\\psf\Home\Desktop\Cc-2003\Madhya 8--2003.TXT
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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 8891):
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' -- givin