLATION
 
"Srimati Radharani's personal beauty is the reddish powder known as 
kunkuma, Her affection for Her associates is sandalwood pulp, and the 
sweetness of Her smile is camphor. All these, combined together, are 
smeared over Her body.
 
Madhya 8.171
 
TEXT 171
 
TEXT
 
krsnera ujjvala-rasa -- mrgamada-bhara
sei mrgamade vicitrita kalevara
SYNONYMS
 
krsnera -- of Lord Krsna; ujjvala-rasa -- the conjugal mellow; mrga-mada 
-- of musk; bhara -- an abundance; sei -- that; mrga-made -- made by the 
aroma of the musk; vicitrita -- decorated; kalevara -- Her whole body.
 
TRANSLATION
 
"Conjugal love for Krsna is an abundance of musk, and with that musk Her 
whole body is decorated.
 
Madhya 8.172
 
TEXT 172
 
TEXT
 
pracchanna-mana vamya -- dhammilla-vinyasa
‘dhiradhiratmaka' guna -- ange pata-vasa
SYNONYMS
 
pracchanna -- covered; mana -- anger; vamya -- craftiness; dhammilla -- 
of the bunches of hair; vinyasa -- arrangement; dhira-adhira-atmaka -- 
consisting of jealous anger, which is sometimes expressed and sometimes 
suppressed; guna -- the quality; ange -- on the body; pata-vasa -- silk 
covering.
 
TRANSLATION
 
"Craftiness and covered anger constitute the arrangement of Her hair. 
The quality of anger due to jealousy is the silk garment covering Her 
body.
 
Madhya 8.173
 
TEXT 173
 
TEXT
 
raga-tambula-rage adhara ujjvala
prema-kautilya -- netra-yugale kajjala
SYNONYMS
 
raga -- of love; tambula -- of the betel nut; rage -- by the reddish 
color; adhara -- lips; ujjvala -- brilliant; prema-kautilya -- the 
double dealings in loving affairs; netra-yugale -- on the two eyes; 
kajjala -- the ointment.
 
TRANSLATION
 
"Her attachment for Krsna is the reddish color of betel nuts on Her 
brilliant lips. Her double-dealings in loving affairs constitute the 
black ointment around Her eyes.
 
Madhya 8.174
 
TEXT 174
 
TEXT
 
‘suddipta-sattvika' bhava, harsadi ‘sancari'
ei saba bhava-bhusana saba-ange bhari'
SYNONYMS
 
su-uddipta-sattvika bhava -- blazing ecstasies of goodness; harsa-adi -- 
like jubilation; sancari -- the continuously existing ecstasies; ei saba 
-- all these; bhava -- ecstasies; bhusana -- ornaments; saba -- all; 
ange -- body; bhari' -- filling.
 
TRANSLATION
 
"The ornaments decorating Her body are the blazing ecstasies of goodness 
and the constantly existing ecstasies, headed by jubilation. All these 
ecstasies are the ornaments all over Her body.
 
Madhya 8.175
 
TEXT 175
 
TEXT
 
‘kila-kincitadi'-bhava-vimsati-bhusita
guna-sreni-puspamala sarvange purita
SYNONYMS
 
kila-kincita-adi -- headed by kila-kincita; bhava -- with the ecstasies; 
vimsati -- twenty; bhusita -- decorated; guna-sreni -- of Her attractive 
qualities; puspa-mala -- as a garland of flowers; sarva-ange -- all over 
the body; purita -- filled.
 
TRANSLATION
 
"Also ornamenting Her body are the twenty kinds of ecstatic symptoms 
beginning with kila-kincita. Her transcendental qualities constitute the 
flower garland hanging in fullness over Her body.
 
PURPORT
 
The twenty different moods headed by kila-kincita are described as 
follows. First, in connection with the body, there are bhava (ecstasy), 
hava (gestures) and hela (negligence); in relation to the self there are 
sobha (beauty), kanti (luster), dipti (brilliance), madhurya (sweetness),
 pragalbhata (impudence), audarya (magnanimity) and dhairya (patience); 
and in relation to nature there are lila (pastimes), vilasa (enjoyment), 
vicchitti (breaking off) and vibhrama (puzzlement). There are no English 
equivalents for the words kila-kincita, mottayita and kuttamita.
 
Srimati Radharani's flower garland consists of Her qualities and is 
divided into mental, verbal and bodily parts. Her attitude of 
forgiveness and mercy is all mental. Her talks, which are very pleasing 
to the ear, are verbal. The bodily qualities are age, beauty, luster and 
grace.
 
Madhya 8.176
 
TEXT 176
 
TEXT
 
saubhagya-tilaka caru-lalate ujjvala
prema-vaicittya -- ratna, hrdaya -- tarala
SYNONYMS
 
saubhagya-tilaka -- the tilaka of good fortune; caru -- beautiful; 
lalate -- on the forehead; ujjvala -- brilliant; prema -- of love of 
Godhead; vaicittya -- diversity; ratna -- the jewel; hrdaya -- the heart;
 tarala -- the locket.
 
TRANSLATION
 
"The tilaka of good fortune is on Her beautiful broad forehead. Her 
various loving affairs are a gem, and Her heart is the locket.
 
Madhya 8.177
 
TEXT 177
 
TEXT
 
madhya-vayasa, sakhi-skandhe kara-nyasa
krsnalila-manovrtti-sakhi asa-pasa
SYNONYMS
 
madhya-vayasa -- adolescence; sakhi -- of a friend; skandhe -- on the 
shoulder; kara -- hand; nyasa -- keeping; krsna -- of Lord Krsna; lila --
 the pastimes; manah -- of the mind; vrtti -- activities; sakhi -- gopis;
 asa-pasa -- here and there.
 
TRANSLATION
 
"Srimati Radharani's gopi friends are Her mental activities, which are 
concentrated on the pastimes of Sri Krsna. She keeps Her hand on the 
shoulder of a friend, who represents youth.
 
PURPORT
 
Radharani's eight companions (asta-sakhi) are different varieties of 
pleasure connected with the pastimes of Krsna. Following those pastimes 
of Sri Krsna are other activities, which are represented by the 
assistants of the gopis.
 
Madhya 8.178
 
TEXT 178
 
TEXT
 
nijanga-saurabhalaye garva-paryanka
ta'te vasi' ache, sada cinte krsna-sanga
SYNONYMS
 
nija-anga -- Her personal body; saurabha-alaye -- in the abode of aroma; 
garva -- pride; paryanka -- bedstead; ta'te -- on that; vasi' -- lying; 
ache -- there is; sada -- always; cinte -- thinks; krsna-sanga -- the 
association of Krsna.
 
TRANSLATION
 
"Srimati Radharani's bedstead is pride itself, and it is situated in the 
abode of Her bodily aroma. She is always seated there thinking of Krsna'
s association.
 
Madhya 8.179
 
TEXT 179
 
TEXT
 
krsna-nama-guna-yasa -- avatamsa kane
krsna-nama-guna-yasa-pravaha-vacane
SYNONYMS
 
krsna -- of Lord Krsna; nama -- the holy name; guna -- the qualities; 
yasa -- the fame; avatamsa -- ornaments; kane -- on the ear; krsna -- of 
Lord Krsna; nama -- of the holy name; guna -- of the qualities; yasa -- 
of the fame; pravaha -- waves; vacane -- in Her talking.
 
TRANSLATION
 
"Srimati Radharani's earrings are the name, fame and qualities of Lord 
Krsna. The glories of Lord Krsna's name, fame and qualities are always 
inundating Her speech.
 
Madhya 8.180
 
TEXT 180
 
TEXT
 
krsnake karaya syama-rasa-madhu pana
nirantara purna kare krsnera sarva-kama
SYNONYMS
 
krsnake -- unto Krsna; karaya -- She induces; syama-rasa -- of the 
mellow of conjugal love; madhu -- the honey; pana -- drinking; nirantara 
-- constantly; purna -- complete; kare -- makes; krsnera -- of Lord 
Krsna; sarva-kama -- all kinds of lusty desires.
 
TRANSLATION
 
"Srimati Radharani induces Krsna to drink the honey of the conjugal 
relationship. She is therefore engaged in satisfying all the lusty 
desires of Krsna.
 
Madhya 8.181
 
TEXT 181
 
TEXT
 
krsnera visuddha-prema-ratnera akara
anupama-gunagana-purna kalevara
SYNONYMS
 
krsnera -- of Lord Krsna; visuddha-prema -- of pure transcendental love; 
ratnera -- of the valuable jewel; akara -- a mine; anupama -- 
unparalleled; guna-gana -- of groups of qualities; purna -- full; 
kalevara -- transcendental body.
 
TRANSLATION
 
"Srimati Radharani is a mine filled with valuable jewels of love for 
Krsna. Her transcendental body is complete with unparalleled spiritual 
qualities.
 
Madhya 8.182
 
TEXT 182
 
TEXT
 
ka krsnasya pranaya-jani-bhuh srimati radhikaika
kasya preyasy anupama-guna radhikaika na canya
jaihmyam kese drsi taralata nisthuratvam kuce 'sya
vancha-purtyai prabhavati hare radhikaika na canya
SYNONYMS
 
ka -- who; krsnasya -- of Lord Krsna; pranaya-jani-bhuh -- the 
birthplace of love of Krsna; srimati -- all-beautiful; radhika -- 
Srimati Radharani; eka -- alone; ka -- who; asya -- His; preyasi -- most 
dear friend; anupama-guna -- having unparalleled qualities; radhika -- 
Srimati Radharani; eka -- alone; na -- not; ca -- also; anya -- anyone 
else; jaihmyam -- crookedness; kese -- in the hair; drsi -- in the eyes; 
taralata -- unsteadiness; nisthuratvam -- firmness; kuce -- in the 
breasts; asyah -- Her; vancha -- of the desires; purtyai -- to fulfill; 
prabhavati -- manifests; hareh -- of Lord Krsna; radhika -- Srimati 
Radharani; eka -- alone; na -- not; ca anya -- anyone else.
 
TRANSLATION
 
"‘If one asks about the origin of love of Krsna, the answer is that the 
origin is in Srimati Radharani alone. Who is the most dear friend of 
Krsna? The answer again is Srimati Radharani alone. No one else. Srimati 
Radharani's hair is very curly, Her two eyes are always moving to and 
fro, and Her breasts are firm. Since all transcendental qualities are 
manifested in Srimati Radharani, She alone is able to fulfill all the 
desires of Krsna. No one else.'
 
PURPORT
 
This is a quotation from Sri Govinda-lilamrta (11.122) by Krsnadasa 
Kaviraja Gosvami. It is a verse in the form of questions and answers 
describing the glories of Srimati Radharani.
 
Madhya 8.183–184
 
TEXTS 183–184
 
TEXT
 
yanra saubhagya-guna vanche satyabhama
yanra thani kala-vilasa sikhe vraja-rama
yanra saundaryadi-guna vanche laksmi-parvati
yanra pativrata-dharma vanche arundhati
SYNONYMS
 
yanra -- whose; saubhagya -- of good fortune; guna -- quality; vanche -- 
desires; satyabhama -- Satyabhama, one of the queens of Krsna; yanra 
thani -- from whom; kala-vilasa -- the sixty-four arts; sikhe -- learn; 
vraja-rama -- all the gopis in Vrndavana; yanra -- whose; saundarya-adi -
- such as beauty; guna -- qualities; vanche -- desires; laksmi -- the 
goddess of fortune; parvati -- the wife of Lord Siva; yanra -- whose; 
pati-vrata -- of chastity; dharma -- principle; vanche -- desires; 
arundhati -- the wife of Vasistha Muni.
 
TRANSLATION
 
"Even Satyabhama, one of the queens of Sri Krsna, desires the fortunate 
position and excellent qualities of Srimati Radharani. All the gopis 
learn the art of dressing from Srimati Radharani, and even the goddess 
of fortune, Laksmi, and the wife of Lord Siva, Parvati, desire Her 
beauty and qualities. Indeed, Arundhati, the celebrated chaste wife of 
Vasistha, also wants to imitate the chastity and religious principles of 
Srimati Radharani.
 
Madhya 8.185
 
TEXT 185
 
TEXT
 
yanra sadguna-ganane krsna na paya para
tanra guna ganibe kemane jiva chara
SYNONYMS
 
yanra -- whose; sat-guna -- good qualities; ganane -- in counting; krsna 
-- Lord Krsna; na -- not; paya -- obtains; para -- the limit; tanra -- 
Her; guna -- qualities; ganibe -- can count; kemane -- how; jiva -- a 
living entity; chara -- most insignificant.
 
TRANSLATION
 
"Even Lord Krsna Himself cannot reach the limit of the transcendental 
qualities of Srimati Radharani. How, then, can an insignificant living 
entity count them?"
 
Madhya 8.186
 
TEXT 186
 
TEXT
 
prabhu kahe, -- janilun krsna-radha-prema-tattva
sunite cahiye dunhara vilasa-mahattva
SYNONYMS
 
prabhu kahe -- Lord Sri Caitanya replied; janilun -- now I have 
understood; krsna -- of Lord Krsna; radha -- of Srimati Radharani; prema 
-- of the loving affairs; tattva -- the truth; sunite -- to hear; cahiye 
-- I desire; dunhara -- of both of Them; vilasa-mahattva -- the 
greatness of the enjoyment.
 
TRANSLATION
 
Lord Sri Caitanya Mahaprabhu replied, "Now I have come to understand the 
truth of the loving affairs between Radha and Krsna. Nonetheless, I 
still want to hear how both of Them gloriously enjoy such love."
 
Madhya 8.187
 
TEXT 187
 
TEXT
 
raya kahe, -- krsna haya ‘dhira-lalita'
nirantara kama-krida -- yanhara carita
SYNONYMS
 
raya kahe -- Ramananda Raya replied; krsna -- Lord Krsna; haya -- is; 
dhira-lalita -- a person who can keep his girlfriend always in 
subjugation by different qualities; nirantara -- constantly; kama-krida -
- pastimes of sexual enjoyment; yanhara -- of whom; carita -- the 
character.
 
TRANSLATION
 
Raya Ramananda replied, "Lord Krsna is dhira-lalita, for He can always 
keep His girlfriends in a subjugated state. Thus His only business is 
enjoying sense gratification.
 
PURPORT
 
We should always remember that Krsna's sense gratification is never to 
be compared to the sense gratification of the material world. As we have 
already explained, Krsna's sense gratification is just like gold. The 
perverted reflection of that sense gratification found in the material 
world is just like iron. The purport is that Krsna is not impersonal. He 
has all the desires that are manifest in the perverted reflection within 
this material world. However, the qualities are different -- one is 
spiritual, and the other is material. Just as there is a difference 
between life and death, there is a difference between spiritual sense 
gratification and material sense gratification.
 
Madhya 8.188
 
TEXT 188
 
TEXT
 
vidagdho nava-tarunyah
parihasa-visaradah
niscinto dhira-lalitah
syat prayah preyasi-vasah
SYNONYMS
 
vidagdhah -- clever; nava-tarunyah -- always freshly youthful; parihasa -
- in joking; visaradah -- expert; niscintah -- without anxiety; dhira-
lalitah -- a hero in loving affairs; syat -- is; prayah -- almost always;
 preyasi-vasah -- one who keeps his girlfriends subjugated.
 
TRANSLATION
 
"‘A person who is very cunning and always youthful, expert in joking and 
without anxiety, and who can keep his girlfriends always subjugated, is 
called dhira-lalita.'
 
PURPORT
 
This verse is from the Bhakti-rasamrta-sindhu (2.1.230).
 
Madhya 8.189
 
TEXT 189
 
TEXT
 
ratri-dina kunje krida kare radha-sange
kaisora vayasa saphala kaila krida-range
SYNONYMS
 
ratri-dina -- day and night; kunje -- in the gardens or bushes of 
Vrndavana; krida -- pastimes; kare -- performs; radha-sange -- with 
Radharani; kaisora -- the pre-youthful; vayasa -- age; sa-phala -- 
fruitful; kaila -- made; krida-range -- taking pleasure in different 
pastimes.
 
TRANSLATION
 
"Day and night Lord Sri Krsna enjoys the company of Srimati Radharani in 
the bushes of Vrndavana. Thus His pre-youthful age is fulfilled through 
His affairs with Srimati Radharani.
 
Madhya 8.190
 
TEXT 190
 
TEXT
 
vaca sucita-sarvari-rati-kala-pragalbhyaya radhikam
vrida-kuncita-locanam viracayann agre sakhinam asau
tad-vaksoruha-citra-keli-makari-panditya-param gatah
kaisoram saphali-karoti kalayan kunje viharam harih
SYNONYMS
 
vaca -- by speech; sucita -- revealing; sarvari -- of the night; rati -- 
in amorous pastimes; kala -- of the portion; pragalbhyaya -- the 
impudence; radhikam -- Srimati Radharani; vrida -- from shame; kuncita-
locanam -- having Her eyes closed; viracayan -- making; agre -- before; 
sakhinam -- Her friends; asau -- that one; tat -- of Her; vaksah-ruha -- 
on the breasts; citra-keli -- with variegated pastimes; makari -- in 
drawing dolphins; panditya -- of cleverness; param -- the limit; gatah --
 who reached; kaisoram -- adolescence; sa-phali-karoti -- makes 
successful; kalayan -- performing; kunje -- in the bushes; viharam -- 
pastimes; harih -- the Supreme Personality of Godhead.
 
TRANSLATION
 
"‘Thus Lord Sri Krsna spoke of the sexual activities of the previous 
night. In this way He made Srimati Radharani close Her eyes out of 
shyness. Taking this opportunity, Sri Krsna painted various types of 
dolphins on Her breasts. Thus He became a very expert artist for all the 
gopis. During such pastimes, the Lord enjoyed the fulfillment of His 
youth.'"
 
PURPORT
 
This quotation is also found in the Bhakti-rasamrta-sindhu (2.1.231).
 
Madhya 8.191
 
TEXT 191
 
TEXT
 
prabhu kahe, -- eho haya, age kaha ara
raya kahe, -- iha va-i buddhi-gati nahi ara
SYNONYMS
 
prabhu kahe -- Lord Caitanya Mahaprabhu said; eho haya -- this is all 
right; age kaha ara -- please go forward and say more; raya kahe -- 
Ramananda Raya replied; iha va-i -- except this; buddhi-gati -- movement 
of my intelligence; nahi -- there is not; ara -- any more.
 
TRANSLATION
 
Sri Caitanya Mahaprabhu said, "This is all right, but please continue."
 
At that time Raya Ramananda replied, "I don't think my intelligence goes 
beyond this."
 
Madhya 8.192
 
TEXT 192
 
TEXT
 
yeba 'prema-vilasa-vivarta' eka haya
taha suni' tomara sukha haya, ki na haya
SYNONYMS
 
yeba -- whatever; prema-vilasa-vivarta -- the resultant bewilderment or 
revolution in the ecstasy of loving affairs; eka haya -- there is one 
topic; taha -- that; suni' -- hearing; tomara -- Your; sukha -- 
happiness; haya -- is; ki -- or; na -- not; haya -- is.
 
TRANSLATION
 
Raya Ramananda then informed Sri Caitanya Mahaprabhu that there was 
another topic, known as prema-vilasa-vivarta. "You may hear of this from 
me," Ramananda Raya said, "but I do not know whether You will be happy 
with it or not."
 
PURPORT
 
These statements are set forth for our understanding, according to Srila 
Bhaktivinoda Thakura in his Amrta-pravaha-bhasya. In essence, Sri 
Caitanya Mahaprabhu told Ramananda Raya, "My dear Ramananda, the 
explanation you have given about the goal of life and the pastimes of 
Srimati Radharani and Krsna is certainly the truth. Although this is 
factual, you can continue telling Me more if there is anything more to 
say." In reply, Ramananda Raya said, "I do not think I have anything to 
say beyond this, but there is a topic known as prema-vilasa-vivarta, 
which I may explain to You. I do not know whether it will bring You 
happiness or not."
 
Madhya 8.193
 
TEXT 193
 
TEXT
 
eta bali' apana-krta gita eka gahila
preme prabhu sva-haste tanra mukha acchadila
SYNONYMS
 
eta bali' -- saying this; apana-krta -- composed by himself; gita -- 
song; eka -- one; gahila -- sang; preme -- in love of Godhead; prabhu -- 
Sri Caitanya Mahaprabhu; sva-haste -- by His own hand; tanra -- his (
Ramananda Raya's); mukha -- mouth; acchadila -- covered.
 
TRANSLATION
 
Saying this, Ramananda Raya began to sing a song he had composed, but 
Sri Caitanya Mahaprabhu, out of the ecstasy of love of Godhead, 
immediately covered Ramananda's mouth with His own hand.
 
PURPORT
 
The topics that are about to be discussed between Lord Sri Caitanya 
Mahaprabhu and Ramananda Raya cannot be understood by a materialistic 
poet, nor by intelligence or material perception. Srila Bhaktisiddhanta 
Sarasvati Thakura states that the spiritual mellow can be realized only 
when one is situated on the transcendental platform beyond the material 
stage of goodness. That platform is called visuddha-sattva (sattvam 
visuddham vasudeva-sabditam). Realization of the visuddha-sattva 
platform is beyond the pale of the material world and is not perceived 
by bodily senses or mental speculation. Our identification with the 
gross body and subtle mind is different from spiritual understanding. 
Since the intelligence and mind are material, the loving affairs of Sri 
Radha and Krsna are beyond their perception. Sarvopadhi-vinirmuktam tat-
paratvena nirmalam: [Cc. Madhya 19.170] when we are free from all 
material designations and our senses are completely purified by the 
bhakti process, we can understand the sense activities of the Absolute 
Truth (hrsikena hrsikesa-sevanam bhaktir ucyate [Cc. Madhya 19.170]).
 
The spiritual senses are beyond the material senses. A materialist can 
think only of the negation of material variety; he cannot understand 
spiritual variety. He thinks that spiritual variety simply contradicts 
material variety and is a negation or void, but such conceptions cannot 
even reach the precincts of spiritual realization. The wonderful 
activities of the gross body and subtle mind are always imperfect. They 
are below the degree of spiritual understanding and are ephemeral. The 
spiritual mellow is eternally wonderful and is described as purna, 
suddha, nitya-mukta -- that is, complete, perfectly pure and eternally 
liberated from all material conceptions. When we are unable to fulfill 
our material desires, there is certainly sorrow and confusion. This may 
be described as vivarta. But in spiritual life there is no sorrow, 
inebriety or imperfection. Srila Ramananda Raya was expert in realizing 
the spiritual activities of Srimati Radharani and Krsna, and Ramananda's 
spiritual experience was placed before Sri Caitanya Mahaprabhu as he 
inquired whether the Lord approved his realization of spiritual truth.
 
There are three books prominent in this connection. One was written by 
Bhakta dasa Baula and is called Vivarta-vilasa. Another was compiled by 
Jagadananda Pandita and is called Prema-vivarta. Sri Ramananda Raya's 
book is called Prema-vilasa-vivarta. The Vivarta-vilasa by Bhakta dasa 
Baula is completely different from the other two books. Sometimes a 
university student or professor tries to study these transcendental 
literatures and attempts to put forth a critical analysis from the 
mundane view, with an end to receiving degrees like a Ph.D. Such 
realization is certainly different from that of Ramananda Raya. If one 
actually wants to take a Ph.D. degree from Sri Caitanya Mahaprabhu and 
be approved by Ramananda Raya, he must first become free from all 
material designations (sarvopadhi-vinirmuktam tat-paratvena nirmalam [Cc.
 Madhya 19.170]). A person who identifies with his material body cannot 
understand these talks between Sri Ramananda Raya and Sri Caitanya 
Mahaprabhu. Man-made religious scriptures and transcendental 
philosophical talks are quite different. Indeed, there is a gulf of 
difference between the two. This subject matter has been very diligently 
described by Sriman Madhvacarya. Since material philosophers are 
situated in the material conception of life, they are unable to realize 
the spiritual prema-vilasa-vivarta. They cannot accommodate an elephant 
upon a dish. Similarly, mundane speculators cannot capture the spiritual 
elephant within their limited conception. It is just like a frog's 
trying to measure the Atlantic Ocean by imagining it so many times 
larger than his well. Materialistic philosophers and sahajiyas cannot 
understand the talks between Ramananda Raya and Sri Caitanya Mahaprabhu 
concerning the pastimes of Sri Radha and Krsna. The only tendency of the 
impersonalists or the prakrta-sahajiyas is to face the platform of 
impersonalism. They cannot understand spiritual variegatedness. 
Consequently, when Ramananda Raya attempted to sing his own verses, Sri 
Caitanya Mahaprabhu stopped him by covering his mouth with His own hand.
 
Madhya 8.194
 
TEXT 194
 
TEXT
 
pahilehi raga nayana-bhange bhela
anudina badhala, avadhi na gela
na so ramana, na hama ramani
dunhu-mana manobhava pesala jani'
e sakhi, se-saba prema-kahini
kanu-thame kahabi vichurala jani'
na khonjalun duti, na khonjalun an
dunhukeri milane madhya ta panca-bana
ab sohi viraga, tunhu bheli duti
su-purukha-premaki aichana riti
SYNONYMS
 
pahilehi -- in the beginning; raga -- attraction; nayana-bhange -- by 
activities of the eyes; bhela -- there was; anu-dina -- gradually, day 
after day; badhala -- increased; avadhi -- limit; na -- not; gela -- 
reached; na -- not; so -- He; ramana -- the enjoyer; na -- not; hama -- 
I; ramani -- the enjoyed; dunhu-mana -- both the minds; manah-bhava -- 
the mental situation; pesala -- pressed together; jani' -- knowing; e -- 
this; sakhi -- My dear friend; se-saba -- all those; prema-kahini -- 
affairs of love; kanu-thame -- before Krsna; kahabi -- you will say; 
vichurala -- He has forgotten; jani' -- knowing; na -- not; khonjalun -- 
searched out; duti -- a messenger; na -- not; khonjalun -- searched out; 
an -- anyone else; dunhukeri -- of both of Us; milane -- by the meeting; 
madhya -- in the middle; ta -- indeed; panca-bana -- five arrows of 
Cupid; ab -- now; sohi -- that; viraga -- separation; tunhu -- you; 
bheli -- became; duti -- the messenger; su-purukha -- of a beautiful 
person; premaki -- of loving affairs; aichana -- such; riti -- the 
consequence.
 
TRANSLATION
 
"‘Alas, before We met there was an initial attachment between Us brought 
about by an exchange of glances. In this way attachment evolved. That 
attachment has gradually grown, and there is no limit to it. Now that 
attachment has become a natural sequence between Ourselves. It is not 
that it is due to Krsna, the enjoyer, nor is it due to Me, for I am the 
enjoyed. It is not like that. This attachment was made possible by 
mutual meeting. This mutual exchange of attraction is known as manobhava,
 or Cupid. Krsna's mind and My mind have merged together. Now, during 
this time of separation, it is very difficult to explain these loving 
affairs. My dear friend, though Krsna might have forgotten all these 
things, you can understand and bring this message to Him. But during Our 
first meeting there was no messenger between Us, nor did I request 
anyone to see Him. Indeed, Cupid's five arrows were Our via media. Now, 
during this separation, that attraction has increased to another 
ecstatic state. My dear friend, please act as a messenger on My behalf, 
because if one is in love with a beautiful person, this is the 
consequence.'
 
PURPORT
 
These verses were originally composed and sung by Ramananda Raya himself.
 Srila Bhaktivinoda Thakura suggests that during the time of conjugal 
enjoyment, the attachment might be compared to Cupid himself. However, 
during the period of separation, Cupid becomes a messenger of highly 
elevated love. This is called prema-vilasa-vivarta. When there is 
separation, conjugal enjoyment itself acts like a messenger, and that 
messenger was addressed by Srimati Radharani as a friend. The essence of 
this transaction is that transcendental loving affairs are as relishable 
during separation as during conjugal enjoyment. When Srimati Radharani 
was fully absorbed in love of Krsna, She mistook a black tamala tree for 
Krsna and embraced it. Such a mistake is called prema-vilasa-vivarta.
 
Madhya 8.195
 
TEXT 195
 
TEXT
 
radhaya bhavatas ca citta-jatuni svedair vilapya kramad
yunjann adri-nikunja-kunjara-pate nirdhuta-bheda-bhramam
citraya svayam anvaranjayad iha brahmanda-harmyodare
bhuyobhir nava-raga-hingula-bharaih srngara-karuh krti
SYNONYMS
 
radhayah -- of Srimati Radharani; bhavatah ca -- and of You; citta-
jatuni -- the two minds like shellac; svedaih -- by perspiration; 
vilapya -- melting; kramat -- gradually; yunjan -- making; adri -- of 
Govardhana Hill; nikunja -- in a solitary place for enjoyment; kunjara-
pate -- O king of the elephants; nirdhuta -- completely taken away; 
bheda-bhramam -- the misunderstanding of differentiation; citraya -- for 
increasing the wonder; svayam -- personally; anvaranjayat -- colored; 
iha -- in this world; brahmanda -- of the universe; harmya-udare -- 
within the palace; bhuyobhih -- by varieties of means; nava-raga -- of 
new attraction; hingula-bharaih -- by the vermilion; srngara -- of 
loving affairs; karuh -- the craftsman; krti -- very expert.
 
TRANSLATION
 
"‘O my Lord, You live in the forest of Govardhana Hill, and, like the 
king of elephants, You are expert in the art of conjugal love. O master 
of the universe, Your heart and Srimati Radharani's heart are just like 
shellac and are now melted in Your spiritual perspiration. Therefore one 
can no longer distinguish between You and Srimati Radharani. Now You 
have mixed Your newly invoked affection, which is like vermilion, with 
Your melted hearts, and for the benefit of the whole world You have 
painted both Your hearts red within this great palace of the universe.'"
 
PURPORT
 
This verse quoted by Ramananda Raya is included in Srila Rupa Gosvami's 
Ujjvala-nilamani (Sthayi-bhava-prakarana 155).
 
Madhya 8.196
 
TEXT 196
 
TEXT
 
prabhu kahe, -- ‘sadhya-vastura avadhi' ei haya
tomara prasade iha janilun niscaya
SYNONYMS
 
prabhu kahe -- Sri Caitanya Mahaprabhu confirmed; sadhya-vastura -- of 
the object of life; avadhi -- the limit; ei -- this; haya -- is; tomara 
-- of you; prasade -- by the mercy; iha -- this; janilun -- I have 
understood; niscaya -- conclusively.
 
TRANSLATION
 
Sri Caitanya Mahaprabhu confirmed these verses recited by Sri Ramananda 
Raya, saying, "This is the limit of the goal of human life. Only by your 
mercy have I come to understand it conclusively.
 
Madhya 8.197
 
TEXT 197
 
TEXT
 
‘sadhya-vastu' ‘sadhana' vinu keha nahi paya
krpa kari' kaha, raya, pabara upaya
SYNONYMS
 
sadhya-vastu -- the goal of life; sadhana vinu -- without practicing the 
process; keha nahi paya -- no one achieves; krpa kari' -- very 
mercifully; kaha -- please explain; raya -- My dear Ramananda Raya; 
pabara upaya -- the means of achieving.
 
TRANSLATION
 
"The goal of life cannot be achieved unless one practices the process. 
Now, being merciful upon Me, please explain that means by which this 
goal can be attained."
 
Madhya 8.198
 
TEXT 198
 
TEXT
 
raya kahe, -- yei kahao, sei kahi vani
ki kahiye bhala-manda, kichui na jani
SYNONYMS
 
raya kahe -- Ramananda Raya replied; yei -- whatever; kahao -- You make 
me speak; sei -- that; kahi -- I speak; vani -- message; ki -- what; 
kahiye -- I am speaking; bhala-manda -- good or bad; kichui na jani -- I 
do not know anything.
 
TRANSLATION
 
Sri Ramananda Raya replied, "I do not know what I am saying, but You 
have made me speak what I have spoken, be it good or bad. I am simply 
repeating that message.
 
Madhya 8.199
 
TEXT 199
 
TEXT
 
tribhuvana-madhye aiche haya kon dhira
ye tomara maya-nate ha-ibeka sthira
SYNONYMS
 
tri-bhuvana-madhye -- within the three worlds; aiche -- so much; haya -- 
there is; kon -- who; dhira -- patient; ye -- who; tomara -- Your; maya-
nate -- in the manipulation of different energies; ha-ibeka -- will be; 
sthira -- steady.
 
TRANSLATION
 
"Within these three worlds, who is so undisturbed that he can remain 
steady as You manipulate Your different energies?
 
Madhya 8.200
 
TEXT 200
 
TEXT
 
mora mukhe vakta tumi, tumi hao srota
atyanta rahasya, suna, sadhanera katha
SYNONYMS
 
mora mukhe -- in my mouth; vakta -- speaker; tumi -- You are; tumi -- 
You; hao -- are; srota -- the hearer; atyanta rahasya -- extremely 
mysterious; suna -- now please hear; sadhanera katha -- the discussion 
of the process.
 
TRANSLATION
 
"Actually You are speaking through my mouth, and at the same time You 
are listening. This is very mysterious. Anyway, kindly hear the 
explanation of the process by which the goal can be attained.
 
PURPORT
 
Srila Sanatana Gosvami has advised us to hear about Krsna from a 
Vaisnava. He has explicitly forbidden us to hear from an avaisnava.
 
avaisnava-mukhodgirnam putam hari-kathamrtam
sravanam naiva kartavyam sarpocchistam yatha payah
 
Thus quoting from Padma Purana, Srila Sanatana Gosvami warns that one 
should not hear anything about Krsna from an avaisnava, however great a 
mundane scholar he may be. Milk touched by the lips of a serpent has 
poisonous effects; similarly, talks about Krsna given by an avaisnava 
are also poisonous. However, because a Vaisnava is surrendered to the 
Supreme Personality of Godhead, his talks are spiritually potent. In the 
Bhagavad-gita (10.10) the Supreme Lord says:
 
tesam satata-yuktanam bhajatam priti-purvakam
dadami buddhi-yogam tam yena mam upayanti te
 
"To those who are constantly devoted to worshiping Me with love, I give 
the understanding by which they can come to Me." When a pure Vaisnava 
speaks, he speaks perfectly. How is this? His speech is managed by Krsna 
Himself from within the heart. Srila Ramananda Raya accepts this 
benediction from Sri Caitanya Mahaprabhu; therefore he admits that 
whatever he was speaking was not derived from his own intelligence. 
Rather, everything was coming from Sri Caitanya Mahaprabhu. According to 
the Bhagavad-gita (15.15):
 
sarvasya caham hrdi sannivisto
mattah smrtir jnanam apohanam ca
vedais ca sarvair aham eva vedyo
vedanta-krd veda-vid eva caham
 
"I am seated in everyone's heart, and from Me come remembrance, 
knowledge and forgetfulness. By all the Vedas, I am to be known. Indeed 
I am the compiler of the Vedanta, and I am the knower of the Vedas."
 
All intelligence emanates from the Supreme Personality of Godhead, the 
Supersoul within the heart of everyone. Nondevotees want to ask the 
Supreme Lord for sense gratification; therefore nondevotees come under 
the influence of maya, the illusory energy. A devotee, however, is 
directed by the Supreme Personality of Godhead and comes under the 
influence of yogamaya. Consequently there is a gulf of difference 
between statements made by a devotee and those made by a nondevotee.
 
Madhya 8.201
 
TEXT 201
 
TEXT
 
radha-krsnera lila ei ati gudhatara
dasya-vatsalyadi-bhave na haya gocara
SYNONYMS
 
radha-krsnera lila -- the pastimes of Radha and Krsna; ei -- this is; 
ati -- very much; gudhatara -- more confidential; dasya -- of servitude; 
vatsalya-adi -- and of parental love, etc.; bhave -- in the moods; na 
haya -- is not; gocara -- appreciated.
 
TRANSLATION
 
"The pastimes of Radha and Krsna are very confidential. They cannot be 
understood through the mellows of servitude, fraternity or parental 
affection.
 
Madhya 8.202
 
TEXT 202
 
TEXT
 
sabe eka sakhi-ganera ihan adhikara
sakhi haite haya ei lilara vistara
SYNONYMS
 
sabe -- only; eka -- one; sakhi-ganera -- of the gopis; ihan -- in this; 
adhikara -- qualification; sakhi -- the gopis; haite -- from; haya -- is;
 ei lilara -- of these pastimes; vistara -- the expansion.
 
TRANSLATION
 
"Actually, only the gopis have the right to appreciate these 
transcendental pastimes, and only from them can these pastimes be 
expanded.
 
Madhya 8.203
 
TEXT 203
 
TEXT
 
sakhi vina ei lila pusta nahi haya
sakhi lila vistariya, sakhi asvadaya
SYNONYMS
 
sakhi vina -- without the gopis; ei lila -- these pastimes; pusta -- 
nourished; nahi haya -- are never; sakhi -- the gopis; lila -- the 
pastimes; vistariya -- expanding; sakhi -- the gopis; asvadaya -- taste 
this mellow.
 
TRANSLATION
 
"Without the gopis, these pastimes between Radha and Krsna cannot be 
nourished. Only by their cooperation are such pastimes broadcast. It is 
their business to taste the mellows.
 
Madhya 8.204–205
 
TEXTS 204–205
 
TEXT
 
sakhi vina ei lilaya anyera nahi gati
sakhi-bhave ye tanre kare anugati
 
radha-krsna-kunjaseva-sadhya sei paya
sei sadhya paite ara nahika upaya
SYNONYMS
 
sakhi vina -- without the gopis; ei lilaya -- in these pastimes; anyera -
- of others; nahi -- there is not; gati -- entrance; sakhi-bhave -- in 
the mood of the gopis; ye -- anyone who; tanre -- Lord Krsna; kare -- 
does; anugati -- following; radha-krsna -- of Radha and Krsna; kunja-
seva -- of service in the kunjas, or gardens, of Vrndavana; sadhya -- 
the goal; sei paya -- he gets; sei -- that; sadhya -- achievement; paite 
-- to receive; ara -- other; nahika -- there is not; upaya -- means.
 
TRANSLATION
 
"Without the help of the gopis, one cannot enter into these pastimes. 
Only one who worships the Lord in the ecstasy of the gopis, following in 
their footsteps, can engage in the service of Sri Sri Radha-Krsna in the 
bushes of Vrndavana. Only then can one understand the conjugal love 
between Radha and Krsna. There is no other procedure for understanding.
 
PURPORT
 
The means for returning home, for going back to Godhead, is devotional 
service, but everyone has a different taste in the Lord's service. One 
may be inclined to serve the Lord in servitude (dasya-rasa), fraternity (
sakhya-rasa) or parental love (vatsalya-rasa), but none of these can 
enable one to enter into the service of the Lord in conjugal love. To 
attain such service, one has to follow in the footsteps of the gopis in 
the ecstasy of sakhi-bhava. Then only can one understand the 
transcendental mellow of conjugal love.
 
In the Ujjvala-nilamani (Sakhi-prakarana 1), Srila Rupa Gosvami advises:
 
prema-lila-viharanam samyag vistarika sakhi
visrambha-ratna-peti ca tatah susthu vivicyate
 
 
One who expands the conjugal love of Krsna and His enjoyment among the 
gopis is called a sakhi. Such a person is a confidential gopi in the 
conjugal affairs. Such assistants are like jewels in the form of Krsna's 
confidantes. The actual business of the sakhis is described thus in 
Ujjvala-nilamani (Sakhi-prakarana 97–99):
 
mithah prema-gunotkirtis tayor asakti-karita
abhisaro dvayor eva sakhyah krsne samarpanam
 
narmasvasana-nepathyam hrdayodghata-patavam
chidra-samvrtir etasyah paty-adeh parivancana
 
siksa sangamanam kale sevanam vyajanadibhih
tayor dvayor upalambhah sandesa-presanam tatha
nayika-prana-samraksa prayatnadyah sakhi-kriyah
 
In the conjugal pastimes of Krsna, Krsna is the hero (nayaka), and 
Radhika is the heroine (nayika). The first business of the gopis is to 
chant the glories of both the hero and the heroine. Their second 
business is to gradually create a situation in which the hero may be 
attracted to the heroine and vice versa. Their third business is to 
induce each of Them to approach the other. Their fourth business is to 
surrender unto Krsna, the fifth is to create a jovial atmosphere, the 
sixth to give Them assurance to enjoy Their pastimes, the seventh to 
dress and decorate both hero and heroine, the eighth to show expertise 
in expressing Their desires, the ninth to conceal the faults of the 
heroine, the tenth to cheat their respective husbands and relatives, the 
eleventh to educate, the twelfth to enable the hero and heroine to meet 
at the proper time, the thirteenth to fan the hero and heroine, the 
fourteenth to sometimes reproach the hero and heroine, the fifteenth to 
set conversations in motion, and the sixteenth to protect the heroine by 
various means.
 
Some materialistic sahajiyas who cannot actually understand the pastimes 
of Radha and Krsna manufacture their own life-styles without referring 
to authority. Such sahajiyas are called sakhi-bheki, and sometimes they 
are called gaura-nagari. They believe that the material body, which is 
fit to be eaten by jackals and dogs, is enjoyable for Krsna. 
Consequently they artificially decorate the material body to attract 
Krsna, thinking themselves sakhis. But Krsna is never attracted by the 
artificial grooming of the material body. As far as Srimati Radharani 
and Her gopis are concerned, their bodies, homes, dresses, ornaments, 
endeavors and activities are all spiritual. All of these are meant to 
satisfy the spiritual senses of Krsna. Indeed, they are so pleasing and 
endearing to Krsna that He is subjugated by the influence of Srimati 
Radharani and Her friends. They have nothing to do with anything mundane 
within the fourteen planetary systems of the universe. Although Krsna is 
attractive to everyone, He is nonetheless attracted by the gopis and 
Srimati Radharani.
 
One should not be misled by mental concoctions, supposing his material 
body to be perfect and deeming oneself a sakhi. This is something like 
ahangrahopasana, that is, a Mayavadi's worship of his own body as the 
Supreme. Srila Jiva Gosvami has cautioned mundaners to abstain from such 
conceptions. He also warns that thinking oneself one of the associates 
of the Supreme without following in the footsteps of the gopis is as 
offensive as thinking oneself the Supreme. Such thinking is an aparadha. 
One has to practice living in Vrndavana by hearing about the talks of 
the gopis with Krsna. However, one should not consider himself a gopi, 
for this is offensive.
 
Madhya 8.206
 
TEXT 206
 
TEXT
 
vibhur api sukha-rupah sva-prakaso 'pi bhavah
ksanam api na hi radha-krsnayor ya rte svah
pravahati rasa-pustim cid-vibhutir ivesah
srayati na padam asam kah sakhinam rasa-jnah
SYNONYMS
 
vibhuh -- all-powerful; api -- although; sukha-rupah -- happiness 
personified; sva-prakasah -- self-effulgent; api -- although; bhavah -- 
the completely spiritual activities; ksanam api -- even for a moment; na 
-- never; hi -- certainly; radha-krsnayoh -- of Sri Radha and Krsna; yah 
-- whom; rte -- without; svah -- His own entourage (the gopis); 
pravahati -- leads to; rasa-pustim -- completion of the highest humor; 
cit-vibhutih -- spiritual potencies; iva -- like; isah -- the Supreme 
Personality of Godhead; srayati -- takes shelter of; na -- not; padam -- 
the position; asam -- of them; kah -- who; sakhinam -- of the personal 
associates; rasa-jnah -- one who is conversant with the science of 
mellows.
 
TRANSLATION
 
"‘The pastimes of Sri Radha and Krsna are self-effulgent. They are 
happiness personified, unlimited and all-powerful. Even so, the 
spiritual humors of such pastimes are never complete without the gopis, 
the Lord's personal friends. The Supreme Personality of Godhead is never 
complete without His spiritual potencies; therefore unless one takes 
shelter of the gopis, one cannot enter into the company of Radha and 
Krsna. Who can be interested in Their spiritual pastimes without taking 
their shelter?'
 
PURPORT
 
This is a quotation from the Govinda-lilamrta (10.17).
 
Madhya 8.207
 
TEXT 207
 
TEXT
 
sakhira svabhava eka akathya-kathana
krsna-saha nija-lilaya nahi sakhira mana
SYNONYMS
 
sakhira -- of the gopis; svabhava -- natural inclination; eka -- one; 
akathya -- inexplicable; kathana -- narration; krsna-saha -- with Krsna; 
nija-lilaya -- in His personal pastimes; nahi -- not; sakhira -- of the 
gopis; mana -- the mind.
 
TRANSLATION
 
"There is an inexplicable fact about the natural inclinations of the 
gopis. The gopis never want to enjoy themselves with Krsna personally.
 
Madhya 8.208
 
TEXT 208
 
TEXT
 
krsna saha radhikara lila ye karaya
nija-sukha haite tate koti sukha paya
SYNONYMS
 
krsna saha -- with Krsna; radhikara -- of Srimati Radharani; lila -- the 
pastimes; ye -- which; karaya -- they bring about; nija-sukha -- 
personal happiness; haite -- than; tate -- in that; koti -- ten million 
times; sukha -- the happiness; paya -- they derive.
 
TRANSLATION
 
"The happiness of the gopis increases ten million times when they serve 
to engage Sri Sri Radha and Krsna in Their transcendental pastimes.
 
Madhya 8.209
 
TEXT 209
 
TEXT
 
radhara svarupa -- krsna-prema-kalpalata
sakhi-gana haya tara pallava-puspa-pata
SYNONYMS
 
radhara svarupa -- the spiritual nature of Srimati Radharani; krsna-
prema -- of love of Krsna; kalpa-lata -- a creeper; sakhi-gana -- the 
gopis; haya -- are; tara -- of that creeper; pallava -- the twigs; puspa 
-- flowers; pata -- and leaves.
 
TRANSLATION
 
"By nature, Srimati Radharani is just like a creeper of love of Godhead, 
and the gopis are the twigs, flowers and leaves of that creeper.
 
Madhya 8.210
 
TEXT 210
 
TEXT
 
krsna-lilamrta yadi latake sincaya
nija-sukha haite pallavadyera koti-sukha haya
SYNONYMS
 
krsna-lilamrta -- the nectar of Krsna's pastimes; yadi -- if; latake -- 
the creeper; sincaya -- sprinkles; nija-sukha haite -- than personal 
happiness; pallava-adyera -- of the twigs, flowers and leaves; koti -- 
ten million times; sukha -- the happiness; haya -- there is.
 
TRANSLATION
 
"When the nectar of Krsna's pastimes is sprinkled on that creeper, the 
happiness derived by the twigs, flowers and leaves is ten million times 
greater than that derived by the creeper itself.
 
PURPORT
 
In his Amrta-pravaha-bhasya, Srila Bhaktivinoda Thakura states, "Srimati 
Radharani is the creeper of love of Godhead, and the gopis are exactly 
like twigs, flowers and leaves. When water is sprinkled on the creeper, 
the twigs, flowers and leaves indirectly receive all the benefits of the 
creeper itself. But water sprinkled directly on the twigs, leaves and 
flowers is not as effective as water sprinkled on the creeper's root. 
The gopis are not as pleased when they directly mix with Krsna as when 
they serve to unite Srimati Radharani with Krsna. Their transcendental 
pleasure lies in uniting Them."
 
Madhya 8.211
 
TEXT 211
 
TEXT
 
sakhyah sri-radhikaya vraja-kumuda-vidhor hladini-nama-sakteh
saramsa-prema-vallyah kisalaya-dala-puspadi-tulyah sva-tulyah
siktayam krsna-lilamrta-rasa-nicayair ullasantyam amusyam
jatollasah sva-sekac chata-gunam adhikam santi yat tan na citram
SYNONYMS
 
sakhyah -- friends like Lalita and Visakha; sri-radhikayah -- of Srimati 
Radharani; vraja-kumuda -- of the lotuslike inhabitants of Vrajabhumi; 
vidhoh -- of the moon (Krsna); hladini -- pleasure-giving; nama -- of 
the name; sakteh -- of the potency; sara-amsa -- the active principle; 
prema-vallyah -- of the creeper of love of Godhead; kisalaya -- newly 
grown; dala -- leaves; puspa -- flowers; adi -- and so on; tulyah -- 
equal to; sva-tulyah -- equal to Herself; siktayam -- when sprinkled; 
krsna-lila -- of the pastimes of Krsna; amrta -- of the nectar; rasa-
nicayaih -- by drops of the juice; ullasantyam -- shining; amusyam -- of 
Her, Srimati Radharani; jata-ullasah -- having awakened pleasure; sva-
sekat -- than her own sprinkling; sata-gunam -- a hundred times; adhikam 
-- more; santi -- are; yat -- which; tat -- that; na -- not; citram -- 
wonderful.
 
TRANSLATION
 
"‘All the gopis, the personal friends of Srimati Radharani, are equal to 
Her. Krsna is pleasing to the inhabitants of Vrajabhumi, just as the 
moon is pleasing to the lotus flower. His pleasure-giving potency is 
known as ahladini, of which the active principle is Srimati Radharani. 
She is compared to a creeper with newly grown flowers and leaves. When 
the nectar of Krsna's pastimes is sprinkled on Srimati Radharani, all 
Her friends, the gopis, immediately appreciate the pleasure a hundred 
times more than if they were sprinkled themselves. Actually this is not 
at all wonderful.'
 
PURPORT
 
This verse is also from the Govinda-lilamrta (10.16).
 
Madhya 8.212
 
TEXT 212
 
TEXT
 
yadyapi sakhira krsna-sangame nahi mana
tathapi radhika yatne karana sangama
SYNONYMS
 
yadyapi -- although; sakhira -- of the gopis; krsna-sangame -- directly 
enjoying with Krsna; nahi -- not; mana -- the mind; tathapi -- still; 
radhika -- Srimati Radharani; yatne -- with great endeavor; karana -- 
causes; sangama -- association with Krsna.
 
TRANSLATION
 
"Although the gopis, Srimati Radharani's friends, do not desire to enjoy 
themselves directly with Krsna, Srimati Radharani makes a great endeavor 
to induce Krsna to enjoy Himself with the gopis.
 
Madhya 8.213
 
TEXT 213
 
TEXT
 
nana-cchale krsne preri' sangama karaya
atma-krsna-sanga haite koti-sukha paya
SYNONYMS
 
nana-chale -- under different pleas; krsne -- unto Krsna; preri' -- 
sending; sangama -- direct association; karaya -- induces; atma-krsna-
sanga -- personal association with Krsna; haite -- than; koti-sukha -- 
ten million times more happiness; paya -- She gets.
 
TRANSLATION
 
"Presenting various pleas for the gopis, Srimati Radharani sometimes 
sends the gopis to Krsna just to enable them to associate with Him 
directly. At such times, She enjoys a happiness ten million times 
greater than that enjoyed through direct association.
 
Madhya 8.214
 
TEXT 214
 
TEXT
 
anyonye visuddha preme kare rasa pusta
tan-sabara prema dekhi' krsna haya tusta
SYNONYMS
 
anyonye -- by one another; visuddha -- transcendental; preme -- in love 
of Godhead; kare -- makes; rasa -- the mellow; pusta -- nourished; tan-
sabara -- of all of them; prema -- the love of Godhead; dekhi' -- seeing;
 krsna -- Lord Krsna; haya -- becomes; tusta -- satisfied.
 
TRANSLATION
 
"The transcendental mellow is nourished by that mutual behavior in 
transcendental love of Godhead. When Lord Krsna sees how the gopis have 
developed pure love for Him, He becomes very satisfied.
 
PURPORT
 
Srimati Radharani and the gopis are not interested in their personal 
happiness derived from association with Krsna. Rather, they become happy 
by seeing one another associate with Krsna. In this way their dealings 
are further nourished by love of Godhead, and seeing this, Krsna is very 
pleased.
 
Madhya 8.215
 
TEXT 215
 
TEXT
 
sahaja gopira prema, -- nahe prakrta kama
kama-krida-samye tara kahi ‘kama'-nama
SYNONYMS
 
sahaja -- natural; gopira -- of the gopis; prema -- love of Godhead; 
nahe -- is not; prakrta -- material; kama -- lust; kama-krida -- lusty 
affairs; samye -- in appearing equal to; tara -- of such activities; 
kahi -- I speak; kama-nama -- the name "lust."
 
TRANSLATION
 
"It is to be noted that the natural characteristic of the gopis is to 
love the Supreme Lord. Their lusty desire is not to be compared to 
material lust. Nonetheless, because their desire sometimes appears to 
resemble material lust, their transcendental love for Krsna is sometimes 
described as lust.
 
PURPORT
 
Bhaktisiddhanta Sarasvati Thakura says that material lust should never 
be attributed to Krsna, who is full of transcendental knowledge. 
Material lust cannot be engaged in the service of the Lord, for it is 
applicable to materialists, not to Krsna. Only prema, or love of Godhead,
 is applicable for the satisfaction of Krsna. Prema is full service 
rendered unto the Lord. The lusty affairs of the gopis actually 
constitute the topmost love of Godhead because the gopis never act for 
their own personal satisfaction. They are simply pleased by engaging 
other gopis in the service of the Lord. The gopis derive more 
transcendental pleasure from indirectly engaging other gopis in the 
service of Krsna than from engaging in His service themselves. That is 
the difference between material lust and love of Godhead. Lust applies 
to the material world, and love of Godhead applies only to Krsna.
 
Madhya 8.216
 
TEXT 216
 
TEXT
 
premaiva gopa-ramanam
kama ity agamat pratham
ity uddhavadayo 'py etam
vanchanti bhagavat-priyah
SYNONYMS
 
prema -- love of Godhead; eva -- certainly; gopa-ramanam -- of all the 
gopis; kamah -- lust; iti -- thus; agamat -- became current; pratham -- 
the process; iti -- thus; uddhava-adayah -- all devotees, headed by 
Uddhava; api -- certainly; etam -- this type of behavior; vanchanti -- 
desire; bhagavat-priyah -- those who are very, very dear to the Supreme 
Personality of Godhead.
 
TRANSLATION
 
"‘Although the dealings of the gopis with Krsna are on the platform of 
pure love of Godhead, such dealings are sometimes considered to be lusty.
 But because they are completely spiritual, Uddhava and all the other 
dearmost devotees of the Lord desire to participate in them.'
 
PURPORT
 
This is a quotation from the Bhakti-rasamrta-sindhu (1.2.285).
 
Madhya 8.217
 
TEXT 217
 
TEXT
 
nijendriya-sukha-hetu kamera tatparya
krsna-sukha-tatparya gopi-bhava-varya
SYNONYMS
 
nija-indriya -- of one's own senses; sukha -- of the happiness; hetu -- 
for the reason; kamera -- of lusty desire; tatparya -- intention; krsna -
- of Krsna; sukha -- the happiness; tatparya -- intention; gopi-bhava-
varya -- the foremost mood of the gopis.
 
TRANSLATION
 
"Lusty desires are experienced when one is concerned with his own 
personal sense gratification. The mood of the gopis is not like that. 
Their only desire is to satisfy the senses of Krsna.
 
Madhya 8.218
 
TEXT 218
 
TEXT
 
nijendriya-sukha-vancha nahi gopikara
krsne sukha dite kare sangama-vihara
SYNONYMS
 
nija-indriya-sukha -- for personal sense gratification; vancha -- the 
desire; nahi -- there is not; gopikara -- of the gopis; krsne -- unto 
Krsna; sukha -- happiness; dite -- to give; kare -- do; sangama-vihara --
 mingling and enjoying with Krsna.
 
TRANSLATION
 
"Among the gopis, there is not a pinch of desire for sense gratification.
 Their only desire is to give pleasure to Krsna, and this is why they 
mingle with Him and enjoy with Him.
 
Madhya 8.219
 
TEXT 219
 
TEXT
 
yat te sujata-caranamburuham stanesu
bhitah sanaih priya dadhimahi karkasesu
tenatavim atasi tad vyathate na kim svit
kurpadibhir bhramati dhir bhavad-ayusam nah
SYNONYMS
 
yat -- because; te -- Your; sujata -- delicate; carana-ambu-ruham -- 
lotus feet; stanesu -- on the breasts; bhitah -- being afraid of; sanaih 
-- very carefully; priya -- O dear one; dadhimahi -- we place; karkasesu 
-- very rough and hard; tena -- by such lotus feet; atavim -- the forest;
 atasi -- You wander; tat vyathate -- that are pained; na -- not; kim 
svit -- whether; kurpa-adibhih -- by the small particles of stone; 
bhramati -- bewilders; dhih -- intelligence; bhavat-ayusam -- of persons 
who consider You as the duration of life; nah -- of us.
 
TRANSLATION
 
"[All the gopis said:] ‘Dear Krsna, we carefully hold Your delicate 
lotus feet upon our hard breasts. When You walk in the forest, Your soft 
lotus feet are pricked by small bits of stone. We fear that this is 
paining You. Since You are our life and soul, our minds are very much 
disturbed when Your lotus feet are pained.'
 
PURPORT
 
This is a quotation from Srimad-Bhagavatam (10.31.19).
 
Madhya 8.220
 
TEXT 220
 
TEXT
 
sei gopi-bhavamrte yanra lobha haya
veda-dharma-loka tyaji' se krsne bhajaya
SYNONYMS
 
sei -- that; gopi -- of the gopis; bhava-amrte -- in the nectar of the 
ecstasy; yanra -- whose; lobha -- attachment; haya -- is; veda-dharma -- 
religious principles of the Vedas; loka -- popular opinion; tyaji' -- 
giving up; se -- he; krsne -- unto Krsna; bhajaya -- renders loving 
service.
 
TRANSLATION
 
"One who is attracted by that ecstatic love of the gopis does not care 
about popular opinion or the regulative principles of Vedic life. Rather,
 he completely surrenders unto Krsna and renders service unto Him.
 
Madhya 8.221
 
TEXT 221
 
TEXT
 
raganuga-marge tanre bhaje yei jana
sei-jana paya vraje vrajendra-nandana
SYNONYMS
 
raga-anuga -- of spontaneous attachment; marge -- on the path; tanre -- 
Krsna; bhaje -- worships; yei -- who; jana -- a person; sei-jana -- that 
person; paya -- gets; vraje -- in Vrndavana; vrajendra-nandana -- the 
son of Maharaja Nanda.
 
TRANSLATION
 
"If one worships the Lord on the path of spontaneous love and goes to 
Vrndavana, he receives the shelter of Vrajendra-nandana, the son of 
Nanda Maharaja.
 
PURPORT
 
In all, there are sixty-four items listed for the rendering of service 
unto Krsna, and these are the regulative principles enjoined in the 
sastras and given by the spiritual master. One has to serve Krsna 
according to these regulative principles, but if one develops 
spontaneous love for Krsna as exhibited in the activities of those who 
live in Vrajabhumi, one attains the platform of raganuga-bhakti. One who 
has developed this spontaneous love is eligible for elevation to the 
platform enjoyed by the inhabitants of Vrajabhumi. In Vrajabhumi, there 
are no regulative principles set forth for Krsna's service. Rather, 
everything is carried out in spontaneous, natural love for Krsna. There 
is no question of following the principles of the Vedic system. Such 
principles are followed within this material world, and as long as one 
is on the material platform, he has to execute them. However, 
spontaneous love of Krsna is transcendental. It may seem that the 
regulative principles are being violated, but the devotee is on the 
transcendental platform. Such service is called gunatita, or nirguna, 
for it is not contaminated by the three modes of material nature.
 
Madhya 8.222
 
TEXT 222
 
TEXT
 
vraja-lokera kona bhava lana yei bhaje
bhava-yogya deha pana krsna paya vraje
SYNONYMS
 
vraja-lokera -- of the planet known as Goloka Vrndavana; kona -- some; 
bhava -- mood; lana -- accepting; yei -- anyone who; bhaje -- executes 
devotional service; bhava-yogya -- suitable for that spiritual 
attraction; deha -- a body; pana -- getting; krsna -- Lord Krsna; paya --
 gets; vraje -- in Vrndavana.
 
TRANSLATION
 
"In his liberated stage the devotee is attracted by one of the five 
humors in the transcendental loving service of the Lord. As he continues 
to serve the Lord in that transcendental mood, he attains a spiritual 
body to serve Krsna in Goloka Vrndavana.
 
Madhya 8.223
 
TEXT 223
 
TEXT
 
tahate drstanta -- upanisad sruti-gana
raga-marge bhaji' paila vrajendra-nandana
SYNONYMS
 
tahate -- in this matter; drstanta -- the example; upanisad sruti-gana --
 the great sages known as the personified Upanisads or srutis; raga-
marge -- on the path of spontaneous love; bhaji' -- worshiping; paila -- 
obtained; vrajendra-nandana -- the lotus feet of Lord Krsna.
 
TRANSLATION
 
"Those saintly persons who represent the Upanisads are vivid examples of 
this. By worshiping the Lord on the path of spontaneous love, they 
attained the lotus feet of Vrajendra-nandana, the son of Nanda Maharaja.
 
PURPORT
 
In the Goloka Vrndavana planet, Krsna's servants are headed by Raktaka 
and Patraka. Krsna's friends are headed by Sridama, Subala and others. 
There are also elderly gopis and the cowherd men, headed by Nanda 
Maharaja, Mother Yasoda and others. All of these personalities are 
eternally engaged in the loving service of the Lord in accordance with 
their specific attachments for Krsna. One who wants to return home to 
serve the Lord directly may be attracted to Krsna as a servant, friend, 
father or mother. If a person continuously serves Krsna during this life 
in a particular ecstasy, upon giving up the material body he attains a  
spiritual body suitable for serving Krsna in terms of his particular 
attachment. One may serve as a servant, friend, father or mother. In the 
same way, one who wants to serve Krsna in conjugal love can attain a 
body under the guidance of the gopis. In this connection, the most vivid 
example is provided by those saintly personalities known as the srutis, 
who represent the Upanisads. The srutis understood that without serving 
Krsna and following in the footsteps of the gopis there would be no 
possibility of their entering the kingdom of God and serving Krsna in 
the mood of conjugal love. Therefore they engaged in spontaneous loving 
service unto Krsna and followed in the footsteps of the gopis.
 
Madhya 8.224
 
TEXT 224
 
TEXT
 
nibhrta-marun-mano-'ksa-drdha-yoga-yujo hrdi yan
munaya upasate tad arayo 'pi yayuh smaranat
striya uragendra-bhoga-bhuja-danda-visakta-dhiyo
vayam api te samah sama-drso 'nghri-saroja-sudhah
SYNONYMS
 
nibhrta -- controlled; marut -- the life air; manah -- the mind; aksa -- 
senses; drdha -- strong; yoga -- in the mystic yoga process; yujah -- 
who are engaged; hrdi -- within the heart; yat -- who; munayah -- the 
great sages; upasate -- worship; tat -- that; arayah -- the enemies; api 
-- also; yayuh -- obtain; smaranat -- from remembering; striyah -- the 
gopis; uraga-indra -- of serpents; bhoga -- like the bodies; bhuja -- 
the arms; danda -- like rods; visakta -- fastened to; dhiyah -- whose 
minds; vayam api -- we also; te -- Your; samah -- equal to them; sama-
drsah -- having the same ecstatic emotions; anghri-saroja -- of the 
lotus feet; sudhah -- the nectar.
 
TRANSLATION
 
"‘Great sages conquer the mind and senses by practicing the mystic yoga 
system and controlling the breath. Thus engaging in mystic yoga, they 
see the Supersoul within their hearts and ultimately enter into 
impersonal Brahman. But even the enemies of the Supreme Personality of 
Godhead attain that position simply by thinking of the Supreme Lord. 
However, the damsels of Vraja, the gopis, being attracted by the beauty 
of Krsna, simply wanted to embrace Him and His arms, which are like 
serpents. Thus the gopis ultimately tasted the nectar of the lotus feet 
of the Lord. Similarly, we Upanisads can also taste the nectar of His 
lotus feet by following in the footsteps of the gopis.'"
 
PURPORT
 
This is a quotation from Srimad-Bhagavatam (10.87.23) spoken by the 
srutis, the personified Vedas.
 
Madhya 8.225
 
TEXT 225
 
TEXT
 
‘sama-drsah'-sabde kahe ‘sei bhave anugati'
‘samah'-sabde kahe srutira gopi-deha-prapti
SYNONYMS
 
sama-drsah sabde -- by the word sama-drsah; kahe -- it says; sei -- that;
 bhave -- in the emotion; anugati -- following; samah sabde -- by the 
word samah; kahe -- it says; srutira -- of the persons known as the 
srutis; gopi-deha -- the bodies of gopis; prapti -- attainment.
 
TRANSLATION
 
"The word ‘sama-drsah,' mentioned in the fourth line of the previous 
verse, means ‘following the mood of the gopis.' The word ‘samah' means ‘
the srutis' attainment of  bodies like those of the gopis.'
 
Madhya 8.226
 
TEXT 226
 
TEXT
 
‘anghri-padma-sudha'ya kahe ‘krsna-sangananda'
vidhi-marge na paiye vraje krsna-candra
SYNONYMS
 
anghri-padma-sudhaya -- by the nectar derived from the lotus feet of 
Krsna; kahe -- it says; krsna-sanga-ananda -- transcendental bliss by 
the association of Krsna; vidhi-marge -- on the path of regulative 
principles; na paiye -- one does not get; vraje -- in Goloka Vrndavana; 
krsna-candra -- Lord Krsna.
 
TRANSLATION
 
"The word ‘anghri-padma-sudha' means ‘associating intimately with Krsna.'
 One can attain such perfection only by spontaneous love of God. One 
cannot obtain Krsna in Goloka Vrndavana simply by serving the Lord 
according to regulative principles.
 
Madhya 8.227
 
TEXT 227
 
TEXT
 
nayam sukhapo bhagavan
dehinam gopika-sutah
jnaninam catma-bhutanam
yatha bhakti-matam iha
SYNONYMS
 
na -- not; ayam -- this Lord Sri Krsna; sukha-apah -- easily available; 
bhagavan -- the Supreme Personality of Godhead; dehinam -- for 
materialistic persons who have accepted the body as the self; gopika-
sutah -- the son of Mother Yasoda; jnaninam -- for persons addicted to 
mental speculation; ca -- and; atma-bhutanam -- for persons performing 
severe austerities and penances; yatha -- as; bhakti-matam -- for 
persons engaged in spontaneous devotional service; iha -- in this world.
 
TRANSLATION
 
"‘The Supreme Personality of Godhead, Krsna, the son of Mother Yasoda, 
is accessible to those devotees engaged in spontaneous loving service, 
but He is not as easily accessible to mental speculators, to those 
striving for self-realization by severe austerities and penances, or to 
those who consider the body the same as the self.'
 
PURPORT
 
This verse from Srimad-Bhagavatam (10.9.21) is spoken by Srila Sukadeva 
Gosvami. It appears within a passage in which he glorifies Mother Yasoda 
and other devotees of Krsna by describing how they can subjugate Him 
with their love.
 
Madhya 8.228
 
TEXT 228
 
TEXT
 
ataeva gopi-bhava kari angikara
ratri-dina cinte radha-krsnera vihara
SYNONYMS
 
ataeva -- therefore; gopi-bhava -- the loving mood of the gopis; kari -- 
making; angikara -- acceptance; ratri-dina -- day and night; cinte -- 
one thinks; radha-krsnera -- of Radha and Krsna; vihara -- the pastimes.
 
TRANSLATION
 
"Therefore one should accept the mood of the gopis in their service. In 
such a transcendental mood, one should always think of the pastimes of 
Sri Radha and Krsna.
 
Madhya 8.229
 
TEXT 229
 
TEXT
 
siddha-dehe cinti' kare tahanni sevana
sakhi-bhave paya radha-krsnera carana
SYNONYMS
 
siddha-dehe -- in the perfected stage; cinti' -- by remembering; kare -- 
does; tahanni -- in the spiritual world; sevana -- service; sakhi-bhave -
- in mood of the gopis; paya -- gets; radha-krsnera -- of Radha and 
Krsna; carana -- the lotus feet.
 
TRANSLATION
 
"After thinking of Radha and Krsna and Their pastimes for a long time 
and after getting completely free from material contamination, one is 
transferred to the spiritual world. There the devotee attains an 
opportunity to serve Radha and Krsna as one of the gopis.
 
PURPORT
 
Srila Bhaktisiddhanta Sarasvati Thakura comments that the word siddha-
deha, "perfected spiritual body," refers to a body beyond the material 
gross body composed of five elements and the subtle astral body composed 
of mind, intelligence and false ego. In other words, one attains a 
completely spiritual body fit to render service to the transcendental 
couple Radha and Krsna: sarvopadhi-vinirmuktam tat-paratvena nirmalam [
Cc. Madhya 19.170].
 
When one is situated in his spiritual body, which is beyond this gross 
and subtle material body, he is fit to serve Radha and Krsna. That body 
is called siddha-deha. The living entity attains a particular type of 
gross body in accordance with his past activities and mental condition. 
In this life the mental condition changes in different ways, and the 
same living entity gets another body in the next life according to his 
desires. The mind, intelligence and false ego are always engaged in an 
attempt to dominate material nature. According to that subtle astral 
body, one attains a gross body to enjoy the objects of one's desires. 
According to the activities of the present body, one prepares another 
subtle body. And according to the subtle body, one attains another gross 
body. This is the process of material existence. However, when one is 
spiritually situated and does not desire a gross or subtle body, he 
attains his original spiritual body. As confirmed by the Bhagavad-gita (
4.9): tyaktva deham punar janma naiti mam eti so 'rjuna.
 
One is elevated to the spiritual world by the spiritual body and is 
situated either in Goloka Vrndavana or in another Vaikuntha planet. In 
the spiritual body there are no longer material desires, and one is 
fully satisfied by rendering service to the Supreme Personality of 
Godhead, Radha and Krsna. This is the platform of bhakti (hrsikena 
hrsikesa-sevanam bhaktir ucyate [Cc. Madhya 19.170]). When the spiritual 
body, mind and senses are completely purified, one can render service to 
the Supreme Personality of Godhead and His consort. In Vaikuntha the 
consort is Laksmi, and in Goloka Vrndavana the consort is Srimati 
Radharani. In the spiritual body, free from material contamination, one 
can serve Radha-Krsna and Laksmi-Narayana. When one is thus spiritually 
situated, he no longer thinks of his own personal sense gratification. 
This spiritual body is called siddha-deha, the body by which one can 
render transcendental service unto Radha and Krsna. The process is that 
of engaging the transcendental senses in loving devotional service. This 
verse specifically mentions, sakhi-bhave paya radha-krsnera carana: only 
transcendentally elevated persons in the mood of the gopis can engage in 
the service of the lotus feet of Radha and Krsna.
 
Madhya 8.230
 
TEXT 230
 
TEXT
 
gopi-anugatya vina aisvarya-jnane
bhajileha nahi paya vrajendra-nandane
SYNONYMS
 
gopi-anugatya -- subservience to the gopis; vina -- without; aisvarya-
jnane -- in the knowledge of opulence; bhajileha -- if serving the 
Supreme Lord; nahi -- not; paya -- gets; vrajendra-nandane -- the son of 
Maharaja Nanda, Krsna.
 
TRANSLATION
 
"Unless one follows in the footsteps of the gopis, he cannot attain the 
service of the lotus feet of Krsna, the son of Nanda Maharaja. If one is 
overcome by knowledge of the Lord's opulence, he cannot attain the Lord'
s lotus feet, even though he is engaged in devotional service.
 
PURPORT
 
One can worship Laksmi-Narayana by the process of vidhi-marga, 
worshiping the Lord with regulative principles according to the 
instructions of the sastra and the spiritual master. But the Supreme 
Personality of Godhead, Radha-Krsna, cannot be directly worshiped by 
this process. The dealings between Radha and Krsna and the gopis are 
devoid of the opulences of Laksmi-Narayana. The process of vidhi-marga, 
following the regulative principles, is utilized in the worship of 
Laksmi-Narayana, whereas the process of spontaneous service -- following 
in the footsteps of the gopis, who are the denizens of Vrndavana -- is 
transcendentally more advanced and is the process whereby Radha and 
Krsna are worshiped. One cannot attain this elevated position while 
worshiping the Lord in His opulence. Those attracted by the conjugal 
love between Radha and Krsna must follow in the footsteps of the gopis. 
Only then is it possible to enter into the Lord's service in Goloka 
Vrndavana and directly associate with Radha and Krsna.
 
Madhya 8.231
 
TEXT 231
 
TEXT
 
tahate drstanta -- laksmi karila bhajana
tathapi na paila vraje vrajendra-nandana
SYNONYMS
 
tahate -- in that; drstanta -- the evidence; laksmi -- the goddess of 
fortune; karila -- did; bhajana -- worship; tathapi -- still; na -- not; 
paila -- got; vraje -- in Vrndavana; vrajendra-nandana -- the son of 
Maharaja Nanda, Krsna.
 
TRANSLATION
 
"The unspoken example in this connection is the goddess of fortune, who 
worshiped Lord Krsna in order to attain His pastimes in Vrndavana. But 
due to her opulent life-style, she could not attain the service of Krsna 
in Vrndavana.
 
Madhya 8.232
 
TEXT 232
 
TEXT
 
nayam sriyo 'nga u nitanta-rateh prasadah
svar-yositam nalina-gandha-rucam kuto 'nyah
rasotsave 'sya bhuja-danda-grhita-kantha-
labdhasisam ya udagad vraja-sundarinam
SYNONYMS
 
na -- not; ayam -- this; sriyah -- of the goddess of fortune; ange -- on 
the chest; u -- alas; nitanta-rateh -- who is very intimately related; 
prasadah -- the favor; svah -- of the heavenly planets; yositam -- of 
women; nalina -- of the lotus flower; gandha -- having the fragrance; 
rucam -- and bodily luster; kutah -- much less; anyah -- others; rasa-
utsave -- in the festival of the rasa dance; asya -- of Lord Sri Krsna; 
bhuja-danda -- by the arms; grhita -- embraced; kantha -- their necks; 
labdha-asisam -- who achieved such a blessing; yah -- which; udagat -- 
became manifest; vraja-sundarinam -- of the beautiful gopis, the 
transcendental girls of Vrajabhumi.
 
TRANSLATION
 
"‘When Lord Sri Krsna was dancing with the gopis in the rasa-lila, the 
gopis were embraced around the neck by the Lord's arms. This 
transcendental favor was never bestowed upon the goddess of fortune or 
the other consorts in the spiritual world. Nor was such a thing ever 
imagined by the most beautiful girls in the heavenly planets, girls 
whose bodily luster and aroma resemble the beauty and fragrance of lotus 
flowers. And what to speak of worldly women, who may be very, very 
beautiful according to material estimation?'"
 
PURPORT
 
This is a quotation from Srimad-Bhagavatam (10.47.60).
 
Madhya 8.233
 
TEXT 233
 
TEXT
 
eta suni' prabhu tanre kaila alingana
dui jane galagali karena krandana
SYNONYMS
 
eta suni' -- hearing so much; prabhu -- Lord Sri Caitanya Mahaprabhu; 
tanre -- unto Ramananda Raya; kaila -- did; alingana -- embracing; dui 
jane -- both of them; galagali -- embracing shoulder to shoulder; karena 
-- did; krandana -- crying.
 
TRANSLATION
 
After hearing this, Lord Sri Caitanya Mahaprabhu embraced Ramananda Raya,
 and both of them, embracing shoulder to shoulder, began to cry.
 
Madhya 8.234
 
TEXT 234
 
TEXT
 
ei-mata premavese ratri gonaila
pratah-kale nija-nija-karye dunhe gela
SYNONYMS
 
ei-mata -- in this way; prema-avese -- in ecstatic love of Godhead; 
ratri -- the night; gonaila -- passed; pratah-kale -- in the morning; 
nija-nija-karye -- to their own respective duties; dunhe -- both of them;
 gela -- departed.
 
TRANSLATION
 
The entire night was passed in this way, in ecstatic love of Godhead. In 
the morning they both departed to tend to their respective duties.
 
Madhya 8.235
 
TEXT 235
 
TEXT
 
vidaya-samaye prabhura carane dhariya
ramananda raya kahe vinati kariya
SYNONYMS
 
vidaya-samaye -- at the point of departure; prabhura carane -- the lotus 
feet of Lord Sri Caitanya Mahaprabhu; dhariya -- capturing; ramananda 
raya -- Ramananda Raya; kahe -- says; vinati kariya -- with great 
humility.
 
TRANSLATION
 
Before departing from Sri Caitanya Mahaprabhu, Ramananda Raya fell to 
the ground and caught hold of the Lord's lotus feet. He then spoke 
submissively as follows.
 
Madhya 8.236
 
TEXT 236
 
TEXT
 
‘more krpa karite tomara ihan agamana
dina dasa rahi' sodha mora dusta mana
SYNONYMS
 
more -- unto me; krpa -- mercy; karite -- to do; tomara -- Your; ihan -- 
here; agamana -- coming; dina dasa rahi' -- remaining at least ten days; 
sodha -- purify; mora -- my; dusta mana -- polluted mind.
 
TRANSLATION
 
Sri Ramananda Raya said, "You have come here just to show me Your 
causeless mercy. Therefore stay here for at least ten days and purify my 
polluted mind.
 
Madhya 8.237
 
TEXT 237
 
TEXT
 
toma vina anya nahi jiva uddharite
toma vina anya nahi krsna-prema dite'
SYNONYMS
 
toma vina -- without You; anya -- anyone else; nahi -- there is not; 
jiva -- the living entity; uddharite -- to liberate; toma vina -- 
without You; anya -- anyone else; nahi -- there is not; krsna-prema dite 
-- to bestow love of Krsna.
 
TRANSLATION
 
"But for You, there is no one who can deliver all the living entities, 
for You alone can deliver love of Krsna."
 
Madhya 8.238
 
TEXT 238
 
TEXT
 
prabhu kahe, -- ailana suni' tomara guna
krsna-katha suni, suddha karaite mana
SYNONYMS
 
prabhu kahe -- the Lord said; ailana -- I have come; suni' -- hearing; 
tomara -- your; guna -- qualities; krsna-katha -- these topics about 
Krsna; suni -- I hear; suddha karaite -- just to make pure; mana -- the 
mind.
 
TRANSLATION
 
The Lord replied, "Having heard about your good qualities, I have come 
here. I have come to hear about Krsna from you and thus purify My mind.
 
Madhya 8.239
 
TEXT 239
 
TEXT
 
yaiche sunilun, taiche dekhilun tomara mahima
radha-krsna-premarasa-jnanera tumi sima
SYNONYMS
 
yaiche -- as much; sunilun -- as I have heard; taiche -- that much; 
dekhilun -- I have seen; tomara mahima -- your glories; radha-krsna-
prema-rasa-jnanera -- of transcendental knowledge about the loving 
affairs of Radha and Krsna; tumi -- you; sima -- the ultimate goal.
 
TRANSLATION
 
"Now that I have actually seen your glories, what I heard about you is 
confirmed. As far as the pastimes of Radha and Krsna in a loving mood 
are concerned, you are the limit of knowledge."
 
PURPORT
 
Sri Caitanya Mahaprabhu found Ramananda Raya to be the best authority in 
transcendental knowledge of the loving affairs between Radha and Krsna. 
In this verse the Lord actually states that Ramananda Raya was the limit 
of this knowledge.
 
Madhya 8.240
 
TEXT 240
 
TEXT
 
dasa dinera ka-katha yavat ami jiba'
tavat tomara sanga chadite nariba
SYNONYMS
 
dasa dinera -- of ten days; ka-katha -- what to speak; yavat -- as long 
as; ami -- I; jiba' -- shall live; tavat -- that long; tomara -- of you; 
sanga -- the association; chadite -- to give up; nariba -- I shall not 
be able.
 
TRANSLATION
 
Sri Caitanya Mahaprabhu continued, "To say nothing of ten days, as long 
as I live I shall find it impossible to give up your company.
 
Madhya 8.241
 
TEXT 241
 
TEXT
 
nilacale tumi-ami thakiba eka-sange
sukhe gonaiba kala krsna-katha-range
SYNONYMS
 
nilacale -- in Jagannatha Puri; tumi -- you; ami -- I; thakiba -- shall 
stay; eka-sange -- together; sukhe -- in happiness; gonaiba -- will pass;
 kala -- time; krsna-katha-range -- in the joy of talking about Krsna.
 
TRANSLATION
 
"You and I shall remain together at Jagannatha Puri. We shall pass our 
time together in joy, talking about Krsna and His pastimes."
 
Madhya 8.242
 
TEXT 242
 
TEXT
 
eta bali' dunhe nija-nija karye gela
sandhya-kale raya punah asiya milila
SYNONYMS
 
eta bali' -- saying this; dunhe -- both of them; nija-nija -- their own 
respective; karye -- in the duties; gela -- departed; sandhya-kale -- in 
the evening; raya -- Ramananda Raya; punah -- again; asiya -- coming 
there; milila -- met.
 
TRANSLATION
 
In this way they both departed to perform their respective duties. Then, 
in the evening, Ramananda Raya returned to see Lord Caitanya Mahaprabhu.
 
Madhya 8.243
 
TEXT 243
 
TEXT
 
anyonye mili' dunhe nibhrte vasiya
prasnottara-gosthi kahe anandita hana
SYNONYMS
 
anyonye -- each other; mili' -- meeting; dunhe -- both of them; nibhrte -
- in a secluded place; vasiya -- sitting; prasna-uttara -- of questions 
and answers; gosthi -- a discussion; kahe -- spoke; anandita -- jubilant;
 hana -- becoming.
 
TRANSLATION
 
Thus they met time and time again, sitting in a secluded place and 
jubilantly discussing devotional service by the question-and-answer 
process.
 
Madhya 8.244
 
TEXT 244
 
TEXT
 
prabhu puche, ramananda karena uttara
ei mata sei ratre katha paraspara
SYNONYMS
 
prabhu puche -- the Lord inquires; ramananda -- Raya Ramananda; karena --
 gives; uttara -- answers; ei mata -- in this way; sei ratre -- on that 
night; katha -- discussion; paraspara -- mutual.
 
TRANSLATION
 
Sri Caitanya Mahaprabhu asked the questions, and Sri Ramananda Raya gave 
the answers. In this way they were engaged in discussion throughout the 
night.
 
Madhya 8.245
 
TEXT 245
 
TEXT
 
prabhu kahe, -- "kon vidya vidya-madhye sara?"
raya kahe, -- "krsna-bhakti vina vidya nahi ara"
SYNONYMS
 
prabhu kahe -- the Lord inquired; kon -- what; vidya -- knowledge; vidya-
madhye -- in the midst of knowledge; sara -- the most important; raya 
kahe -- Ramananda Raya answered; krsna-bhakti -- devotional service to 
Krsna; vina -- except; vidya -- education; nahi -- there is not; ara -- 
any other.
 
TRANSLATION
 
On one occasion the Lord inquired, "Of all types of education, which is 
the most important?"
 
Ramananda Raya replied, "No education is important other than the 
transcendental devotional service of Krsna."
 
PURPORT
 
Texts 245 to 257 are all questions and answers between Sri Caitanya 
Mahaprabhu and Ramananda Raya. In these exchanges there is an attempt to 
show the difference between material and spiritual existence. Education 
in Krsna consciousness is always transcendental and is the best of all 
forms of education. Material education aims at increasing the activities 
of material sense gratification. Beyond material sense gratification is 
another negative form of knowledge called brahma-vidya, or impersonal 
transcendental knowledge. But beyond that brahma-vidya, or knowledge of 
the impersonal Brahman, is knowledge of devotional service to the 
Supreme Lord, Visnu. This knowledge is higher. And higher still is 
devotional service to Lord Krsna, which is the topmost form of education.
 According to Srimad-Bhagavatam (4.29.49), tat karma hari-tosam yat sa 
vidya tan-matir yaya: "Work meant for pleasing the Supreme Lord is the 
best, and education that enhances one's Krsna consciousness is the best."
 
Also, according to Srimad-Bhagavatam (7.5.23–24):
 
sravanam kirtanam visnoh smaranam pada-sevanam
arcanam vandanam dasyam sakhyam atma-nivedanam
iti pumsarpita visnau bhaktis cen nava-laksana
kriyeta bhagavaty addha tan manye 'dhitam uttamam
 
This is a statement given by Prahlada Maharaja in answer to a question 
raised by his father. Prahlada Maharaja said, "To hear or chant about 
Lord Visnu, to remember Him, to serve His lotus feet, to worship Him, to 
offer prayers to Him, to become His servant and His friend, to sacrifice 
everything for His service -- all these are varieties of devotional 
service. One who is engaged in such activities is understood to be 
educated to the topmost perfection."
 
Madhya 8.246
 
TEXT 246
 
TEXT
 
‘kirti-gana-madhye jivera kon bada kirti?'
‘krsna-bhakta baliya yanhara haya khyati'
SYNONYMS
 
kirti-gana-madhye -- among glorious activities; jivera -- of the living 
entity; kon -- which; bada -- greatest; kirti -- glory; krsna-bhakta -- 
a devotee of Lord Krsna; baliya -- as; yanhara -- of whom; haya -- there 
is; khyati -- the reputation.
 
TRANSLATION
 
Sri Caitanya Mahaprabhu then asked Ramananda Raya, "Out of all glorious 
activities, which is the most glorious?"
 
Ramananda Raya replied, "That person who is reputed to be a devotee of 
Lord Krsna enjoys the utmost fame and glory."
 
PURPORT
 
The greatest reputation a living being can have is to be a devotee of 
Krsna and to act in Krsna consciousness. In the material world everyone 
is trying to be famous by accumulating a large bank balance or material 
opulence. There is a steady competition among karmis attempting to 
advance in a wealthy society. The whole world is turning in accordance 
with that competitive mood. But this kind of name and fame is temporary, 
for it lasts only as long as the temporary material body exists. One may 
become famous as a brahma-jnani, an impersonalist scholar, or one may 
become a materially opulent person. In either case, such reputations are 
inferior to the reputation of Krsna's devotee. In the Garuda Purana it 
is said:
 
kalau bhagavatam nama durlabham naiva labhyate
brahma-rudra-padotkrstam guruna kathitam mama
 
"In this Age of Kali, the fame of one who is known as a great devotee is 
very rare. However, such a position is superior to that of the great 
demigods like Brahma and Mahadeva. This is the opinion of all spiritual 
masters."
 
In the Itihasa-samuccaya, Narada tells Pundarika:
 
janmantara-sahasresu yasya syad buddhir idrsi
daso 'ham vasudevasya sarval lokan samuddharet
 
"After many, many births, when a person realizes that he is the eternal 
servant of Vasudeva, he can deliver all the worlds."
 
In the Adi Purana, in a conversation between Krsna and Arjuna, it is 
said, bhaktanam anugacchanti muktayah srutibhih saha: "The most exalted 
position of liberation is given by Vedic knowledge. Everyone follows in 
the footsteps of the devotee." Similarly, in the Brhan-naradiya Purana 
it is further stated, adyapi ca muni-srestha brahmadya api devatah: "
Until now, even the great demigods like Brahma and Lord Siva did not 
know the influence of a devotee." The Garuda Purana similarly states:
 
brahmananam sahasrebhyah satra-yaji visisyate
satra-yaji-sahasrebhyah sarva-vedanta-paragah
sarva-vedanta-vit-kotya visnu-bhakto visisyate
vaisnavanam sahasrebhya ekanty eko visisyate
 
"It is said that out of thousands of brahmanas, one is qualified to 
perform sacrifices, and out of many thousands of such qualified 
brahmanas expert in sacrificial offerings, one learned brahmana may have 
passed beyond all Vedic knowledge. He is considered the best among all 
these brahmanas. And yet, out of thousands of such brahmanas who have 
surpassed Vedic knowledge, one person may be a visnu-bhakta, and he is 
most famous. Out of many thousands of such Vaisnavas, one who is 
completely fixed in the service of Lord Krsna is most famous. Indeed, a 
person who is completely devoted to the service of the Lord certainly 
returns home, back to Godhead."
 
There is also the following statement in Srimad-Bhagavatam (3.13.4):
 
srutasya pumsam sucira-sramasya
nanv anjasa suribhir idito 'rthah
tat-tad-gunanusravanam mukunda-
padaravindam hrdayesu yesam
 
"After much hard labor, a person highly learned in Vedic literature 
certainly becomes very famous. However, one who is always hearing and 
chanting the glories of the lotus feet of Mukunda within his heart is 
certainly superior."
 
In the Narayana-vyuha-stava it is said:
 
naham brahmapi bhuyasam tvad-bhakti-rahito hare
tvayi bhaktas tu kito 'pi bhuyasam janma-janmasu
 
"I do not aspire to take birth as a Brahma if that Brahma is not a 
devotee of the Lord. I shall be satisfied simply to take birth as an 
insect if I am given a chance to remain in the house of a devotee."
 
There are many similar verses in Srimad-Bhagavatam, especially 3.25.38, 
4.24.29, 4.31.22, 7.9.24, and 10.14.30.
 
It was Lord Siva who said, "I do not know the truth about Krsna, but a 
devotee of Lord Krsna knows all the truth. Out of all the devotees of 
Lord Krsna, Prahlada is the greatest."
 
Above Prahlada, the Pandavas are supposedly more advanced. Above the 
Pandavas are the members of the Yadu dynasty, who are even more advanced.
 In the Yadu dynasty, Uddhava is the furthest advanced, and above 
Uddhava are the damsels of Vraja-dhama, the gopis themselves.
 
In the Brhad-vamana Purana, Lord Brahma tells Bhrgu:
 
sasti-varsa-sahasrani maya taptam tapah pura
nanda-gopa-vraja-strinam pada-renupalabdhaye
 
"I underwent meditation and austerities for sixty thousand years just to 
understand the dust of the lotus feet of the gopis. Still, I could not 
understand it. To say nothing of me, even Lord Siva, Lord Sesa and the 
goddess of fortune, Laksmi, could not understand it."
 
In the Adi Purana the Supreme Personality of Godhead Himself says:
 
na tatha me priyatamo brahma rudras ca parthiva
na ca laksmir na catma ca yatha gopi-jano mama
 
"Lord Brahma, Lord Siva, the goddess of fortune and even My own self are 
not as dear to Me as the gopis." Of all the gopis, Srimati Radharani is 
the topmost. Rupa Gosvami and Sanatana Gosvami are the most exalted 
servitors of Srimati Radharani and Lord Sri Caitanya Mahaprabhu. Those 
who adhere to their service are known as rupanuga devotees. The Caitanya-
candramrta (26) gives the following statement about Srila Rupa Gosvami:
 
astam vairagya-kotir bhavatu sama-dama-ksanti-maitry-adi-kotis
tattvanudhyana-kotir bhavatu bhavatu va vaisnavi bhakti-kotih
koty-amso 'py asya na syat tad api guna-gano yah svatah-siddha aste
srimac-caitanyacandra-priya-carana-nakha-jyotir amoda-bhajam
 
The qualities of one engaged in the service of Lord Sri Caitanya 
Mahaprabhu -- such as reputation, austerities, penances and knowledge -- 
are not to be compared to the good qualities of others. Such is the 
perfection of a devotee always engaged in the service of Sri Caitanya 
Mahaprabhu.
 
Madhya 8.247
 
TEXT 247
 
TEXT
 
‘sampattira madhye jivera kon sampatti gani?'
‘radha-krsne prema yanra, sei bada dhani'
SYNONYMS
 
sampattira -- riches; madhye -- among; jivera -- of the living entities; 
kon -- what; sampatti -- the wealth; gani -- we accept; radha-krsne -- 
to Srimati Radharani and Krsna; prema -- loving service; yanra -- whose; 
sei -- he; bada -- very great; dhani -- capitalist.
 
TRANSLATION
 
Sri Caitanya Mahaprabhu asked, "Of the many capitalists who possess 
great riches, who is the topmost?"
 
Ramananda Raya replied, "He who is richest in love for Radha and Krsna 
is the greatest capitalist."
 
PURPORT
 
Everyone in this material world is attempting to acquire riches to 
satisfy the senses. Actually no one cares for anything other than 
acquiring material possessions and maintaining them. The wealthy are 
generally accepted as the most important personalities in this material 
world, but when we compare a material man of wealth to one wealthy in 
devotional service to Radha and Krsna, the latter is found to be the 
greatest capitalist. According to Srimad-Bhagavatam (10.39.2):
 
kim alabhyam bhagavati prasanne sri-niketane
tathapi tat-para rajan na hi vanchanti kincana
 
"What is difficult for the devotees of Lord Krsna, who is the shelter of 
the goddess of fortune? Although such devotees can obtain anything, O 
King, they do not desire anything."
 
Madhya 8.248
 
TEXT 248
 
TEXT
 
‘duhkha-madhye kona duhkha haya gurutara?'
‘krsna-bhakta-viraha vina duhkha nahi dekhi para'
SYNONYMS
 
duhkha-madhye -- among the miserable conditions of life; kona -- what; 
duhkha -- misery; haya -- is; gurutara -- more painful; krsna-bhakta-
viraha -- separation from the devotee of Lord Krsna; vina -- besides; 
duhkha -- unhappiness; nahi -- there is not; dekhi -- I see; para -- 
other.
 
TRANSLATION
 
Sri Caitanya Mahaprabhu asked, "Of all kinds of distress, what is the 
most painful?"
 
Sri Ramananda Raya replied, "Apart from separation from the devotee of 
Krsna, I know of no unbearable unhappiness."
 
PURPORT
 
Concerning this, the Lord states in the Vedic literature:
 
mam anaradhya duhkhartah kutumbasakta-manasah
sat-sanga-rahito martyo vrddha-seva-paricyutah
 
"A person who does not worship Me, who is unduly attached to family and 
who does not stick to devotional service must be considered a most 
unhappy person. Similarly, one who does not associate with Vaisnavas, or 
who does not render service to his superior, is also a most unhappy 
person."
 
There is also the following statement in the Brhad-bhagavatamrta (1.5.54)
:
 
sva-jivanadhikam prarthyam sri-visnu-jana-sangatah
vicchedena ksanam catra na sukhamsam labhamahe
 
"Out of all kinds of desirable things experienced in the life of a 
living entity, association with the devotees of the Lord is the greatest.
 When we are separated from a devotee even for a moment, we cannot enjoy 
happiness."
 
Madhya 8.249
 
TEXT 249
 
TEXT
 
‘mukta-madhye kon jiva mukta kari' mani?'
‘krsna-prema yanra, sei mukta-siromani'
SYNONYMS
 
mukta-madhye -- among the liberated; kon -- what; jiva -- living entity; 
mukta -- liberated; kari' -- considering as; mani -- We accept; krsna-
prema -- one who loves Krsna; yanra -- of whom; sei -- such a person; 
mukta-siromani -- the topmost of all liberated souls.
 
TRANSLATION
 
Sri Caitanya Mahaprabhu then inquired, "Out of all liberated persons, 
who should be accepted as the greatest?"
 
Ramananda Raya replied, "He who has love for Krsna has attained the 
topmost liberation."
 
PURPORT
 
In Srimad-Bhagavatam (6.14.5), it is said:
 
muktanam api siddhanam narayana-parayanah
su-durlabhah prasantatma kotisv api maha-mune
 
"O great sage, of the many millions of liberated persons and of the 
millions who have attained perfection, he who is a devotee of Lord 
Narayana is very, very rare. Indeed, he is the most perfect and peaceful 
person."
 
Madhya 8.250
 
TEXT 250
 
TEXT
 
‘gana-madhye kona gana -- jivera nija dharma?'
‘radha-krsnera prema-keli' -- yei gitera marma
SYNONYMS
 
gana-madhye -- among songs; kona gana -- which song; jivera -- of the 
living entity; nija -- his own; dharma -- religion; radha-krsnera prema-
keli -- the loving affairs of Radha and Krsna; yei -- which; gitera -- 
of the song; marma -- purport.
 
TRANSLATION
 
Sri Caitanya Mahaprabhu next asked Ramananda Raya, "Among many songs, 
which song is to be considered the actual religion of the living entity?"
 
Ramananda Raya replied, "That song describing the loving affairs of Sri 
Radha and Krsna is superior to all other songs."
 
PURPORT
 
As stated in Srimad-Bhagavatam (10.33.36):
 
anugrahaya bhaktanam manusam deham asthitah
bhajate tadrsih krida yah srutva tat-paro bhavet
 
"Lord Krsna descends apparently as a human being, and He exhibits His 
transcendental pastimes in Vrndavana so that the conditioned soul may be 
attracted to hearing His transcendental activities." Nondevotees are 
strictly prohibited from participating in songs celebrating the loving 
affairs of Radha and Krsna. Unless one is a devotee, it is very 
dangerous to hear the songs about the pastimes of Radha and Krsna that 
were written by Jayadeva Gosvami, Candidasa and other exalted devotees. 
Lord Siva drank an ocean of poison, but one should not imitate this. One 
must first become a pure devotee of Lord Krsna. Only then can one enjoy 
hearing the songs of Jayadeva and relish transcendental bliss. If one 
simply imitates the activities of Lord Siva and drinks poison, one will 
certainly meet with death.
 
The talks between Lord Sri Caitanya Mahaprabhu and Ramananda Raya are 
meant for advanced devotees only. Those who are on the mundane platform 
and who study these talks in order to put forward some thesis for a Ph.D.
 will not be able to understand them. Instead, these conversations will 
have a poisonous effect.
 
Madhya 8.251
 
TEXT 251
 
TEXT
 
‘sreyo-madhye kona sreyah jivera haya sara?'
‘krsna-bhakta-sanga vina sreyah nahi ara'
SYNONYMS
 
sreyah-madhye -- among beneficial activities; kona -- which; sreyah -- 
beneficial function; jivera -- of the living entity; haya -- is; sara -- 
the essence; krsna-bhakta-sanga -- for associating with the devotees of 
Lord Krsna; vina -- except; sreyah -- beneficial activity; nahi -- there 
is not; ara -- another.
 
TRANSLATION
 
Then Sri Caitanya Mahaprabhu asked, "Out of all auspicious and 
beneficial activities, which is best for the living entity?"
 
Ramananda Raya replied, "The only auspicious activity is association 
with the devotees of Krsna."
 
PURPORT
 
According to Srimad-Bhagavatam (11.2.30):
 
ata atyantikam ksemam prcchamo bhavato 'naghah
samsare 'smin ksanardho 'pi sat-sangah sevadhir nrnam
 
"We are asking you to tell us what is the most perfect welfare activity. 
I think that in this material world, association with devotees -- even 
if it be for a moment -- is the greatest treasure house for mankind."
 
Madhya 8.252
 
TEXT 252
 
TEXT
 
‘kanhara smarana jiva karibe anuksana?'
‘krsna'-nama-guna-lila -- pradhana smarana'
SYNONYMS
 
kanhara -- of whom; smarana -- remembering; jiva -- the living entity; 
karibe -- should do; anuksana -- constantly; krsna-nama -- the holy name 
of Lord Krsna; guna-lila -- His qualities and pastimes; pradhana smarana 
-- most important remembrance.
 
TRANSLATION
 
Sri Caitanya Mahaprabhu asked, "What should all living entities 
constantly remember?"
 
Ramananda Raya replied, "The chief objects of remembrance are always the 
Lord's holy name, qualities and pastimes."
 
PURPORT
 
Srimad-Bhagavatam (2.2.36) states:
 
tasmat sarvatmana rajan harih sarvatra sarvada
srotavyah kirtitavyas ca smartavyo bhagavan nrnam
 
Sukadeva Gosvami concludes, "The business of the living entity is to 
always remember the Supreme Personality of Godhead in every circumstance.
 The Lord should be heard about, glorified and remembered by all human 
beings."
 
Madhya 8.253
 
TEXT 253
 
TEXT
 
‘dhyeya-madhye jivera kartavya kon dhyana?'
‘radha-krsna-padambuja-dhyana -- pradhana'
SYNONYMS
 
dhyeya-madhye -- out of all types of meditation; jivera -- of the living 
entity; kartavya -- the duty; kon -- what; dhyana -- meditation; radha-
krsna-pada-ambuja -- on the lotus feet of Radha and Krsna; dhyana -- 
meditation; pradhana -- is the chief.
 
TRANSLATION
 
Sri Caitanya Mahaprabhu further inquired, "Out of many types of 
meditation, which is required for all living entities?"
 
Srila Ramananda Raya replied, "The chief duty of every living entity is 
to meditate upon the lotus feet of Radha and Krsna."
 
PURPORT
 
Srimad-Bhagavatam (1.2.14) states:
 
tasmad ekena manasa bhagavan satvatam patih
srotavyah kirtitavyas ca dhyeyah pujyas ca nityada
 
Suta Gosvami replied to the sages headed by Saunaka, "Everyone should 
very attentively listen to the pastimes of the Supreme Personality of 
Godhead. One should glorify His activities and meditate upon Him 
regularly."
 
Madhya 8.254
 
TEXT 254
 
TEXT
 
‘sarva tyaji' jivera kartavya kahan vasa?'
‘vraja-bhumi vrndavana yahan lila-rasa'
SYNONYMS
 
sarva -- everything; tyaji' -- giving up; jivera -- of the living entity;
 kartavya -- to be done; kahan -- where; vasa -- residence; vraja-bhumi -
- the land known as Vrajabhumi; vrndavana -- the holy place named 
Vrndavana; yahan -- where; lila-rasa -- Lord Krsna performed His rasa 
dance.
 
TRANSLATION
 
Sri Caitanya Mahaprabhu asked, "Where should the living entity live, 
abandoning all other places?"
 
Ramananda Raya replied, "He should live in the holy place known as 
Vrndavana or Vrajabhumi, where the Lord performed His rasa dance."
 
PURPORT
 
According to Srimad-Bhagavatam (10.47.61):
 
asam aho carana-renu-jusam aham syam
vrndavane kim api gulma-latausadhinam
ya dustyajam sva-janam arya-patham ca hitva
bhejur mukunda-padavim srutibhir vimrgyam
 
Uddhava said, "Let me become one of Vrndavana's herbs and plants that 
are trampled by the gopis, who gave up all connections with family and 
friends and decided to worship the lotus feet of Mukunda. Those lotus 
feet are sought by all great saintly persons expert in the study of 
Vedic literature."
 
Madhya 8.255
 
TEXT 255
 
TEXT
 
‘sravana-madhye jivera kon srestha sravana?'
‘radha-krsna-prema-keli karna-rasayana'
SYNONYMS
 
sravana-madhye -- out of all topics for hearing; jivera -- of the living 
entity; kon -- what; srestha -- most important; sravana -- topic of 
hearing; radha-krsna-prema-keli -- the loving affairs between Radha and 
Krsna; karna-rasa-ayana -- most pleasing to the ear.
 
TRANSLATION
 
Sri Caitanya Mahaprabhu asked, "Out of all topics people listen to, 
which is best for all living entities?"
 
Ramananda Raya replied, "Hearing about the loving affairs between Radha 
and Krsna is most pleasing to the ear."
 
PURPORT
 
According to Srimad-Bhagavatam (10.33.39):
 
vikriditam vraja-vadhubhir idam ca visnoh
sraddhanvito 'nusrnuyad atha varnayed yah
bhaktim param bhagavati pratilabhya kamam
hrd-rogam asv apahinoty acirena dhirah
 
"He who faithfully hears about the dealings between Lord Krsna and the 
gopis in the rasa dance and he who describes these activities attain to 
the perfectional stage of devotional service and simultaneously lose 
material, lusty desires."
 
A liberated person who hears about the loving affairs of Radha and Krsna 
is not inclined to have lusty desires. One mundane rogue once said that 
when the Vaisnavas chant the name "Radha, Radha," he simply remembers a 
barber's wife named Radha. This is a practical example. Unless one is 
liberated, he should not try to hear about the loving affairs between 
Radha and Krsna. If one is not liberated and listens to a relation of 
the rasa dance, he may remember his own mundane activities and illicit 
connections with some woman whose name may also be Radha. In the 
conditioned stage one should not even try to remember such things. By 
practicing the regulative principles, one should rise to the platform of 
spontaneous attraction for Krsna. Then and only then should one hear 
about radha-krsna-lila. Although these affairs may be very pleasing both 
to conditioned and to liberated souls, the conditioned soul should not 
try to hear them. The talks between Ramananda Raya and Sri Caitanya 
Mahaprabhu are conducted on the platform of liberation.
 
Madhya 8.256
 
TEXT 256
 
TEXT
 
‘upasyera madhye kon upasya pradhana?'
‘srestha upasya -- yugala ‘radha-krsna' nama'
SYNONYMS
 
upasyera -- objects of worship; madhye -- among; kon -- which; upasya -- 
worshipable object; pradhana -- the chief; srestha -- the chief; upasya -
- worshipable object; yugala -- the couple; radha-krsna nama -- the holy 
name of Radha-Krsna, or Hare Krsna.
 
TRANSLATION
 
Sri Caitanya Mahaprabhu asked, "Among all worshipable objects, which is 
the chief?"
 
Ramananda Raya replied, "The chief worshipable object is the holy name 
of Radha and Krsna, the Hare Krsna mantra."
 
PURPORT
 
According to Srimad-Bhagavatam (6.3.22):
 
etavan eva loke 'smin pumsam dharmah parah smrtah
bhakti-yogo bhagavati tan-nama-grahanadibhih
 
"In this material world the living entity's only business is to accept 
the path of bhakti-yoga and chant the holy name of the Lord."
 
Madhya 8.257
 
TEXT 257
 
TEXT
 
‘mukti, bhukti vanche yei, kahan dunhara gati?'
‘sthavara-deha, deva-deha yaiche avasthiti'
SYNONYMS
 
mukti -- liberation; bhukti -- sense enjoyment; vanche -- desires; yei --
 one who; kahan -- where; dunhara -- of both of them; gati -- the 
destination; sthavara-deha -- the body of a tree; deva-deha -- the body 
of a demigod; yaiche -- just as; avasthiti -- situated.
 
TRANSLATION
 
"And what is the destination of those who desire liberation and those 
who desire sense gratification?" Sri Caitanya Mahaprabhu asked.
 
Ramananda Raya replied, "Those who attempt to merge into the existence 
of the Supreme Lord will have to accept bodies like those of trees. And 
those who are overly inclined toward sense gratification will attain the 
bodies of demigods."
 
PURPORT
 
Those who desire liberation by merging into the existence of God do not 
desire sense gratification within the material world. On the other hand, 
they have no information about serving the lotus feet of the Lord. 
Consequently, they are doomed to stand like trees for many thousands of 
years. Although trees are living entities, they are nonmoving. The 
liberated soul who merges into the existence of the Lord is no better 
than the trees. Trees also stand in the Lord's existence because 
material energy and the Lord's energy are the same. Similarly, the 
Brahman effulgence is also the energy of the Supreme Lord. It is the 
same whether one remains in the Brahman effulgence or in the material 
energy because in neither is there spiritual activity. Better situated 
are those who desire sense gratification and promotion to the heavenly 
planets. Such people want to enjoy themselves like denizens of heaven in 
the gardens of paradise. They at least retain their individuality in 
order to enjoy life. But the impersonalists, who try to lose their 
individuality, also lose both material and spiritual pleasure. The last 
destination of the Buddhist philosophers is to become just like a stone, 
which is immovable and has neither material nor spiritual activity. As 
far as the hard-working karmis are concerned, Srimad-Bhagavatam states (
11.10.23):
 
istveha devata yajnaih svar-lokam yati yajnikah
bhunjita deva-vat tatra bhogan divyan nijarjitan
 
"After performing various sacrificial rituals for elevation to the 
heavenly planets, the karmis go there and enjoy themselves with the 
demigods to the extent that they have obtained the results of pious 
activities."
 
In the Bhagavad-gita (9.20–21) Lord Krsna states:
 
trai-vidya mam soma-pah puta-papa
yajnair istva svar-gatim prarthayante
 
te punyam asadya surendra-lokam
asnanti divyan divi deva-bhogan
 
te tam bhuktva svarga-lokam visalam
ksine punye martya-lokam visanti
 
evam trayi-dharmam anuprapanna
gatagatam kama-kama labhante
 
"Those who study the Vedas and drink soma juice, seeking the heavenly 
planets, worship Me indirectly. Purified of sinful reactions, they take 
birth on the pious, heavenly planet of Indra, where they enjoy godly 
delights. When they have thus enjoyed vast heavenly sense pleasure and 
the results of their pious activities are exhausted, they return to this 
mortal planet again. Thus those who seek sense enjoyment by adhering to 
the principles of the three Vedas achieve only repeated birth and death..
"
 
Therefore after finishing the results of pious activities, the karmis 
return to this planet in the form of rain, and they begin their life as 
grass and plants in the evolutionary process.
 
Madhya 8.258
 
TEXT 258
 
TEXT
 
arasa-jna kaka cuse jnana-nimba-phale
rasa-jna kokila khaya premamra-mukule
SYNONYMS
 
arasa-jna -- those who are without mellows; kaka -- the crows; cuse -- 
suck; jnana -- of knowledge; nimba-phale -- on the bitter nimba fruit; 
rasa-jna -- those who enjoy transcendental mellows; kokila -- the 
cuckoos; khaya -- eat; prema-amra-mukule -- the buds of the mango of 
love of Godhead.
 
TRANSLATION
 
Ramananda Raya continued, "Those who are devoid of all transcendental 
mellows are like the crows that suck the juice from the bitter fruits of 
the nimba tree of knowledge, whereas those who enjoy mellows are like 
the cuckoos who eat the buds of the mango tree of love of Godhead."
 
PURPORT
 
The speculative process of empiric philosophy is as bitter as the fruit 
of the nimba tree. Tasting this fruit is the business of crows. In other 
words, the philosophical process of realizing the Absolute Truth is a 
process taken up by crowlike men. But the cuckoolike devotees have very 
sweet voices with which to chant the holy name of the Lord and taste the 
sweet fruit of the mango tree of love of Godhead. Such devotees relish 
sweet mellows with the Lord.
 
Madhya 8.259
 
TEXT 259
 
TEXT
 
abhagiya jnani asvadaye suska jnana
krsna-premamrta pana kare bhagyavan
SYNONYMS
 
abhagiya -- unfortunate; jnani -- the philosophical speculators; 
asvadaye -- taste; suska -- dry; jnana -- empiric knowledge; krsna-prema-
amrta -- the nectar of love of Krsna; pana -- drinking; kare -- do; 
bhagyavan -- the fortunate.
 
TRANSLATION
 
Ramananda Raya concluded, "The unfortunate empiric philosophers taste 
the dry process of philosophical knowledge, whereas the devotees 
regularly drink the nectar of love of Krsna. Therefore they are the most 
fortunate of all."
 
Madhya 8.260
 
TEXT 260
 
TEXT
 
ei-mata dui jana krsna-katha-rase
nrtya-gita-rodane haila ratri-sese
SYNONYMS
 
ei-mata -- in this way; dui jana -- both of them (Lord Caitanya and 
Ramananda Raya); krsna-katha-rase -- in the mellows of discussing topics 
about Krsna; nrtya-gita -- in dancing and chanting; rodane -- in crying; 
haila -- there was; ratri-sese -- the end of the night.
 
TRANSLATION
 
In this way Caitanya Mahaprabhu and Ramananda Raya passed the whole 
night relishing the mellows of krsna-katha, topics about Krsna. While 
they were chanting, dancing and crying, the night ended.
 
Madhya 8.261
 
TEXT 261
 
TEXT
 
donhe nija-nija-karye calila vihane
sandhya-kale raya asi' milila ara dine
SYNONYMS
 
donhe -- both of them; nija-nija-karye -- in their respective duties; 
calila -- departed; vihane -- in the morning; sandhya-kale -- in the 
evening; raya -- Ramananda Raya; asi' -- coming again; milila -- met; 
ara -- next; dine -- on the day.
 
TRANSLATION
 
The next morning they both departed to perform their respective duties, 
but in the evening Ramananda Raya returned to meet the Lord again.
 
Madhya 8.262
 
TEXT 262
 
TEXT
 
ista-gosthi krsna-katha kahi' kata-ksana
prabhu-pada dhari' raya kare nivedana
SYNONYMS
 
ista-gosthi -- spiritual discussion; krsna-katha -- topics of Krsna; 
kahi' -- talking; kata-ksana -- for some time; prabhu-pada -- the lotus 
feet of the Lord; dhari' -- catching; raya -- Ramananda Raya; kare -- 
makes; nivedana -- submission.
 
TRANSLATION
 
That evening, after discussing the topics of Krsna for some time, 
Ramananda Raya caught hold of the lotus feet of the Lord and spoke as 
follows.
 
Madhya 8.263
 
TEXT 263
 
TEXT
 
‘krsna-tattva', ‘radha-tattva', ‘prema-tattva-sara'
‘rasa-tattva' ‘lila-tattva' vividha prakara
SYNONYMS
 
krsna-tattva -- the truth about Krsna; radha-tattva -- the truth about 
Radha; prema-tattva-sara -- the essence of Their loving affairs; rasa-
tattva -- the truth about transcendental mellows; lila-tattva -- the 
truth about the pastimes of the Lord; vividha prakara -- of different 
varieties.
 
TRANSLATION
 
"There is a variety of transcendental truths -- the truth about Krsna, 
the truth about Radharani, the truth about Their loving affairs, the 
truth about transcendental humors, and the truth about the Lord's 
pastimes.
 
Madhya 8.264
 
TEXT 264
 
TEXT
 
eta tattva mora citte kaile prakasana
brahmake veda yena padaila narayana
SYNONYMS
 
eta tattva -- all these varieties of truth; mora citte -- in my heart; 
kaile -- You did; prakasana -- manifesting; brahmake -- unto Lord Brahma;
 veda -- the Vedic knowledge; yena -- as; padaila -- taught; narayana -- 
the Supreme Lord.
 
TRANSLATION
 
"You have manifested all these transcendental truths in my heart. This 
is exactly the way Narayana educated Lord Brahma."
 
PURPORT
 
The heart of Brahma was enlightened by the Supreme Personality of 
Godhead. This is Vedic information given in the Svetasvatara Upanisad (6.
18):
 
yo brahmanam vidadhati purvam
yo vai vedams ca prahinoti tasmai
tam ha devam atma-buddhi-prakasam
mumuksur vai saranam aham prapadye
 
"Because I desire liberation, let me surrender unto the Supreme 
Personality of Godhead, who first enlightened Lord Brahma in Vedic 
knowledge through Lord Brahma's heart. The Lord is the original source 
of all enlightenment and spiritual advancement." In this connection one 
may also refer to Srimad-Bhagavatam 2.9.30–35, 11.14.3, 12.4.40 and 12.
13.19.
 
Madhya 8.265
 
TEXT 265
 
TEXT
 
antaryami isvarera ei riti haye
bahire na kahe, vastu prakase hrdaye
SYNONYMS
 
antaryami -- the Supersoul; isvarera -- of the Personality of Godhead; 
ei -- this; riti -- the system; haye -- is; bahire -- externally; na 
kahe -- does not speak; vastu -- the facts; prakase -- manifests; hrdaye 
-- within the heart.
 
TRANSLATION
 
Ramananda Raya continued, "The Supersoul within everyone's heart speaks 
not externally but from within. He instructs the devotees in all 
respects, and that is His way of instruction."
 
PURPORT
 
Here Sri Ramananda Raya admits that Sri Caitanya Mahaprabhu is the 
Supersoul. It is the Supersoul that inspires the devotee; therefore He 
is the original source of the Gayatri mantra, which states, om bhur 
bhuvah svah tat savitur varenyam bhargo devasya dhimahi dhiyo yo nah 
pracodayat. Savita is the original source of all intelligence. That 
Savita is Lord Caitanya Mahaprabhu. This is confirmed in Srimad-
Bhagavatam (2.4.22):
 
pracodita yena pura sarasvati
vitanvatajasya satim smrtim hrdi
sva-laksana pradurabhut kilasyatah
sa me rsinam rsabhah prasidatam
 
"May the Lord, who in the beginning of the creation amplified the potent 
knowledge of Brahma from within his heart and inspired him with full 
knowledge of creation and His own self, and who appeared to be generated 
from the mouth of Brahma, be pleased with me." This was spoken by 
Sukadeva Gosvami when he invoked the blessing of the Supreme Personality 
of Godhead before delivering Srimad-Bhagavatam to Maharaja Pariksit.
 
Madhya 8.266
 
TEXT 266
 
TEXT
 
janmady asya yato 'nvayad itaratas carthesv abhijnah sva-rat
tene brahma hrda ya adi-kavaye muhyanti yat surayah
tejo-vari-mrdam yatha vinimayo yatra tri-sargo 'mrsa
dhamna svena sada nirasta-kuhakam satyam param dhimahi
SYNONYMS
 
janma-adi -- creation, maintenance and dissolution; asya -- of this (the 
universe); yatah -- from whom; anvayat -- directly from the spiritual 
connection; itaratah -- indirectly from the lack of material contact; ca 
-- also; arthesu -- in all affairs; abhijnah -- perfectly cognizant; sva-
rat -- independent; tene -- imparted; brahma -- the Absolute Truth; hrda 
-- through the heart; yah -- who; adi-kavaye -- unto Lord Brahma; 
muhyanti -- are bewildered; yat -- in whom; surayah -- great 
personalities like Lord Brahma and other demigods or great brahmanas; 
tejah-vari-mrdam -- of fire, water and earth; yatha -- as; vinimayah -- 
the exchange; yatra -- in whom; tri-sargah -- the material creation of 
three modes; amrsa -- factual; dhamna -- with the abode; svena -- His 
own personal; sada -- always; nirasta-kuhakam -- devoid of all illusion; 
satyam -- the truth; param -- absolute; dhimahi -- let us meditate upon.
 
TRANSLATION
 
"‘O my Lord, Sri Krsna, son of Vasudeva, O all-pervading Personality of 
Godhead, I offer my respectful obeisances unto You. I meditate upon Lord 
Sri Krsna because He is the Absolute Truth and the primeval cause of all 
causes of the creation, sustenance and destruction of the manifested 
universes. He is directly and indirectly conscious of all manifestations,
 and He is independent because there is no other cause beyond Him. It is 
He only who first imparted the Vedic knowledge unto the heart of 
Brahmaji, the original living being. By Him even the great sages and 
demigods are placed into illusion, as one is bewildered by the illusory 
representations of water seen in fire, or land seen on water. Only 
because of Him do the material universes, temporarily manifested by the 
reactions of the three modes of nature, appear factual, although they 
are unreal. I therefore meditate upon Him, Lord Sri Krsna, who is 
eternally existent in the transcendental abode, which is forever free 
from the illusory representations of the material world. I meditate upon 
Him, for He is the Absolute Truth.'"
 
PURPORT
 
This is the opening invocation of Srimad-Bhagavatam (1.1.1).
 
Madhya 8.267
 
TEXT 267
 
TEXT
 
eka samsaya mora achaye hrdaye
krpa kari' kaha more tahara niscaye
SYNONYMS
 
eka samsaya -- one doubt; mora -- my; achaye -- there is; hrdaye -- in 
the heart; krpa kari' -- being merciful; kaha -- please say; more -- 
unto me; tahara -- of that; niscaye -- the ascertainment.
 
TRANSLATION
 
Ramananda Raya then said that he had but one doubt within his heart, and 
he petitioned the Lord, "Please be merciful upon me and just remove my 
doubt."
 
Madhya 8.268
 
TEXT 268
 
TEXT
 
pahile dekhilun tomara sannyasi-svarupa
ebe toma dekhi muni syama-gopa-rupa
SYNONYMS
 
pahile -- in the beginning; dekhilun -- I saw; tomara -- Your; sannyasi-
svarupa -- form as a person in the renounced order; ebe -- now; toma -- 
You; dekhi -- see; muni -- I; syama-gopa-rupa -- form as Syamasundara, 
the cowherd boy.
 
TRANSLATION
 
Ramananda Raya then told Lord Sri Caitanya Mahaprabhu, "At first I saw 
You appear like a sannyasi, but now I am seeing You as Syamasundara, the 
cowherd boy.
 
Madhya 8.269
 
TEXT 269
 
TEXT
 
tomara sammukhe dekhi kancana-pancalika
tanra gaura-kantye tomara sarva anga dhaka
SYNONYMS
 
tomara -- of You; sammukhe -- in front; dekhi -- I see; kancana-
pancalika -- a doll made of gold; tanra -- of it; gaura-kantye -- by a 
golden complexion; tomara -- Your; sarva -- all; anga -- body; dhaka -- 
covering.
 
TRANSLATION
 
"I now see You appearing like a golden doll, and Your entire body 
appears covered by a golden luster.
 
PURPORT
 
Syamasundara is blackish, but here Ramananda Raya says that he saw Sri 
Caitanya Mahaprabhu appear golden. The lustrous body of Sri Caitanya 
Mahaprabhu was covered by the bodily complexion of Srimati Radharani.
 
Madhya 8.270
 
TEXT 270
 
TEXT
 
tahate prakata dekhon sa-vamsi vadana
nana bhave cancala tahe kamala-nayana
SYNONYMS
 
tahate -- in that; prakata -- manifested; dekhon -- I see; sa-vamsi -- 
with the flute; vadana -- the face; nana bhave -- in various modes; 
cancala -- restless; tahe -- in that; kamala-nayana -- the lotus eyes.
 
TRANSLATION
 
"I see that You are holding a flute to Your mouth, and Your lotus eyes 
are moving very restlessly due to various ecstasies.
 
Madhya 8.271
 
TEXT 271
 
TEXT
 
ei-mata toma dekhi' haya camatkara
akapate kaha, prabhu, karana ihara
SYNONYMS
 
ei-mata -- in this way; toma -- You; dekhi' -- seeing; haya -- there is; 
camatkara -- wonder; akapate -- without duplicity; kaha -- please tell; 
prabhu -- my Lord; karana -- the cause; ihara -- of this.
 
TRANSLATION
 
"I actually see You in this way, and this is very wonderful. My Lord, 
please tell me without duplicity what is causing this."
 
Madhya 8.272
 
TEXT 272
 
TEXT
 
prabhu kahe, -- krsne tomara gadha-prema haya
premara svabhava ei janiha niscaya
SYNONYMS
 
prabhu kahe -- the Lord replied; krsne -- unto Krsna; tomara -- your; 
gadha-prema -- deep love; haya -- there is; premara -- of such 
transcendental love; svabhava -- the nature; ei -- this; janiha -- 
please know; niscaya -- certainly.
 
TRANSLATION
 
Lord Sri Caitanya Mahaprabhu replied, "You have a deep love for Krsna, 
and one who has such deep ecstatic love for the Lord naturally sees 
things in such a way. Please take this from Me to be certain.
 
Madhya 8.273
 
TEXT 273
 
TEXT
 
maha-bhagavata dekhe sthavara-jangama
tahan tahan haya tanra sri-krsna-sphurana
SYNONYMS
 
maha-bhagavata -- a first-class advanced devotee; dekhe -- sees; 
sthavara-jangama -- the movable and inert; tahan tahan -- here and there;
 haya -- is; tanra -- his; sri-krsna-sphurana -- manifestation of Lord 
Krsna.
 
TRANSLATION
 
"A devotee advanced on the spiritual platform sees everything movable 
and inert as the Supreme Lord. For him, everything he sees here and 
there is but a manifestation of Lord Krsna.
 
Madhya 8.274
 
TEXT 274
 
TEXT
 
sthavara-jangama dekhe, na dekhe tara murti
sarvatra haya nija ista-deva-sphurti
SYNONYMS
 
sthavara-jangama -- movable and inert; dekhe -- he sees; na -- not; 
dekhe -- sees; tara -- its; murti -- form; sarvatra -- everywhere; haya -
- there is; nija -- his own; ista-deva -- worshipable Lord; sphurti -- 
manifestation.
 
TRANSLATION
 
"The maha-bhagavata, the advanced devotee, certainly sees everything 
mobile and immobile, but he does not exactly see their forms. Rather, 
everywhere he immediately sees manifest the form of the Supreme Lord."
 
PURPORT
 
Due to his deep ecstatic love for Krsna, the maha-bhagavata sees Krsna 
everywhere and nothing else. This is confirmed in the Brahma-samhita (5.
38): premanjana-cchurita-bhakti-vilocanena santah sadaiva hrdayesu 
vilokayanti.
 
As soon as a devotee sees something -- be it movable or inert -- he 
immediately remembers Krsna. An advanced devotee is advanced in 
knowledge. This knowledge is very natural to a devotee, for he has 
already read in the Bhagavad-gita how to awaken Krsna consciousness. 
According to Lord Krsna in the Bhagavad-gita (7.8):
 
raso 'ham apsu kaunteya prabhasmi sasi-suryayoh
pranavah sarva-vedesu sabdah khe paurusam nrsu
 
"O son of Kunti [Arjuna], I am the taste of water, the light of the sun 
and the moon, the syllable om in the Vedic mantras; I am the sound in 
ether and ability in man."
 
Thus when a devotee drinks water or any other liquid, he immediately 
remembers Krsna. For a devotee there is no difficulty in awakening Krsna 
consciousness twenty-four hours a day. Caitanya Mahaprabhu therefore 
says here:
 
sthavara jangama dekhe na dekhe tara murti
sarvatra haya nija ista-deva-sphurti
 [Cc. Madhya 8.274]
 
A saintly person, an advanced devotee, sees Krsna twenty-four hours a 
day and nothing else. As far as movable and inert things are concerned, 
a devotee sees them all as transformations of Krsna's energy. As Lord 
Krsna states in the Bhagavad-gita (7.4):
 
bhumir apo 'nalo vayuh kham mano buddhir eva ca
ahankara itiyam me bhinna prakrtir astadha
 
"Earth, water, fire, air, ether, mind, intelligence and false ego -- all 
together these eight constitute My separated material energies."
 
Actually nothing is separate from Krsna. When a devotee sees a tree, he 
knows that the tree is a combination of two energies -- material and 
spiritual. The inferior energy, which is material, forms the body of the 
tree; however, within the tree is the living entity, the spiritual spark,
 which is part and parcel of Krsna. This is the superior energy of Krsna 
within this world. Whatever living thing we see is simply a combination 
of these two energies. When an advanced devotee thinks of these energies,
 he immediately understands that they are manifestations of the Supreme 
Lord. As soon as we see the sun rise in the morning, we arise and set 
about doing our morning duties. Similarly, as soon as a devotee sees the 
energy of the Lord, he immediately remembers Lord Sri Krsna. This is 
explained in this verse: sarvatra haya nija ista-deva-sphurti.
 
A devotee who has purified his existence through devotional service sees 
only Krsna in every step of life. This is also explained in the next 
verse, which is a quotation from Srimad-Bhagavatam (11.2.45).
 
Madhya 8.275
 
TEXT 275
 
TEXT
 
sarva-bhutesu yah pasyed
bhagavad-bhavam atmanah
bhutani bhagavaty atmany
esa bhagavatottamah
SYNONYMS
 
sarva-bhutesu -- in all objects (in matter, spirit and combinations of 
matter and spirit); yah -- anyone who; pasyet -- sees; bhagavat-bhavam --
 the ability to be engaged in the service of the Lord; atmanah -- of the 
supreme spirit soul or the Transcendence beyond the material conception 
of life; bhutani -- all beings; bhagavati -- in the Supreme Personality 
of Godhead; atmani -- the basic principle of all existence; esah -- this;
 bhagavata-uttamah -- a person advanced in devotional service.
 
TRANSLATION
 
Sri Caitanya Mahaprabhu continued, "‘A person advanced in devotional 
service sees within everything the soul of souls, the Supreme 
Personality of Godhead, Sri Krsna. Consequently he always sees the form 
of the Supreme Personality of Godhead as the cause of all causes and 
understands that all things are situated in Him.'
 
Madhya 8.276
 
TEXT 276
 
TEXT
 
vana-latas tarava atmani visnum
vyanjayantya iva puspa-phaladhyah
pranata-bhara-vitapa madhu-dharah
prema-hrsta-tanavo vavrsuh sma
SYNONYMS
 
vana-latah -- the herbs and plants; taravah -- the trees; atmani -- in 
the Supreme Soul; visnum -- the Supreme Personality of Godhead; 
vyanjayantyah -- manifesting; iva -- like; puspa-phala-adhyah -- filled 
with luxuriant fruits and flowers; pranata-bhara -- bowed down because 
of loads; vitapah -- the trees; madhu-dharah -- showers of honey; prema-
hrsta -- inspired by love of Godhead; tanavah -- whose bodies; vavrsuh --
 constantly rained; sma -- certainly.
 
TRANSLATION
 
"‘The plants, creepers and trees were full of fruits and flowers due to 
ecstatic love of Krsna. Indeed, being so full, they were bowing down. 
They were inspired by such deep love for Krsna that they were constantly 
pouring showers of honey. In this way the gopis saw all the forests of 
Vrndavana.'"
 
PURPORT
 
This verse (SB 10.35.9) is one of the songs the gopis sang during Krsna'
s absence. In Krsna's absence the gopis were always absorbed in thought 
of Him. Similarly, the maha-bhagavata, the advanced devotee, sees 
everything as potentially serving the Lord. Srila Rupa Gosvami states:
 
prapancikataya buddhya hari-sambandhi-vastunah
mumuksubhih parityago vairagyam phalgu kathyate
 
(Bhakti-rasamrta-sindhu 1.2.256)
The advanced devotee does not see anything as disconnected from Krsna. 
Unlike the Mayavadi philosophers, a devotee does not see the material 
world as false, because he knows that everything in the material world 
is connected to Krsna. A devotee knows how to utilize everything in the 
service of the Lord, and this is characteristic of the maha-bhagavata. 
The gopis saw the plants, creepers and forest trees loaded with fruits 
and flowers and ready to serve Krsna. In this way they immediately 
remembered their worshipable Lord Sri Krsna. They did not simply see 
plants, creepers and trees the way a mundaner sees them.
 
Madhya 8.277
 
TEXT 277
 
TEXT
 
radha-krsne tomara maha-prema haya
yahan tahan radha-krsna tomare sphuraya
SYNONYMS
 
radha-krsne -- unto Radha and Krsna; tomara -- your; maha-prema -- great 
love; haya -- there is; yahan tahan -- anywhere and everywhere; radha-
krsna -- Lord Krsna and Srimati Radharani; tomare -- unto you; sphuraya -
- appear.
 
TRANSLATION
 
Lord Caitanya Mahaprabhu continued, "My dear Raya, you are an advanced 
devotee and are always filled with ecstatic love for Radha and Krsna. 
Therefore whatever you see -- anywhere and everywhere -- simply awakens 
your Krsna consciousness."
 
Madhya 8.278
 
TEXT 278
 
TEXT
 
raya kahe, -- prabhu tumi chada bhari-bhuri
mora age nija-rupa na kariha curi
SYNONYMS
 
raya kahe -- Ramananda Raya replied; prabhu -- my Lord; tumi -- You; 
chada -- give up; bhari-bhuri -- these grave talks; mora -- of me; age --
 in front; nija-rupa -- Your real form; na -- not; kariha -- do; curi -- 
stealing.
 
TRANSLATION
 
Ramananda Raya replied, "My dear Lord, please give up all these serious 
talks. Please do not conceal Your real form from me."
 
Madhya 8.279
 
TEXT 279
 
TEXT
 
radhikara bhava-kanti kari' angikara
nija-rasa asvadite kariyacha avatara
SYNONYMS
 
radhikara -- of Srimati Radharani; bhava-kanti -- ecstatic love and 
luster; kari' -- making; angikara -- acceptance; nija-rasa -- Your own 
transcendental mellow; asvadite -- to taste; kariyacha -- You have made; 
avatara -- incarnation.
 
TRANSLATION
 
Ramananda Raya continued, "My dear Lord, I can understand that You have 
assumed the ecstasy and bodily complexion of Srimati Radharani. By 
accepting these, You are tasting Your own personal transcendental humor 
and have therefore appeared as Sri Caitanya Mahaprabhu.
 
Madhya 8.280
 
TEXT 280
 
TEXT
 
nija-gudha-karya tomara -- prema asvadana
anusange prema-maya kaile tribhuvana
SYNONYMS
 
nija-gudha-karya -- own confidential business; tomara -- Your; prema -- 
transcendental love; asvadana -- tasting; anusange -- simultaneously; 
prema-maya -- transformed into love of God; kaile -- You have made; tri-
bhuvana -- all the world.
 
TRANSLATION
 
"My dear Lord, You have descended in this incarnation of Lord Caitanya 
for Your own personal reasons. You have come to taste Your own spiritual 
bliss, and at the same time You are transforming the whole world by 
spreading the ecstasy of love of Godhead.
 
Madhya 8.281
 
TEXT 281
 
TEXT
 
apane aile more karite uddhara
ebe kapata kara, -- tomara kona vyavahara
SYNONYMS
 
apane -- personally; aile -- You have come; more -- unto me; karite -- 
to make; uddhara -- deliverance; ebe -- now; kapata -- duplicity; kara --
 You do; tomara -- Your; kona -- what; vyavahara -- behavior.
 
TRANSLATION
 
"My dear Lord, by Your causeless mercy You have appeared before me to 
grant me liberation. Now You are playing in a duplicitous way. What is 
the reason for this behavior?"
 
Madhya 8.282
 
TEXT 282
 
TEXT
 
tabe hasi' tanre prabhu dekhaila svarupa
‘rasa-raja', ‘mahabhava' -- dui eka rupa
SYNONYMS
 
tabe -- therefore; hasi' -- smiling; tanre -- unto him (Ramananda Raya); 
prabhu -- the Lord; dekhaila -- showed; svarupa -- His personal form; 
rasa-raja -- the king of all transcendental humors; maha-bhava -- the 
condition of ecstatic love; dui -- two; eka -- one; rupa -- form.
 
TRANSLATION
 
Lord Sri Krsna is the reservoir of all pleasure, and Srimati Radharani 
is the personification of ecstatic love of Godhead. These two forms had 
combined as one in Sri Caitanya Mahaprabhu. This being the case, Lord 
Sri Caitanya Mahaprabhu revealed His real form to Ramananda Raya.
 
PURPORT
 
This is described as radha-bhava-dyuti-suvalitam naumi krsna-svarupam. 
Lord Sri Krsna was absorbed in the features of Srimati Radharani. This 
was disclosed to Ramananda Raya when he saw Lord Sri Caitanya Mahaprabhu.
 An advanced devotee can understand sri-krsna-caitanya, radha-krsna nahe 
anya. Sri Caitanya Mahaprabhu, being a combination of Krsna and Radha, 
is nondifferent from Radha-Krsna combined. This is explained by Svarupa 
Damodara Gosvami:
 
radha krsna-pranaya-vikrtir hladini saktir asmad
ekatmanav api bhuvi pura deha-bhedam gatau tau
caitanyakhyam prakatam adhuna tad-dvayam caikyam aptam
radha-bhava-dyuti-suvalitam naumi krsna-svarupam
 [Cc. Adi 1.5]
Radha-Krsna is one. Radha-Krsna is Krsna and Krsna's pleasure potency 
combined. When Krsna exhibits His pleasure potency, He appears to be two 
-- Radha and Krsna. Otherwise, Radha and Krsna are one. This oneness may 
be perceived by advanced devotees through the grace of Sri Caitanya 
Mahaprabhu. This was the case with Ramananda Raya. One may aspire to 
attain such a position, but one should not try to imitate the maha-
bhagavata.
 
Madhya 8.283
 
TEXT 283
 
TEXT
 
dekhi' ramananda haila anande murcchite
dharite na pare deha, padila bhumite
SYNONYMS
 
dekhi' -- seeing this form; ramananda -- Ramananda Raya; haila -- there 
was; anande -- in ecstasy; murcchite -- fainting; dharite -- to hold him;
 na -- not; pare -- able; deha -- the body; padila -- fell down; bhumite 
-- on the ground.
 
TRANSLATION
 
Upon seeing this form, Ramananda Raya lost consciousness in 
transcendental bliss. Unable to remain standing, he fell to the ground.
 
Madhya 8.284
 
TEXT 284
 
TEXT
 
prabhu tanre hasta sparsi' karaila cetana
sannyasira vesa dekhi' vismita haila mana
SYNONYMS
 
prabhu -- the Lord; tanre -- unto Ramananda Raya; hasta -- the hand; 
sparsi' -- touching; karaila -- made; cetana -- conscious; sannyasira -- 
of the sannyasi; vesa -- the dress; dekhi' -- seeing; vismita -- struck 
with wonder; haila -- became; mana -- the mind.
 
TRANSLATION
 
When Ramananda Raya fell to the ground unconscious, Caitanya Mahaprabhu 
touched his hand, and he immediately regained consciousness. But when he 
saw Lord Caitanya in the dress of a sannyasi, he was struck with wonder.
 
Madhya 8.285
 
TEXT 285
 
TEXT
 
alingana kari' prabhu kaila asvasana
toma vina ei-rupa na dekhe anya-jana
SYNONYMS
 
alingana kari' -- embracing him; prabhu -- the Lord; kaila -- did; 
asvasana -- pacifying; toma vina -- but for you; ei-rupa -- this form; 
na -- not; dekhe -- sees; anya-jana -- anyone else.
 
TRANSLATION
 
After embracing Ramananda Raya, the Lord pacified him, informing him, "
But for you, no one has ever seen this form."
 
PURPORT
 
In the Bhagavad-gita (7.25) Lord Krsna states:
 
naham prakasah sarvasya yoga-maya-samavrtah
mudho 'yam nabhijanati loko mam ajam avyayam
 
"I am never manifest to the foolish and unintelligent. For them I am 
covered by My internal potency [yogamaya], and so they do not know Me, 
who am unborn and infallible."
 
The Lord always reserves the right of not being exposed to everyone. The 
devotees, however, are always engaged in the service of the Lord, 
serving with the tongue by chanting the Hare Krsna mantra and tasting 
maha-prasadam. Gradually the sincere devotee pleases the Supreme 
Personality of Godhead, and the Supreme Lord reveals Himself. One cannot 
see the Supreme Lord by making personal efforts. Rather, when the Lord 
is pleased by the service of a devotee, He reveals Himself.
 
Madhya 8.286
 
TEXT 286
 
TEXT
 
mora tattva-lila-rasa tomara gocare
ataeva ei-rupa dekhailun tomare
SYNONYMS
 
mora -- My; tattva-lila -- truth and pastimes; rasa -- and mellows; 
tomara -- of you; gocare -- within the knowledge; ataeva -- therefore; 
ei-rupa -- this form; dekhailun -- I have shown; tomare -- unto you.
 
TRANSLATION
 
Sri Caitanya Mahaprabhu confirmed, "All the truths about My pastimes and 
mellows are within your knowledge. Therefore I have shown this form to 
you.
 
Madhya 8.287
 
TEXT 287
 
TEXT
 
gaura anga nahe mora -- radhanga-sparsana
gopendra-suta vina tenho na sparse anya-jana
SYNONYMS
 
gaura -- fair; anga -- body; nahe -- not; mora -- My; radha-anga -- of 
the body of Srimati Radharani; sparsana -- the touching; gopendra-suta --
 the son of Nanda Maharaja; vina -- except; tenho -- Srimati Radharani; 
na -- not; sparse -- touches; anya-jana -- anyone else.
 
TRANSLATION
 
"Actually My body does not have a fair complexion. It only appears so 
because it has touched the body of Srimati Radharani. However, She does 
not touch anyone but the son of Nanda Maharaja.
 
Madhya 8.288
 
TEXT 288
 
TEXT
 
tanra bhave bhavita kari' atma-mana
tabe nija-madhurya kari asvadana
SYNONYMS
 
tanra -- of Srimati Radharani; bhave -- in the ecstasy; bhavita -- 
enlightened; kari' -- making; atma-mana -- body and mind; tabe -- 
thereupon; nija-madhurya -- My own transcendental humor; kari -- I do; 
asvadana -- tasting.
 
TRANSLATION
 
"I have now converted My body and mind into the ecstasy of Srimati 
Radharani; thus I am tasting My own personal sweetness in that form."
 
PURPORT
 
Gaurasundara here informed Sri Ramananda Raya, "My dear Ramananda Raya, 
you were actually seeing a separate person with a fair-complexioned body.
 Actually I am not fair. Being Sri Krsna, the son of Nanda Maharaja, I 
am blackish, but when I come in touch with Srimati Radharani I become 
fair-complexioned externally. Srimati Radharani does not touch the body 
of anyone but Krsna. I taste My own transcendental features by accepting 
the complexion of Srimati Radharani. Without Radharani, one cannot taste 
the transcendental pleasure of Krsna's conjugal love." In this regard, 
Srila Bhaktisiddhanta Sarasvati Thakura comments on the prakrta-sahajiya-
sampradaya, which considers Krsna and Lord Caitanya to possess different 
bodies. They misinterpret the words gaura anga nahe mora in text 287. 
From that verse and the present verse we can understand that Lord 
Caitanya Mahaprabhu is nondifferent from Krsna. Both are the same 
Supreme Personality of Godhead. In the form of Krsna, the Lord enjoys 
spiritual bliss and remains the shelter of all devotees, visaya-vigraha. 
And in His Gauranga feature Krsna tastes separation from Krsna in the 
ecstasy of Srimati Radharani. This ecstatic form is Sri Krsna Caitanya. 
Sri Krsna is always the transcendental reservoir of all pleasure, and He 
is technically called dhira-lalita. Srimati Radharani is the embodiment 
of spiritual energy, personified as ecstatic love for Krsna; therefore 
only Krsna can touch Her. The dhira-lalita aspect is not seen in any 
other form of the Lord, including Visnu and Narayana. Srimati Radharani 
is therefore known as Govinda-nandini and Govinda-mohini, for She is the 
only source of transcendental pleasure for Sri Krsna and the only person 
who can enchant His mind.
 
Madhya 8.289
 
TEXT 289
 
TEXT
 
tomara thani amara kichu gupta nahi karma
lukaile prema-bale jana sarva-marma
SYNONYMS
 
tomara thani -- before you; amara -- My; kichu -- anything; gupta -- 
hidden; nahi -- is not; karma -- action; lukaile -- even if I conceal; 
prema-bale -- by the force of your love; jana -- you know; sarva-marma --
 everything in detail.
 
TRANSLATION
 
Lord Caitanya Mahaprabhu then admitted to His pure devotee, Ramananda 
Raya, "Now there is no confidential activity unknown to you. Even though 
I try to conceal My activities, you can understand everything in detail 
by virtue of your advanced love for Me."
 
Madhya 8.290
 
TEXT 290
 
TEXT
 
gupte rakhiha, kahan na kario prakasa
amara batula-cesta loke upahasa
SYNONYMS
 
gupte -- in secret; rakhiha -- keep; kahan -- anywhere; na -- not; kario 
-- make; prakasa -- exposure; amara -- My; batula-cesta -- activities 
like a madman; loke -- among the general people; upahasa -- laughter.
 
TRANSLATION
 
The Lord then requested Ramananda Raya, "Keep all these talks a secret. 
Please do not expose them anywhere and everywhere. Since My activities 
appear to be like those of a madman, people may take them lightly and 
laugh."
 
Madhya 8.291
 
TEXT 291
 
TEXT
 
ami -- eka batula, tumi -- dvitiya batula
ataeva tomaya amaya ha-i sama-tula
SYNONYMS
 
ami -- I; eka -- one; batula -- madman; tumi -- you; dvitiya -- second; 
batula -- madman; ataeva -- therefore; tomaya -- you; amaya -- Me; ha-i -
- are; sama-tula -- on an equal level.
 
TRANSLATION
 
Caitanya Mahaprabhu then said, "Indeed, I am a madman, and you are also 
a madman. Therefore we are on the same platform."
 
PURPORT
 
All these conversations between Ramananda Raya and Sri Caitanya 
Mahaprabhu appear ludicrous to a common man who is not a devotee. The 
entire world is filled with material conceptions, and people are unable 
to understand these conversations due to the conditioning of mundane 
philosophy. Those who are overly attached to mundane activities cannot 
understand the ecstatic conversations between Ramananda Raya and 
Caitanya Mahaprabhu. Consequently the Lord requested that Ramananda Raya 
keep all these conversations secret and not expose them to the general 
populace. If one is actually advanced in Krsna consciousness, he can 
understand these confidential talks; otherwise they appear crazy. Sri 
Caitanya Mahaprabhu therefore informed Ramananda Raya that they both 
appeared like madmen and were therefore on the same platform. It is 
confirmed in the Bhagavad-gita (2.69):
 
ya nisa sarva-bhutanam tasyam jagarti samyami
yasyam jagrati bhutani sa nisa pasyato muneh
 
"What is night for all beings is the time of awakening for the self-
controlled, and the time of awakening for all beings is night for the 
introspective sage."
 
Sometimes Krsna consciousness appears like a type of madness to mundane 
people, just as the activities of mundaners are considered a form of 
madness by Krsna conscious men.
 
Madhya 8.292
 
TEXT 292
 
TEXT
 
ei-rupa dasa-ratri ramananda-sange
sukhe gonaila prabhu krsna-katha-range
SYNONYMS
 
ei-rupa -- in this way; dasa-ratri -- ten nights; ramananda sange -- 
with Sri Ramananda Raya; sukhe -- in great happiness; gonaila -- passed; 
prabhu -- Lord Sri Caitanya Mahaprabhu; krsna-katha-range -- in 
transcendental pleasure by discussing talks of Krsna.
 
TRANSLATION
 
For ten nights Lord Caitanya Mahaprabhu and Ramananda Raya spent a happy 
time discussing the pastimes of Krsna.
 
Madhya 8.293
 
TEXT 293
 
TEXT
 
nigudha vrajera rasa-lilara vicara
aneka kahila, tara na paila para
SYNONYMS
 
nigudha -- very confidential; vrajera -- of Vrndavana, or Vrajabhumi; 
rasa-lilara -- of the pastimes of conjugal love between Krsna and the 
gopis; vicara -- consideration; aneka -- various; kahila -- spoke; tara -
- of that; na -- not; paila -- got; para -- the limit.
 
TRANSLATION
 
The conversations between Ramananda Raya and Sri Caitanya Mahaprabhu 
contain the most confidential subject matters, touching the conjugal 
love between Radha and Krsna in Vrndavana [Vrajabhumi]. Although they 
talked at great length about these pastimes, they could not reach the 
limit of discussion.
 
Madhya 8.294
 
TEXT 294
 
TEXT
 
tama, kansa, rupa, sona, ratna-cintamani
keha yadi kahan pota paya eka-khani
SYNONYMS
 
tama -- copper; kansa -- bell metal; rupa -- silver; sona -- gold; ratna-
cintamani -- touchstone, the basis of all metals; keha -- somebody; yadi 
-- if; kahan -- somewhere; pota -- buried; paya -- finds; eka-khani -- 
in one place.
 
TRANSLATION
 
Actually, these conversations are like a great mine where, from a single 
place, one can extract all kinds of metals -- copper, bell metal, silver 
and gold -- and also touchstone, the basis of all metals.
 
PURPORT
 
Srila Bhaktivinoda Thakura gives the following summary of the 
conversations between Ramananda Raya and Sri Caitanya Mahaprabhu. 
Ramananda Raya replied to five questions of Sri Caitanya Mahaprabhu, and 
these questions and their replies are recorded in verses 57–67. The 
first answer is compared to copper, the second to a better metal, bell 
metal, the third to a still better metal, silver, and the fourth to the 
best metal of all, gold. But the fifth answer is compared to the most 
valuable gem, touchstone, because it deals with unalloyed devotion, the 
ultimate goal of devotional life, and illuminates the preceding four 
subordinate answers.
 
Srila Bhaktisiddhanta Sarasvati Thakura points out that in Vrajabhumi 
there is the Yamuna River with its sandy banks. There are kadamba trees, 
cows, Krsna's sticks with which He herds cows, and Krsna's flute. All of 
these belong to santa-rasa, the mellow of neutrality in devotional 
service. There are also the direct servants of Krsna, such as Citraka, 
Patraka and Raktaka, and these are the embodiments of service in the 
mellow of servitude. There are also friends like Sridama and Sudama, who 
embody service in fraternity. Nanda Maharaja and Mother Yasoda are the 
embodiments of parental love. Above all of these are Srimati Radharani 
and Her assistants, the gopis Lalita, Visakha and others, who embody 
conjugal love. In this way all five mellows -- santa, dasya, sakhya, 
vatsalya and madhurya -- exist eternally in Vrajabhumi. They are also 
compared, respectively, to copper, bell metal, silver, gold and 
touchstone, the basis of all metals. Srila Kaviraja Gosvami therefore 
refers to a mine eternally existing in Vrndavana, Vrajabhumi.
 
Madhya 8.295
 
TEXT 295
 
TEXT
 
krame uthaite seha uttama vastu paya
aiche prasnottara kaila prabhu-ramaraya
SYNONYMS
 
krame -- gradually; uthaite -- to raise; seha -- that person; uttama -- 
best; vastu -- metal; paya -- gets; aiche -- so also; prasna-uttara -- 
the questions and answers; kaila -- have done; prabhu -- Sri Caitanya 
Mahaprabhu; rama-raya -- and Ramananda Raya.
 
TRANSLATION
 
Sri Caitanya Mahaprabhu and Ramananda Raya worked like miners, 
excavating all kinds of valuable metals, each one better than the other. 
Their questions and answers are exactly like that.
 
Madhya 8.296
 
TEXT 296
 
TEXT
 
ara dina raya-pase vidaya magila
vidayera kale tanre ei ajna dila
SYNONYMS
 
ara dina -- the next day; raya-pase -- before Ramananda Raya; vidaya 
magila -- begged farewell; vidayera kale -- at the time of departure; 
tanre -- unto him; ei -- this; ajna -- order; dila -- gave.
 
TRANSLATION
 
The next day Sri Caitanya Mahaprabhu begged Ramananda Raya to give Him 
permission to leave, and at the time of farewell the Lord gave him the 
following orders.
 
Madhya 8.297
 
TEXT 297
 
TEXT
 
visaya chadiya tumi yaha nilacale
ami tirtha kari' tanha asiba alpa-kale
SYNONYMS
 
visaya -- material engagement; chadiya -- giving up; tumi -- you; yaha --
 go; nilacale -- to Jagannatha Puri; ami -- I; tirtha kari' -- finishing 
My touring and pilgrimage; tanha -- there; asiba -- shall return; alpa-
kale -- very soon.
 
TRANSLATION
 
Sri Caitanya Mahaprabhu told him, "Give up all material engagements and 
come to Jagannatha Puri. I will return there very soon after finishing 
My tour and pilgrimage.
 
Madhya 8.298
 
TEXT 298
 
TEXT
 
dui-jane nilacale rahiba eka-sange
sukhe gonaiba kala krsna-katha-range
SYNONYMS
 
dui-jane -- both of us; nilacale -- at Jagannatha Puri; rahiba -- shall 
stay; eka-sange -- together; sukhe -- in happiness; gonaiba -- shall 
pass; kala -- time; krsna-katha-range -- in the pleasure of discussing 
topics about Krsna.
 
TRANSLATION
 
"The two of us shall remain together at Jagannatha Puri and happily pass 
our time discussing Krsna."
 
Madhya 8.299
 
TEXT 299
 
TEXT
 
eta bali' ramanande kari' alingana
tanre ghare pathaiya karila sayana
SYNONYMS
 
eta bali' -- saying this; ramanande -- to Sri Ramananda Raya; kari' -- 
doing; alingana -- embracing; tanre -- him; ghare -- to his home; 
pathaiya -- sending; karila -- did; sayana -- lying down.
 
TRANSLATION
 
Sri Caitanya Mahaprabhu then embraced Sri Ramananda Raya, and after 
sending him back to his home, the Lord took rest.
 
Madhya 8.300
 
TEXT 300
 
TEXT
 
pratah-kale uthi' prabhu dekhi' hanuman
tanre namaskari' prabhu daksine karila prayana
SYNONYMS
 
pratah-kale -- in the morning; uthi' -- rising; prabhu -- Lord Sri 
Caitanya Mahaprabhu; dekhi' -- visiting; hanuman -- the village deity 
Hanuman; tanre -- unto him; namaskari' -- offering obeisances; prabhu -- 
Sri Caitanya Mahaprabhu; daksine -- to the south; karila -- made; 
prayana -- departure.
 
TRANSLATION
 
After rising from bed the next morning, Sri Caitanya Mahaprabhu visited 
the local temple, where there was a deity of Hanuman. After offering him 
obeisances, the Lord departed for South India.
 
PURPORT
 
In almost all the cities and towns of India there are temples of 
Hanumanji, the eternal servant of Lord Ramacandra. There is even a 
temple of Hanuman near Govindaji temple in Vrndavana. Formerly this 
temple was in front of the Gopalaji temple, but the Gopalaji Deity went 
to Orissa to remain as Saksi-gopala. Being the eternal servant of Lord 
Ramacandra, Hanumanji has been respectfully worshiped for many hundreds 
and thousands of years. Here even Lord Sri Caitanya Mahaprabhu set the 
example in showing how one should offer respects to Hanumanji.
 
Madhya 8.301
 
TEXT 301
 
TEXT
 
‘vidyapure' nana-mata loka vaise yata
prabhu-darsane ‘vaisnava' haila chadi' nija-mata
SYNONYMS
 
vidyapure -- in the town of Vidyanagara; nana-mata -- various opinions; 
loka -- people; vaise -- reside; yata -- all; prabhu-darsane -- in 
seeing Sri Caitanya Mahaprabhu; vaisnava -- devotees of Lord Visnu; 
haila -- became; chadi' -- giving up; nija-mata -- own opinions.
 
TRANSLATION
 
All the residents of Vidyanagara were of different faiths, but after 
seeing Sri Caitanya Mahaprabhu, they abandoned their own faiths and 
became Vaisnavas.
 
Madhya 8.302
 
TEXT 302
 
TEXT
 
ramananda haila prabhura virahe vihvala
prabhura dhyane rahe visaya chadiya sakala
SYNONYMS
 
ramananda -- Srila Ramananda Raya; haila -- became; prabhura -- of Lord 
Sri Caitanya Mahaprabhu; virahe -- in separation; vihvala -- overwhelmed;
 prabhura dhyane -- in meditation on Sri Caitanya Mahaprabhu; rahe -- 
remains; visaya -- worldly business; chadiya -- giving up; sakala -- all.
 
TRANSLATION
 
When Ramananda Raya began to feel separation from Sri Caitanya 
Mahaprabhu, he was overwhelmed. Meditating on the Lord, he gave up all 
his material business.
 
Madhya 8.303
 
TEXT 303
 
TEXT
 
sanksepe kahilun ramanandera milana
vistari' varnite nare sahasra-vadana
SYNONYMS
 
sanksepe -- in brief; kahilun -- I have described; ramanandera milana -- 
meeting with Srila Ramananda Raya; vistari' -- expanding; varnite -- to 
describe; nare -- not able; sahasra-vadana -- Lord Sesa Naga, who has 
thousands of hoods.
 
TRANSLATION
 
I have briefly described the meeting between Sri Caitanya Mahaprabhu and 
Ramananda Raya. No one can actually describe this meeting exhaustively. 
It is even impossible for Lord Sesa Naga, who has thousands of hoods.
 
Madhya 8.304
 
TEXT 304
 
TEXT
 
sahaje caitanya-caritra -- ghana-dugdha-pura
ramananda-caritra tahe khanda pracura
SYNONYMS
 
sahaje -- generally; caitanya-caritra -- the activities of Sri Caitanya 
Mahaprabhu; ghana-dugdha-pura -- like condensed milk; ramananda-caritra -
- the story of Ramananda Raya; tahe -- in that; khanda -- sugar candy; 
pracura -- a large quantity.
 
TRANSLATION
 
The activities of Sri Caitanya Mahaprabhu are like condensed milk, and 
the activities of Ramananda Raya are like large quantities of sugar 
candy.
 
Madhya 8.305
 
TEXT 305
 
TEXT
 
radha-krsna-lila -- tate karpura-milana
bhagyavan yei, sei kare asvadana
SYNONYMS
 
radha-krsna-lila -- the pastimes of Sri Radha and Krsna; tate -- in that 
composition; karpura -- the camphor; milana -- mixture; bhagyavan -- 
fortunate; yei -- one who; sei -- that person; kare -- does; asvadana -- 
tasting.
 
TRANSLATION
 
Their meeting is exactly like a mixture of condensed milk and sugar 
candy. When they talk of the pastimes of Radha and Krsna, camphor is 
added. One who tastes this combined preparation is most fortunate.
 
Madhya 8.306
 
TEXT 306
 
TEXT
 
ye iha eka-bara piye karna-dvare
tara karna lobhe iha chadite na pare
SYNONYMS
 
ye -- anyone; iha -- this; eka-bara -- once; piye -- drinks; karna-dvare 
-- through aural reception; tara -- his; karna -- ears; lobhe -- in 
greed; iha -- this; chadite -- to give up; na -- not; pare -- are able.
 
TRANSLATION
 
This wonderful preparation has to be taken aurally. If one takes it, he 
becomes greedy to relish it even further.
 
Madhya 8.307
 
TEXT 307
 
TEXT
 
‘rasa-tattva-jnana' haya ihara sravane
‘prema-bhakti' haya radha-krsnera carane
SYNONYMS
 
rasa-tattva-jnana -- transcendental knowledge of the humors of conjugal 
love between Radha and Krsna; haya -- is; ihara -- of this; sravane -- 
by hearing; prema-bhakti -- pure love of Godhead; haya -- becomes 
possible; radha-krsnera carane -- at the lotus feet of Radha and Krsna.
 
TRANSLATION
 
By hearing the talks between Ramananda Raya and Sri Caitanya Mahaprabhu, 
one becomes enlightened with the transcendental knowledge of the mellows 
of Radha and Krsna's pastimes. Thus one can develop unalloyed love for 
the lotus feet of Radha and Krsna.
 
Madhya 8.308
 
TEXT 308
 
TEXT
 
caitanyera gudha-tattva jani iha haite
visvasa kari' suna, tarka na kariha citte
SYNONYMS
 
caitanyera -- of Lord Sri Caitanya Mahaprabhu; gudha-tattva -- the 
confidential truth; jani -- we can learn; iha haite -- from these talks; 
visvasa kari' -- having firm faith; suna -- hear; tarka -- arguments; na 
-- not; kariha -- do; citte -- within the heart.
 
TRANSLATION
 
The author requests every reader to hear these talks with faith and 
without argument. By studying them in this way, one will be able to 
understand the confidential truth of Sri Caitanya Mahaprabhu.
 
Madhya 8.309
 
TEXT 309
 
TEXT
 
alaukika lila ei parama nigudha
visvase paiye, tarke haya bahu-dura
SYNONYMS
 
alaukika -- uncommon; lila -- pastimes; ei -- this; parama -- most; 
nigudha -- confidential; visvase -- by faith; paiye -- we can get; tarke 
-- by argument; haya -- is; bahu-dura -- far away.
 
TRANSLATION
 
This part of Sri Caitanya Mahaprabhu's pastimes is most confidential. 
One can derive benefit quickly only by faith; otherwise, by arguing one 
will always remain far away.
 
Madhya 8.310
 
TEXT 310
 
TEXT
 
sri-caitanya-nityananda-advaita-carana
yanhara sarvasva, tanre mile ei dhana
SYNONYMS
 
sri-caitanya -- of Lord Sri Caitanya Mahaprabhu; nityananda -- of Lord 
Nityananda; advaita-carana -- and the lotus feet of Sri Advaita Prabhu; 
yanhara sarva-sva -- whose everything; tanre -- him; mile -- meets; ei --
 this; dhana -- treasure.
 
TRANSLATION
 
He who has accepted as everything the lotus feet of Sri Caitanya 
Mahaprabhu, Nityananda Prabhu and Advaita Prabhu can attain this 
transcendental treasure.
 
PURPORT
 
Sri Bhaktisiddhanta Sarasvati Thakura says that Krsna is obtainable for 
the faithful, but for those who are accustomed to argue, Krsna is far, 
far away. Similarly, these talks between Ramananda Raya and Sri Caitanya 
Mahaprabhu can be understood by a person who has firm faith. Those who 
are not in the disciplic succession, the asauta-panthis, cannot have 
faith in these talks. They are always doubting and engaging in mental 
concoctions. These talks cannot be understood by such whimsical people. 
Transcendental topics remain far, far away from those engaged in mundane 
arguments. In this regard, the Vedic mantras in the Katha Upanisad (1.2.
9) state, naisa tarkena matir apaneya proktanyenaiva su-jnanaya prestha. 
According to the Mundaka Upanisad (3.2.3):
 
nayam atma pravacanena labhyo
na medhaya na bahuna srutena
yam evaisa vrnute tena labhyas
tasyaisa atma vivrnute tanum svam
 
And according to the Brahma-sutra (2.1.11), tarkapratisthanat.
 
All Vedic literatures declare that transcendental subjects cannot be 
understood simply by argument or logic. Spiritual matters are far above 
experimental knowledge. Only by Krsna's mercy can one who is interested 
in His transcendental loving affairs understand them. If one tries to 
understand these transcendental topics simply by using one's material 
brain substance, the attempt will be futile. Whether one is a prakrta-
sahajiya or a mundane opportunist or scholar, one's labor to understand 
these topics by mundane means will ultimately be frustrated. One 
therefore has to give up all mundane attempts and try to become a pure 
devotee of Lord Visnu. When a devotee follows the regulative principles, 
the truth of these talks will be revealed to him. This is confirmed in 
the Bhakti-rasamrta-sindhu:
 
atah sri-krsna-namadi na bhaved grahyam indriyaih
sevonmukhe hi jihvadau svayam eva sphuraty adah
 [Cc. Madhya 17.136]
 
One cannot understand the Lord's holy name, pastimes, form, qualities or 
entourage with one's blunt material senses. However, when the senses are 
purified by the constant rendering of service, the spiritual truth of 
the pastimes of Radha and Krsna is revealed. As confirmed in the Mundaka 
Upanisad, yam evaisa vrnute tena labhyas. Only one who is favored by the 
Supreme Personality of Godhead can understand the transcendental 
features of Sri Caitanya Mahaprabhu.
 
Madhya 8.311
 
TEXT 311
 
TEXT
 
ramananda raye mora koti namaskara
yanra mukhe kaila prabhu rasera vistara
SYNONYMS
 
ramananda raye -- unto Sri Ramananda Raya; mora -- my; koti -- ten 
million; namaskara -- obeisances; yanra mukhe -- in whose mouth; kaila --
 did; prabhu -- Sri Caitanya Mahaprabhu; rasera vistara -- the expansion 
of transcendental mellows.
 
TRANSLATION
 
I offer ten million obeisances unto the lotus feet of Sri Ramananda Raya 
because from his mouth much spiritual information has been expanded by 
Sri Caitanya Mahaprabhu.
 
Madhya 8.312
 
TEXT 312
 
TEXT
 
damodara-svarupera kadaca-anusare
ramananda-milana-lila karila pracare
SYNONYMS
 
damodara-svarupera -- of Svarupa Damodara Gosvami; kadaca -- with the 
notebooks; anusare -- in accordance; ramananda-milana-lila -- the 
pastimes of the meeting with Ramananda; karila -- have done; pracare -- 
distribution.
 
TRANSLATION
 
I have tried to preach the pastimes of Lord Sri Caitanya Mahaprabhu's 
meeting with Ramananda Raya in accordance with the notebooks of Sri 
Svarupa Damodara.
 
PURPORT
 
At the end of every chapter, the author admits the value of the 
disciplic succession. He never claims to have written this 
transcendental literature by carrying out research work. He simply 
admits his indebtedness to the notes taken by Svarupa Damodara, 
Raghunatha dasa Gosvami and other authoritative persons. This is the way 
of writing transcendental literatures, which are never meant for so-
called scholars and research workers. The process is maha-jano yena 
gatah sa panthah: one has to strictly follow great personalities and 
acaryas. Acarya-van puruso veda: one who has the favor of the acarya 
knows everything. This statement made by Kaviraja Gosvami is very 
valuable for all pure devotees. Sometimes the prakrta sahajiyas claim 
that they have heard the truth from their guru. But one cannot have 
transcendental knowledge simply by hearing from a guru who is not bona 
fide. The guru must be bona fide, and he must have heard from his own 
bona fide guru. Only then will his message be accepted as bona fide. 
Lord Krsna confirms this in the Bhagavad-gita (4.1):
 
sri-bhagavan uvaca
imam vivasvate yogam proktavan aham avyayam
vivasvan manave praha manur iksvakave 'bravit
 
"The Supreme Lord said, ‘I instructed this imperishable science of yoga 
to the sun-god, Vivasvan, and Vivasvan instructed it to Manu, the father 
of mankind, and Manu in turn instructed it to Iksvaku.'"
 
In this way the message is transmitted in the bona fide spiritual 
disciplic succession from bona fide spiritual master to bona fide 
student. Srila Kaviraja Gosvami therefore as usual concludes this 
chapter by reasserting his faith in the lotus feet of the Six Gosvamis. 
Thus he is able to set forth this transcendental literature, Sri 
Caitanya-caritamrta.
 
Madhya 8.313
 
TEXT 313
 
TEXT
 
sri-rupa-raghunatha-pade yara asa
caitanya-caritamrta kahe krsnadasa
SYNONYMS
 
sri-rupa -- Srila Rupa Gosvami; raghunatha -- Srila Raghunatha dasa 
Gosvami; pade -- at the lotus feet; yara -- whose; asa -- expectation; 
Caitanya-caritamrta -- the book named Caitanya-caritamrta; kahe -- 
describes; krsna-dasa -- Srila Krsnadasa Kaviraja Gosvami.
 
TRANSLATION
 
Praying at the lotus feet of Sri Rupa and Sri Raghunatha, always 
desiring their mercy, I, Krsnadasa, narrate Sri Caitanya-caritamrta, 
following in their footsteps.
 
Thus end the Bhaktivedanta purports to Sri Caitanya-caritamrta, Madhya-
lila, Eighth Chapter, describing the talks between Sri Caitanya 
Mahaprabhu and Ramananda Raya.
 