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Madhya 23: Life's Ultimate Goal-Love of Godhead

Chapter 23:

Life's Ultimate Goal-Love of Godhead

The following summary of the Twenty-third Chapter is given by Srila

Bhaktivinoda Thakura in his Amrta-pravaha-bhasya. In this chapter Sri

Caitanya Mahaprabhu describes the symptoms of emotion and love and the

awakening of one's original loving relationship with the Lord, as well

as the characteristics of a devotee who has actually attained that stage.

He then describes the gradual increase of love of God up to the point

of mahabhava. He then describes the five divisions of attraction and how

they continue. He also describes the mellow derived from conjugal love,

which is the supreme emotion. Conjugal love is divided into two

categories-svakiya and parakiya. Svakiya refers to loving affairs

between husband and wife, and parakiya refers to loving affairs between

two lovers. There are a number of descriptions in this connection. There

is also a description of the sixty-four transcendental qualities of

Krsna and the twenty-five transcendental qualities of Srimati Radharani.

Sri Caitanya Mahaprabhu then describes those candidates who are eligible

to taste the mellows of devotional service. Their fundamental natures

and their varieties are also described. The Lord also informs Sanatana

Gosvami about all the confidential paraphernalia of devotional service.

He gives a description of Goloka Vrndavana, where the Lord is engaged in

His eternal pastimes described in the Hari-vamsa. There is also an

opposing description and a favorable description of kesa-avatara. All

these instructions are mentioned herein.

In this way Sri Caitanya Mahaprabhu blessed Sanatana Gosvami, placing

His hand on his head. Thus Sanatana received the power to describe these

subjects in books like Hari-bhakti-vilasa.

Madhya 23.1

TEXT 1

TEXT

cirad adattam nija-gupta-vittam

sva-prema-namamrtam aty-udarah

a-pamaram yo vitatara gaurah

krsno janebhyas tam aham prapadye

SYNONYMS

cirat -- for a long time; adattam -- not given; nija-gupta-vittam -- His

own personal confidential property; sva-prema -- of love for Him; nama --

of the holy name; amrtam -- the ambrosia; ati-udarah -- most munificent;

a-pamaram -- even down to the lowest of men; yah -- one who; vitatara --

distributed; gaurah -- Sri Gaurasundara; krsnah -- Lord Krsna Himself;

janebhyah -- to the people in general; tam -- to Him; aham -- I;

prapadye -- offer obeisances.

TRANSLATION

The most munificent Supreme Personality of Godhead, known as Gaurakrsna,

distributed to everyone -- even the lowest of men -- His own

confidential treasury in the form of the nectar of love of Himself and

the holy name. This was never given to the people at any time before. I

therefore offer my respectful obeisances unto Him.

Madhya 23.2

TEXT 2

TEXT

jaya jaya gauracandra jaya nityananda

jayadvaita-candra jaya gaura-bhakta-vrnda

SYNONYMS

jaya jaya -- all glories; gauracandra -- to Sri Caitanya Mahaprabhu;

jaya -- all glories; nityananda -- to Nityananda Prabhu; jaya -- all

glories; advaita-candra -- to Advaita Acarya; jaya -- all glories; gaura-

bhakta-vrnda -- to the devotees of Sri Caitanya Mahaprabhu.

TRANSLATION

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

All glories to Advaita Acarya! And all glories to all the devotees of

Lord Caitanya Mahaprabhu!

Madhya 23.3

TEXT 3

TEXT

ebe suna bhakti-phala ‘prema'-prayojana

yahara sravane haya bhakti-rasa-jnana

SYNONYMS

ebe suna -- now hear; bhakti-phala -- the result of practice of

devotional service; prema -- love of Godhead; prayojana -- the ultimate

goal of life; yahara sravane -- by hearing of which; haya -- there is;

bhakti-rasa-jnana -- transcendental knowledge of the mellows of

devotional service.

TRANSLATION

Sri Caitanya Mahaprabhu continued, "Now hear, O Sanatana, about the

result of devotional service, which is love of Godhead, life's ultimate

goal. One who hears this description will be enlightened in the

transcendental mellows of devotional service.

Madhya 23.4

TEXT 4

TEXT

krsne rati gadha haile ‘prema'-abhidhana

krsna-bhakti-rasera ei ‘sthayi-bhava'-nama

SYNONYMS

krsne -- unto Lord Krsna; rati -- affection; gadha -- deep; haile --

when it becomes; prema-abhidhana -- called love of God; krsna-bhakti-

rasera -- of the mellows of devotional service to Krsna; ei -- this;

sthayi-bhava-nama -- called sthayi-bhava.

TRANSLATION

"When affection for Krsna becomes deeper, one attains love of Godhead in

devotional service. Such a position is called sthayi-bhava, permanent

enjoyment of the mellows of devotional service to Krsna.

Madhya 23.5

TEXT 5

TEXT

suddha-sattva-visesatma

prema-suryamsu-samya-bhak

rucibhis citta-masrnya-

krd asau bhava ucyate

SYNONYMS

suddha-sattva -- by unadulterated goodness; visesa -- distinguished;

atma -- whose nature; prema -- of love of God; surya -- like the sun;

amsu -- a ray; samya-bhak -- which is similar to; rucibhih -- by

different tastes; citta -- of the heart; masrnya -- softness; krt --

which causes; asau -- that softness; bhavah -- emotion; ucyate -- is

called.

TRANSLATION

"‘When devotional service is executed on the transcendental platform of

pure goodness, it is like a sun-ray of love for Krsna. At such a time,

devotional service causes the heart to be softened by various tastes,

and one is then situated in bhava [emotion].'

PURPORT

This verse is found in the Bhakti-rasamrta-sindhu (1.3.1).

Madhya 23.6

TEXT 6

TEXT

e dui, -- bhavera ‘svarupa', ‘tatastha' laksana

premera laksana ebe suna, sanatana

SYNONYMS

ei dui -- these two; bhavera -- of emotion; svarupa -- constitutional;

tatastha -- marginal; laksana -- symptoms; premera -- of love; laksana --

the symptoms; ebe -- now; suna -- hear; sanatana -- O Sanatana.

TRANSLATION

"Bhava [emotion] has two different symptoms -- constitutional and

marginal. Now, My dear Sanatana, listen to the symptoms of love.

PURPORT

The word suddha-sattva-visesatma means "situated on the transcendental

platform of pure goodness." In this way the soul is purified of all

material contamination, and this position is called svarupa-laksana, the

constitutional symptom of bhava, emotion. By various tastes, one's heart

is softened, and there is an awakening of one's loving propensity to

render spontaneous service to the Lord. This is called tatastha-laksana,

the marginal symptom of bhava.

Madhya 23.7

TEXT 7

TEXT

samyan-masrnita-svanto

mamatvatisayankitah

bhavah sa eva sandratma

budhaih prema nigadyate

SYNONYMS

samyak -- completely; masrnita-sva-antah -- which makes the heart soft;

mamatva -- of a sense of ownership; atisaya-ankitah -- marked with an

abundance; bhavah -- emotion; sah -- that; eva -- certainly; sandra-atma

-- whose nature is very condensed; budhaih -- by learned persons; prema -

- love of Godhead; nigadyate -- is described.

TRANSLATION

"‘When that bhava softens the heart completely, becomes endowed with a

great feeling of possessiveness in relation to the Lord and becomes very

much condensed and intensified, it is called prema [love of Godhead] by

learned scholars.

PURPORT

This verse is also found in the Bhakti-rasamrta-sindhu (1.4.1).

Madhya 23.8

TEXT 8

TEXT

ananya-mamata visnau

mamata prema-sangata

bhaktir ity ucyate bhisma-

prahladoddhava-naradaih

SYNONYMS

ananya-mamata -- having a sense of relationships with no others; visnau -

- in Lord Visnu, or Krsna; mamata -- the sense of ownership; prema-

sangata -- endowed only with love; bhaktih -- devotional service; iti --

thus; ucyate -- is said; bhisma -- by Bhisma; prahlada -- by Prahlada

Maharaja; uddhava -- by Uddhava; naradaih -- and by Narada.

TRANSLATION

"‘When one develops an unflinching sense of ownership or possessiveness

in relation to Lord Visnu, or, in other words, when one thinks Visnu and

no one else to be the only object of love, such an awakening is called

bhakti [devotion] by exalted persons like Bhisma, Prahlada, Uddhava and

Narada.'

PURPORT

This verse, quoted from the Narada-pancaratra, is found in the Bhakti-

rasamrta-sindhu (1.4.2).

Madhya 23.9

TEXT 9

TEXT

kona bhagye kona jivera ‘sraddha' yadi haya

tabe sei jiva ‘sadhu-sanga' ye karaya

SYNONYMS

kona bhagye -- by some good fortune; kona jivera -- of some living

entity; sraddha yadi haya -- if there is faith; tabe -- then; sei jiva --

that living entity; sadhu-sanga -- association with devotees; ye --

certainly; karaya -- makes.

TRANSLATION

"If, by good fortune, a living entity develops faith in Krsna, he begins

to associate with devotees.

Madhya 23.10

TEXT 10

TEXT

sadhu-sanga haite haya ‘sravana-kirtana'

sadhana-bhaktye haya ‘sarvanartha-nivartana'

SYNONYMS

sadhu-sanga haite -- from association with devotees; haya -- there is;

sravana-kirtana -- hearing, chanting and so on; sadhana-bhaktye -- by

devotional service; haya -- there is; sarva -- all; anartha-nivartana --

disappearance of unwanted things.

TRANSLATION

"When one is encouraged in devotional service by the association of

devotees, one becomes free from all unwanted contamination by following

the regulative principles and chanting and hearing.

Madhya 23.11

TEXT 11

TEXT

anartha-nivrtti haile bhaktye ‘nistha' haya

nistha haite sravanadye ‘ruci' upajaya

SYNONYMS

anartha-nivrtti-disappearance of all unwanted contamination; haile-when

there is; bhaktye-in devotional service; nistha-firm faith; haya-there

is; nistha haite-from such firm faith; sravana-adye-in hearing, chanting

and so on; ruci-taste; upajaya-awakens.

TRANSLATION

"When one is freed from all unwanted contamination, he advances with

firm faith. When firm faith in devotional service awakens, a taste for

hearing and chanting also awakens.

Madhya 23.12

TEXT 12

TEXT

ruci haite bhaktye haya ‘asakti' pracura

asakti haite citte janme krsne prity-ankura

SYNONYMS

ruci haite -- from such a taste; bhaktye -- in devotional service; haya -

- there is; asakti -- attachment; pracura -- deep; asakti haite -- from

attachment; citte -- within the heart; janme -- appears; krsne -- for

Krsna; priti-ankura -- the seed of affection.

TRANSLATION

"After taste is awakened, a deep attachment arises, and from that

attachment the seed of love for Krsna grows in the heart.

Madhya 23.13

TEXT 13

TEXT

sei ‘bhava' gadha haile dhare ‘prema'-nama

sei prema ‘prayojana' sarvananda-dhama

SYNONYMS

sei bhava -- that emotional condition; gadha haile -- when it becomes

intensified; dhare -- takes; prema-nama -- the name love of Godhead; sei

prema -- that love of Godhead; prayojana -- the ultimate goal of life;

sarva-ananda-dhama -- the reservoir of all pleasure.

TRANSLATION

"When that ecstatic emotional stage intensifies, it is called love of

Godhead. Such love is life's ultimate goal and the reservoir of all

pleasure.

PURPORT

Srila Bhaktivinoda Thakura summarizes this growth of love of Godhead as

a gradual process. A person becomes interested in devotional service by

some good fortune. Eventually he becomes interested in pure devotional

service without material contamination. At that point, a person wants to

associate with devotees. As a result of this association, he becomes

more and more interested in discharging devotional service and hearing

and chanting. The more one is interested in hearing and chanting, the

more he is purified of material contamination. Liberation from material

contamination is called anartha-nivrtti, indicating a diminishing of all

unwanted things. This is the test of development in devotional service.

If one actually develops the devotional attitude, he must be freed from

the material contamination of illicit sex, intoxication, gambling and

meat-eating. These are the preliminary symptoms. When one is freed from

all material contamination, his firm faith in devotional service awakens.

When firm faith develops, a taste arises, and by that taste one becomes

attached to devotional service. When this attachment intensifies, the

seed of love of Krsna fructifies. This position is called priti or rati (

affection) or bhava (emotion). When rati intensifies, it is called love

of Godhead. This love of Godhead is actually life's highest perfection

and the reservoir of all pleasure.

Thus devotional life is divided into two stages -- sadhana-bhakti and

bhava-bhakti. Sadhana-bhakti refers to the development of devotional

service through the regulative principles. The basic principle for the

execution of devotional service is faith. Above that, there is

association with devotees, and after that there is initiation by a bona

fide spiritual master. After initiation, when one follows the regulative

principles of devotional service, one becomes freed from all unwanted

things. In this way one becomes firmly fixed and gradually develops a

taste for devotional service. The more the taste grows, the more one

desires to render service to the Lord. In this way one becomes attached

to a particular mellow in the Lord's service -- santa, dasya, sakhya,

vatsalya or madhura. As a result of such attachment, bhava develops.

Bhava-bhakti is the platform of purified goodness. By such purified

goodness, one's heart melts in devotional service. Bhava-bhakti is the

first seed of love of Godhead. This emotional stage is there before one

attains pure love. When that emotional stage intensifies, it is called

prema-bhakti, or transcendental love of Godhead. This gradual process is

also described in the following two verses, which are found in the

Bhakti-rasamrta-sindhu (1.4.15–16).

Madhya 23.14–15

TEXTS 14–15

TEXT

adau sraddha tatah sadhu-

sango ‘tha bhajana-kriya

tato ‘nartha-nivrttih syat

tato nistha rucis tatah

athasaktis tato bhavas

tatah premabhyudancati

sadhakanam ayam premnah

pradurbhave bhavet kramah

SYNONYMS

adau -- in the beginning; sraddha -- firm faith, or disinterest in

material affairs and interest in spiritual advancement; tatah --

thereafter; sadhu-sangah -- association with pure devotees; atha -- then;

bhajana-kriya -- performance of devotional service to Krsna (

surrendering to the spiritual master and being encouraged by the

association of devotees, so that initiation takes place); tatah --

thereafter; anartha-nivrttih -- the diminishing of all unwanted habits;

syat -- there should be; tatah -- then; nistha -- firm faith; rucih --

taste; tatah -- thereafter; atha -- then; asaktih -- attachment; tatah --

then; bhavah -- emotion or affection; tatah -- thereafter; prema --

love of God; abhyudancati -- arises; sadhakanam -- of the devotees

practicing Krsna consciousness; ayam -- this; premnah -- of love of

Godhead; pradurbhave -- in the appearance; bhavet -- is; kramah -- the

chronological order.

TRANSLATION

"‘In the beginning there must be faith. Then one becomes interested in

associating with pure devotees. Thereafter one is initiated by the

spiritual master and executes the regulative principles under his orders.

Thus one is freed from all unwanted habits and becomes firmly fixed in

devotional service. Thereafter, one develops taste and attachment. This

is the way of sadhana-bhakti, the execution of devotional service

according to the regulative principles. Gradually emotions intensify,

and finally there is an awakening of love. This is the gradual

development of love of Godhead for the devotee interested in Krsna

consciousness.'

Madhya 23.16

TEXT 16

TEXT

satam prasangan mama virya-samvido

bhavanti hrt-karna-rasayanah kathah

taj-josanad asv apavarga-vartmani

sraddha ratir bhaktir anukramisyati

SYNONYMS

satam -- of the devotees; prasangat -- by the intimate association; mama

-- of Me; virya-samvidah -- talks full of spiritual potency; bhavanti --

appear; hrt -- to the heart; karna -- and to the ears; rasa-ayanah -- a

source of sweetness; kathah -- talks; tat -- of them; josanat -- from

proper cultivation; asu -- quickly; apavarga -- of liberation; vartmani -

- on the path; sraddha -- faith; ratih -- attraction; bhaktih -- love;

anukramisyati -- will follow one after another.

TRANSLATION

"‘The spiritually powerful message of Godhead can be properly discussed

only in a society of devotees, and it is greatly pleasing to hear in

that association. If one hears from devotees, the way of transcendental

experience quickly opens, and gradually one attains firm faith that in

due course develops into attraction and devotion.'

PURPORT

This is a quotation from Srimad-Bhagavatam (3.25.25).

Madhya 23.17

TEXT 17

TEXT

yanhara hrdaye ei bhavankura haya

tanhate eteka cihna sarva-sastre kaya

SYNONYMS

yanhara -- of whom; hrdaye -- in the heart; ei -- this; bhava-ankura --

seed of emotion; haya -- there is; tanhate -- in him; eteka -- these;

cihna -- symptoms; sarva-sastre -- all revealed scriptures; kaya -- say.

TRANSLATION

"If one actually has the seed of transcendental emotion in his heart,

the symptoms will be visible in his activities. That is the verdict of

all revealed scriptures.

Madhya 23.18–19

TEXTS 18–19

TEXT

ksantir avyartha-kalatvam

viraktir mana-sunyata

asa-bandhah samutkantha

nama-gane sada rucih

asaktis tad-gunakhyane

pritis tad-vasati-sthale

ity-adayo ‘nubhavah syur

jata-bhavankure jane

SYNONYMS

ksantih -- forgiveness; avyartha-kalatvam -- being free from wasting

time; viraktih -- detachment; mana-sunyata -- absence of false prestige;

asa-bandhah -- hope; samutkantha -- eagerness; nama-gane -- in chanting

the holy names; sada -- always; rucih -- taste; asaktih -- attachment;

tat -- of Lord Krsna; guna-akhyane -- in describing the transcendental

qualities; pritih -- affection; tat -- His; vasati-sthale -- for places

of residence (the temple or holy places); iti -- thus; adayah -- and so

on; anubhavah -- the signs; syuh -- are; jata -- developed; bhava-ankure

-- whose seed of ecstatic emotion; jane -- in a person.

TRANSLATION

"‘When the seed of ecstatic emotion for Krsna fructifies, the following

nine symptoms manifest in one's behavior: forgiveness, concern that time

should not be wasted, detachment, absence of false prestige, hope,

eagerness, a taste for chanting the holy name of the Lord, attachment to

descriptions of the transcendental qualities of the Lord, and affection

for those places where the Lord resides -- that is, a temple or a holy

place like Vrndavana. These are all called anubhava, subordinate signs

of ecstatic emotion. They are visible in a person in whose heart the

seed of love of God has begun to fructify.'

PURPORT

These two verses are found in the Bhakti-rasamrta-sindhu (1.3.25–26).

Madhya 23.20

TEXT 20

TEXT

ei nava prity-ankura yanra citte haya

prakrta-ksobhe tanra ksobha nahi haya

SYNONYMS

ei -- this; nava -- nine; priti-ankura -- fructification of the seed of

love; yanra -- of whom; citte -- in the mind; haya -- there is; prakrta -

- material; ksobhe -- in agitation; tanra -- his; ksobha -- agitation;

nahi haya -- there is not.

TRANSLATION

"If love for Krsna in a seedling state has fructified in one's heart,

one is not agitated by material things.

Madhya 23.21

TEXT 21

TEXT

tam mopayatam pratiyantu vipra

ganga ca devi dhrta-cittam ise

dvijopasrstah kuhakas taksako va

dasatv alam gayata visnu-gathah

SYNONYMS

tam -- him; ma -- me; upayatam -- surrendered; pratiyantu -- you may

know; viprah -- O brahmanas; ganga -- mother Ganges; ca -- and; devi --

the demigoddess; dhrta -- offered; cittam -- whose mind; ise -- unto the

Supreme Personality of Godhead; dvija-upasrstah -- created by the

brahmana; kuhakah -- some trickery; taksakah -- snake-bird; va -- or;

dasatu -- let it bite; alam -- never mind; gayata -- chant; visnu-gathah

-- the holy names of Lord Visnu.

TRANSLATION

"‘O brahmanas, just accept me as a completely surrendered soul, and let

mother Ganges, the representative of the Lord, also accept me in that

way, for I have already taken the lotus feet of the Lord into my heart.

Let the snakebird -- or whatever magical thing the brahmana created --

bite me at once. I only desire that you all continue singing the deeds

of Lord Visnu.'

PURPORT

This is a verse from Srimad-Bhagavatam (1.19.15) spoken by Maharaja

Pariksit while he was sitting on the bank of the Ganges expecting to be

bitten by a snake-bird summoned by the curse of a brahmana boy named

Srngi, who was the son of a great sage named Samika. News of the curse

was conveyed to the King, who prepared for his imminent death. Many

great saintly persons, sages, brahmanas, kings and demigods came to see

him in his last days. Maharaja Pariksit, however, was not at all afraid

of being bitten by the snake-bird. Indeed, he requested all the great

personalities assembled to continue chanting the holy name of Lord Visnu.

Madhya 23.22

TEXT 22

TEXT

krsna-sambandha vina kala vyartha nahi yaya

SYNONYMS

krsna-sambandha vina -- without a connection with Krsna; kala -- time;

vyartha -- useless; nahi yaya -- does not become.

TRANSLATION

"Not a moment should be lost. Every moment should be utilized for Krsna

or connected with Him.

PURPORT

Maharaja Pariksit's expression of anxiety is explained in this verse. He

says, "Let whatever is destined to happen take place. It doesn't matter.

Just let me see that not a moment of my time is wasted without a

relationship with Krsna." One has to tolerate all obstacles on the path

of Krsna consciousness, and one has to see that not a moment of his life

is wasted outside of Krsna's service.

Madhya 23.23

TEXT 23

TEXT

vagbhih stuvanto manasa smarantas

tanva namanto ‘py anisam na trptah

bhaktah sravan-netra-jalah samagram

ayur harer eva samarpayanti

SYNONYMS

vagbhih -- by words; stuvantah -- offering prayers to the Supreme

Personality of Godhead; manasa -- by the mind; smarantah -- remembering;

tanva -- by the body; namantah -- offering obeisances; api -- although;

anisam -- all the time; na trptah -- not satisfied; bhaktah -- the

devotees; sravat -- shedding; netra-jalah -- tears from the eyes;

samagram -- the whole; ayuh -- life; hareh -- to Krsna; eva -- only;

samarpayanti -- dedicate.

TRANSLATION

"‘With their words, they offer prayers to the Lord. With their minds,

they always remember the Lord. With their bodies, they offer obeisances

to the Lord. Despite all these activities, they are still not satisfied.

This is the nature of pure devotees. Shedding tears from their eyes,

they dedicate their whole lives to the Lord's service.'

PURPORT

This verse from the Hari-bhakti-sudhodaya is found in the Bhakti-

rasamrta-sindhu (1.3.29).

Madhya 23.24

TEXT 24

TEXT

bhukti, siddhi, indriyartha tare nahi bhaya

SYNONYMS

bhukti -- material enjoyment; siddhi -- mystic power; indriya-artha --

the objects of the senses; tare -- unto him; nahi bhaya -- do not appeal.

TRANSLATION

"In the material field, people are interested in material enjoyment,

mystic power and sense gratification. But these things do not appeal to

the devotee at all.

Madhya 23.25

TEXT 25

TEXT

yo dustyajan dara-sutan

suhrd-rajyam hrdi-sprsah

jahau yuvaiva mala-vad

uttamahsloka-lalasah

SYNONYMS

yah -- who (Bharata Maharaja); dustyajan -- difficult to give up; dara-

sutan -- wife and children; suhrt -- friends; rajyam -- kingdom; hrdi-

sprsah -- dear to the core of the heart; jahau -- gave up; yuva --

youthful; eva -- at that time; mala-vat -- like stool; uttamah-sloka-

lalasah -- being captivated by the transcendental qualities, pastimes

and association of the Supreme Personality of Godhead.

TRANSLATION

"‘King Bharata was very eager to attain the association of the Supreme

Personality of Godhead, Krsna, who is called Uttamahsloka because poems

and prayers are offered to Him for His favor. In his youth, King Bharata

gave up his attractive wife and children, as well as his beloved friends

and opulent kingdom, just as one gives up stool after passing it.'

PURPORT

These are the signs of virakti (detachment) found in a person who has

developed bhava, the preliminary stage of love of Godhead. This verse is

quoted from Srimad-Bhagavatam (5.14.43).

Madhya 23.26

TEXT 26

TEXT

'sarvottama' apanake ‘hina' kari mane

SYNONYMS

sarva-uttama -- although standing above all; apanake -- himself; hina

kari -- as the lowest; mane -- considers.

TRANSLATION

"Although a pure devotee's standard is above all, he still considers

himself to be in the lowest stage of life.

Madhya 23.27

TEXT 27

TEXT

harau ratim vahann esa

narendranam sikha-manih

bhiksam atann ari-pure

sva-pakam api vandate

SYNONYMS

harau -- toward the Supreme Personality of Godhead; ratim -- affection;

vahan -- carrying; esah -- this one; nara-indranam -- of all the kings;

sikha-manih -- brilliant crown jewel; bhiksam -- begging alms; atan --

wandering for; ari-pure -- even in the city of enemies; sva-pakam -- the

fifth-grade candalas; api -- even; vandate -- worships.

TRANSLATION

"‘Bharata Maharaja always carried affection for Krsna within his heart.

Although Bharata Maharaja was the crown jewel of kings, he was still

wandering about and begging alms in the city of his enemies. He was even

offering respects to candalas, low-class men who eat dogs.'

PURPORT

This is a quotation from the Padma Purana.

Madhya 23.28

TEXT 28

TEXT

'krsna krpa karibena' -- drdha kari' jane

SYNONYMS

krsna -- Lord Krsna; krpa karibena -- will show His mercy; drdha kari' --

making firm; jane -- he believes.

TRANSLATION

"A fully surrendered devotee always hopes that Lord Krsna will be kind

to him. This hope is very firm in him.

Madhya 23.29

TEXT 29

TEXT

na prema sravanadi-bhaktir api va yogo ‘tha va vaisnavo

jnanam va subha-karma va kiyad aho saj-jatir apy asti va

hinarthadhika-sadhake tvayi tathapy acchedya-mula sati

he gopi-jana-vallabha vyathayate ha ha mad-asaiva mam

SYNONYMS

na -- not; prema -- love of Godhead; sravana-adi -- consisting of

chanting, hearing and so on; bhaktih -- devotional service; api -- also;

va -- or; yogah -- the power of mystic yoga; atha va -- or; vaisnavah --

befitting a devotee; jnanam -- knowledge; va -- or; subha-karma -- pious

activities; va -- or; kiyat -- a little; aho -- O my Lord; sat-jatih --

birth in a good family; api -- even; asti -- there is; va -- or; hina-

artha-adhika-sadhake -- who bestows greater benedictions upon one who is

fallen and possesses no good qualities; tvayi -- unto You; tatha-api --

still; acchedya-mula -- whose root is uncuttable; sati -- being; he -- O;

gopi-jana-vallabha -- most dear friend of the gopis; vyathayate --

gives pain; ha ha -- alas; mat -- my; asa -- hope; eva -- certainly; mam

-- to me.

TRANSLATION

"‘O my Lord, I do not have any love for You, nor am I qualified for

discharging devotional service by chanting and hearing. Nor do I possess

the mystic power of a Vaisnava, knowledge or pious activities. Nor do I

belong to a very high-caste family. On the whole, I do not possess

anything. Still, O beloved of the gopis, because You bestow Your mercy

on the most fallen, I have an unbreakable hope that is constantly in my

heart. That hope is always giving me pain.'

PURPORT

This verse is found in the Bhakti-rasamrta-sindhu (

1.3.35).

Madhya 23.30

TEXT 30

TEXT

samutkantha haya sada lalasa-pradhana

SYNONYMS

samutkantha -- eagerness; haya -- is; sada -- always; lalasa -- ardent

desire; pradhana -- chiefly characterized by.

TRANSLATION

"This eagerness is chiefly characterized by an ardent desire to

associate with the Lord.

Madhya 23.31

TEXT 31

TEXT

tvac-chaisavam tri-bhuvanadbhutam ity avehi

mac-capalam ca tava va mama vadhigamyam

tat kim karomi viralam murali-vilasi

mugdham mukhambujam udiksitum iksanabhyam

SYNONYMS

tvat -- Your; saisavam -- early age; tri-bhuvana -- within the three

worlds; adbhutam -- wonderful; iti -- thus; avehi -- know; mat-capalam --

My unsteadiness; ca -- and; tava -- of You; va -- or; mama -- of Me; va

-- or; adhigamyam -- to by understood; tat -- that; kim -- what; karomi -

- I do; viralam -- in solitude; murali-vilasi -- O player of the flute;

mugdham -- attractive; mukha-ambujam -- lotuslike face; udiksitum -- to

see sufficiently; iksanabhyam -- by the eyes.

TRANSLATION

"‘O Krsna, O flute-player, the sweetness of Your early age is wonderful

within these three worlds. You know My unsteadiness, and I know Yours.

No one else knows about this. I want to see Your beautiful, attractive

face somewhere in a solitary place, but how can this be accomplished?'

PURPORT

This is a verse from the Krsna-karnamrta (32).

Madhya 23.32

TEXT 32

TEXT

nama-gane sada ruci, laya krsna-nama

SYNONYMS

nama-gane -- in chanting the holy names; sada -- constantly; ruci --

taste, relish; laya -- takes; krsna-nama -- the Hare Krsna mantra.

TRANSLATION

"Due to having great relish for the holy name, one is inclined to chant

the Hare Krsna maha-mantra constantly.

Madhya 23.33

TEXT 33

TEXT

rodana-bindu-maranda-syandi-drg-indivaradya govinda

tava madhura-svara-kanthi gayati namavalim bala

SYNONYMS

rodana-bindu -- with teardrops; maranda -- like the nectar or juice of

flowers; syandi -- pouring; drk-indivara -- whose lotus eyes; adya --

today; govinda -- O my Lord Govinda; tava -- Your; madhura-svara-kanthi -

- who has a very sweet voice; gayati -- sings; nama-avalim -- holy names;

bala -- this young girl (Radhika).

TRANSLATION

"‘O Govinda, this youthful girl named Radhika is today constantly

pouring forth tears like nectar falling from flowers as She sings Your

holy names in a sweet voice.'

PURPORT

This verse is found in the Bhakti-rasamrta-sindhu (1.3.38).

Madhya 23.34

TEXT 34

TEXT

krsna-gunakhyane haya sarvada asakti

SYNONYMS

krsna-guna-akhyane -- in describing the transcendental qualities of

Krsna; haya -- there is; sarvada -- always; asakti -- attachment.

TRANSLATION

"At this stage of bhava, a devotee has awakened the tendency to chant

and describe the transcendental qualities of the Lord. He has attachment

for this process.

Madhya 23.35

TEXT 35

TEXT

madhuram madhuram vapur asya vibhor

madhuram madhuram vadanam madhuram

madhu-gandhi mrdu-smitam etad aho

madhuram madhuram madhuram madhuram

SYNONYMS

madhuram -- sweet; madhuram -- sweet; vapuh -- the transcendental form;

asya -- His; vibhoh -- of the Lord; madhuram -- sweet; madhuram -- sweet;

vadanam -- face; madhuram -- more sweet; madhu-gandhi -- the fragrance

of honey; mrdu-smitam -- soft smiling; etat -- this; aho -- O my Lord;

madhuram -- sweet; madhuram -- sweet; madhuram -- sweet; madhuram --

still more sweet.

TRANSLATION

"‘O my Lord, the transcendental body of Krsna is very sweet, and His

face is even sweeter than His body. But His soft smile, which has the

fragrance of honey, is sweeter still.'

PURPORT

This is a verse quoted from Bilvamangala Thakura's Krsna-karnamrta (92).

Madhya 23.36

TEXT 36

TEXT

krsna-lila-sthane kare sarvada vasati

SYNONYMS

krsna-lila-sthane -- in the place where Krsna has His pastimes; kare --

makes; sarvada -- always; vasati -- abode.

TRANSLATION

"A devotee absorbed in ecstatic emotion for Krsna always resides in a

place where Krsna's pastimes were performed.

Madhya 23.37

TEXT 37

TEXT

kadaham yamuna-tire

namani tava kirtayan

udbaspah pundarikaksa

racayisyami tandavam

SYNONYMS

kada -- when; aham -- I; yamuna-tire -- on the bank of the Yamuna;

namani -- holy names; tava -- Your; kirtayan -- chanting; udbaspah --

full of tears; pundarika-aksa -- O lotus-eyed one; racayisyami -- I

shall create; tandavam -- dancing like a madman.

TRANSLATION

"‘O Lord Pundarikaksa, while chanting Your holy name with tears in my

eyes, when shall I dance in ecstasy on the bank of the Yamuna?'

PURPORT

This verse is found in the Bhakti-rasamrta-sindhu (1.2.156).

Madhya 23.38

TEXT 38

TEXT

krsne ‘ratira' cihna ei kailun vivarana

'krsna-premera' cihna ebe suna sanatana

SYNONYMS

krsne -- for Krsna; ratira -- of attraction; cihna -- the symptoms; ei --

all these; kailun vivarana -- I have described; krsna-premera -- of

love for Lord Krsna; cihna -- the symptoms; ebe -- now; suna sanatana --

please hear, Sanatana.

TRANSLATION

"These are the symptoms of a person who has developed attraction [bhava]

for Krsna. Now let Me describe the symptoms of a person who is actually

elevated to love of Krsna. O Sanatana, please hear this from Me.

Madhya 23.39

TEXT 39

TEXT

yanra citte krsna-prema karaye udaya

tanra vakya, kriya, mudra vijneha na bujhaya

yanra citte -- in whose heart; krsna-prema -- love of Krsna; karaye

udaya -- awakens; tanra -- his; vakya -- words; kriya -- activities;

mudra -- symptoms; vijneha -- even a learned scholar; na bujhaya -- does

not understand.

TRANSLATION

"Even the most learned man cannot understand the words, activities and

symptoms of a person situated in love of Godhead.

Madhya 23.40

TEXT 40

TEXT

dhanyasyayam nava-prema

yasyonmilati cetasi

antar-vanibhir apy asya

mudra susthu su-durgama

SYNONYMS

dhanyasya -- of a most fortunate person; ayam -- this; navah -- new;

prema -- love of Godhead; yasya -- of whom; unmilati -- manifests;

cetasi -- in the heart; antar-vanibhih -- by persons well versed in the

sastras; api -- even; asya -- of him; mudra -- symptoms; susthu --

exceedingly; su-durgama -- difficult to understand.

TRANSLATION

"‘Even a most learned scholar cannot understand the activities and

symptoms of an exalted personality in whose heart love of Godhead has

awakened.'

PURPORT

This verse is also found in the Bhakti-rasamrta-sindhu (1.4.17).

Madhya 23.41

TEXT 41

TEXT

evam-vratah sva-priya-nama-kirtya

jatanurago druta-citta uccaih

hasaty atho roditi rauti gayaty

unmada-van nrtyati loka-bahyah

SYNONYMS

evam-vratah -- when one thus engages in a vow to chant and dance; sva --

own; priya -- very dear; nama -- the holy name; kirtya -- by chanting;

jata -- in this way develops; anuragah -- attachment; druta-cittah --

very eagerly; uccaih -- loudly; hasati -- laughs; atho -- also; roditi --

cries; rauti -- becomes agitated; gayati -- chants; unmada-vat -- like

a madman; nrtyati -- dances; loka-bahyah -- not caring for outsiders.

TRANSLATION

"‘When a person is actually advanced and takes pleasure in chanting the

holy name of the Lord, who is very dear to him, he is agitated and

loudly chants the holy name. He also laughs, cries, becomes agitated and

chants just like a madman, not caring for outsiders.'

PURPORT

This verse is quoted from Srimad-Bhagavatam (11.2.40).

Madhya 23.42

TEXT 42

TEXT

prema krame badi' haya -- sneha, mana, pranaya

raga, anuraga, bhava, mahabhava haya

SYNONYMS

prema -- love of God; krame -- gradually; badi' -- increasing; haya --

is; sneha -- affection; mana -- indignation due to affection; pranaya --

love; raga -- attachment; anuraga -- subattachment; bhava -- ecstasy;

maha-bhava -- exalted ecstasy; haya -- is.

TRANSLATION

"Love of Godhead increases and is manifested as affection, counterlove,

love, attachment, subattachment, ecstasy and sublime ecstasy.

Madhya 23.43

TEXT 43

TEXT

bija, iksu, rasa, guda tabe khanda-sara

sarkara, sita-michari, suddha-michari ara

SYNONYMS

bija -- seeds; iksu -- sugarcane plants; rasa -- juice; guda -- molasses;

tabe -- then; khanda-sara -- crude sugar; sarkara -- sugar; sita-

michari -- sugar candy; suddha-michari -- rock candy; ara -- also.

TRANSLATION

"This development is compared to sugarcane seeds, sugarcane plants,

sugarcane juice, molasses, crude sugar, refined sugar, sugar candy and

rock candy.

Madhya 23.44

TEXT 44

TEXT

iha yaiche krame nirmala, krame bade svada

rati-premadira taiche badaye asvada

SYNONYMS

iha -- this; yaiche -- like; krame -- by succession; nirmala -- pure;

krame -- gradually; bade -- increases; svada -- taste; rati -- from

attachment; prema-adira -- of love of Godhead and so on; taiche -- in

that way; badaye -- increases; asvada -- taste.

TRANSLATION

"One should understand that just as the taste of sugar increases as it

is gradually purified, so when love of Godhead increases from rati,

which is compared to the beginning seed, its taste increases.

Madhya 23.45

TEXT 45

TEXT

adhikari-bhede rati -- panca parakara

santa, dasya, sakhya, vatsalya, madhura ara

SYNONYMS

adhikari -- of the possessor; bhede -- according to differences; rati --

attachment; panca parakara -- five varieties; santa -- neutral; dasya --

servitude; sakhya -- friendship; vatsalya -- parental love; madhura --

conjugal love; ara -- also.

TRANSLATION

"According to the candidate possessing these transcendental qualities [

sneha, mana and so on], there are five transcendental mellows --

neutrality, servitorship, friendship, parental love and conjugal love.

PURPORT

In the Bhakti-rasamrta-sindhu, rati (attraction) is thus

described:

vyaktam masrnitevantar laksyate rati-laksanam

mumuksu-prabhrtinam ced bhaved esa ratir na hi

kintu bala-camatkara-kari tac-cihna-viksaya

abhijnena subodho ‘yam raty-abhasah prakirtitah

The real symptoms of the fructification of the seed of love (rati) are

manifested because the heart is melted. When such symptoms are found

among speculators and fruitive actors, they cannot be accepted as real

symptoms of attachment. Foolish people without knowledge of

devotional service praise such symptoms of attachment even when they are

based on something other than a desire to serve Krsna. However, one who

is expert in devotional service calls such symptoms raty-abhasa, a mere

glimpse of attachment.

Madhya 23.46

TEXT 46

TEXT

ei panca sthayi bhava haya panca ‘rasa'

ye-rase bhakta ‘sukhi', krsna haya ‘vasa'

SYNONYMS

ei panca -- these five kinds of transcendental mellows; sthayi bhava --

permanent ecstatic moods; haya -- become; panca rasa -- five kinds of

transcendental mellows; ye-rase -- in a particular mellow; bhakta sukhi -

- a devotee becomes happy; krsna -- Lord Krsna; haya -- becomes; vasa --

under the control.

TRANSLATION

"These five transcendental mellows exist permanently. The devotee may be

attracted to one of these mellows, and thus he becomes happy. Krsna also

becomes inclined toward such a devotee and comes under his control.

PURPORT

In the Bhakti-rasamrta-sindhu (2.5.1), sthayi-bhava, permanent ecstasy,

is thus described:

aviruddhan viruddhams ca bhavan yo vasatam nayan

su-rajeva virajeta sa sthayi bhava ucyate

sthayi bhavo ‘tra sa proktah sri-krsna-visaya ratih

"These moods (bhavas) bring under control the favorable ecstasies (such

as laughing) and unfavorable ecstasies (such as anger). When these moods

continue to remain as kings, they are called sthayi-bhava, or permanent

ecstasies. Continuous ecstatic love for Krsna is called permanent

ecstasy."

Madhya 23.47

TEXT 47

TEXT

premadika sthayi-bhava samagri-milane

krsna-bhakti rasa-rupe paya pariname

SYNONYMS

prema-adika -- love of Godhead, beginning with santa, dasya and so on;

sthayi-bhava -- the permanent ecstasies; samagri-milane -- by mixing

with other ingredients; krsna-bhakti -- devotional service to Lord Krsna;

rasa-rupe -- composed of transcendental mellows; paya -- becomes;

pariname -- by transformation.

TRANSLATION

"When the permanent ecstasies [neutrality, servitorship and so on] are

mixed with other ingredients, devotional service in love of Godhead is

transformed and becomes composed of transcendental mellows.

PURPORT

In the Bhakti-rasamrta-sindhu (2.1.4–5), the following definition is

given:

athasyah kesava-rater laksitaya nigadyate

samagri-pariposena parama rasa-rupata

vibhavair anubhavais ca sattvikair vyabhicaribhih

svadyatvam hrdi bhaktanam anita sravanadibhih

esa krsna-ratih sthayi bhavo bhakti-raso bhavet

"Love for Krsna, Kesava, as previously described, reaches the supreme

state of being composed of mellows when its ingredients are fulfilled.

By means of vibhava, anubhava, sattvika and vyabhicari, hearing and

chanting are activated, and the devotee is able to taste love for Krsna.

Then attachment for Krsna, or permanent ecstasy (sthayi-bhava), becomes

the mellow of devotional service (bhakti-rasa)."

Madhya 23.48

TEXT 48

TEXT

vibhava, anubhava, sattvika, vyabhicari

sthayi-bhava ‘rasa' haya ei cari mili'

SYNONYMS

vibhava -- special ecstasy; anubhava -- subordinate ecstasy; sattvika --

natural ecstasy; vyabhicari -- transitory ecstasy; sthayi-bhava --

permanent ecstasy; rasa -- mellow; haya -- becomes; ei cari -- these

four; mili' -- meeting.

TRANSLATION

"Permanent ecstasy becomes a more and more relishable transcendental

mellow through the mixture of special ecstasy, subordinate ecstasy,

natural ecstasy and transitory ecstasy.

Madhya 23.49

TEXT 49

TEXT

dadhi yena khanda-marica-karpura-milane

'rasalakhya' rasa haya apurvasvadane

SYNONYMS

dadhi -- yogurt; yena -- as if; khanda -- sugar candy; marica -- black

pepper; karpura -- camphor; milane -- being mixed; rasala-akhya -- known

as delicious; rasa -- mellow; haya -- becomes; apurva-asvadane -- by an

unprecedented taste.

TRANSLATION

"Yogurt mixed with sugar candy, black pepper and camphor is very

palatable and tasty. Similarly, when permanent ecstasy mixes with other

ecstatic symptoms, it becomes unprecedentedly tasty.

Madhya 23.50

TEXT 50

TEXT

dvividha ‘vibhava', -- alambana, uddipana

vamsi-svaradi -- ‘uddipana', krsnadi -- ‘alambana'

SYNONYMS

dvi-vidha -- two kinds; vibhava -- particular ecstasy; alambana -- the

support; uddipana -- awakening; vamsi-svara-adi -- such as the vibration

of the flute; uddipana -- exciting; krsna-adi -- Krsna and others;

alambana -- the support.

TRANSLATION

"There are two kinds of particular ecstasies [vibhava]. One is called

the support, and the other is called the awakening. The vibration of

Krsna's flute is an example of the awakening, and Lord Krsna Himself is

an example of the support.

Madhya 23.51

TEXT 51

TEXT

'anubhava' -- smita, nrtya, gitadi udbhasvara

stambhadi -- ‘sattvika' anubhavera bhitara

SYNONYMS

anubhava -- subordinate ecstasy; smita -- smiling; nrtya -- dancing;

gita-adi -- songs and so on; udbhasvara -- symptoms of bodily

manifestation; stambha-adi -- being stunned and others; sattvika --

natural; anubhavera bhitara -- within the category of subordinate

ecstasies.

TRANSLATION

"The subordinate ecstasies are smiling, dancing and singing, as well as

different manifestations in the body. The natural ecstasies, such as

being stunned, are considered among the subordinate ecstasies [anubhava].

PURPORT

In the Bhakti-rasamrta-sindhu (2.1.14), vibhava is described as follows:

tatra jneya vibhavas tu raty-asvadana-hetavah

te dvidhalambana eke tathaivoddipanah pare

"The cause bringing about the tasting of love for Krsna is called

vibhava. Vibhava is divided into two categories -- alambana (support)

and uddipana (awakening)."

In the Agni Purana it is stated:

vibhavyate hi raty-adir yatra yena vibhavyate

vibhavo nama sa dvedhalambanoddipanatmakah

"That which causes love for Krsna to appear is called vibhava. That has

two divisions -- alambana (in which love appears) and uddipana (by which

love appears)."

In the Bhakti-rasamrta-sindhu (2.1.16), the following is stated about

alambana:

krsnas ca krsna-bhaktas ca budhair alambana matah

raty-ader visayatvena tathadharatayapi ca

"The object of love is Krsna, and the container of that love is the

devotee of Krsna. Learned scholars call them alambana -- the foundations.

" Similarly, uddipana is described as follows:

uddipanas tu te prokta bhavam uddipayanti ye

te tu sri-krsna-candrasya gunas cestah prasadhanam

"Those things which awaken ecstatic love are called uddipana. Mainly

this awakening is made possible by the qualities and activities of Krsna,

as well as by His mode of decoration and the way His hair is arranged."

(B.r.s. 2.1.301) The Bhakti-rasamrta-sindhu (2.1.302) also gives the

following further examples of uddipana:

smitanga-saurabhe vamsa-srnga-nupura-kambavah

padanka-ksetra-tulasi-bhakta-tad-vasaradayah

"Krsna's smile, the fragrance of His transcendental body, His flute,

bugle, ankle bells and conchshell, the marks on His feet, His place of

residence, His favorite plant [tulasi], His devotees, and the observance

of fasts and vows connected to His devotion all awaken the symptoms of

ecstatic love."

The Bhakti-rasamrta-sindhu (2.2.1) describes anubhava as follows:

anubhavas tu citta-stha-bhavanam avabodhakah

te bahir vikriya prayah prokta udbhasvarakhyaya

"The many external ecstatic symptoms, or bodily transformations which

indicate ecstatic emotions in the mind and which are also called

udbhasvara, are the anubhavas, or subordinate ecstatic expressions of

love." Some of these symptoms are dancing, falling down and rolling on

the ground, singing and crying very loudly, bodily contortions, loud

vibrations, yawning, deep breathing, disregard for others, the frothing

of saliva, mad laughter, spitting, hiccups and other, similar symptoms.

All these symptoms are divided into two divisions -- sita and ksepana.

Singing, yawning and so on are called sita. Dancing and bodily

contortions are called ksepana.

In his Anubhasya, Srila Bhaktisiddhanta Sarasvati Thakura quotes the

following verse from the Vedic literature describing udbhasvara:

udbhasante sva-dhamniti prokta udbhasvara budhaih

nivy-uttariya-dhammilla-sramsanam gatra-motanam

jrmbha ghranasya phullatvam nisvasadyas ca te matah

"The ecstatic symptoms manifest in the external body of a person in

ecstatic love are called udbhasvara by learned scholars. Some of these

are a slackening of the belt and a dropping of clothes and hair. Others

are bodily contortions, yawning, a trembling of the front portion of the

nostrils, heavy breathing, hiccupping and falling down and rolling on

the ground. These are the external manifestations of emotional love."

Stambha and other symptoms are described in Madhya-lila 14.167.

Madhya 23.52

TEXT 52

TEXT

nirveda-harsadi -- tetrisa ‘vyabhicari'

saba mili' ‘rasa' haya camatkara-kari

nirveda-harsa-adi-complete despondency, jubilation and so on; tetrisa-

thirty-three; vyabhicari-transitory elements; saba mili'-all meeting

together; rasa-the mellow; haya-becomes; camatkara-kari-a cause of

wonder.

TRANSLATION

"There are other ingredients, beginning with complete despondency and

jubilation. Altogether there are thirty-three varieties, and when these

combine, the mellow becomes very wonderful.

PURPORT

Nirveda, harsa and other symptoms are explained in Madhya-lila 14.167.

The transitory elements (vyabhicari) are described in the Bhakti-

rasamrta-sindhu as follows:

athocyante trayas trimsad-bhava ye vyabhicarinah

visesenabhimukhyena caranti sthayinam prati

vag-anga-sattva-sucya ye jneyas te vyabhicarinah

sancarayanti bhavasya gatim sancarino'pi te

unmajjanti nimajjanti stayiny amrta-varidhau

urmi-vad vardhayanty enam yanti tad-rupatam ca te

"There are thirty-three transitory elements, known as vyabhicari

ecstatic emotions. They especially wander about the permanent sentiments

as assistants. They are to be known by words, by different symptoms seen

in the limbs and in other parts of the body, and by the peculiar

conditions of the heart. Because they set in motion the progress of the

permanent sentiments, they are specifically called sancari, or impelling

principles. These impelling principles rise up and fall back in the

permanent sentiments of ecstatic love like waves in an ocean of ecstasy.

Consequently they are called vyabhicari."

Madhya 23.53

TEXT 53

TEXT

panca-vidha rasa -- santa, dasya, sakhya, vatsalya

madhura-nama srngara-rasa -- sabate prabalya

SYNONYMS

panca-vidha rasa -- five kinds of mellows; santa -- neutrality; dasya --

servitorship; sakhya -- friendship; vatsalya -- parental affection;

madhura -- sweet; nama -- named; srngara-rasa -- the conjugal mellow;

sabate -- among all of them; prabalya -- predominant.

TRANSLATION

"There are five transcendental mellows -- neutrality, servitorship,

friendship, parental affection and conjugal love, which is also known as

the mellow of sweetness. Conjugal love excels all the others.

Madhya 23.54

TEXT 54

TEXT

santa-rase santi-rati ‘prema' paryanta haya

dasya-rati ‘raga' paryanta krameta badaya

SYNONYMS

santa-rase -- in the mellow of neutrality; santi-rati -- spiritual

attachment in peacefulness; prema paryanta -- up to love of Godhead;

haya -- is; dasya-rati -- attachment in servitude; raga -- spontaneous

love; paryanta -- up to; krameta -- gradually; badaya -- increases.

TRANSLATION

"The position of neutrality increases up to the point where one can

appreciate love of Godhead. The mellow of servitorship gradually

increases to the point of spontaneous love of Godhead.

Madhya 23.55

TEXT 55

TEXT

sakhya-vatsalya-rati paya ‘anuraga'-sima

subaladyera ‘bhava' paryanta premera mahima

sakhya-in friendship; vatsalya-in parental affection; rati-affection;

paya-obtains; anuraga-sima-up to the limit of subordinate spontaneous

love; subala-adyera-of friends like Subala and others; bhava-ecstatic

love; paryanta-up to; premera mahima-the glory of love of Godhead.

TRANSLATION

"After the mellow of servitorship, there are the mellows of friendship

and parental love, which increase to subordinate spontaneous love. The

greatness of the love found in friends like Subala extends to the

standard of ecstatic love of Godhead.

PURPORT

Srila Bhaktisiddhanta Sarasvati Thakura says that the mellow of

neutrality increases to simple love of Godhead. In the mellow of

servitorship, love of Godhead increases beyond that to affection,

counterlove (anger based on love), love and attachment. Similarly, the

mellow of friendship increases to affection, counterlove, love,

attachment and subattachment. It is the same with the mellow of parental

affection. The special feature of the mellow of friendship exhibited by

personalities like Subala is that it increases from fraternal affection

to counterlove, to spontaneous attachment, to subordinate attachment,

and finally to the ecstasy where all the ecstatic symptoms continuously

exist.

Madhya 23.56

TEXT 56

TEXT

santadi rasera ‘yoga', ‘viyoga' -- dui bheda

sakhya-vatsalye yogadira aneka vibheda

SYNONYMS

santa-adi rasera -- of the mellows beginning from neutrality; yoga --

connection; viyoga -- separation; dui bheda -- two divisions; sakhya --

in the mellow of friendship; vatsalye -- in parental affection; yoga-

adira -- of connection and separation; aneka vibheda -- many varieties.

TRANSLATION

"There are two divisions of each of the five mellows -- yoga [connection]

and viyoga [separation]. Among the mellows of friendship and parental

affection, there are many divisions of connection and separation.

PURPORT

In the Bhakti-rasamrta-sindhu (3.2.93), these divisions are described:

ayoga-yogavetasya

prabhedau kathitav ubhau

"In the mellows of bhakti-yoga, there are two stages -- ayoga and yoga."

Ayoga (viyoga) is described in the Bhakti-rasamrta-sindhu (3.2.94) as

follows:

sangabhavo harer dhirair ayoga iti kathyate

ayoge tvan-manaskatvam tad-gunady-anusandhayah

tat-prapty-upaya-cintadyah sarvesam kathitah kriyah

"Learned scholars in the science of bhakti-yoga say that when there is

an absence of association with the Supreme Personality of Godhead,

separation takes place. In the stage of ayoga (separation), the mind is

filled with Krsna consciousness and is fully absorbed in thoughts of

Krsna. In that stage, the devotee searches out the transcendental

qualities of the Supreme Personality of Godhead. It is said that in that

stage of separation, all the devotees in the different mellows are

always active in thinking of ways to attain Krsna's association."

The word yoga ("connection") is thus described in the Bhakti-rasamrta-

sindhu (3.2.129):

krsnena sangamo yas tu

sa yoga iti kirtyate

"When one meets Krsna directly, that is called yoga."

In the transcendental mellows of neutrality and servitorship, there are

similar divisions of yoga and viyoga, but they are not variegated. The

divisions of yoga and viyoga are always existing in the five mellows.

However, in the transcendental mellows of friendship and parental

affection, there are many varieties of yoga and viyoga. The varieties of

yoga are thus described:

yogo ‘pi kathitah siddhis

tustih sthitir iti tridha

"Yoga (connection) is of three types -- success, satisfaction and

permanence." (B.r.s. 3.2.129) The divisions of ayoga (separation) are

described as follows:

utkanthitam viyogas cety

ayogo ‘pi dvidhocyate

"Thus ayoga has two divisions -- longing and separation." (B.r.s. 3.2.95)

Madhya 23.57

TEXT 57

TEXT

'rudha', ‘adhirudha' bhava -- kevala ‘madhure'

mahisi-ganera ‘rudha', ‘adhirudha' gopika-nikare

SYNONYMS

rudha -- advanced; adhirudha -- highly advanced; bhava -- ecstasy;

kevala -- only; madhure -- in the transcendental mellow of conjugal love;

mahisi-ganera -- of the queens of Dvaraka; rudha -- advanced; adhirudha

-- highly advanced; gopika-nikare -- among the gopis.

TRANSLATION

"Only in the conjugal mellow are there two ecstatic symptoms called

rudha [advanced] and adhirudha [highly advanced]. The advanced ecstasies

are found among the queens of Dvaraka, and the highly advanced ecstasies

are found among the gopis.

PURPORT

The adhirudha ecstasies are explained in the Ujjvala-nilamani (Sthayi-

bhava-prakarana 170):

rudhoktebhyo ‘nubhavebhyah kam apy apta visistatam

yatranubhava drsyante so ‘dhirudho nigadyate

The very sweet attraction of conjugal love increases through affection,

counterlove, love, attachment, subattachment, ecstasy and highly

advanced ecstasy (mahabhava). The platform of mahabhava includes rudha

and adhirudha. These platforms are possible only in conjugal love.

Advanced ecstasy is found in Dvaraka, whereas highly advanced ecstasy is

found among the gopis.

Madhya 23.58

TEXT 58

TEXT

adhirudha-mahabhava -- dui ta' prakara

sambhoge ‘madana', virahe ‘mohana' nama tara

SYNONYMS

adhirudha-mahabhava -- highly advanced ecstasy; dui ta' prakara -- two

varieties; sambhoge -- in actually meeting; madana -- madana; virahe --

in separation; mohana -- mohana; nama -- the names; tara -- of them.

TRANSLATION

"Highly advanced ecstasy is divided into two categories -- madana and

mohana. Meeting together is called madana, and separation is called

mohana.

Madhya 23.59

TEXT 59

TEXT

'madane' -- cumbanadi haya ananta vibheda

'udghurna', ‘citra-jalpa' -- ‘mohane' dui bheda

SYNONYMS

madane -- in the stage of madana; cumbana-adi -- kissing and similar

activities; haya -- are; ananta vibheda -- unlimited divisions; udghurna

-- unsteadiness; citra-jalpa -- various mad talks; mohane -- the stage

of mohana; dui bheda -- two divisions.

TRANSLATION

"On the madana platform there are kissing and many other symptoms, which

are unlimited. In the mohana stage, there are two divisions -- udghurna [

unsteadiness] and citra-jalpa [varieties of mad emotional talks].

PURPORT

For further information, see Madhya-lila 1.87.

Madhya 23.60

TEXT 60

TEXT

citra-jalpera dasa anga -- prajalpadi-nama

'bhramara-gita'ra dasa sloka tahate pramana

SYNONYMS

citra-jalpera -- of the mad talks; dasa -- ten; anga -- parts; prajalpa-

adi-nama -- named prajalpa and so on; bhramara-gitara -- of Radharani's

talks with the bumblebee (Srimad-Bhagavatam, Canto Ten, Chapter Forty-

seven); dasa sloka -- ten verses; tahate -- in that matter; pramana --

the evidence.

TRANSLATION

"Mad emotional talks include ten divisions, called prajalpa and other

names. An example of this is the ten verses spoken by Srimati Radharani

called ‘The Song to the Bumblebee.'

PURPORT

Imaginative mad talks, known as citra-jalpa, can be divided into ten

categories -- prajalpa, parijalpa, vijalpa, ujjalpa, sanjalpa, avajalpa,

abhijalpa, ajalpa, pratijalpa and sujalpa. There are no English

equivalents for these different features of jalpa (imaginative talk).

Madhya 23.61

TEXT 61

TEXT

udghurna, vivasa-cesta -- divyonmada-nama

virahe krsna-sphurti, apanake ‘krsna'-jnana

SYNONYMS

udghurna -- unsteadiness; vivasa-cesta -- boastful activities; divya-

unmada-nama -- named transcendental madness; virahe -- in separation;

krsna-sphurti -- manifestation of Krsna; apanake -- oneself; krsna-jnana

-- thinking as Krsna.

TRANSLATION

"Udghurna [unsteadiness] and vivasa-cesta [boastful activities] are

aspects of transcendental madness. In separation from Krsna, one

experiences the manifestation of Krsna, and one thinks oneself to be

Krsna.

Madhya 23.62

TEXT 62

TEXT

'sambhoga'-‘vipralambha'-bhede dvividha srngara

sambhogera ananta anga, nahi anta tara

SYNONYMS

sambhoga -- of meeting (enjoyment together); vipralambha -- of

separation; bhede -- in two divisions; dvi-vidha srngara -- two kinds of

conjugal love; sambhogera -- of the stage of sambhoga, or meeting;

ananta anga -- unlimited parts; nahi -- not; anta -- an end; tara -- of

that.

TRANSLATION

"In conjugal love [srngara] there are two departments -- meeting and

separation. On the platform of meeting, there are unlimited varieties

that are beyond description.

PURPORT

Vipralambha is described in the Ujjvala-nilamani (Vipralambha-prakarana

3–4):

yunor ayuktayor bhavo yuktayor vatha yo mithah

abhistalinganadinam anavaptau prakrsyate

sa vipralambho vijneyah sambhogonnati-karakah

na vina vipralambhena sambhogah pustim asnute

"When the lover and the beloved meet, they are called yukta (connected).

Previous to their meeting, they are called ayukta (not connected).

Whether connected or not connected, the ecstatic emotion arising due to

not being able to embrace and kiss each other as desired is called

vipralambha. This vipralambha helps nourish emotions at the time of

meeting." Similarly, sambhoga is described in the following verse quoted

from the Vedic literature by Srila Bhaktisiddhanta Sarasvati Thakura in

his Anubhasya:

darsanalinganadinam anukulyan nisevaya

yunor ullasam arohan bhavah sambhoga iryate

"Meeting each other and embracing each other are aimed at bringing about

the happiness of the lover and the beloved. When this stage becomes

increasingly jubilant, the resultant ecstatic emotion is called sambhoga.

" When awakened, sambhoga is divided into four categories:

(1) purva-raga-anantara -- after purva-raga (attachment prior to meeting)

, sambhoga is called brief (sanksipta);

(2) mana-anantara -- after mana (anger based on love), sambhoga is

called encroached (sankirna);

(3) kincid-dura-pravasa-anantara -- after being a little distance away

for some time, sambhoga is called accomplished (sampanna);

(4) sudura-pravasa-anantara -- after being far away, sambhoga is called

perfection (samrddhiman).

The meetings of the lovers that take place in dreams also have these

four divisions.

Madhya 23.63

TEXT 63

TEXT

'vipralambha' catur-vidha -- purva-raga, mana

pravasakhya, ara prema-vaicittya-akhyana

SYNONYMS

vipralambha -- separation; catur-vidha -- four divisions; purva-raga --

purva-raga; mana -- mana; pravasa-akhya -- known as pravasa; ara -- and;

prema-vaicittya-prema-vaicittya; akhyana -- calling.

TRANSLATION

"Vipralambha has four divisions -- purva-raga, mana, pravasa and prema-

vaicittya.

PURPORT

Purva-raga is described in the Ujjvala-nilamani (Vipralambha-prakarana 5)

ratir ya sangamat purvam darsana-sravanadi-ja

tayor unmilati prajnaih purva-ragah sa ucyate

"When attachment produced in the lover and beloved before their meeting

by seeing, hearing and so on becomes very palatable by the mixture of

four ingredients, such as vibhava and anubhava, this is called purva-

raga."

The word mana is also described in the Ujjvala-nilamani (Vipralambha-

prakarana 68):

dam-patyor bhava ekatra sator apy anuraktayoh

svabhistaslesa-viksadi-nirodhi mana ucyate

"Mana is a word used to indicate the mood of the lover and the beloved

experienced whether they are in one place or in different places. This

mood obstructs their looking at each other and embracing each other,

despite the fact that they are attached to each other."

Pravasa is also explained in the Ujjvala-nilamani (Vipralambha-prakarana

139), as follows:

purva-sangatayor yunor bhaved desantaradibhih

vyavadhanam tu yat prajnaih sa pravasa itiryate

"Pravasa is a word used to indicate the separation of lovers who were

previously intimately associated. This separation is due to their being

in different places."

Similarly, prema-vaicittya is also explained in the Ujjvala-nilamani (

Vipralambha-prakarana 134):

priyasya sannikarse ‘pi premotkarsa-svabhavatah

ya visesa-dhiyartis tat prema-vaicittyam ucyate

"Prema-vaicittya is a word used to indicate an abundance of love that

brings about grief from fear of separation, although the lover is

present."

Madhya 23.64

TEXT 64

TEXT

radhikadye ‘purva-raga' prasiddha ‘pravasa', ‘mane'

'prema-vaicittya' sri-dasame mahisi-gane

SYNONYMS

radhikadye -- in Srimati Radharani and the other gopis; purva-raga -

- feelings before union; prasiddha -- celebrated; pravasa mane -- also

pravasa and mana; prema-vaicittya -- feelings of fear of separation; sri-

dasame -- in the Tenth Canto; mahisi-gane -- among the queens.

TRANSLATION

"Of the four kinds of separation, three [purva-raga, pravasa and mana]

are celebrated in Srimati Radharani and the gopis. In Dvaraka, among the

queens, feelings of prema-vaicittya are very prominent.

Madhya 23.65

TEXT 65

TEXT

kurari vilapasi tvam vita-nidra na sese

svapiti jagati ratryam isvaro gupta-bodhah

vayam iva sakhi kaccid gadha-nirviddha-ceta

nalina-nayana-hasodara-lileksitena

SYNONYMS

kurari -- O female osprey; vilapasi -- are lamenting; tvam -- you; vita-

nidra -- without sleep; na -- not; sese -- rest; svapiti -- sleeps;

jagati -- in the world; ratryam -- at night; isvarah -- Lord Krsna;

gupta-bodhah -- whose consciousness is hidden; vayam -- we; iva -- like;

sakhi -- O dear friend; kaccit -- whether; gadha -- deeply; nirviddha-

cetah -- pierced in the heart; nalina-nayana -- of the lotus-eyed Lord;

hasa -- smiling; udara -- liberal; lila-iksitena -- by the playful

glancing.

TRANSLATION

"‘My dear friend kurari, it is now night, and Lord Sri Krsna is sleeping.

You yourself are not asleep or resting but are lamenting. Should I

presume that you, like us, are affected by the smiling, liberal, playful

glances of lotus-eyed Krsna? If so, your heart is deeply pierced. Is

that why you are showing these signs of sleepless lamentation?'

PURPORT

This verse from Srimad-Bhagavatam (10.90.15) was spoken by Lord Krsna's

queens. Although they were with Krsna, they were still thinking of

losing His company.

Madhya 23.66

TEXT 66

TEXT

vrajendra-nandana krsna -- nayaka-siromani

nayikara siromani -- radha-thakurani

SYNONYMS

vrajendra-nandana krsna -- Lord Krsna, the son of Maharaja Nanda; nayaka-

siromani -- best of all heroes; nayikara siromani -- the best of all

heroines; radha-thakurani -- Srimati Radharani.

TRANSLATION

"Lord Krsna, the Supreme Personality of Godhead, who appeared as the son

of Nanda Maharaja, is the supreme hero in all dealings. Similarly,

Srimati Radharani is the topmost heroine in all dealings.

Madhya 23.67

TEXT 67

TEXT

nayakanam siro-ratnam

krsnas tu bhagavan svayam

yatra nityataya sarve

virajante maha-gunah

SYNONYMS

nayakanam -- of all heroes; sirah-ratnam -- the crown jewel; krsnah --

Lord Krsna; tu -- but; bhagavan svayam -- the Supreme Personality of

Godhead Himself; yatra -- in whom; nityataya -- with permanence; sarve --

all; virajante -- exist; maha-gunah -- transcendental qualities.

TRANSLATION

"‘Krsna is the Supreme Personality of Godhead Himself, and He is the

crown jewel of all heroes. In Krsna, all transcendental good qualities

are permanently situated.'

PURPORT

This verse is also found in the Bhakti-rasamrta-sindhu (2.1.17).

Madhya 23.68

TEXT 68

TEXT

devi krsna-mayi prokta

radhika para-devata

sarva-laksmi-mayi sarva-

kantih sammohini para

SYNONYMS

devi -- who shines brilliantly; krsna-mayi -- nondifferent from Lord

Krsna; prokta -- called; radhika -- Srimati Radharani; para-devata --

most worshipable; sarva-laksmi-mayi -- presiding over all the goddesses

of fortune; sarva-kantih -- in whom all splendor exists; sammohini --

whose character completely bewilders Lord Krsna; para -- the superior

energy.

TRANSLATION

"‘The transcendental goddess Srimati Radharani is the direct counterpart

of Lord Sri Krsna. She is the central figure for all the goddesses of

fortune. She possesses all the attraction to attract the all-attractive

Personality of Godhead. She is the primeval internal potency of the Lord.

PURPORT

This text is found in the Brhad-gautamiya-tantra. For an explanation,

see Adi-lila 4.83–95.

Madhya 23.69

TEXT 69

TEXT

ananta krsnera guna, causatti -- pradhana

eka eka guna suni' judaya bhakta-kana

SYNONYMS

ananta -- unlimited; krsnera -- of Lord Krsna; guna -- qualities;

causatti -- sixty-four; pradhana -- chief ones; eka eka -- one by one;

guna -- qualities; suni' -- hearing; judaya -- satisfies; bhakta-kana --

the ears of the devotees.

TRANSLATION

"The transcendental qualities of Lord Krsna are unlimited. Out of these,

sixty-four are considered prominent. The ears of the devotees are

satisfied simply by hearing all these qualities one after the other.

Madhya 23.70

TEXT 70

TEXT

ayam neta su-ramyangah

sarva-sal-laksananvitah

ruciras tejasa yukto

baliyan vayasanvitah

SYNONYMS

ayam -- this (Krsna); neta -- supreme hero; su-ramya-angah -- having the

most beautiful transcendental body; sarva-sat-laksana -- all-auspicious

bodily marks; anvitah -- endowed with; rucirah -- possessing radiance

very pleasing to the eyes; tejasa -- with all power; yuktah -- bestowed;

baliyan -- very strong; vayasa-anvitah -- having a youthful age.

TRANSLATION

"‘Krsna, the supreme hero, has the most beautiful transcendental body.

This body possesses all good features. It is radiant and very pleasing

to the eyes. His body is powerful, strong and youthful.

PURPORT

This verse and the following six verses are also found in the Bhakti-

rasamrta-sindhu (2.1.23–29).

Madhya 23.71

TEXT 71

TEXT

vividhadbhuta-bhasa-vit

satya-vakyah priyam-vadah

vavadukah su-pandityo

buddhiman pratibhanvitah

SYNONYMS

vividha -- various; adbhuta -- wonderful; bhasa-vit -- knower of

languages; satya-vakyah -- whose words are truthful; priyam-vadah -- who

speaks very pleasingly; vavadukah -- expert in speaking; su-pandityah --

very learned; buddhi-man -- very wise; pratibha-anvitah -- genius.

TRANSLATION

"‘Krsna is the linguist of all wonderful languages. He is a truthful and

very pleasing speaker. He is expert in speaking, and He is a very wise,

learned scholar and a genius.

Madhya 23.72

TEXT 72

TEXT

vidagdhas caturo daksah

krta-jnah su-drdha-vratah

desa-kala-supatra-jnah

sastra-caksuh sucir vasi

SYNONYMS

vidagdhah -- expert in artistic enjoyment; caturah -- cunning; daksah --

expert; krta-jnah -- grateful; su-drdha-vratah -- firmly determined;

desa -- of country; kala -- time; su-patra -- of fitness; jnah -- a

knower; sastra-caksuh -- expert in the authoritative scriptures; sucih --

very clean and neat; vasi -- self-controlled.

TRANSLATION

"‘Krsna is very expert in artistic enjoyment. He is highly cunning,

expert, grateful and firmly determined in His vows. He knows how to deal

according to time, person and country, and He sees through the

scriptures and authoritative books. He is very clean and self-controlled.

Madhya 23.73

TEXT 73

TEXT

sthiro dantah ksama-silo

gambhiro dhrtiman samah

vadanyo dharmikah surah

karuno manya-mana-krt

SYNONYMS

sthirah -- steady; dantah -- having controlled senses; ksama-silah --

forgiving; gambhirah -- grave; dhrti-man -- calm, never bereft of

intelligence; samah -- equal; vadanyah -- magnanimous; dharmikah --

religious; surah -- chivalrous; karunah -- kind; manya-mana-krt --

respectful to the respectable.

TRANSLATION

"‘Lord Krsna is steady, His senses are controlled, and He is forgiving,

grave and calm. He is also equal to all. Moreover, He is magnanimous,

religious, chivalrous and kind. He is always respectful to respectable

people.

Madhya 23.74

TEXT 74

TEXT

daksino vinayi hriman

saranagata-palakah

sukhi bhakta-suhrt prema-

vasyah sarva-subhan-karah

SYNONYMS

daksinah -- simple and liberal; vinayi -- humble; hri-man -- bashful

when glorified; sarana-agata-palakah -- protector of the surrendered

souls; sukhi -- always happy; bhakta-suhrt -- well-wisher of the

devotees; prema-vasyah -- submissive to love; sarva-subham-karah -- all-

auspicious.

TRANSLATION

"‘Krsna is very simple and liberal, He is humble and bashful, and He is

the protector of the surrendered souls. He is very happy, and He is

always the well-wisher of His devotees. He is all-auspicious, and He is

submissive to love.

Madhya 23.75

TEXT 75

TEXT

pratapi kirtiman rakta-

lokah sadhu-samasrayah

nari-gana-manohari

sarvaradhyah samrddhiman

SYNONYMS

pratapi -- very influential; kirti-man -- famous for good works; rakta-

lokah -- who is the object of the attachment of all people; sadhu-

samasrayah -- the shelter of the good and virtuous; nari-gana -- to

women; manah-hari -- attractive; sarva-aradhyah -- worshipable by

everyone; samrddhi-man -- very rich.

TRANSLATION

"‘Krsna is very influential and famous, and He is the object of

attachment for everyone. He is the shelter of the good and the virtuous.

He is attractive to the minds of women, and He is worshiped by everyone.

He is very, very rich.

Madhya 23.76

TEXT 76

TEXT

variyan isvaras ceti

gunas tasyanukirtitah

samudra iva pancasad

durvigaha harer ami

SYNONYMS

variyan -- the best; isvarah -- the supreme controller; ca -- and; iti --

thus; gunah -- the transcendental qualities; tasya -- of Him;

anukirtitah -- described; samudrah -- oceans; iva -- like; pancasat --

fifty; durvigahah -- difficult to penetrate fully; hareh -- of the

Supreme Personality of Godhead; ami -- all these.

TRANSLATION

"‘Krsna is the Supreme, and He is always glorified as the Supreme Lord

and controller. Thus all the previously mentioned transcendental

qualities are in Him. The fifty qualities of the Supreme Personality of

Godhead mentioned above are as deep as an ocean. In other words, they

are difficult to fully comprehend.

Madhya 23.77

TEXT 77

TEXT

jivesv ete vasanto ‘pi

bindu-bindutaya kvacit

paripurnataya bhanti

tatraiva purusottame

SYNONYMS

jivesu -- in the living entities; ete -- these; vasantah -- are residing;

api -- though; bindu-bindutaya -- with a very minute quantity; kvacit --

sometimes; paripurnataya -- with fullness; bhanti -- are manifested;

tatra -- in Him; eva -- certainly; purusa-uttame -- in the Supreme

Personality of Godhead.

TRANSLATION

"‘These qualities are sometimes very minutely exhibited in living beings,

but they are fully manifested in the Supreme Personality of Godhead.'

PURPORT

This verse is found in the Bhakti-rasamrta-sindhu (2.1.30). Living

entities are parts and parcels of the Supreme Personality of Godhead. As

Lord Krsna states in the Bhagavad-gita (15.7):

mamaivamso jiva-loke jiva-bhutah sanatanah

manah-sasthanindriyani prakrti-sthani karsati

"The living entities in this conditioned world are My eternal,

fragmental parts. Due to conditioned life, they are struggling very hard

with the six senses, which include the mind."

The qualities of Krsna are present in the living entity in minute,

atomic quantities. A small portion of gold is certainly gold, but it

cannot be equal to a gold mine. Similarly, the living entities have all

the characteristics of the Supreme Personality of Godhead in minute

quantity, but the living entity is never equal to the Supreme

Personality of Godhead. God is therefore described as the Supreme Being,

and the living entity is described as a jiva. God is described as the

Supreme Being, the chief of all living beings, because He is supplying

the necessities of all others -- eko bahunam yo vidadhati kaman. The

Mayavadis maintain that everyone is God, but even if this philosophy is

accepted, no one can maintain that everyone is equal to the Supreme

Godhead in every respect. Only unintelligent men maintain that everyone

is equal to God or that everyone is God.

Madhya 23.78

TEXT 78

TEXT

atha panca-guna ye syur

amsena girisadisu

SYNONYMS

atha -- now (over and above these); panca-gunah -- five qualities; ye --

which; syuh -- may exist; amsena -- by part; girisa-adisu -- in demigods

like Lord Siva.

TRANSLATION

"‘Apart from these fifty qualities, there are five other qualities found

in the Supreme Personality of Godhead that are partially present in

demigods like Siva.

PURPORT

This verse and the following seven verses are also found in the Bhakti-

rasamrta-sindhu (2.1.37–44).

Madhya 23.79–81

TEXTS 79–81

TEXT

sada svarupa-sampraptah

sarva-jno nitya-nutanah

sac-cid-ananda-sandrangah

sarva-siddhi-nisevitah

athocyante gunah panca

ye laksmisadi-vartinah

avicintya-maha-saktih

koti-brahmanda-vigrahah

avataravali-bijam

hatari-gati-dayakah

atmarama-ganakarsity

ami krsne kiladbhutah

SYNONYMS

sada -- always; svarupa-sampraptah -- situated in one's eternal nature;

sarva-jnah -- omniscient; nitya-nutanah -- ever fresh; sat-cit-ananda-

sandra-angah -- the concentrated form of eternity, knowledge and bliss;

sarva-siddhi-nisevitah -- attended by all mystic perfections; atha --

now; ucyante -- are said; gunah -- qualities; panca -- five; ye -- which;

laksmi-isa -- in the proprietor of the goddess of fortune; adi -- etc.;

vartinah -- represented; avicintya -- inconceivable; maha-saktih --

possessing supreme energy; koti-brahmanda -- consisting of innumerable

universes; vigrahah -- having a body; avatara -- of incarnations; avali -

- of groups; bijam -- the source; hata-ari -- to enemies killed by Him;

gati-dayakah -- giving liberation; atmarama-gana -- of those fully

satisfied in themselves; akarsi -- attracting; iti -- thus; ami -- these;

krsne -- in Krsna; kila -- certainly; adbhutah -- very wonderful.

TRANSLATION

"‘These qualities are (1) the Lord is always situated in His original

position, (2) He is omniscient, (3) He is always fresh and youthful, (4)

He is the concentrated form of eternity, knowledge and bliss, and (5) He

is the possessor of all mystic perfection. There are another five

qualities, which exist in the Vaikuntha planets in Narayana, the Lord of

Laksmi. These qualities are also present in Krsna, but they are not

present in demigods like Lord Siva or in other living entities. These

are (1) the Lord possesses inconceivable supreme power, (2) He generates

innumerable universes from His body, (3) He is the original source of

all incarnations, (4) He bestows salvation upon enemies He kills, and (5)

He has the ability to attract exalted persons who are satisfied in

themselves. Although these qualities are present in Narayana, the

dominating Deity of the Vaikuntha planets, they are even more

wonderfully present in Krsna.

Madhya 23.82–83

TEXTS 82–83

TEXT

sarvadbhuta-camatkara-

lila-kallola-varidhih

atulya-madhura-prema-

mandita-priya-mandalah

tri-jagan-manasakarsi-

murali-kala-kujitah

asamanordhva-rupa-sri-

vismapita-caracarah

SYNONYMS

sarva-adbhuta-camatkara -- bringing wonder to all; lila -- of pastimes;

kallola -- full of waves; varidhih -- an ocean; atulya-madhura-prema --

with incomparable conjugal love; mandita -- decorated; priya-mandalah --

with a circle of favorite personalities; tri-jagat -- of the three

worlds; manasa-akarsi -- attracting the minds; murali -- of the flute;

kala-kujitah -- the melodious vibration; asamana-urdhva -- unequaled and

unsurpassed; rupa -- by beauty; sri -- and opulence; vismapita-cara-

acarah -- astonishing the moving and nonmoving living entities.

TRANSLATION

"‘Apart from these sixty transcendental qualities, Krsna has an

additional four transcendental qualities, which are not manifested even

in the personality of Narayana. These are: (1) Krsna is like an ocean

filled with waves of pastimes that evoke wonder within everyone in the

three worlds. (2) In His activities of conjugal love, He is always

surrounded by His dear devotees who possess unequaled love for Him. (3)

He attracts the minds of all three worlds with the melodious vibration

of His flute. (4) His personal beauty and opulence are beyond compare.

No one is equal to Him, and no one is greater than Him. Thus the

Personality of Godhead astonishes all living entities, both moving and

nonmoving, within the three worlds. He is so beautiful that He is called

Krsna.

PURPORT

Mayavadi philosophers, who have a poor fund of knowledge, simply dismiss

the subject by explaining that krsna means "black." Not understanding

the qualities of Krsna, these atheistic rascals do not accept Him as the

Supreme Personality of Godhead. Although the Lord is described and

accepted by great personalities, acaryas and sages, the Mayavadis still

do not appreciate Him. Unfortunately, at the present moment human

society is so degraded that people cannot even provide themselves with

life's daily necessities, yet they are captivated by Mayavadi

philosophers and are being misled. According to the Bhagavad-gita,

simply by understanding Krsna one can get free from the cycle of birth

and death. Tyaktva deham punar janma naiti mam eti so ‘rjuna [Bg. 4.9].

Unfortunately this great science of Krsna consciousness has been impeded

by Mayavadi philosophers, who are opposed to the personality of Krsna.

Those who are preaching this Krsna consciousness movement must try to

understand Krsna from the statements given in the Bhakti-rasamrta-sindhu

(The Nectar of Devotion).

Madhya 23.84–85

TEXTS 84–85

TEXT

lila premna priyadhikyam

madhuryam venu-rupayoh

ity asadharanam proktam

govindasya catustayam

evam gunas catur-bhedas

catuh-sastir udahrtah

SYNONYMS

lila -- pastimes; premna -- with transcendental love; priya-adhikyam --

an abundance of highly elevated devotees; madhuryam -- sweetness; venu-

rupayoh -- of the flute and the beauty of Krsna; iti -- thus;

asadharanam -- uncommon; proktam -- said; govindasya -- of Lord Krsna;

catustayam -- four special features; evam -- thus; gunah --

transcendental qualities; catuh-bhedah -- having four divisions; catuh-

sastih -- sixty-four; udahrtah -- declared.

TRANSLATION

"‘Above Narayana, Krsna has four specific transcendental qualities --

His wonderful pastimes, an abundance of wonderful associates who are

very dear to Him [like the gopis], His wonderful beauty and the

wonderful vibration of His flute. Lord Krsna is more exalted than

ordinary living beings and demigods like Lord Siva. He is even more

exalted than His personal expansion Narayana. In all, the Supreme

Personality of Godhead has sixty-four transcendental qualities in full.'

Madhya 23.86

TEXT 86

TEXT

ananta guna sri-radhikara, pancisa -- pradhana

yei gunera ‘vasa' haya krsna bhagavan

SYNONYMS

ananta guna -- unlimited qualities; sri-radhikara -- of Srimati

Radharani; pancisa -- twenty-five; pradhana -- chief; yei gunera -- by

those qualities; vasa -- under the control; haya -- is; krsna -- Lord

Krsna; bhagavan -- the Supreme Personality of Godhead.

TRANSLATION

"Similarly, Srimati Radharani has unlimited transcendental qualities, of

which twenty-five are principal. Sri Krsna is controlled by these

transcendental qualities of Srimati Radharani.

Madhya 23.87–91

TEXTS 87–91

TEXT

atha vrndavanesvaryah

kirtyante pravara gunah

madhureyam nava-vayas

calapangojjvala-smita

caru-saubhagya-rekhadhya

gandhonmadita-madhava

sangita-prasarabhijna

ramya-van narma-pandita

vinita karuna-purna

vidagdha patavanvita

lajja-sila su-maryada

dhairya-gambhirya-salini

su-vilasa mahabhava-

paramotkarsa-tarsini

gokula-prema-vasatir

jagac-chreni-lasad-yasah

gurv-arpita-guru-sneha

sakhi-pranayita-vasa

krsna-priyavali-mukhya

santatasrava-kesava

bahuna kim gunas tasyah

sankhyatita harer iva

SYNONYMS

atha -- now; vrndavana-isvaryah -- of the Queen of Vrndavana (Sri

Radhika); kirtyante -- are glorified; pravarah -- chief; gunah --

qualities; madhura -- sweet; iyam -- this one (Radhika); nava-vayah --

youthful; cala-apanga -- having restless eyes; ujjvala-smita -- having a

bright smile; caru-saubhagya-rekha-adhya -- possessing beautiful,

auspicious lines on the body; gandha -- by the wonderful fragrance of

Her body; unmadita-madhava -- exciting Krsna; sangita -- of songs;

prasara-abhijna -- knowledgeable in the expansion; ramya-vak -- having

charming speech; narma-pandita -- learned in joking; vinita -- humble;

karuna-purna -- full of mercy; vidagdha -- cunning; patava-anvita --

expert in performing Her duties; lajja-sila -- shy; su-maryada --

respectful; dhairya -- calm; gambhirya-salini -- and grave; su-vilasa --

playful; maha-bhava -- of advanced ecstasy; parama-utkarsa -- in the

highest excellence; tarsini -- desirous; gokula-prema -- the love of the

residents of Gokula; vasatih -- the abode; jagat-sreni -- among the

surrendered devotees who are the abodes (asraya) of love for Krsna;

lasat -- shining; yasah -- whose fame; guru -- to the elders; arpita --

offered; guru-sneha -- whose great affection; sakhi-pranayita-vasa --

controlled by the love of Her gopi friends; krsna-priya-avali -- among

those who are dear to Krsna; mukhya -- the chief; santata -- always;

asrava-kesavah -- to whom Lord Kesava is submissive; bahuna kim -- in

short; gunah -- the qualities; tasyah -- of Her; sankhyatitah -- beyond

count; hareh -- of Lord Krsna; iva -- like.

TRANSLATION

"‘Srimati Radharani's twenty-five chief transcendental qualities are: (1)

She is very sweet. (2) She is always freshly youthful. (3) Her eyes are

restless. (4) She smiles brightly. (5) She has beautiful, auspicious

lines. (6) She makes Krsna happy with Her bodily aroma. (7) She is very

expert in singing. (8) Her speech is charming. (9) She is very expert in

joking and speaking pleasantly. (10) She is very humble and meek. (11)

She is always full of mercy. (12) She is cunning. (13) She is expert in

executing Her duties. (14) She is shy. (15) She is always respectful. (

16) She is always calm. (17) She is always grave. (18) She is expert in

enjoying life. (19) She is situated at the topmost level of ecstatic

love. (20) She is the reservoir of loving affairs in Gokula. (21) She is

the most famous of submissive devotees. (22) She is very affectionate to

elderly people. (23) She is very submissive to the love of Her friends. (

24) She is the chief gopi. (25) She always keeps Krsna under Her control.

In short, She possesses unlimited transcendental qualities, just as

Lord Krsna does.'

PURPORT

These verses are found in the Ujjvala-nilamani (Sri-radha-prakarana 11–

15).

Madhya 23.92

TEXT 92

TEXT

nayaka, nayika, -- dui rasera ‘alambana'

sei dui srestha, -- radha, vrajendra-nandana

SYNONYMS

nayaka -- hero; nayika -- heroine; dui -- two; rasera -- of mellows;

alambana -- the basis; sei -- those; dui -- two; srestha -- chief; radha

-- Srimati Radharani; vrajendra-nandana -- and Krsna, the son of

Maharaja Nanda.

TRANSLATION

"The basis of all transcendental mellows is the hero and the heroine,

and Srimati Radharani and Lord Krsna, the son of Maharaja Nanda, are the

best.

Madhya 23.93

TEXT 93

TEXT

ei-mata dasye dasa, sakhye sakha-gana

vatsalye mata pita asrayalambana

SYNONYMS

ei-mata -- in this way; dasye -- in the transcendental mellow of

servitude; dasa -- servants; sakhye -- in the transcendental mellow of

friendship; sakha-gana -- the friends; vatsalye -- in the transcendental

mellow of parental affection; mata pita -- mother and father; asraya-

alambana -- the support or shelter of love as the abode or dwelling

place of love.

TRANSLATION

"Just as Lord Krsna and Srimati Radharani are the object and shelter of

the mellow of conjugal love, so, in the mellow of

servitorship, Krsna, the son of Maharaja Nanda, is the object, and

servants like Citraka, Raktaka and Patraka are the shelter. Similarly,

in the transcendental mellow of friendship, Lord Krsna is the object,

and friends like Sridama, Sudama and Subala are the shelter. In the

transcendental mellow of parental affection, Krsna is the object, and

mother Yasoda and Maharaja Nanda are the shelter.

Madhya 23.94

TEXT 94

TEXT

ei rasa anubhave yaiche bhakta-gana

yaiche rasa haya, suna tahara laksana

SYNONYMS

ei -- this; rasa -- mellow; anubhave -- realize; yaiche -- how; bhakta-

gana -- the devotees; yaiche -- how; rasa -- the mellow; haya -- appears;

suna -- hear; tahara -- of them; laksana -- the symptoms.

TRANSLATION

"Now hear how the mellows appear and how they are realized by the

devotees on different transcendental platforms.

Madhya 23.95–98

TEXTS 95–98

TEXT

bhakti-nirdhuta-dosanam

prasannojjvala-cetasam

sri-bhagavata-raktanam

rasikasanga-ranginam

jivani-bhuta-govinda-

pada-bhakti-sukha-sriyam

premantaranga-bhutani

krtyany evanutisthatam

bhaktanam hrdi rajanti

samskara-yugalojjvala

ratir ananda-rupaiva

niyamana tu rasyatam

krsnadibhir vibhavadyair

gatair anubhavadhvani

praudhanandas camatkara-

kastham apadyate param

SYNONYMS

bhakti -- by devotional service; nirdhuta-dosanam -- whose material

contaminations are washed off; prasanna-ujjvala-cetasam -- whose hearts

are satisfied and clean; sri-bhagavata-raktanam -- who are interested in

understanding the transcendental meaning of Srimad-Bhagavatam; rasika-

asanga-ranginam -- who live with the devotees and enjoy their

transcendental company; jivani-bhuta -- has become the life; govinda-

pada -- to the lotus feet of Govinda; bhakti-sukha-sriyam -- those for

whom the only opulence is the happiness of devotional service; prema-

antaranga-bhutani -- which are of a confidential nature in the loving

affairs of the devotees and Krsna; krtyani -- activities; eva --

certainly; anutisthatam -- of those performing; bhaktanam -- of the

devotees; hrdi -- in the hearts; rajanti -- existing; samskara-yugala --

by both previous and current purificatory methods; ujjvala -- expanded;

ratih -- love; ananda-rupa -- whose form is transcendental bliss; eva --

certainly; niyamana -- being brought; tu -- but; rasyatam -- to

tastefulness; krsna-adibhih -- by Krsna and others; vibhava-adyaih -- by

ingredients such as vibhava; gataih -- gone; anubhava-adhvani -- to the

path of perception; praudha-anandah -- mature bliss; camatkara-kastham --

the platform of wonder; apadyate -- arrives at; param -- the supreme.

TRANSLATION

"‘For those who are completely washed of all material contamination by

pure devotional service, who are always satisfied and brightly

enlightened in the heart, who are always attached to understanding the

transcendental meaning of Srimad-Bhagavatam, who are always eager to

associate with advanced devotees, whose happiness in the service of the

lotus feet of Govinda is their very life, who always discharge the

confidential activities of love -- for such advanced devotees, who are

by nature situated in bliss, the seed of love [rati] is expanded in the

heart by previous and current reformatory processes. Thus the mixture of

ecstatic ingredients becomes tasty and, being within the perception of

the devotee, reaches the highest platform of wonder and deep bliss.'

PURPORT

These verses are found in the Bhakti-rasamrta-sindhu (2.1.7–10).

Madhya 23.99

TEXT 99

TEXT

ei rasa-asvada nahi abhaktera gane

krsna-bhakta-gana kare rasa asvadane

SYNONYMS

ei -- this; rasa-asvada -- tasting of transcendental mellows; nahi --

not; abhaktera gane -- among nondevotees; krsna-bhakta-gane -- the pure

devotees of Lord Krsna; kare -- do; rasa -- these transcendental mellows;

asvadane -- tasting.

TRANSLATION

"The exchange between Krsna and different devotees situated in different

transcendental mellows is not to be experienced by nondevotees. Advanced

devotees can understand and appreciate the different varieties of

devotional service reciprocated with the Supreme Personality of Godhead.

Madhya 23.100

TEXT 100

TEXT

sarvathaiva duruho ‘yam

abhaktair bhagavad-rasah

tat padambuja-sarvasvair

bhaktair evanurasyate

SYNONYMS

sarvatha -- in all respects; eva -- certainly; duruhah -- difficult to

be understood; ayam -- this; abhaktaih -- by nondevotees; bhagavat-rasah

-- the exchange of transcendental mellows with the Supreme Personality

of Godhead; tat -- that; pada-ambuja-sarva-svaih -- whose all in all is

the lotus feet; bhaktaih -- by devotees; eva -- certainly; anurasyate --

is relished.

TRANSLATION

"‘Nondevotees cannot understand the exchange of transcendental mellows

between the devotees and the Lord. In all respects, this is very

difficult to understand, but one who has dedicated everything to the

lotus feet of Krsna can taste the transcendental mellows.'

PURPORT

This verse is also found in the Bhakti-rasamrta-sindhu (2.5.131).

Madhya 23.101

TEXT 101

TEXT

sanksepe kahilun ei ‘prayojana'-vivarana

pancama-purusartha -- ei ‘krsna-prema'-dhana

SYNONYMS

sanksepe kahilun -- briefly I have spoken; ei -- this; prayojana-

vivarana -- description of the ultimate achievement; pancama-purusa-

artha -- the fifth and ultimate goal of life; ei -- this; krsna-prema-

dhana -- the treasure of love of Krsna.

TRANSLATION

"This brief description is an elaboration of the ultimate goal of life.

Indeed, this is the fifth and ultimate goal, which is beyond the

platform of liberation. It is called krsna-prema-dhana, the treasure of

love for Krsna.

Madhya 23.102

TEXT 102

TEXT

purve prayage ami rasera vicare

tomara bhai rupe kailun sakti-sancare

SYNONYMS

purve -- previously; prayage -- in Prayaga; ami -- I; rasera vicare --

in consideration of different mellows; tomara bhai -- your brother; rupe

-- unto Rupa Gosvami; kailun -- I have done; sakti-sancare -- endowment

of all power.

TRANSLATION

"Previously I empowered your brother Rupa Gosvami to understand these

mellows. I did this while instructing him at the Dasasvamedha-ghata in

Prayaga.

Madhya 23.103

TEXT 103

TEXT

tumiha kariha bhakti-sastrera pracara

mathuraya lupta-tirthera kariha uddhara

SYNONYMS

tumiha -- you also; kariha -- should perform; bhakti-sastrera pracara --

propagation of the revealed scriptures of devotional service; mathuraya -

- in Mathura; lupta-tirthera -- of lost places of pilgrimage; kariha --

should make; uddhara -- recovery.

TRANSLATION

"O Sanatana, you should broadcast the revealed scriptures on devotional

service and excavate the lost places of pilgrimage in the district of

Mathura.

Madhya 23.104

TEXT 104

TEXT

vrndavane krsna-seva, vaisnava-acara

bhakti-smrti-sastra kari' kariha pracara

SYNONYMS

vrndavane -- in Vrndavana; krsna-seva -- the service of Lord Krsna;

vaisnava-acara -- behavior of Vaisnavas; bhakti-smrti-sastra -- the

reference books of devotional service; kari' -- compiling; kariha -- do;

pracara -- preaching.

TRANSLATION

"Establish devotional service to Lord Krsna and Radharani in Vrndavana.

You should also compile bhakti scriptures and preach the bhakti cult

from Vrndavana."

PURPORT

Sanatana Gosvami was enjoined (1) to broadcast the revealed scriptures

on devotional service and establish the conclusions of devotional

service, (2) to reestablish lost places of pilgrimage like Vrndavana and

Radha-kunda, (3) to establish the Vrndavana method of temple worship and

install Deities in temples (Sri Sanatana Gosvami established the Madana-

mohana temple, and Rupa Gosvami established the Govindaji temple), and (

4) to enunciate the behavior of a Vaisnava (as Srila Sanatana Gosvami

did in the Hari-bhakti-vilasa). In this way Sanatana Gosvami was

empowered to establish the cult of Vaisnavism. As stated by Srinivasa

Acarya in his Sad-gosvamy-astaka (2):

nana-sastra-vicaranaika-nipunau sad-dharma-samsthapakau

lokanam hita-karinau tri-bhuvane manyau saranyakarau

radha-krsna-padaravinda-bhajananandena mattalikau

vande rupa-sanatanau raghu-yugau sri-jiva-gopalakau

"I offer my respectful obeisances unto the six Gosvamis, namely Sri

Sanatana Gosvami, Sri Rupa Gosvami, Sri Raghunatha Bhatta Gosvami, Sri

Raghunatha dasa Gosvami, Sri Jiva Gosvami and Sri Gopala Bhatta Gosvami,

who are very expert in scrutinizingly studying all the revealed

scriptures with the aim of establishing eternal religious principles for

the benefit of all human beings. Thus they are honored all over the

three worlds, and they are worth taking shelter of because they are

absorbed in the mood of the gopis and are engaged in the transcendental

loving service of Radha and Krsna."

This Krsna consciousness movement continues the tradition of the six

Gosvamis, especially Srila Sanatana Gosvami and Srila Rupa Gosvami.

Serious students of this Krsna consciousness movement must understand

their great responsibility to preach the cult of Vrndavana (devotional

service to the Lord) all over the world. We now have a nice temple in

Vrndavana, and serious students should take advantage of it. I am very

hopeful that some of our students can take up this responsibility and

render the best service to humanity by educating people in Krsna

consciousness.

Madhya 23.105

TEXT 105

TEXT

yukta-vairagya-sthiti saba sikhaila

suska-vairagya-jnana saba nisedhila

SYNONYMS

yukta-vairagya -- of proper renunciation; sthiti -- the situation; saba -

- all; sikhaila -- instructed; suska-vairagya -- dry renunciation; jnana

-- speculative knowledge; saba -- all; nisedhila -- forbade.

TRANSLATION

Sri Caitanya Mahaprabhu then told Sanatana Gosvami about proper

renunciation according to a particular situation, and the Lord forbade

dry renunciation and speculative knowledge in all respects.

PURPORT

This is the technique for understanding suska-vairagya and yukta-

vairagya. In the Bhagavad-gita (6.17) it is said:

yuktahara-viharasya yukta-cestasya karmasu

yukta-svapnavabodhasya yogo bhavati duhkha-ha

"He who is temperate in his habits of eating, sleeping, recreation and

work can mitigate all material pains by practicing the yoga system." To

broadcast the cult of Krsna consciousness, one has to learn the

possibility of renunciation in terms of country, time and candidate. A

candidate for Krsna consciousness in the Western countries should be

taught about the renunciation of material existence, but one would teach

candidates from a country like India in a different way. The teacher (

acarya) has to consider time, candidate and country. He must avoid the

principle of niyamagraha -- that is, he should not try to perform the

impossible. What is possible in one country may not be possible in

another. The acarya's duty is to accept the essence of devotional

service. There may be a little change here and there as far as yukta-

vairagya (proper renunciation) is concerned. Dry renunciation is

forbidden by Sri Caitanya Mahaprabhu, and we have also learned this from

our spiritual master, His Divine Grace Bhaktisiddhanta Sarasvati Thakura

Gosvami Maharaja. The essence of devotional service must be taken into

consideration, and not the outward paraphernalia.

Sanatana Gosvami wrote his Vaisnava smrti, Hari-bhakti-vilasa, which was

specifically meant for India. In those days, India was more or less

following the principle of smarta-vidhi. Srila Sanatana Gosvami had to

keep pace with this, and his Hari-bhakti-vilasa was compiled with this

in mind. According to smarta-brahmanas, a person not born in a brahmana

family could not be elevated to the position of a brahmana. Sanatana

Gosvami, however, says in the Hari-bhakti-vilasa (2.12) that anyone can

be elevated to the position of a brahmana by the process of initiation.

yatha kancanatam yati kamsyam rasa-vidhanatah

tatha diksa-vidhanena dvijatvam jayate nrnam

"As bell metal is turned to gold when mixed with mercury in an

alchemical process, so one who is properly trained and initiated by a

bona fide spiritual master immediately becomes a brahmana."

There is a difference between the smarta process and the gosvami process.

According to the smarta process, one cannot be accepted as a brahmana

unless he is born in a brahmana family. According to the gosvami process,

the Hari-bhakti-vilasa and the Narada-pancaratra, anyone can be a

brahmana if he is properly initiated by a bona fide spiritual master.

This is also the verdict of Sukadeva Gosvami in Srimad-Bhagavatam (2.4.

18):

kirata-hunandhra-pulinda-pulkasa

abhira-sumbha yavanah khasadayah

ye ‘nye ca papa yad-apasrayasrayah

sudhyanti tasmai prabhavisnave namah

"Kiratas, Hunas, Andhras, Pulindas, Pulkasas, Abhiras, Sumbhas, Yavanas

and members of the Khasa races, and even others who are addicted to

sinful acts, can be purified by taking shelter of the devotees of the

Lord, due to His being the supreme power. I beg to offer my respectful

obeisances unto Him."

A Vaisnava is immediately purified, provided he follows the rules and

regulations of his bona fide spiritual master. It is not necessary that

the rules and regulations followed in India be exactly the same as those

in Europe, America and other Western countries. Simply imitating without

effect is called niyamagraha. Not following the regulative principles

but instead living extravagantly is also called niyamagraha. The word

niyama means "regulative principles," and agraha means "eagerness." The

word agraha means "not to accept." We should not follow regulative

principles without an effect, nor should we fail to accept the

regulative principles. What is required is a special technique according

to country, time and candidate. Without the sanction of the spiritual

master, we should not try to imitate. This principle is recommended here:

suska-vairagya-jnana saba nisedhila. This is Sri Caitanya Mahaprabhu's

liberal demonstration of the bhakti cult. We should not introduce

anything whimsically, without the sanction of the bona fide spiritual

master. In this connection, Srila Bhaktisiddhanta Sarasvati Thakura

comments on these points by quoting two verses by Sri Rupa Gosvami (

Bhakti-rasamrta-sindhu 1.2.255–256).

anasaktasya visayan yatharham upayunjatah

nirbandhah krsna-sambandhe yuktam vairagyam ucyate

prapancikataya buddhya hari-sambandhi-vastunah

mumuksubhih parityago vairagyam phalgu kathyate

"When one is not attached to anything but at the same time accepts

everything in relation to Krsna, one is rightly situated above

possessiveness. On the other hand, one who rejects everything without

knowledge of its relationship to Krsna is not as complete in his

renunciation." To preach the bhakti cult, one should seriously consider

these verses.

Madhya 23.107

TEXTS 106–107

TEXT

advesta sarva-bhutanam

maitrah karuna eva ca

nirmamo nirahankarah

sama-duhkha-sukhah ksami

santustah satatam yogi

yatatma drdha-niscayah

mayy arpita-mano-buddhir

yo mad-bhaktah sa me priyah

SYNONYMS

advesta -- not envious or jealous; sarva-bhutanam -- to all living

entities in all parts of the world; maitrah -- friendly; karunah --

compassionate; eva -- certainly; ca -- and; nirmamah -- with no sense of

proprietorship; nirahankarah -- without pride (without considering

oneself a great preacher); sama-duhkha-sukhah -- equal in distress and

happiness (peaceful); ksami -- tolerant of offenses created by others;

santustah -- satisfied; satatam -- continuously; yogi -- engaged in

bhakti-yoga; yata-atma -- having controlled the senses and mind; drdha-

niscayah -- having firm confidence and determination; mayi -- unto Me;

arpita -- dedicated; manah-buddhih -- mind and intelligence; yah -- who;

mat-bhaktah -- My devotee; sah -- that person; me -- to Me; priyah --

dear.

TRANSLATION

"‘One who is not envious but is a kind friend to all living entities,

who does not think himself a proprietor and is free from false ego, who

is equal in both happiness and distress, who is always satisfied,

forgiving and self-controlled, and who is engaged in devotional service

with determination, his mind and intelligence dedicated to Me -- such a

devotee of Mine is very dear to Me.

PURPORT

One should not be jealous of members of other castes or nations. It is

not that only Indians or brahmanas can become Vaisnavas. Anyone can

become a Vaisnava. Therefore one should recognize that the bhakti cult

must be spread all over the world. That is real advesta. Moreover, the

word maitra, "friendly," indicates that one who is able to preach the

bhakti cult all over the world should be equally friendly to everyone.

These two and the following six verses were spoken by Sri Krsna in the

Bhagavad-gita (12.13–20).

Madhya 23.108

TEXT 108

TEXT

yasman nodvijate loko

lokan nodvijate tu yah

harsamarsa-bhayodvegair

mukto yah sa ca me priyah

SYNONYMS

yasmat -- from whom; na -- not; udvijate -- is agitated by fear or

lamentation; lokah -- the people in general; lokat -- from the people;

na -- not; udvijate -- is agitated; tu -- but; yah -- who; harsa --

jubilation; amarsa -- anger; bhaya -- fear; udvegaih -- and from anxiety;

muktah -- liberated; yah -- anyone who; sah -- he; ca -- also; me

priyah -- My very dear devotee.

TRANSLATION

"‘He by whom no one is put into difficulty or anxiety and who is not

disturbed by anyone, who is liberated from jubilation, anger, fear and

anxiety, is very dear to Me.

Madhya 23.109

TEXT 109

TEXT

anapeksah sucir daksa

udasino gata-vyathah

sarvarambha-parityagi

yo me bhaktah sa me priyah

SYNONYMS

anapeksah -- indifferent; sucih -- clean; daksah -- expert in executing

devotional service; udasinah -- without affection for anything material;

gata-vyathah -- liberated from all material distress; sarva-arambha --

all kinds of endeavor; parityagi -- completely rejecting; yah -- anyone

who; me -- My; bhaktah -- devotee; sah -- he; me priyah -- very dear to

Me.

TRANSLATION

"‘A devotee who is not dependent on others but is dependent solely on Me,

who is clean inwardly and outwardly, who is expert, indifferent to

material things, without cares and free from all pains, and who rejects

all pious and impious activities is very dear to Me.

PURPORT

The word anapeksa means that one should not be concerned with mundane

people and should not depend upon them. One should depend solely on the

Supreme Personality of Godhead and be free from material desires. One

should also be clean, within and without. To be outwardly clean, one

should regularly bathe with soap and oil, and to be inwardly clean one

should always be absorbed in thoughts of Krsna. The words sarvarambha-

parityagi indicate that one should not be interested in the so-called

smarta-vidhi of pious and impious activities.

Madhya 23.110

TEXT 110

TEXT

yo na hrsyati na dvesti

na socati na kanksati

subhasubha-parityagi

bhaktiman yah sa me priyah

SYNONYMS

yah -- he who; na hrsyati -- is not jubilant (upon getting something

favorable); na dvesti -- does not hate (being artificially influenced by

something unfavorable); na -- not; socati -- laments; na -- not;

kanksati -- desires; subha-asubha -- the materially auspicious and

inauspicious; parityagi -- completely rejecting; bhakti-man --

possessing devotion; yah -- anyone who; sah -- that person; me priyah --

very dear to Me.

TRANSLATION

"One who is free of all material jubilation, hatred, lamentation and

desire, who renounces both materially auspicious and materially

inauspicious things, and who is devoted to Me is very dear to Me.

Madhya 23.111–112

TEXTS 111–112

TEXT

samah satrau ca mitre ca

tatha manapamanayoh

sitosna-sukha-duhkhesu

samah sanga-vivarjitah

tulya-ninda-stutir mauni

santusto yena kenacit

aniketah sthira-matir

bhaktiman me priyo narah

SYNONYMS

samah -- equal; satrau -- to the enemy; ca -- also; mitre -- to the

friend; ca -- and; tatha -- similarly; mana-apamanayoh -- in honor and

dishonor; sita -- in winter; usna -- and in scorching heat; sukha -- in

happiness; duhkhesu -- and in distress; samah -- equipoised; sanga-

vivarjitah -- without affection; tulya -- equal; ninda -- blasphemy;

stutih -- and praise; mauni -- grave; santustah -- always satisfied;

yena kenacit -- by whatever comes; aniketah -- without attachment for a

residence; sthira -- steady; matih -- minded; bhakti-man -- fixed in

devotional service; me -- to Me; priyah -- dear; narah -- a person.

TRANSLATION

"‘One who is equal to friends and enemies, who is equipoised in honor

and dishonor, heat and cold, happiness and distress, fame and infamy,

who is always free from attachment to material things and always grave

and satisfied in all circumstances, who doesn't care for any residence,

and who is always fixed in devotional service -- such a person is very

dear to Me.

Madhya 23.113

TEXT 113

TEXT

ye tu dharmamrtam idam

yathoktam paryupasate

sraddadhana mat-parama

bhaktas te ‘tiva me priyah

SYNONYMS

ye -- the devotees who; tu -- but; dharma-amrtam -- eternal religious

principle of Krsna consciousness; idam -- this; yatha-uktam -- as

mentioned above; paryupasate -- worship; sraddadhanah -- having faith

and devotion; mat-paramah -- accepting Me as the Supreme or the ultimate

goal of life; bhaktah -- such devotees; te -- they; ativa -- very; me --

to Me; priyah -- dear.

TRANSLATION

"‘Devotees who follow these imperishable religious principles of Krsna

consciousness with great faith and devotion, fully accepting Me as the

supreme goal, are very, very dear to Me.'

Madhya 23.114

TEXT 114

TEXT

cirani kim pathi na santi disanti bhiksam

naivanghri-pah para-bhrtah sarito ‘py asusyan

ruddha guhah kim ajito ‘vati nopasannan

kasmad bhajanti kavayo dhana-durmadandhan

SYNONYMS

cirani -- torn old clothes; kim -- whether; pathi -- on the path; na --

not; santi -- are; disanti -- give; bhiksam -- alms; na -- not; eva --

certainly; anghri-pah -- the trees; para-bhrtah -- maintainers of others;

saritah -- rivers; api -- also; asusyan -- have dried up; ruddhah --

closed; guhah -- caves; kim -- whether; ajitah -- the Supreme

Personality of Godhead, who is unconquerable; avati -- protects; na --

not; upasannan -- the surrendered; kasmat -- for what reason, therefore;

bhajanti -- flatter; kavayah -- the devotees; dhana-durmada-andhan --

persons who are puffed up with material possessions.

TRANSLATION

"‘Are there no torn clothes lying on the common road? Do the trees,

which exist for maintaining others, no longer give alms in charity? Do

the rivers, being dried up, no longer supply water to the thirsty? Are

the caves of the mountains now closed, or, above all, does the

unconquerable Supreme Personality of Godhead not protect the fully

surrendered souls? Why then should learned persons like devotees go to

flatter those who are intoxicated by hard-earned wealth?'"

PURPORT

This is a quotation from Srimad-Bhagavatam (2.2.5). In this verse,

Sukadeva Gosvami advises Maharaja Pariksit that a devotee should be

independent in all circumstances. The body can be maintained with no

problem if one follows the instructions given in this verse. To maintain

the body, we require shelter, food, water and clothing, and all these

necessities can be obtained without approaching puffed-up rich men. One

can collect old garments that have been thrown out, one can eat fruits

offered by the trees, one can drink water from the rivers, and one can

live within the caves of mountains. By nature's arrangements, shelter,

clothing and food are supplied to the devotee who is completely

surrendered to the Supreme Personality of Godhead. Such a devotee does

not need a puffed-up materialistic person to maintain him. In other

words, devotional service can be discharged in any condition. This is

the version of Srimad-Bhagavatam (1.2.6):

sa vai pumsam paro dharmo yato bhaktir adhoksaje

ahaituky apratihata yayatma suprasidati

"The supreme occupation [dharma] for all humanity is that by which men

can attain to loving devotional service unto the transcendent Lord. Such

devotional service must be unmotivated and uninterrupted in order to

completely satisfy the self." This verse explains that devotional

service cannot be checked by any material condition.

Madhya 23.115

TEXT 115

TEXT

tabe sanatana saba siddhanta puchila

bhagavata-siddhanta gudha sakali kahila

SYNONYMS

tabe -- thereafter; sanatana -- Sanatana Gosvami; saba -- all; siddhanta

-- conclusive statements; puchila -- inquired about; bhagavata-siddhanta

-- the conclusive statements about devotional service mentioned in

Srimad-Bhagavatam; gudha -- very confidential; sakali -- all; kahila --

Sri Caitanya Mahaprabhu described.

TRANSLATION

Thereafter Sanatana Gosvami inquired from Sri Caitanya Mahaprabhu about

all the conclusive statements concerning devotional service, and the

Lord very vividly explained all the confidential meanings of Srimad-

Bhagavatam.

Madhya 23.116

TEXT 116

TEXT

hari-vamse kahiyache goloke nitya-sthiti

indra asi' karila yabe sri-krsnere stuti

SYNONYMS

hari-vamse -- the revealed scripture known as Hari-vamsa; kahiyache --

has told of; goloke -- on the planet called Goloka; nitya-sthiti -- the

eternal situation; indra -- King Indra of the heavenly planets; asi' --

coming; karila -- offered; yabe -- when; sri-krsnere stuti -- prayers to

Lord Sri Krsna.

TRANSLATION

In the revealed scripture Hari-vamsa, there is a description of Goloka

Vrndavana, the planet where Lord Sri Krsna eternally resides. This

information was given by King Indra when he surrendered to Krsna and

offered prayers after Krsna had raised Govardhana Hill.

PURPORT

In the Vedic scripture Hari-vamsa (Visnu-parva, Chapter Nineteen), there

is the following description of Goloka Vrndavana:

manusya-lokad urdhvam tu khaganam gatir ucyate

akasasyopari ravir dvaram svargasya bhanuman

svargad urdhvam brahma-loko brahmarsi-gana-sevitah

tatra soma-gatis caiva jyotisam ca mahatmanam

tasyopari gavam lokah sadhyas tam palayanti hi

sa hi sarva-gatah krsnah maha-kasa-gato mahan

upary upari tatrapi gatis tava tapo-mayi

yam na vidmo vayam sarve prcchanto ‘pi pitam aham

gatih sama-damatyanam svargah su-krta-karmanam

brahmye tapasi yuktanam brahma-lokah para gatih

gavam eva tu goloko duraroha hi sa gatih

sa tu lokas tvaya krsna sidamanah krtatmana

dhrto dhrtimata vira nighnatopadravan gavam

When the King of heaven, Indra, surrendered to Krsna after Krsna had

raised Govardhana Hill, Lord Indra stated that above the planetary

systems wherein human beings reside is the sky, where birds fly. Above

the sky is the sun and its orbit. This is the entrance to the heavenly

planets. Above the heavenly planets are other planets, up to Brahmaloka,

where those advancing in spiritual knowledge reside. The planets up to

Brahmaloka are part of the material world (Devi-dhama). Because the

material world is under the control of Devi, Durga, it is called Devi-

dhama. Above Devi-dhama is a place where Lord Siva and his wife Uma

reside. Those brightened by spiritual knowledge and liberated from

material contamination reside in that Sivaloka. Beyond that planetary

system is the spiritual world, where there are planets called

Vaikunthalokas. Goloka Vrndavana is situated above all the

Vaikunthalokas. Goloka Vrndavana is the kingdom of Srimati Radharani and

the parents of Krsna, Maharaja Nanda and mother Yasoda. In this way

there are various planetary systems, and they are all creations of the

Supreme Lord. As stated in the Brahma-samhita (5.43):

goloka-namni nija-dhamni tale ca tasya

devi-mahesa-hari-dhamasu tesu tesu

te te prabhava-nicaya vihitas ca yena

govindam adi-purusam tam aham bhajami

"Below the planet named Goloka Vrndavana are the planets known as Devi-

dhama, Mahesa-dhama and Hari-dhama. These are opulent in different ways.

They are managed by the Supreme Personality of Godhead, Govinda, the

original Lord. I offer my obeisances unto Him."

Thus Goloka Vrndavana-dhama is situated above the Vaikuntha planets. The

spiritual sky containing all the Vaikuntha planets is very small

compared to Goloka Vrndavana-dhama. The space occupied by Goloka

Vrndavana-dhama is called mahakasa, or "the greatest sky of all." Lord

Indra said, "We asked Lord Brahma about Your eternal planet, but we

could not understand it. Those fruitive actors who have controlled their

senses and mind with pious activities can be elevated to the heavenly

planets. Pure devotees who are always engaged in Lord Narayana's service

are promoted to the Vaikunthalokas. However, my Lord Krsna, Your Goloka

Vrndavana-dhama is very difficult to attain. Yet both You and that

supreme planetary system have descended here upon this earth.

Unfortunately, I have disturbed You by my misdeeds, and that was due to

my foolishness. I am therefore trying to satisfy You by my prayers."

Sri Nilakantha confirms the existence of Goloka Vrndavana-dhama by

quoting the Rg-samhita (Rg Veda 1.154.6):

ta vam vastuny usmasi gamadhyai

yatra gavo bhuri-srnga ayasah

atraha tad urugayasya krsnah

paramam padam avabhati bhuri

"We wish to go to Your [Radha's and Krsna's] beautiful houses, about

which cows with large, excellent horns are wandering. Yet distinctly

shining on this earth is that supreme abode of Yours that showers joy on

all, O Urugaya [Krsna, who is much praised]."

Madhya 23.117–118

TEXTS 117–118

TEXT

mausala-lila, ara krsna-antardhana

kesavatara, ara yata viruddha vyakhyana

mahisi-harana adi, saba -- mayamaya

vyakhya sikhaila yaiche susiddhanta haya

SYNONYMS

mausala-lila-the pastimes of destroying the Yadu dynasty; ara-also;

krsna-antardhana-the disappearance of Krsna; kesa-avatara-the

incarnation of the hairs; ara-also; yata-all; viruddha vyakhyana-

statements against the Krsna conscious conclusions; mahisi-harana-

kidnapping of the queens; adi-and so on; saba-all; maya-maya-made of the

external energy; vyakhya-explanations (countering the attack of the

asuras); sikhaila-instructed; yaiche-which; su-siddhanta-proper

conclusions; haya-are.

TRANSLATION

Illusory stories opposed to the conclusions of Krsna consciousness

concern the destruction of the Yadu dynasty, Krsna's disappearance, the

story that Krsna and Balarama arise from a black hair and a white hair

of Ksirodakasayi Visnu, and the story about the kidnapping of the queens.

Sri Caitanya Mahaprabhu explained to Sanatana Gosvami the proper

conclusions of these stories.

PURPORT

Due to envy, many asuras describe Krsna to be like a black crow or an

incarnation of a hair. Sri Caitanya Mahaprabhu told Sanatana Gosvami how

to counteract all these asuric explanations of Krsna. The word kaka

means crow, and kesa means hair. The asuras describe Krsna as an

incarnation of a crow, an incarnation of a sudra (a blackish tribe) and

an incarnation of a hair, not knowing that the word kesa means ka-isa

and that ka means Lord Brahma and isa means Lord. Thus the word kesa

indicates that Krsna is the Lord of Lord Brahma.

Some of Lord Krsna's pastimes are mentioned in the Mahabharata as

mausala-lila. These include the stories of the destruction of the Yadu

dynasty, Krsna's disappearance, His being pierced by a hunter's arrow,

the story of Krsna's being an incarnation of a piece of hair (kesa-

avatara) as well as mahisi-harana, the kidnapping of Krsna's queens.

Actually these are not factual but are related for the bewilderment of

the asuras, who want to prove that Krsna is an ordinary human being.

They are false in the sense that these pastimes are not eternal, nor are

they transcendental or spiritual. There are many people who are by

nature averse to the supremacy of the Supreme Personality of Godhead,

Visnu. Such people are called asuras. They have mistaken ideas about

Krsna. As stated in the Bhagavad-gita, the asuras are given a chance to

forget Krsna more and more, birth after birth. Thus they make their

appearance in a family of asuras and continue this process, being kept

in bewilderment about Krsna. Asuras in the dress of sannyasis even

explain the Bhagavad-gita and Srimad-Bhagavatam in different ways

according to their own imaginations. Thus they continue to remain asuras

birth after birth.

As far as the kesa-avatara (incarnation of a hair) is concerned, it is

mentioned in Srimad-Bhagavatam (2.7.26). The Visnu Purana also states,

ujjaharatmanah kesau sita-krsnau maha-bala.

Similarly, it is stated in the Mahabharata (Adi-parva 189.31–32):

sa capi kesau harir uccakarta

ekam suklam aparam capi krsnam

tau capi kesav avisatam yadunam

kule striyau rohinim devakim ca

tayor eko balabhadro babhuva

yo ‘sau svetas tasya devasya kesah

krsno dvitiyah kesavah sambabhuva

kesah yo ‘sau varnatah krsna uktah

Thus in Srimad-Bhagavatam, the Visnu Purana and the Mahabharata there

are references to Krsna and Balarama being incarnations of a black hair

and a white hair respectively. It is stated that Lord Visnu snatched two

hairs -- one white and one black -- from His head. These two hairs

entered the wombs of Rohini and Devaki, members of the Yadu dynasty.

Balarama was born from Rohini, and Krsna was born of Devaki. Thus

Balarama appeared from the first hair, and Krsna appeared from the

second hair. It was also foretold that all the asuras, who are enemies

of the demigods, would be cut down by Lord Visnu by His white and black

plenary expansions and that the Supreme Personality of Godhead would

appear and perform wonderful activities. In this connection, one should

see the Laghu-bhagavatamrta, the chapter called Krsnamrta, verses 156–

164. Srila Rupa Gosvami has refuted this argument about the hair

incarnation, and his refutation is supported by Sri Baladeva

Vidyabhusana's commentaries. This matter is further discussed in the

Krsna-sandarbha (29) and in the commentary known as Sarva-samvadini, by

Srila Jiva Gosvami.

Madhya 23.119

TEXT 119

TEXT

tabe sanatana prabhura carane dhariya

nivedana kare dante trna-guccha lana

tabe-at that time; sanatana-Sanatana Gosvami; prabhura-of Sri Caitanya

Mahaprabhu; carane dhariya-catching the lotus feet; nivedana kare-

submits a petition; dante-in the teeth; trna-guccha-a bunch of straw;

lana-taking.

TRANSLATION

Sanatana Gosvami then humbly accepted his position as lower than a piece

of straw, and symbolically holding some straw in his mouth, he fell down,

clasped the lotus feet of Sri Caitanya Mahaprabhu and submitted the

following petition.

Madhya 23.120

TEXT 120

TEXT

"nica-jati, nica-sevi, muni -- supamara

siddhanta sikhaila, -- yei brahmara agocara

SYNONYMS

nica-jati -- lower class; nica-sevi -- servant of lowborn people; muni --

I; supamara -- very, very fallen; siddhanta sikhaila -- You have taught

the topmost conclusions in detail; yei -- which; brahmara -- of Brahma;

agocara -- beyond the reach.

TRANSLATION

Sanatana Gosvami said, "My dear Lord, I am a very lowborn person. Indeed,

I am a servant to lowborn people; therefore I am very, very downtrodden.

Nonetheless, You have taught me conclusions unknown even to Lord Brahma.

Madhya 23.121

TEXT 121

TEXT

tumi ye kahila, ei siddhantamrta-sindhu

mora mana chunite nare ihara eka-bindu

SYNONYMS

tumi ye -- You; kahila -- have spoken; ei -- this; siddhanta-amrta-

sindhu -- the ocean of the ambrosia of conclusive truth; mora mana -- my

mind; chunite -- to touch; nare -- is not able; ihara -- of it; eka-

bindu -- even a drop.

TRANSLATION

"The conclusions that You have told me are the ocean of the ambrosia of

truth. My mind is unable to approach even a drop of that ocean.

Madhya 23.122

TEXT 122

TEXT

pangu nacaite yadi haya tomara mana

vara deha' mora mathe dhariya carana

SYNONYMS

pangu -- lame man; nacaite -- to make dance; yadi -- if; haya -- it is;

tomara mana -- Your mind; vara -- a benediction; deha' -- kindly give;

mora mathe -- on my head; dhariya -- holding; carana -- Your lotus feet.

TRANSLATION

"If You want to make a lame man like me dance, kindly bestow Your

transcendental blessings by placing Your lotus feet on my head.

Madhya 23.123

TEXT 123

TEXT

'muni ye sikhalun tore sphuruka sakala'

ei tomara vara haite habe mora bala"

SYNONYMS

muni -- I; ye -- whatever; sikhalun -- have instructed; tore -- unto you;

sphuruka sakala -- let it be manifested; ei -- this; tomara vara --

Your benediction; haite -- from; habe -- there will be; mora bala -- my

strength.

TRANSLATION

"Now, will You please tell me, ‘Let whatever I have instructed all be

fully manifested unto you.' By blessing me in this way, You will give me

strength to describe all this."

Madhya 23.124

TEXT 124

TEXT

tabe mahaprabhu tanra sire dhari' kare

vara dila -- ‘ei saba sphuruka tomare'

SYNONYMS

tabe -- after that; mahaprabhu -- Sri Caitanya Mahaprabhu; tanra -- of

Sanatana Gosvami; sire -- on the head; dhari' -- holding; kare -- by the

hand; vara dila -- gave the benediction; ei saba -- all this; sphuruka

tomare -- let it be manifested to you properly.

TRANSLATION

Sri Caitanya Mahaprabhu then placed His hand on Sanatana Gosvami's head

and blessed him, saying, "Let all these instructions be manifested to

you."

Madhya 23.125

TEXT 125

TEXT

sanksepe kahilun -- ‘prema'-prayojana-samvada

vistari' kahana na yaya prabhura prasada

SYNONYMS

sanksepe -- briefly; kahilun -- I have described; prema-prayojana-

samvada -- the discussion of the ultimate goal of life, love of Godhead;

vistari' -- expansively; kahana -- describing; na yaya -- not possible;

prabhura prasada -- the benediction of Sri Caitanya Mahaprabhu.

TRANSLATION

Thus I have briefly described a discussion of the ultimate goal of life,

love of Godhead. The mercy of Sri Caitanya Mahaprabhu cannot be

described expansively.

Madhya 23.126

TEXT 126

TEXT

prabhura upadesamrta sune yei jana

acirat milaye tanre krsna-prema-dhana

SYNONYMS

prabhura -- of Sri Caitanya Mahaprabhu; upadesa-amrta -- the nectar of

the instructions; sune -- hears; yei jana -- anyone who; acirat --

without delay; milaye -- meets; tanre -- him; krsna-prema-dhana -- the

treasure of love of Krsna.

TRANSLATION

Whoever hears these instructions given to Sanatana Gosvami by the Lord

comes very soon to realize love of God, Krsna.

Madhya 23.127

TEXT 127

TEXT

sri-rupa-raghunatha-pade yara asa

caitanya-caritamrta kahe krsnadasa

SYNONYMS

sri-rupa -- Srila Rupa Gosvami; raghunatha -- Srila Raghunatha dasa

Gosvami; pade -- at the lotus feet; yara -- whose; asa -- expectation;

Caitanya-caritamrta -- the book named Caitanya-caritamrta; kahe --

describes; krsnadasa -- Srila Krsnadasa Kaviraja Gosvami.

TRANSLATION

Praying at the lotus feet of Sri Rupa and Sri Raghunatha, always

desiring their mercy, I, Krsnadasa, narrate Sri Caitanya-caritamrta,

following in their footsteps.

Thus end the Bhaktivedanta purports to Sri Caitanya-caritamrta, Madhya-

lila, Twenty-third Chapter, describing love of Godhead.

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Madhya 23: Life's Ultimate Goal-Love of Godhead
 
Chapter 23: 
Life's Ultimate Goal-Love of Godhead
 
The following summary of the Twenty-third Chapter is given by Srila 
Bhaktivinoda Thakura in his Amrta-pravaha-bhasya. In this chapter Sri 
Caitanya Mahaprabhu describes the symptoms of emotion and love and the 
awakening of one's original loving relationship with the Lord, as well 
as the characteristics of a devotee who has actually attained that stage.
 He then describes the gradual increase of love of God up to the point 
of mahabhava. He then describes the five divisions of attraction and how 
they continue. He also describes the mellow derived from conjugal love, 
which is the supreme emotion. Conjugal love is divided into two 
categories-svakiya and parakiya. Svakiya refers to loving affairs 
between husband and wife, and parakiya refers to loving affairs between 
two lovers. There are a number of descriptions in this connection. There 
is also a description of the sixty-four transcendental qualities of 
Krsna and the twenty-five transcendental qualities of Srimati Radharani.
 
Sri Caitanya Mahaprabhu then describes those candidates who are eligible 
to taste the mellows of devotional service. Their fundamental natures 
and their varieties are also described. The Lord also informs Sanatana 
Gosvami about all the confidential paraphernalia of devotional service. 
He gives a description of Goloka Vrndavana, where the Lord is engaged in 
His eternal pastimes described in the Hari-vamsa. There is also an 
opposing description and a favorable description of kesa-avatara. All 
these instructions are mentioned herein.
 
In this way Sri Caitanya Mahaprabhu blessed Sanatana Gosvami, placing 
His hand on his head. Thus Sanatana received the power to describe these 
subjects in books like Hari-bhakti-vilasa.
 
Madhya 23.1
 
TEXT 1
 
TEXT
 
cirad adattam nija-gupta-vittam
 sva-prema-namamrtam aty-udarah
a-pamaram yo vitatara gaurah
 krsno janebhyas tam aham prapadye
SYNONYMS
 
cirat -- for a long time; adattam -- not given; nija-gupta-vittam -- His 
own personal confidential property; sva-prema -- of love for Him; nama --
 of the holy name; amrtam -- the ambrosia; ati-udarah -- most munificent;
 a-pamaram -- even down to the lowest of men; yah -- one who; vitatara --
 distributed; gaurah -- Sri Gaurasundara; krsnah -- Lord Krsna Himself; 
janebhyah -- to the people in general; tam -- to Him; aham -- I; 
prapadye -- offer obeisances.
 
TRANSLATION
 
The most munificent Supreme Personality of Godhead, known as Gaurakrsna, 
distributed to everyone -- even the lowest of men -- His own 
confidential treasury in the form of the nectar of love of Himself and 
the holy name. This was never given to the people at any time before. I 
therefore offer my respectful obeisances unto Him.
 
Madhya 23.2
 
TEXT 2
 
TEXT
 
jaya jaya gauracandra jaya nityananda
jayadvaita-candra jaya gaura-bhakta-vrnda
SYNONYMS
 
jaya jaya -- all glories; gauracandra -- to Sri Caitanya Mahaprabhu; 
jaya -- all glories; nityananda -- to Nityananda Prabhu; jaya -- all 
glories; advaita-candra -- to Advaita Acarya; jaya -- all glories; gaura-
bhakta-vrnda -- to the devotees of Sri Caitanya Mahaprabhu.
 
TRANSLATION
 
All glories to Sri Caitanya Mahaprabhu! All glories to Lord Nityananda! 
All glories to Advaita Acarya! And all glories to all the devotees of 
Lord Caitanya Mahaprabhu!
 
Madhya 23.3
 
TEXT 3
 
TEXT
 
ebe suna bhakti-phala ‘prema'-prayojana
yahara sravane haya bhakti-rasa-jnana
SYNONYMS
 
ebe suna -- now hear; bhakti-phala -- the result of practice of 
devotional service; prema -- love of Godhead; prayojana -- the ultimate 
goal of life; yahara sravane -- by hearing of which; haya -- there is; 
bhakti-rasa-jnana -- transcendental knowledge of the mellows of 
devotional service.
 
TRANSLATION
 
Sri Caitanya Mahaprabhu continued, "Now hear, O Sanatana, about the 
result of devotional service, which is love of Godhead, life's ultimate 
goal. One who hears this description will be enlightened in the 
transcendental mellows of devotional service.
 
Madhya 23.4
 
TEXT 4
 
TEXT
 
krsne rati gadha haile ‘prema'-abhidhana
krsna-bhakti-rasera ei ‘sthayi-bhava'-nama
SYNONYMS
 
krsne -- unto Lord Krsna; rati -- affection; gadha -- deep; haile -- 
when it becomes; prema-abhidhana -- called love of God; krsna-bhakti-
rasera -- of the mellows of devotional service to Krsna; ei -- this; 
sthayi-bhava-nama -- called sthayi-bhava.
 
TRANSLATION
 
"When affection for Krsna becomes deeper, one attains love of Godhead in 
devotional service. Such a position is called sthayi-bhava, permanent 
enjoyment of the mellows of devotional service to Krsna.
 
Madhya 23.5
 
TEXT 5
 
TEXT
 
suddha-sattva-visesatma
 prema-suryamsu-samya-bhak
rucibhis citta-masrnya-
 krd asau bhava ucyate
SYNONYMS
 
suddha-sattva -- by unadulterated goodness; visesa -- distinguished; 
atma -- whose nature; prema -- of love of God; surya -- like the sun; 
amsu -- a ray; samya-bhak -- which is similar to; rucibhih -- by 
different tastes; citta -- of the heart; masrnya -- softness; krt -- 
which causes; asau -- that softness; bhavah -- emotion; ucyate -- is 
called.
 
TRANSLATION
 
"‘When devotional service is executed on the transcendental platform of 
pure goodness, it is like a sun-ray of love for Krsna. At such a time, 
devotional service causes the heart to be softened by various tastes, 
and one is then situated in bhava [emotion].'
 
PURPORT
 
This verse is found in the Bhakti-rasamrta-sindhu (1.3.1).
 
Madhya 23.6
 
TEXT 6
 
TEXT
 
e dui, -- bhavera ‘svarupa', ‘tatastha' laksana
premera laksana ebe suna, sanatana
SYNONYMS
 
ei dui -- these two; bhavera -- of emotion; svarupa -- constitutional; 
tatastha -- marginal; laksana -- symptoms; premera -- of love; laksana --
 the symptoms; ebe -- now; suna -- hear; sanatana -- O Sanatana.
 
TRANSLATION
 
"Bhava [emotion] has two different symptoms -- constitutional and 
marginal. Now, My dear Sanatana, listen to the symptoms of love.
 
PURPORT
 
The word suddha-sattva-visesatma means "situated on the transcendental 
platform of pure goodness." In this way the soul is purified of all 
material contamination, and this position is called svarupa-laksana, the 
constitutional symptom of bhava, emotion. By various tastes, one's heart 
is softened, and there is an awakening of one's loving propensity to 
render spontaneous service to the Lord. This is called tatastha-laksana, 
the marginal symptom of bhava.
 
Madhya 23.7
 
TEXT 7
 
TEXT
 
samyan-masrnita-svanto
 mamatvatisayankitah
bhavah sa eva sandratma
 budhaih prema nigadyate
SYNONYMS
 
samyak -- completely; masrnita-sva-antah -- which makes the heart soft; 
mamatva -- of a sense of ownership; atisaya-ankitah -- marked with an 
abundance; bhavah -- emotion; sah -- that; eva -- certainly; sandra-atma 
-- whose nature is very condensed; budhaih -- by learned persons; prema -
- love of Godhead; nigadyate -- is described.
 
TRANSLATION
 
"‘When that bhava softens the heart completely, becomes endowed with a 
great feeling of possessiveness in relation to the Lord and becomes very 
much condensed and intensified, it is called prema [love of Godhead] by 
learned scholars.
 
PURPORT
 
This verse is also found in the Bhakti-rasamrta-sindhu (1.4.1).
 
Madhya 23.8
 
TEXT 8
 
TEXT
 
ananya-mamata visnau
 mamata prema-sangata
bhaktir ity ucyate bhisma-
 prahladoddhava-naradaih
SYNONYMS
 
ananya-mamata -- having a sense of relationships with no others; visnau -
- in Lord Visnu, or Krsna; mamata -- the sense of ownership; prema-
sangata -- endowed only with love; bhaktih -- devotional service; iti -- 
thus; ucyate -- is said; bhisma -- by Bhisma; prahlada -- by Prahlada 
Maharaja; uddhava -- by Uddhava; naradaih -- and by Narada.
 
TRANSLATION
 
"‘When one develops an unflinching sense of ownership or possessiveness 
in relation to Lord Visnu, or, in other words, when one thinks Visnu and 
no one else to be the only object of love, such an awakening is called 
bhakti [devotion] by exalted persons like Bhisma, Prahlada, Uddhava and 
Narada.'
 
PURPORT
 
This verse, quoted from the Narada Pancaratra, is found in the Bhakti-
rasamrta-sindhu (1.4.2).
 
Madhya 23.9
 
TEXT 9
 
TEXT
 
kona bhagye kona jivera ‘sraddha' yadi haya
tabe sei jiva ‘sadhu-sanga' ye karaya
SYNONYMS
 
kona bhagye -- by some good fortune; kona jivera -- of some living 
entity; sraddha yadi haya -- if there is faith; tabe -- then; sei jiva --
 that living entity; sadhu-sanga -- association with devotees; ye -- 
certainly; karaya -- makes.
 
TRANSLATION
 
"If, by good fortune, a living entity develops faith in Krsna, he begins 
to associate with devotees.
 
Madhya 23.10
 
TEXT 10
 
TEXT
 
sadhu-sanga haite haya ‘sravana-kirtana'
sadhana-bhaktye haya ‘sarvanartha-nivartana'
SYNONYMS
 
sadhu-sanga haite -- from association with devotees; haya -- there is; 
sravana-kirtana -- hearing, chanting and so on; sadhana-bhaktye -- by 
devotional service; haya -- there is; sarva -- all; anartha-nivartana -- 
disappearance of unwanted things.
 
TRANSLATION
 
"When one is encouraged in devotional service by the association of 
devotees, one becomes free from all unwanted contamination by following 
the regulative principles and chanting and hearing.
 
Madhya 23.11
 
TEXT 11
 
TEXT
 
anartha-nivrtti haile bhaktye ‘nistha' haya
nistha haite sravanadye ‘ruci' upajaya
SYNONYMS
 
anartha-nivrtti-disappearance of all unwanted contamination; haile-when 
there is; bhaktye-in devotional service; nistha-firm faith; haya-there 
is; nistha haite-from such firm faith; sravana-adye-in hearing, chanting 
and so on; ruci-taste; upajaya-awakens.
 
TRANSLATION
 
"When one is freed from all unwanted contamination, he advances with 
firm faith. When firm faith in devotional service awakens, a taste for 
hearing and chanting also awakens.
 
Madhya 23.12
 
TEXT 12
 
TEXT
 
ruci haite bhaktye haya ‘asakti' pracura
asakti haite citte janme krsne prity-ankura
SYNONYMS
 
ruci haite -- from such a taste; bhaktye -- in devotional service; haya -
- there is; asakti -- attachment; pracura -- deep; asakti haite -- from 
attachment; citte -- within the heart; janme -- appears; krsne -- for 
Krsna; priti-ankura -- the seed of affection.
 
TRANSLATION
 
"After taste is awakened, a deep attachment arises, and from that 
attachment the seed of love for Krsna grows in the heart.
 
Madhya 23.13
 
TEXT 13
 
TEXT
 
sei ‘bhava' gadha haile dhare ‘prema'-nama
sei prema ‘prayojana' sarvananda-dhama
SYNONYMS
 
sei bhava -- that emotional condition; gadha haile -- when it becomes 
intensified; dhare -- takes; prema-nama -- the name love of Godhead; sei 
prema -- that love of Godhead; prayojana -- the ultimate goal of life; 
sarva-ananda-dhama -- the reservoir of all pleasure.
 
TRANSLATION
 
"When that ecstatic emotional stage intensifies, it is called love of 
Godhead. Such love is life's ultimate goal and the reservoir of all 
pleasure.
 
PURPORT
 
Srila Bhaktivinoda Thakura summarizes this growth of love of Godhead as 
a gradual process. A person becomes interested in devotional service by 
some good fortune. Eventually he becomes interested in pure devotional 
service without material contamination. At that point, a person wants to 
associate with devotees. As a result of this association, he becomes 
more and more interested in discharging devotional service and hearing 
and chanting. The more one is interested in hearing and chanting, the 
more he is purified of material contamination. Liberation from material 
contamination is called anartha-nivrtti, indicating a diminishing of all 
unwanted things. This is the test of development in devotional service. 
If one actually develops the devotional attitude, he must be freed from 
the material contamination of illicit sex, intoxication, gambling and 
meat-eating. These are the preliminary symptoms. When one is freed from 
all material contamination, his firm faith in devotional service awakens.
 When firm faith develops, a taste arises, and by that taste one becomes 
attached to devotional service. When this attachment intensifies, the 
seed of love of Krsna fructifies. This position is called priti or rati (
affection) or bhava (emotion). When rati intensifies, it is called love 
of Godhead. This love of Godhead is actually life's highest perfection 
and the reservoir of all pleasure.
 
Thus devotional life is divided into two stages -- sadhana-bhakti and 
bhava-bhakti. Sadhana-bhakti refers to the development of devotional 
service through the regulative principles. The basic principle for the 
execution of devotional service is faith. Above that, there is 
association with devotees, and after that there is initiation by a bona 
fide spiritual master. After initiation, when one follows the regulative 
principles of devotional service, one becomes freed from all unwanted 
things. In this way one becomes firmly fixed and gradually develops a 
taste for devotional service. The more the taste grows, the more one 
desires to render service to the Lord. In this way one becomes attached 
to a particular mellow in the Lord's service -- santa, dasya, sakhya, 
vatsalya or madhura. As a result of such attachment, bhava develops. 
Bhava-bhakti is the platform of purified goodness. By such purified 
goodness, one's heart melts in devotional service. Bhava-bhakti is the 
first seed of love of Godhead. This emotional stage is there before one 
attains pure love. When that emotional stage intensifies, it is called 
prema-bhakti, or transcendental love of Godhead. This gradual process is 
also described in the following two verses, which are found in the 
Bhakti-rasamrta-sindhu (1.4.15–16).
 
Madhya 23.14–15
 
TEXTS 14–15
 
TEXT
 
adau sraddha tatah sadhu-
 sango ‘tha bhajana-kriya
tato ‘nartha-nivrttih syat
 tato nistha rucis tatah
athasaktis tato bhavas
 tatah premabhyudancati
sadhakanam ayam premnah
 pradurbhave bhavet kramah
SYNONYMS
 
adau -- in the beginning; sraddha -- firm faith, or disinterest in 
material affairs and interest in spiritual advancement; tatah -- 
thereafter; sadhu-sangah -- association with pure devotees; atha -- then;
 bhajana-kriya -- performance of devotional service to Krsna (
surrendering to the spiritual master and being encouraged by the 
association of devotees, so that initiation takes place); tatah -- 
thereafter; anartha-nivrttih -- the diminishing of all unwanted habits; 
syat -- there should be; tatah -- then; nistha -- firm faith; rucih -- 
taste; tatah -- thereafter; atha -- then; asaktih -- attachment; tatah --
 then; bhavah -- emotion or affection; tatah -- thereafter; prema -- 
love of God; abhyudancati -- arises; sadhakanam -- of the devotees 
practicing Krsna consciousness; ayam -- this; premnah -- of love of 
Godhead; pradurbhave -- in the appearance; bhavet -- is; kramah -- the 
chronological order.
 
TRANSLATION
 
"‘In the beginning there must be faith. Then one becomes interested in 
associating with pure devotees. Thereafter one is initiated by the 
spiritual master and executes the regulative principles under his orders.
 Thus one is freed from all unwanted habits and becomes firmly fixed in 
devotional service. Thereafter, one develops taste and attachment. This 
is the way of sadhana-bhakti, the execution of devotional service 
according to the regulative principles. Gradually emotions intensify, 
and finally there is an awakening of love. This is the gradual 
development of love of Godhead for the devotee interested in Krsna 
consciousness.'
 
Madhya 23.16
 
TEXT 16
 
TEXT
 
satam prasangan mama virya-samvido
 bhavanti hrt-karna-rasayanah kathah
taj-josanad asv apavarga-vartmani
 sraddha ratir bhaktir anukramisyati
SYNONYMS
 
satam -- of the devotees; prasangat -- by the intimate association; mama 
-- of Me; virya-samvidah -- talks full of spiritual potency; bhavanti -- 
appear; hrt -- to the heart; karna -- and to the ears; rasa-ayanah -- a 
source of sweetness; kathah -- talks; tat -- of them; josanat -- from 
proper cultivation; asu -- quickly; apavarga -- of liberation; vartmani -
- on the path; sraddha -- faith; ratih -- attraction; bhaktih -- love; 
anukramisyati -- will follow one after another.
 
TRANSLATION
 
"‘The spiritually powerful message of Godhead can be properly discussed 
only in a society of devotees, and it is greatly pleasing to hear in 
that association. If one hears from devotees, the way of transcendental 
experience quickly opens, and gradually one attains firm faith that in 
due course develops into attraction and devotion.'
 
PURPORT
 
This is a quotation from Srimad-Bhagavatam (3.25.25).
 
Madhya 23.17
 
TEXT 17
 
TEXT
 
yanhara hrdaye ei bhavankura haya
tanhate eteka cihna sarva-sastre kaya
SYNONYMS
 
yanhara -- of whom; hrdaye -- in the heart; ei -- this; bhava-ankura -- 
seed of emotion; haya -- there is; tanhate -- in him; eteka -- these; 
cihna -- symptoms; sarva-sastre -- all revealed scriptures; kaya -- say.
 
TRANSLATION
 
"If one actually has the seed of transcendental emotion in his heart, 
the symptoms will be visible in his activities. That is the verdict of 
all revealed scriptures.
 
Madhya 23.18–19
 
TEXTS 18–19
 
TEXT
 
ksantir avyartha-kalatvam
 viraktir mana-sunyata
asa-bandhah samutkantha
 nama-gane sada rucih
asaktis tad-gunakhyane
 pritis tad-vasati-sthale
ity-adayo ‘nubhavah syur
 jata-bhavankure jane
SYNONYMS
 
ksantih -- forgiveness; avyartha-kalatvam -- being free from wasting 
time; viraktih -- detachment; mana-sunyata -- absence of false prestige; 
asa-bandhah -- hope; samutkantha -- eagerness; nama-gane -- in chanting 
the holy names; sada -- always; rucih -- taste; asaktih -- attachment; 
tat -- of Lord Krsna; guna-akhyane -- in describing the transcendental 
qualities; pritih -- affection; tat -- His; vasati-sthale -- for places 
of residence (the temple or holy places); iti -- thus; adayah -- and so 
on; anubhavah -- the signs; syuh -- are; jata -- developed; bhava-ankure 
-- whose seed of ecstatic emotion; jane -- in a person.
 
TRANSLATION
 
"‘When the seed of ecstatic emotion for Krsna fructifies, the following 
nine symptoms manifest in one's behavior: forgiveness, concern that time 
should not be wasted, detachment, absence of false prestige, hope, 
eagerness, a taste for chanting the holy name of the Lord, attachment to 
descriptions of the transcendental qualities of the Lord, and affection 
for those places where the Lord resides -- that is, a temple or a holy 
place like Vrndavana. These are all called anubhava, subordinate signs 
of ecstatic emotion. They are visible in a person in whose heart the 
seed of love of God has begun to fructify.'
 
PURPORT
 
These two verses are found in the Bhakti-rasamrta-sindhu (1.3.25–26).
 
Madhya 23.20
 
TEXT 20
 
TEXT
 
ei nava prity-ankura yanra citte haya
prakrta-ksobhe tanra ksobha nahi haya
SYNONYMS
 
ei -- this; nava -- nine; priti-ankura -- fructification of the seed of 
love; yanra -- of whom; citte -- in the mind; haya -- there is; prakrta -
- material; ksobhe -- in agitation; tanra -- his; ksobha -- agitation; 
nahi haya -- there is not.
 
TRANSLATION
 
"If love for Krsna in a seedling state has fructified in one's heart, 
one is not agitated by material things.
 
Madhya 23.21
 
TEXT 21
 
TEXT
 
tam mopayatam pratiyantu vipra
 ganga ca devi dhrta-cittam ise
dvijopasrstah kuhakas taksako va
 dasatv alam gayata visnu-gathah
SYNONYMS
 
tam -- him; ma -- me; upayatam -- surrendered; pratiyantu -- you may 
know; viprah -- O brahmanas; ganga -- mother Ganges; ca -- and; devi -- 
the demigoddess; dhrta -- offered; cittam -- whose mind; ise -- unto the 
Supreme Personality of Godhead; dvija-upasrstah -- created by the 
brahmana; kuhakah -- some trickery; taksakah -- snake-bird; va -- or; 
dasatu -- let it bite; alam -- never mind; gayata -- chant; visnu-gathah 
-- the holy names of Lord Visnu.
 
TRANSLATION
 
"‘O brahmanas, just accept me as a completely surrendered soul, and let 
mother Ganges, the representative of the Lord, also accept me in that 
way, for I have already taken the lotus feet of the Lord into my heart. 
Let the snakebird -- or whatever magical thing the brahmana created -- 
bite me at once. I only desire that you all continue singing the deeds 
of Lord Visnu.'
 
PURPORT
 
This is a verse from Srimad-Bhagavatam (1.19.15) spoken by Maharaja 
Pariksit while he was sitting on the bank of the Ganges expecting to be 
bitten by a snake-bird summoned by the curse of a brahmana boy named 
Srngi, who was the son of a great sage named Samika. News of the curse 
was conveyed to the King, who prepared for his imminent death. Many 
great saintly persons, sages, brahmanas, kings and demigods came to see 
him in his last days. Maharaja Pariksit, however, was not at all afraid 
of being bitten by the snake-bird. Indeed, he requested all the great 
personalities assembled to continue chanting the holy name of Lord Visnu.
 
Madhya 23.22
 
TEXT 22
 
TEXT
 
krsna-sambandha vina kala vyartha nahi yaya
SYNONYMS
 
krsna-sambandha vina -- without a connection with Krsna; kala -- time; 
vyartha -- useless; nahi yaya -- does not become.
 
TRANSLATION
 
"Not a moment should be lost. Every moment should be utilized for Krsna 
or connected with Him.
 
PURPORT
 
Maharaja Pariksit's expression of anxiety is explained in this verse. He 
says, "Let whatever is destined to happen take place. It doesn't matter. 
Just let me see that not a moment of my time is wasted without a 
relationship with Krsna." One has to tolerate all obstacles on the path 
of Krsna consciousness, and one has to see that not a moment of his life 
is wasted outside of Krsna's service.
 
Madhya 23.23
 
TEXT 23
 
TEXT
 
vagbhih stuvanto manasa smarantas
 tanva namanto ‘py anisam na trptah
bhaktah sravan-netra-jalah samagram
 ayur harer eva samarpayanti
SYNONYMS
 
vagbhih -- by words; stuvantah -- offering prayers to the Supreme 
Personality of Godhead; manasa -- by the mind; smarantah -- remembering; 
tanva -- by the body; namantah -- offering obeisances; api -- although; 
anisam -- all the time; na trptah -- not satisfied; bhaktah -- the 
devotees; sravat -- shedding; netra-jalah -- tears from the eyes; 
samagram -- the whole; ayuh -- life; hareh -- to Krsna; eva -- only; 
samarpayanti -- dedicate.
 
TRANSLATION
 
"‘With their words, they offer prayers to the Lord. With their minds, 
they always remember the Lord. With their bodies, they offer obeisances 
to the Lord. Despite all these activities, they are still not satisfied. 
This is the nature of pure devotees. Shedding tears from their eyes, 
they dedicate their whole lives to the Lord's service.'
 
PURPORT
 
This verse from the Hari-bhakti-sudhodaya is found in the Bhakti-
rasamrta-sindhu (1.3.29).
 
Madhya 23.24
 
TEXT 24
 
TEXT
 
bhukti, siddhi, indriyartha tare nahi bhaya
SYNONYMS
 
bhukti -- material enjoyment; siddhi -- mystic power; indriya-artha -- 
the objects of the senses; tare -- unto him; nahi bhaya -- do not appeal.
 
TRANSLATION
 
"In the material field, people are interested in material enjoyment, 
mystic power and sense gratification. But these things do not appeal to 
the devotee at all.
 
Madhya 23.25
 
TEXT 25
 
TEXT
 
yo dustyajan dara-sutan
 suhrd-rajyam hrdi-sprsah
jahau yuvaiva mala-vad
 uttamahsloka-lalasah
SYNONYMS
 
yah -- who (Bharata Maharaja); dustyajan -- difficult to give up; dara-
sutan -- wife and children; suhrt -- friends; rajyam -- kingdom; hrdi-
sprsah -- dear to the core of the heart; jahau -- gave up; yuva -- 
youthful; eva -- at that time; mala-vat -- like stool; uttamah-sloka-
lalasah -- being captivated by the transcendental qualities, pastimes 
and association of the Supreme Personality of Godhead.
 
TRANSLATION
 
"‘King Bharata was very eager to attain the association of the Supreme 
Personality of Godhead, Krsna, who is called Uttamahsloka because poems 
and prayers are offered to Him for His favor. In his youth, King Bharata 
gave up his attractive wife and children, as well as his beloved friends 
and opulent kingdom, just as one gives up stool after passing it.'
 
PURPORT
 
These are the signs of virakti (detachment) found in a person who has 
developed bhava, the preliminary stage of love of Godhead. This verse is 
quoted from Srimad-Bhagavatam (5.14.43).
 
Madhya 23.26
 
TEXT 26
 
TEXT
 
‘sarvottama' apanake ‘hina' kari mane
SYNONYMS
 
sarva-uttama -- although standing above all; apanake -- himself; hina 
kari -- as the lowest; mane -- considers.
 
TRANSLATION
 
"Although a pure devotee's standard is above all, he still considers 
himself to be in the lowest stage of life.
 
Madhya 23.27
 
TEXT 27
 
TEXT
 
harau ratim vahann esa
 narendranam sikha-manih
bhiksam atann ari-pure
 sva-pakam api vandate
SYNONYMS
 
harau -- toward the Supreme Personality of Godhead; ratim -- affection; 
vahan -- carrying; esah -- this one; nara-indranam -- of all the kings; 
sikha-manih -- brilliant crown jewel; bhiksam -- begging alms; atan -- 
wandering for; ari-pure -- even in the city of enemies; sva-pakam -- the 
fifth-grade candalas; api -- even; vandate -- worships.
 
TRANSLATION
 
"‘King Bhagaratha always carried affection for Krsna within his heart.
 Although Bhagaratha Maharaja was the crown jewel of kings, he was still 
wandering about and begging alms in the city of his enemies. He was even 
offering respects to candalas, low-class men who eat dogs.'
 
PURPORT
 
This is a quotation from the Padma Purana.
 
Madhya 23.28
 
TEXT 28
 
TEXT
 
'krsna krpa karibena' -- drdha kari' jane
SYNONYMS
 
krsna -- Lord Krsna; krpa karibena -- will show His mercy; drdha kari' --
 making firm; jane -- he believes.
 
TRANSLATION
 
"A fully surrendered devotee always hopes that Lord Krsna will be kind 
to him. This hope is very firm in him.
 
Madhya 23.29
 
TEXT 29
 
TEXT
 
na prema sravanadi-bhaktir api va yogo ‘tha va vaisnavo
 jnanam va subha-karma va kiyad aho saj-jatir apy asti va
hinarthadhika-sadhake tvayi tathapy acchedya-mula sati
 he gopi-jana-vallabha vyathayate ha ha mad-asaiva mam
SYNONYMS
 
na -- not; prema -- love of Godhead; sravana-adi -- consisting of 
chanting, hearing and so on; bhaktih -- devotional service; api -- also; 
va -- or; yogah -- the power of mystic yoga; atha va -- or; vaisnavah -- 
befitting a devotee; jnanam -- knowledge; va -- or; subha-karma -- pious 
activities; va -- or; kiyat -- a little; aho -- O my Lord; sat-jatih -- 
birth in a good family; api -- even; asti -- there is; va -- or; hina-
artha-adhika-sadhake -- who bestows greater benedictions upon one who is 
fallen and possesses no good qualities; tvayi -- unto You; tatha-api -- 
still; acchedya-mula -- whose root is uncuttable; sati -- being; he -- O;
 gopi-jana-vallabha -- most dear friend of the gopis; vyathayate -- 
gives pain; ha ha -- alas; mat -- my; asa -- hope; eva -- certainly; mam 
-- to me.
 
TRANSLATION
 
"‘O my Lord, I do not have any love for You, nor am I qualified for 
discharging devotional service by chanting and hearing. Nor do I possess 
the mystic power of a Vaisnava, knowledge or pious activities. Nor do I 
belong to a very high-caste family. On the whole, I do not possess 
anything. Still, O beloved of the gopis, because You bestow Your mercy 
on the most fallen, I have an unbreakable hope that is constantly in my 
heart. That hope is always giving me pain.'
 
PURPORT
 
This verse by Sanatana Gosvami is quoted in the Bhakti-rasamrta-sindhu (
1.3.35).
 
Madhya 23.30
 
TEXT 30
 
TEXT
 
samutkantha haya sada lalasa-pradhana
SYNONYMS
 
samutkantha -- eagerness; haya -- is; sada -- always; lalasa -- ardent 
desire; pradhana -- chiefly characterized by.
 
TRANSLATION
 
"This eagerness is chiefly characterized by an ardent desire to 
associate with the Lord.
 
Madhya 23.31
 
TEXT 31
 
TEXT
 
tvac-chaisavam tri-bhuvanadbhutam ity avehi
 mac-capalam ca tava va mama vadhigamyam
tat kim karomi viralam murali-vilasi
 mugdham mukhambujam udiksitum iksanabhyam
SYNONYMS
 
tvat -- Your; saisavam -- early age; tri-bhuvana -- within the three 
worlds; adbhutam -- wonderful; iti -- thus; avehi -- know; mat-capalam --
 my unsteadiness; ca -- and; tava -- of You; va -- or; mama -- of me; va 
-- or; adhigamyam -- to be understood; tat -- that; kim -- what; karomi -
- I do; viralam -- in solitude; murali-vilasi -- O player of the flute; 
mugdham -- attractive; mukha-ambujam -- lotuslike face; udiksitum -- to 
see sufficiently; iksanabhyam -- by the eyes.
 
TRANSLATION
 
"‘O Krsna, O flute-player, the sweetness of Your early age is wonderful 
within these three worlds. You know My unsteadiness, and I know Yours. 
No one else knows about this. I want to see Your beautiful, attractive 
face somewhere in a solitary place, but how can this be accomplished?'
 
PURPORT
 
This is a verse from the Krsna-karnamrta (32).
 
Madhya 23.32
 
TEXT 32
 
TEXT
 
nama-gane sada ruci, laya krsna-nama
SYNONYMS
 
nama-gane -- in chanting the holy names; sada -- constantly; ruci -- 
taste, relish; laya -- takes; krsna-nama -- the Hare Krsna mantra.
 
TRANSLATION
 
"Due to having great relish for the holy name, one is inclined to chant 
the Hare Krsna maha-mantra constantly.
 
Madhya 23.33
 
TEXT 33
 
TEXT
 
rodana-bindu-maranda-syandi-drg-indivaradya govinda
tava madhura-svara-kanthi gayati namavalim bala
SYNONYMS
 
rodana-bindu -- with teardrops; maranda -- like the nectar or juice of 
flowers; syandi -- pouring; drk-indivara -- whose lotus eyes; adya -- 
today; govinda -- O my Lord Govinda; tava -- Your; madhura-svara-kanthi -
- who has a very sweet voice; gayati -- sings; nama-avalim -- holy names;
 bala -- this young girl (Radhika).
 
TRANSLATION
 
"‘O Govinda, this youthful girl named Radhika is today constantly 
pouring forth tears like nectar falling from flowers as She sings Your 
holy names in a sweet voice.'
 
PURPORT
 
This verse is found in the Bhakti-rasamrta-sindhu (1.3.38).
 
Madhya 23.34
 
TEXT 34
 
TEXT
 
krsna-gunakhyane haya sarvada asakti
SYNONYMS
 
krsna-guna-akhyane -- in describing the transcendental qualities of 
Krsna; haya -- there is; sarvada -- always; asakti -- attachment.
 
TRANSLATION
 
"At this stage of bhava, a devotee has awakened the tendency to chant 
and describe the transcendental qualities of the Lord. He has attachment 
for this process.
 
Madhya 23.35
 
TEXT 35
 
TEXT
 
madhuram madhuram vapur asya vibhor
 madhuram madhuram vadanam madhuram
madhu-gandhi mrdu-smitam etad aho
 madhuram madhuram madhuram madhuram
SYNONYMS
 
madhuram -- sweet; madhuram -- sweet; vapuh -- the transcendental form; 
asya -- His; vibhoh -- of the Lord; madhuram -- sweet; madhuram -- sweet;
 vadanam -- face; madhuram -- more sweet; madhu-gandhi -- the fragrance 
of honey; mrdu-smitam -- soft smiling; etat -- this; aho -- O my Lord; 
madhuram -- sweet; madhuram -- sweet; madhuram -- sweet; madhuram -- 
still more sweet.
 
TRANSLATION
 
"‘O my Lord, the transcendental body of Krsna is very sweet, and His 
face is even sweeter than His body. But His soft smile, which has the 
fragrance of honey, is sweeter still.'
 
PURPORT
 
This is a verse quoted from Bilvamangala Thakura's Krsna-karnamrta (92).
 
Madhya 23.36
 
TEXT 36
 
TEXT
 
krsna-lila-sthane kare sarvada vasati
SYNONYMS
 
krsna-lila-sthane -- in the place where Krsna has His pastimes; kare -- 
makes; sarvada -- always; vasati -- abode.
 
TRANSLATION
 
"A devotee absorbed in ecstatic emotion for Krsna always resides in a 
place where Krsna's pastimes were performed.
 
Madhya 23.37
 
TEXT 37
 
TEXT
 
kadaham yamuna-tire
 namani tava kirtayan
udbaspah pundarikaksa
 racayisyami tandavam
SYNONYMS
 
kada -- when; aham -- I; yamuna-tire -- on the bank of the Yamuna; 
namani -- holy names; tava -- Your; kirtayan -- chanting; udbaspah -- 
full of tears; pundarika-aksa -- O lotus-eyed one; racayisyami -- I 
shall create; tandavam -- dancing like a madman.
 
TRANSLATION
 
"‘O Lord Pundarikaksa, while chanting Your holy name with tears in my 
eyes, when shall I dance in ecstasy on the bank of the Yamuna?'
 
PURPORT
 
This verse is found in the Bhakti-rasamrta-sindhu (1.2.156).
 
Madhya 23.38
 
TEXT 38
 
TEXT
 
krsne ‘ratira' cihna ei kailun vivarana
'krsna-premera' cihna ebe suna sanatana
SYNONYMS
 
krsne -- for Krsna; ratira -- of attraction; cihna -- the symptoms; ei --
 all these; kailun vivarana -- I have described; krsna-premera -- of 
love for Lord Krsna; cihna -- the symptoms; ebe -- now; suna sanatana -- 
please hear, Sanatana.
 
TRANSLATION
 
"These are the symptoms of a person who has developed attraction [bhava] 
for Krsna. Now let Me describe the symptoms of a person who is actually 
elevated to love of Krsna. O Sanatana, please hear this from Me.
 
Madhya 23.39
 
TEXT 39
 
TEXT
 
yanra citte krsna-prema karaye udaya
tanra vakya, kriya, mudra vijneha na bujhaya
 
yanra citte -- in whose heart; krsna-prema -- love of Krsna; karaye 
udaya -- awakens; tanra -- his; vakya -- words; kriya -- activities; 
mudra -- symptoms; vijneha -- even a learned scholar; na bujhaya -- does 
not understand.
 
TRANSLATION
 
"Even the most learned man cannot understand the words, activities and 
symptoms of a person situated in love of Godhead.
 
Madhya 23.40
 
TEXT 40
 
TEXT
 
dhanyasyayam nava-prema
 yasyonmilati cetasi
antar-vanibhir apy asya
 mudra susthu su-durgama
SYNONYMS
 
dhanyasya -- of a most fortunate person; ayam -- this; navah -- new; 
prema -- love of Godhead; yasya -- of whom; unmilati -- manifests; 
cetasi -- in the heart; antar-vanibhih -- by persons well versed in the 
sastras; api -- even; asya -- of him; mudra -- symptoms; susthu -- 
exceedingly; su-durgama -- difficult to understand.
 
TRANSLATION
 
"‘Even a most learned scholar cannot understand the activities and 
symptoms of an exalted personality in whose heart love of Godhead has 
awakened.'
 
PURPORT
 
This verse is also found in the Bhakti-rasamrta-sindhu (1.4.17).
 
Madhya 23.41
 
TEXT 41
 
TEXT
 
evam-vratah sva-priya-nama-kirtya
 jatanurago druta-citta uccaih
hasaty atho roditi rauti gayaty
 unmada-van nrtyati loka-bahyah
SYNONYMS
 
evam-vratah -- when one thus engages in a vow to chant and dance; sva -- 
own; priya -- very dear; nama -- the holy name; kirtya -- by chanting; 
jata -- in this way develops; anuragah -- attachment; druta-cittah -- 
very eagerly; uccaih -- loudly; hasati -- laughs; atho -- also; roditi --
 cries; rauti -- becomes agitated; gayati -- chants; unmada-vat -- like 
a madman; nrtyati -- dances; loka-bahyah -- not caring for outsiders.
 
TRANSLATION
 
"‘When a person is actually advanced and takes pleasure in chanting the 
holy name of the Lord, who is very dear to him, he is agitated and 
loudly chants the holy name. He also laughs, cries, becomes agitated and 
chants just like a madman, not caring for outsiders.'
 
PURPORT
 
This verse is quoted from Srimad-Bhagavatam (11.2.40).
 
Madhya 23.42
 
TEXT 42
 
TEXT
 
prema krame badi' haya -- sneha, mana, pranaya
raga, anuraga, bhava, mahabhava haya
SYNONYMS
 
prema -- love of God; krame -- gradually; badi' -- increasing; haya -- 
is; sneha -- affection; mana -- indignation due to affection; pranaya -- 
love; raga -- attachment; anuraga -- subattachment; bhava -- ecstasy; 
maha-bhava -- exalted ecstasy; haya -- is.
 
TRANSLATION
 
"Love of Godhead increases and is manifested as affection, counterlove, 
love, attachment, subattachment, ecstasy and sublime ecstasy.
 
Madhya 23.43
 
TEXT 43
 
TEXT
 
bija, iksu, rasa, guda tabe khanda-sara
sarkara, sita-michari, suddha-michari ara
SYNONYMS
 
bija -- seeds; iksu -- sugarcane plants; rasa -- juice; guda -- molasses;
 tabe -- then; khanda-sara -- crude sugar; sarkara -- sugar; sita-
michari -- sugar candy; suddha-michari -- rock candy; ara -- also.
 
TRANSLATION
 
"This development is compared to sugarcane seeds, sugarcane plants, 
sugarcane juice, molasses, crude sugar, refined sugar, sugar candy and 
rock candy.
 
Madhya 23.44
 
TEXT 44
 
TEXT
 
iha yaiche krame nirmala, krame bade svada
rati-premadira taiche badaye asvada
SYNONYMS
 
iha -- this; yaiche -- like; krame -- by succession; nirmala -- pure; 
krame -- gradually; bade -- increases; svada -- taste; rati -- from 
attachment; prema-adira -- of love of Godhead and so on; taiche -- in 
that way; badaye -- increases; asvada -- taste.
 
TRANSLATION
 
"One should understand that just as the taste of sugar increases as it 
is gradually purified, so when love of Godhead increases from rati, 
which is compared to the beginning seed, its taste increases.
 
Madhya 23.45
 
TEXT 45
 
TEXT
 
adhikari-bhede rati -- panca parakara
santa, dasya, sakhya, vatsalya, madhura ara
SYNONYMS
 
adhikari -- of the possessor; bhede -- according to differences; rati -- 
attachment; panca parakara -- five varieties; santa -- neutral; dasya -- 
servitude; sakhya -- friendship; vatsalya -- parental love; madhura -- 
conjugal love; ara -- also.
 
TRANSLATION
 
"According to the candidate possessing these transcendental qualities [
sneha, mana and so on], there are five transcendental mellows -- 
neutrality, servitorship, friendship, parental love and conjugal love.
 
PURPORT
 
In the Bhakti-rasamrta-sindhu (1.3.41, 44), rati (attraction) is thus 
described:
 
vyaktam masrnitevantar laksyate rati-laksanam
mumuksu-prabhrtinam ced bhaved esa ratir na hi
kintu bala-camatkara-kari tac-cihna-viksaya
abhijnena subodho ‘yam raty-abhasah prakirtitah
 
"The real symptoms of the fructification of the seed of love (rati) are 
manifested because the heart is melted. When such symptoms are found 
among speculators and fruitive actors, they cannot be accepted as real 
symptoms of attachment.... Foolish people without knowledge of 
devotional service praise such symptoms of attachment even when they are 
based on something other than a desire to serve Krsna. However, one who 
is expert in devotional service calls such symptoms raty-abhasa, a mere 
glimpse of attachment."
 
Madhya 23.46
 
TEXT 46
 
TEXT
 
ei panca sthayi bhava haya panca ‘rasa'
ye-rase bhakta ‘sukhi', krsna haya ‘vasa'
SYNONYMS
 
ei panca -- these five kinds of transcendental mellows; sthayi bhava -- 
permanent ecstatic moods; haya -- become; panca rasa -- five kinds of 
transcendental mellows; ye-rase -- in a particular mellow; bhakta sukhi -
- a devotee becomes happy; krsna -- Lord Krsna; haya -- becomes; vasa -- 
under the control.
 
TRANSLATION
 
"These five transcendental mellows exist permanently. The devotee may be 
attracted to one of these mellows, and thus he becomes happy. Krsna also 
becomes inclined toward such a devotee and comes under his control.
 
PURPORT
 
In the Bhakti-rasamrta-sindhu (2.5.1), sthayi-bhava, permanent ecstasy, 
is thus described:
 
aviruddhan viruddhams ca bhavan yo vasatam nayan
su-rajeva virajeta sa sthayi bhava ucyate
sthayi bhavo ‘tra sa proktah sri-krsna-visaya ratih
 
"These moods (bhavas) bring under control the favorable ecstasies (such 
as laughing) and unfavorable ecstasies (such as anger). When these moods 
continue to remain as kings, they are called sthayi-bhava, or permanent 
ecstasies. Continuous ecstatic love for Krsna is called permanent 
ecstasy."
 
Madhya 23.47
 
TEXT 47
 
TEXT
 
premadika sthayi-bhava samagri-milane
krsna-bhakti rasa-rupe paya pariname
SYNONYMS
 
prema-adika -- love of Godhead, beginning with santa, dasya and so on; 
sthayi-bhava -- the permanent ecstasies; samagri-milane -- by mixing 
with other ingredients; krsna-bhakti -- devotional service to Lord Krsna;
 rasa-rupe -- composed of transcendental mellows; paya -- becomes; 
pariname -- by transformation.
 
TRANSLATION
 
"When the permanent ecstasies [neutrality, servitorship and so on] are 
mixed with other ingredients, devotional service in love of Godhead is 
transformed and becomes composed of transcendental mellows.
 
PURPORT
 
In the Bhakti-rasamrta-sindhu (2.1.4–5), the following definition is 
given:
 
athasyah kesava-rater laksitaya nigadyate
samagri-pariposena parama rasa-rupata
 
vibhavair anubhavais ca sattvikair vyabhicaribhih
svadyatvam hrdi bhaktanam anita sravanadibhih
esa krsna-ratih sthayi bhavo bhakti-raso bhavet
 
"Love for Krsna, Kesava, as previously described, reaches the supreme 
state of being composed of mellows when its ingredients are fulfilled. 
By means of vibhava, anubhava, sattvika and vyabhicari, hearing and 
chanting are activated, and the devotee is able to taste love for Krsna. 
Then attachment for Krsna, or permanent ecstasy (sthayi-bhava), becomes 
the mellow of devotional service (bhakti-rasa)."
 
Madhya 23.48
 
TEXT 48
 
TEXT
 
vibhava, anubhava, sattvika, vyabhicari
sthayi-bhava ‘rasa' haya ei cari mili'
SYNONYMS
 
vibhava -- special ecstasy; anubhava -- subordinate ecstasy; sattvika -- 
natural ecstasy; vyabhicari -- transitory ecstasy; sthayi-bhava -- 
permanent ecstasy; rasa -- mellow; haya -- becomes; ei cari -- these 
four; mili' -- meeting.
 
TRANSLATION
 
"Permanent ecstasy becomes a more and more relishable transcendental 
mellow through the mixture of special ecstasy, subordinate ecstasy, 
natural ecstasy and transitory ecstasy.
 
Madhya 23.49
 
TEXT 49
 
TEXT
 
dadhi yena khanda-marica-karpura-milane
'rasalakhya' rasa haya apurvasvadane
SYNONYMS
 
dadhi -- yogurt; yena -- as if; khanda -- sugar candy; marica -- black 
pepper; karpura -- camphor; milane -- being mixed; rasala-akhya -- known 
as delicious; rasa -- mellow; haya -- becomes; apurva-asvadane -- by an 
unprecedented taste.
 
TRANSLATION
 
"Yogurt mixed with sugar candy, black pepper and camphor is very 
palatable and tasty. Similarly, when permanent ecstasy mixes with other 
ecstatic symptoms, it becomes unprecedentedly tasty.
 
Madhya 23.50
 
TEXT 50
 
TEXT
 
dvividha ‘vibhava', -- alambana, uddipana
vamsi-svaradi -- ‘uddipana', krsnadi -- ‘alambana'
SYNONYMS
 
dvi-vidha -- two kinds; vibhava -- particular ecstasy; alambana -- the 
support; uddipana -- awakening; vamsi-svara-adi -- such as the vibration 
of the flute; uddipana -- exciting; krsna-adi -- Krsna and others; 
alambana -- the support.
 
TRANSLATION
 
"There are two kinds of particular ecstasies [vibhava]. One is called 
the support, and the other is called the awakening. The vibration of 
Krsna's flute is an example of the awakening, and Lord Krsna Himself is 
an example of the support.
 
Madhya 23.51
 
TEXT 51
 
TEXT
 
'anubhava' -- smita, nrtya, gitadi udbhasvara
stambhadi -- ‘sattvika' anubhavera bhitara
SYNONYMS
 
anubhava -- subordinate ecstasy; smita -- smiling; nrtya -- dancing; 
gita-adi -- songs and so on; udbhasvara -- symptoms of bodily 
manifestation; stambha-adi -- being stunned and others; sattvika -- 
natural; anubhavera bhitara -- within the category of subordinate 
ecstasies.
 
TRANSLATION
 
"The subordinate ecstasies are smiling, dancing and singing, as well as 
different manifestations in the body. The natural ecstasies, such as 
being stunned, are considered among the subordinate ecstasies [anubhava].
 
PURPORT
 
In the Bhakti-rasamrta-sindhu (2.1.14), vibhava is described as follows:
 
tatra jneya vibhavas tu raty-asvadana-hetavah
te dvidhalambana eke tathaivoddipanah pare
 
"The cause bringing about the tasting of love for Krsna is called 
vibhava. Vibhava is divided into two categories -- alambana (support) 
and uddipana (awakening)."
 
In the Agni Purana it is stated:
 
vibhavyate hi raty-adir yatra yena vibhavyate
vibhavo nama sa dvedhalambanoddipanatmakah
 
"That which causes love for Krsna to appear is called vibhava. That has 
two divisions -- alambana (in which love appears) and uddipana (by which 
love appears)."
 
In the Bhakti-rasamrta-sindhu (2.1.16), the following is stated about 
alambana:
 
krsnas ca krsna-bhaktas ca budhair alambana matah
raty-ader visayatvena tathadharatayapi ca
 
"The object of love is Krsna, and the container of that love is the 
devotee of Krsna. Learned scholars call them alambana -- the foundations.
" Similarly, uddipana is described as follows:
 
uddipanas tu te prokta bhavam uddipayanti ye
te tu sri-krsna-candrasya gunas cestah prasadhanam
 
"Those things which awaken ecstatic love are called uddipana. Mainly 
this awakening is made possible by the qualities and activities of Krsna,
 as well as by His mode of decoration and the way His hair is arranged." 
(B.r.s. 2.1.301) The Bhakti-rasamrta-sindhu (2.1.302) also gives the 
following further examples of uddipana:
 
smitanga-saurabhe vamsa-srnga-nupura-kambavah
padanka-ksetra-tulasi-bhakta-tad-vasaradayah
 
"Krsna's smile, the fragrance of His transcendental body, His flute, 
bugle, ankle bells and conchshell, the marks on His feet, His place of 
residence, His favorite plant [tulasi], His devotees, and the observance 
of fasts and vows connected to His devotion all awaken the symptoms of 
ecstatic love."
 
The Bhakti-rasamrta-sindhu (2.2.1) describes anubhava as follows:
 
anubhavas tu citta-stha-bhavanam avabodhakah
te bahir vikriya prayah prokta udbhasvarakhyaya
 
"The many external ecstatic symptoms, or bodily transformations which 
indicate ecstatic emotions in the mind and which are also called 
udbhasvara, are the anubhavas, or subordinate ecstatic expressions of 
love." Some of these symptoms are dancing, falling down and rolling on 
the ground, singing and crying very loudly, bodily contortions, loud 
vibrations, yawning, deep breathing, disregard for others, the frothing 
of saliva, mad laughter, spitting, hiccups and other, similar symptoms. 
All these symptoms are divided into two divisions -- sita and ksepana. 
Singing, yawning and so on are called sita. Dancing and bodily 
contortions are called ksepana.
 
In his Anubhasya, Srila Bhaktisiddhanta Sarasvati Thakura quotes the 
following verse from the Vedic literature describing udbhasvara:
 
udbhasante sva-dhamniti prokta udbhasvara budhaih
nivy-uttariya-dhammilla-sramsanam gatra-motanam
jrmbha ghranasya phullatvam nisvasadyas ca te matah
 
"The ecstatic symptoms manifest in the external body of a person in 
ecstatic love are called udbhasvara by learned scholars. Some of these 
are a slackening of the belt and a dropping of clothes and hair. Others 
are bodily contortions, yawning, a trembling of the front portion of the 
nostrils, heavy breathing, hiccupping and falling down and rolling on 
the ground. These are the external manifestations of emotional love." 
Stambha and other symptoms are described in Madhya-lila 14.167.
 
Madhya 23.52
 
TEXT 52
 
TEXT
 
nirveda-harsadi -- tetrisa ‘vyabhicari'
saba mili' ‘rasa' haya camatkara-kari
nirveda-harsa-adi-complete despondency, jubilation and so on; tetrisa-
thirty-three; vyabhicari-transitory elements; saba mili'-all meeting 
together; rasa-the mellow; haya-becomes; camatkara-kari-a cause of 
wonder.
 
TRANSLATION
 
"There are other ingredients, beginning with complete despondency and 
jubilation. Altogether there are thirty-three varieties, and when these 
combine, the mellow becomes very wonderful.
 
PURPORT
 
Nirveda, harsa and other symptoms are explained in Madhya-lila 14.167. 
The transitory elements (vyabhicari) are described in the Bhakti-
rasamrta-sindhu (2.4.1-3) as follows:
 
athocyante trayas trimsad-bhava ye vyabhicarinah
visesenabhimukhyena caranti sthayinam prati
 
vag-anga-sattva-sucya ye jneyas te vyabhicarinah
sancarayanti bhavasya gatim sancarino'pi te
 
unmajjanti nimajjanti stayiny amrta-varidhau
urmi-vad vardhayanty enam yanti tad-rupatam ca te
 
"There are thirty-three transitory elements, known as vyabhicari 
ecstatic emotions. They especially wander about the permanent sentiments 
as assistants. They are to be known by words, by different symptoms seen 
in the limbs and in other parts of the body, and by the peculiar 
conditions of the heart. Because they set in motion the progress of the 
permanent sentiments, they are specifically called sancari, or impelling 
principles. These impelling principles rise up and fall back in the 
permanent sentiments of ecstatic love like waves in an ocean of ecstasy. 
Consequently they are called vyabhicari."
 
Madhya 23.53
 
TEXT 53
 
TEXT
 
panca-vidha rasa -- santa, dasya, sakhya, vatsalya
madhura-nama srngara-rasa -- sabate prabalya
SYNONYMS
 
panca-vidha rasa -- five kinds of mellows; santa -- neutrality; dasya -- 
servitorship; sakhya -- friendship; vatsalya -- parental affection; 
madhura -- sweet; nama -- named; srngara-rasa -- the conjugal mellow; 
sabate -- among all of them; prabalya -- predominant.
 
TRANSLATION
 
"There are five transcendental mellows -- neutrality, servitorship, 
friendship, parental affection and conjugal love, which is also known as 
the mellow of sweetness. Conjugal love excels all the others.
 
Madhya 23.54
 
TEXT 54
 
TEXT
 
santa-rase santi-rati ‘prema' paryanta haya
dasya-rati ‘raga' paryanta krameta badaya
SYNONYMS
 
santa-rase -- in the mellow of neutrality; santi-rati -- spiritual 
attachment in peacefulness; prema paryanta -- up to love of Godhead; 
haya -- is; dasya-rati -- attachment in servitude; raga -- spontaneous 
love; paryanta -- up to; krameta -- gradually; badaya -- increases.
 
TRANSLATION
 
"The position of neutrality increases up to the point where one can 
appreciate love of Godhead. The mellow of servitorship gradually 
increases to the point of spontaneous love of Godhead.
 
Madhya 23.55
 
TEXT 55
 
TEXT
 
sakhya-vatsalya-rati paya ‘anuraga'-sima
subaladyera ‘bhava' paryanta premera mahima
sakhya-in friendship; vatsalya-in parental affection; rati-affection; 
paya-obtains; anuraga-sima-up to the limit of subordinate spontaneous 
love; subala-adyera-of friends like Subala and others; bhava-ecstatic 
love; paryanta-up to; premera mahima-the glory of love of Godhead.
 
TRANSLATION
 
"After the mellow of servitorship, there are the mellows of friendship 
and parental love, which increase to subordinate spontaneous love. The 
greatness of the love found in friends like Subala extends to the 
standard of ecstatic love of Godhead.
 
PURPORT
 
Srila Bhaktisiddhanta Sarasvati Thakura says that the mellow of 
neutrality increases to simple love of Godhead. In the mellow of 
servitorship, love of Godhead increases beyond that to affection, 
counterlove (anger based on love), love and attachment. Similarly, the 
mellow of friendship increases to affection, counterlove, love, 
attachment and subattachment. It is the same with the mellow of parental 
affection. The special feature of the mellow of friendship exhibited by 
personalities like Subala is that it increases from fraternal affection 
to counterlove, to spontaneous attachment, to subordinate attachment, 
and finally to the ecstasy where all the ecstatic symptoms continuously 
exist.
 
Madhya 23.56
 
TEXT 56
 
TEXT
 
santadi rasera ‘yoga', ‘viyoga' -- dui bheda
sakhya-vatsalye yogadira aneka vibheda
SYNONYMS
 
santa-adi rasera -- of the mellows beginning from neutrality; yoga -- 
connection; viyoga -- separation; dui bheda -- two divisions; sakhya -- 
in the mellow of friendship; vatsalye -- in parental affection; yoga-
adira -- of connection and separation; aneka vibheda -- many varieties.
 
TRANSLATION
 
"There are two divisions of each of the five mellows -- yoga [connection]
 and viyoga [separation]. Among the mellows of friendship and parental 
affection, there are many divisions of connection and separation.
 
PURPORT
 
In the Bhakti-rasamrta-sindhu (3.2.93), these divisions are described:
 
ayoga-yogavetasya
 prabhedau kathitav ubhau
 
"In the mellows of bhakti-yoga, there are two stages -- ayoga and yoga." 
Ayoga (viyoga) is described in the Bhakti-rasamrta-sindhu (3.2.94) as 
follows:
 
sangabhavo harer dhirair ayoga iti kathyate
ayoge tvan-manaskatvam tad-gunady-anusandhayah
tat-prapty-upaya-cintadyah sarvesam kathitah kriyah
 
"Learned scholars in the science of bhakti-yoga say that when there is 
an absence of association with the Supreme Personality of Godhead, 
separation takes place. In the stage of ayoga (separation), the mind is 
filled with Krsna consciousness and is fully absorbed in thoughts of 
Krsna. In that stage, the devotee searches out the transcendental 
qualities of the Supreme Personality of Godhead. It is said that in that 
stage of separation, all the devotees in the different mellows are 
always active in thinking of ways to attain Krsna's association."
 
The word yoga ("connection") is thus described in the Bhakti-rasamrta-
sindhu (3.2.129):
 
krsnena sangamo yas tu
 sa yoga iti kirtyate
 
"When one meets Krsna directly, that is called yoga."
 
In the transcendental mellows of neutrality and servitorship, there are 
similar divisions of yoga and viyoga, but they are not variegated. The 
divisions of yoga and viyoga are always existing in the five mellows. 
However, in the transcendental mellows of friendship and parental 
affection, there are many varieties of yoga and viyoga. The varieties of 
yoga are thus described:
 
yogo ‘pi kathitah siddhis
 tustih sthitir iti tridha
 
"Yoga (connection) is of three types -- success, satisfaction and 
permanence." (B.r.s. 3.2.129) The divisions of ayoga (separation) are 
described as follows:
 
utkanthitam viyogas cety
 ayogo ‘pi dvidhocyate
 
"Thus ayoga has two divisions -- longing and separation." (B.r.s. 3.2.95)
 
Madhya 23.57
 
TEXT 57
 
TEXT
 
'rudha', ‘adhirudha' bhava -- kevala ‘madhure'
mahisi-ganera ‘rudha', ‘adhirudha' gopika-nikare
SYNONYMS
 
rudha -- advanced; adhirudha -- highly advanced; bhava -- ecstasy; 
kevala -- only; madhure -- in the transcendental mellow of conjugal love;
 mahisi-ganera -- of the queens of Dvaraka; rudha -- advanced; adhirudha 
-- highly advanced; gopika-nikare -- among the gopis.
 
TRANSLATION
 
"Only in the conjugal mellow are there two ecstatic symptoms called 
rudha [advanced] and adhirudha [highly advanced]. The advanced ecstasies 
are found among the queens of Dvaraka, and the highly advanced ecstasies 
are found among the gopis.
 
PURPORT
 
The adhirudha ecstasies are explained in the Ujjvala-nilamani (Sthayi-
bhava-prakarana 170):
 
rudhoktebhyo ‘nubhavebhyah kam apy apta visistatam
yatranubhava drsyante so ‘dhirudho nigadyate
 
The very sweet attraction of conjugal love increases through affection, 
counterlove, love, attachment, subattachment, ecstasy and highly 
advanced ecstasy (mahabhava). The platform of mahabhava includes rudha 
and adhirudha. These platforms are possible only in conjugal love. 
Advanced ecstasy is found in Dvaraka, whereas highly advanced ecstasy is 
found among the gopis.
 
Madhya 23.58
 
TEXT 58
 
TEXT
 
adhirudha-mahabhava -- dui ta' prakara
sambhoge ‘madana', virahe ‘mohana' nama tara
SYNONYMS
 
adhirudha-mahabhava -- highly advanced ecstasy; dui ta' prakara -- two 
varieties; sambhoge -- in actually meeting; madana -- madana; virahe -- 
in separation; mohana -- mohana; nama -- the names; tara -- of them.
 
TRANSLATION
 
"Highly advanced ecstasy is divided into two categories -- madana and 
mohana. Meeting together is called madana, and separation is called 
mohana.
 
Madhya 23.59
 
TEXT 59
 
TEXT
 
'madane' -- cumbanadi haya ananta vibheda
'udghurna', ‘citra-jalpa' -- ‘mohane' dui bheda
SYNONYMS
 
madane -- in the stage of madana; cumbana-adi -- kissing and similar 
activities; haya -- are; ananta vibheda -- unlimited divisions; udghurna 
-- unsteadiness; citra-jalpa -- various mad talks; mohane -- the stage 
of mohana; dui bheda -- two divisions.
 
TRANSLATION
 
"On the madana platform there are kissing and many other symptoms, which 
are unlimited. In the mohana stage, there are two divisions -- udghurna [
unsteadiness] and citra-jalpa [varieties of mad emotional talks].
 
PURPORT
 
For further information, see Madhya-lila 1.87.
 
Madhya 23.60
 
TEXT 60
 
TEXT
 
citra-jalpera dasa anga -- prajalpadi-nama
'bhramara-gita'ra dasa sloka tahate pramana
SYNONYMS
 
citra-jalpera -- of the mad talks; dasa -- ten; anga -- parts; prajalpa-
adi-nama -- named prajalpa and so on; bhramara-gitara -- of Radharani's 
talks with the bumblebee (Srimad-Bhagavatam, Canto Ten, Chapter Forty-
seven); dasa sloka -- ten verses; tahate -- in that matter; pramana -- 
the evidence.
 
TRANSLATION
 
"Mad emotional talks include ten divisions, called prajalpa and other 
names. An example of this is the ten verses spoken by Srimati Radharani 
called ‘The Song to the Bumblebee.'
 
PURPORT
 
Imaginative mad talks, known as citra-jalpa, can be divided into ten 
categories -- prajalpa, parijalpa, vijalpa, ujjalpa, sanjalpa, avajalpa, 
abhijalpa, ajalpa, pratijalpa and sujalpa. There are no English 
equivalents for these different features of jalpa (imaginative talk).
 
Madhya 23.61
 
TEXT 61
 
TEXT
 
udghurna, vivasa-cesta -- divyonmada-nama
virahe krsna-sphurti, apanake ‘krsna'-jnana
SYNONYMS
 
udghurna -- unsteadiness; vivasa-cesta -- boastful activities; divya-
unmada-nama -- named transcendental madness; virahe -- in separation; 
krsna-sphurti -- manifestation of Krsna; apanake -- oneself; krsna-jnana 
-- thinking as Krsna.
 
TRANSLATION
 
"Udghurna [unsteadiness] and vivasa-cesta [boastful activities] are 
aspects of transcendental madness. In separation from Krsna, one 
experiences the manifestation of Krsna, and one thinks oneself to be 
Krsna.
 
Madhya 23.62
 
TEXT 62
 
TEXT
 
'sambhoga'-‘vipralambha'-bhede dvividha srngara
sambhogera ananta anga, nahi anta tara
SYNONYMS
 
sambhoga -- of meeting (enjoyment together); vipralambha -- of 
separation; bhede -- in two divisions; dvi-vidha srngara -- two kinds of 
conjugal love; sambhogera -- of the stage of sambhoga, or meeting; 
ananta anga -- unlimited parts; nahi -- not; anta -- an end; tara -- of 
that.
 
TRANSLATION
 
"In conjugal love [srngara] there are two departments -- meeting and 
separation. On the platform of meeting, there are unlimited varieties 
that are beyond description.
 
PURPORT
 
Vipralambha is described in the Ujjvala-nilamani (Vipralambha-prakarana 
3–4):
 
yunor ayuktayor bhavo yuktayor vatha yo mithah
abhistalinganadinam anavaptau prakrsyate
sa vipralambho vijneyah sambhogonnati-karakah
na vina vipralambhena sambhogah pustim asnute
 
"When the lover and the beloved meet, they are called yukta (connected). 
Previous to their meeting, they are called ayukta (not connected). 
Whether connected or not connected, the ecstatic emotion arising due to 
not being able to embrace and kiss each other as desired is called 
vipralambha. This vipralambha helps nourish emotions at the time of 
meeting." Similarly, sambhoga is described in the following verse quoted 
from the Vedic literature by Srila Bhaktisiddhanta Sarasvati Thakura in 
his Anubhasya:
 
darsanalinganadinam anukulyan nisevaya
yunor ullasam arohan bhavah sambhoga iryate
 
"Meeting each other and embracing each other are aimed at bringing about 
the happiness of the lover and the beloved. When this stage becomes 
increasingly jubilant, the resultant ecstatic emotion is called sambhoga.
" When awakened, sambhoga is divided into four categories:
 
(1) purva-raga-anantara -- after purva-raga (attachment prior to meeting)
, sambhoga is called brief (sanksipta);
 
(2) mana-anantara -- after mana (anger based on love), sambhoga is 
called encroached (sankirna);
 
(3) kincid-dura-pravasa-anantara -- after being a little distance away 
for some time, sambhoga is called accomplished (sampanna);
 
(4) sudura-pravasa-anantara -- after being far away, sambhoga is called 
perfection (samrddhiman).
 
The meetings of the lovers that take place in dreams also have these 
four divisions.
 
Madhya 23.63
 
TEXT 63
 
TEXT
 
'vipralambha' catur-vidha -- purva-raga, mana
pravasakhya, ara prema-vaicittya-akhyana
SYNONYMS
 
vipralambha -- separation; catur-vidha -- four divisions; purva-raga -- 
purva-raga; mana -- mana; pravasa-akhya -- known as pravasa; ara -- and; 
prema-vaicittya-prema-vaicittya; akhyana -- calling.
 
TRANSLATION
 
"Vipralambha has four divisions -- purva-raga, mana, pravasa and prema-
vaicittya.
 
PURPORT
 
Purva-raga is described in the Ujjvala-nilamani (Vipralambha-prakarana 5)
:
 
ratir ya sangamat purvam darsana-sravanadi-ja
tayor unmilati prajnaih purva-ragah sa ucyate
 
"When attachment produced in the lover and beloved before their meeting 
by seeing, hearing and so on becomes very palatable by the mixture of 
four ingredients, such as vibhava and anubhava, this is called purva-
raga."
 
The word mana is also described in the Ujjvala-nilamani (Vipralambha-
prakarana 68):
 
dam-patyor bhava ekatra sator apy anuraktayoh
svabhistaslesa-viksadi-nirodhi mana ucyate
 
"Mana is a word used to indicate the mood of the lover and the beloved 
experienced whether they are in one place or in different places. This 
mood obstructs their looking at each other and embracing each other, 
despite the fact that they are attached to each other."
 
Pravasa is also explained in the Ujjvala-nilamani (Vipralambha-prakarana 
139), as follows:
 
purva-sangatayor yunor bhaved desantaradibhih
vyavadhanam tu yat prajnaih sa pravasa itiryate
 
"Pravasa is a word used to indicate the separation of lovers who were 
previously intimately associated. This separation is due to their being 
in different places."
 
Similarly, prema-vaicittya is also explained in the Ujjvala-nilamani (
Vipralambha-prakarana 134):
 
priyasya sannikarse ‘pi premotkarsa-svabhavatah
ya visesa-dhiyartis tat prema-vaicittyam ucyate
 
"Prema-vaicittya is a word used to indicate an abundance of love that 
brings about grief from fear of separation, although the lover is 
present."
 
Madhya 23.64
 
TEXT 64
 
TEXT
 
radhikadye ‘purva-raga' prasiddha ‘pravasa', ‘mane'
'prema-vaicittya' sri-dasame mahisi-gane
SYNONYMS
 
radhika-adye -- in Srimati Radharani and the other gopis; purva-raga -
- feelings before union; prasiddha -- celebrated; pravasa mane -- also 
pravasa and mana; prema-vaicittya -- feelings of fear of separation; sri-
dasame -- in the Tenth Canto; mahisi-gane -- among the queens.
 
TRANSLATION
 
"Of the four kinds of separation, three [purva-raga, pravasa and mana] 
are celebrated in Srimati Radharani and the gopis. In Dvaraka, among the 
queens, feelings of prema-vaicittya are very prominent.
 
Madhya 23.65
 
TEXT 65
 
TEXT
 
kurari vilapasi tvam vita-nidra na sese
 svapiti jagati ratryam isvaro gupta-bodhah
vayam iva sakhi kaccid gadha-nirviddha-ceta
 nalina-nayana-hasodara-lileksitena
SYNONYMS
 
kurari -- O female osprey; vilapasi -- are lamenting; tvam -- you; vita-
nidra -- without sleep; na -- not; sese -- rest; svapiti -- sleeps; 
jagati -- in the world; ratryam -- at night; isvarah -- Lord Krsna; 
gupta-bodhah -- whose consciousness is hidden; vayam -- we; iva -- like; 
sakhi -- O dear friend; kaccit -- whether; gadha -- deeply; nirviddha-
cetah -- pierced in the heart; nalina-nayana -- of the lotus-eyed Lord; 
hasa -- smiling; udara -- liberal; lila-iksitena -- by the playful 
glancing.
 
TRANSLATION
 
"‘My dear friend kurari, it is now night, and Lord Sri Krsna is sleeping.
 You yourself are not asleep or resting but are lamenting. Should I 
presume that you, like us, are affected by the smiling, liberal, playful 
glances of lotus-eyed Krsna? If so, your heart is deeply pierced. Is 
that why you are showing these signs of sleepless lamentation?'
 
PURPORT
 
This verse from Srimad-Bhagavatam (10.90.15) was spoken by Lord Krsna's 
queens. Although they were with Krsna, they were still thinking of 
losing His company.
 
Madhya 23.66
 
TEXT 66
 
TEXT
 
vrajendra-nandana krsna -- nayaka-siromani
nayikara siromani -- radha-thakurani
SYNONYMS
 
vrajendra-nandana krsna -- Lord Krsna, the son of Maharaja Nanda; nayaka-
siromani -- best of all heroes; nayikara siromani -- the best of all 
heroines; radha-thakurani -- Srimati Radharani.
 
TRANSLATION
 
"Lord Krsna, the Supreme Personality of Godhead, who appeared as the son 
of Nanda Maharaja, is the supreme hero in all dealings. Similarly, 
Srimati Radharani is the topmost heroine in all dealings.
 
Madhya 23.67
 
TEXT 67
 
TEXT
 
nayakanam siro-ratnam
 krsnas tu bhagavan svayam
yatra nityataya sarve
 virajante maha-gunah
SYNONYMS
 
nayakanam -- of all heroes; sirah-ratnam -- the crown jewel; krsnah -- 
Lord Krsna; tu -- but; bhagavan svayam -- the Supreme Personality of 
Godhead Himself; yatra -- in whom; nityataya -- with permanence; sarve --
 all; virajante -- exist; maha-gunah -- transcendental qualities.
 
TRANSLATION
 
"‘Krsna is the Supreme Personality of Godhead Himself, and He is the 
crown jewel of all heroes. In Krsna, all transcendental good qualities 
are permanently situated.'
 
PURPORT
 
This verse is also found in the Bhakti-rasamrta-sindhu (2.1.17).
 
Madhya 23.68
 
TEXT 68
 
TEXT
 
devi krsna-mayi prokta
 radhika para-devata
sarva-laksmi-mayi sarva-
 kantih sammohini para
SYNONYMS
 
devi -- who shines brilliantly; krsna-mayi -- nondifferent from Lord 
Krsna; prokta -- called; radhika -- Srimati Radharani; para-devata -- 
most worshipable; sarva-laksmi-mayi -- presiding over all the goddesses 
of fortune; sarva-kantih -- in whom all splendor exists; sammohini -- 
whose character completely bewilders Lord Krsna; para -- the superior 
energy.
 
TRANSLATION
 
"‘The transcendental goddess Srimati Radharani is the direct counterpart 
of Lord Sri Krsna. She is the central figure for all the goddesses of 
fortune. She possesses all the attraction to attract the all-attractive 
Personality of Godhead. She is the primeval internal potency of the Lord.
'
 
PURPORT
 
This text is found in the Brhad-gautamiya-tantra. For an explanation, 
see Adi-lila 4.83–95.
 
Madhya 23.69
 
TEXT 69
 
TEXT
 
ananta krsnera guna, causatti -- pradhana
eka eka guna suni' judaya bhakta-kana
SYNONYMS
 
ananta -- unlimited; krsnera -- of Lord Krsna; guna -- qualities; 
causatti -- sixty-four; pradhana -- chief ones; eka eka -- one by one; 
guna -- qualities; suni' -- hearing; judaya -- satisfies; bhakta-kana -- 
the ears of the devotees.
 
TRANSLATION
 
"The transcendental qualities of Lord Krsna are unlimited. Out of these, 
sixty-four are considered prominent. The ears of the devotees are 
satisfied simply by hearing all these qualities one after the other.
 
Madhya 23.70
 
TEXT 70
 
TEXT
 
ayam neta su-ramyangah
 sarva-sal-laksananvitah
ruciras tejasa yukto
 baliyan vayasanvitah
SYNONYMS
 
ayam -- this (Krsna); neta -- supreme hero; su-ramya-angah -- having the 
most beautiful transcendental body; sarva-sat-laksana -- all auspicious 
bodily marks; anvitah -- endowed with; rucirah -- possessing radiance 
very pleasing to the eyes; tejasa -- with all power; yuktah -- bestowed; 
baliyan -- very strong; vayasa-anvitah -- having a youthful age.
 
TRANSLATION
 
"‘Krsna, the supreme hero, has the most beautiful transcendental body. 
This body possesses all good features. It is radiant and very pleasing 
to the eyes. His body is powerful, strong and youthful.
 
PURPORT
 
This verse and the following six verses are also found in the Bhakti-
rasamrta-sindhu (2.1.23–29).
 
Madhya 23.71
 
TEXT 71
 
TEXT
 
vividhadbhuta-bhasa-vit
 satya-vakyah priyam-vadah
vavadukah su-pandityo
 buddhiman pratibhanvitah
SYNONYMS
 
vividha -- various; adbhuta -- wonderful; bhasa-vit -- knower of 
languages; satya-vakyah -- whose words are truthful; priyam-vadah -- who 
speaks very pleasingly; vavadukah -- expert in speaking; su-pandityah -- 
very learned; buddhi-man -- very wise; pratibha-anvitah -- genius.
 
TRANSLATION
 
"‘Krsna is the linguist of all wonderful languages. He is a truthful and 
very pleasing speaker. He is expert in speaking, and He is a very wise, 
learned scholar and a genius.
 
Madhya 23.72
 
TEXT 72
 
TEXT
 
vidagdhas caturo daksah
 krta-jnah su-drdha-vratah
desa-kala-supatra-jnah
 sastra-caksuh sucir vasi
SYNONYMS
 
vidagdhah -- expert in artistic enjoyment; caturah -- cunning; daksah -- 
expert; krta-jnah -- grateful; su-drdha-vratah -- firmly determined; 
desa -- of country; kala -- time; su-patra -- of fitness; jnah -- a 
knower; sastra-caksuh -- expert in the authoritative scriptures; sucih --
 very clean and neat; vasi -- self-controlled.
 
TRANSLATION
 
"‘Krsna is very expert in artistic enjoyment. He is highly cunning, 
expert, grateful and firmly determined in His vows. He knows how to deal 
according to time, person and country, and He sees through the 
scriptures and authoritative books. He is very clean and self-controlled.
 
Madhya 23.73
 
TEXT 73
 
TEXT
 
sthiro dantah ksama-silo
 gambhiro dhrtiman samah
vadanyo dharmikah surah
 karuno manya-mana-krt
SYNONYMS
 
sthirah -- steady; dantah -- having controlled senses; ksama-silah -- 
forgiving; gambhirah -- grave; dhrti-man -- calm, never bereft of 
intelligence; samah -- equal; vadanyah -- magnanimous; dharmikah -- 
religious; surah -- chivalrous; karunah -- kind; manya-mana-krt -- 
respectful to the respectable.
 
TRANSLATION
 
"‘Lord Krsna is steady, His senses are controlled, and He is forgiving, 
grave and calm. He is also equal to all. Moreover, He is magnanimous, 
religious, chivalrous and kind. He is always respectful to respectable 
people.
 
Madhya 23.74
 
TEXT 74
 
TEXT
 
daksino vinayi hriman
 saranagata-palakah
sukhi bhakta-suhrt prema-
 vasyah sarva-subhan-karah
SYNONYMS
 
daksinah -- simple and liberal; vinayi -- humble; hri-man -- bashful 
when glorified; sarana-agata-palakah -- protector of the surrendered 
souls; sukhi -- always happy; bhakta-suhrt -- well-wisher of the 
devotees; prema-vasyah -- submissive to love; sarva-subham-karah -- all-
auspicious.
 
TRANSLATION
 
"‘Krsna is very simple and liberal, He is humble and bashful, and He is 
the protector of the surrendered souls. He is very happy, and He is 
always the well-wisher of His devotees. He is all-auspicious, and He is 
submissive to love.
 
Madhya 23.75
 
TEXT 75
 
TEXT
 
pratapi kirtiman rakta-
 lokah sadhu-samasrayah
nari-gana-manohari
 sarvaradhyah samrddhiman
SYNONYMS
 
pratapi -- very influential; kirti-man -- famous for good works; rakta-
lokah -- who is the object of the attachment of all people; sadhu-
samasrayah -- the shelter of the good and virtuous; nari-gana -- to 
women; manah-hari -- attractive; sarva-aradhyah -- worshipable by 
everyone; samrddhi-man -- very rich.
 
TRANSLATION
 
"‘Krsna is very influential and famous, and He is the object of 
attachment for everyone. He is the shelter of the good and the virtuous. 
He is attractive to the minds of women, and He is worshiped by everyone. 
He is very, very rich.
 
Madhya 23.76
 
TEXT 76
 
TEXT
 
variyan isvaras ceti
 gunas tasyanukirtitah
samudra iva pancasad
 durvigaha harer ami
SYNONYMS
 
variyan -- the best; isvarah -- the supreme controller; ca -- and; iti --
 thus; gunah -- the transcendental qualities; tasya -- of Him; 
anukirtitah -- described; samudrah -- oceans; iva -- like; pancasat -- 
fifty; durvigahah -- difficult to penetrate fully; hareh -- of the 
Supreme Personality of Godhead; ami -- all these.
 
TRANSLATION
 
"‘Krsna is the Supreme, and He is always glorified as the Supreme Lord 
and controller. Thus all the previously mentioned transcendental 
qualities are in Him. The fifty qualities of the Supreme Personality of 
Godhead mentioned above are as deep as an ocean. In other words, they 
are difficult to fully comprehend.
 
Madhya 23.77
 
TEXT 77
 
TEXT
 
jivesv ete vasanto ‘pi
 bindu-bindutaya kvacit
paripurnataya bhanti
 tatraiva purusottame
SYNONYMS
 
jivesu -- in the living entities; ete -- these; vasantah -- are residing;
 api -- though; bindu-bindutaya -- with a very minute quantity; kvacit --
 sometimes; paripurnataya -- with fullness; bhanti -- are manifested; 
tatra -- in Him; eva -- certainly; purusa-uttame -- in the Supreme 
Personality of Godhead.
 
TRANSLATION
 
"‘These qualities are sometimes very minutely exhibited in living beings,
 but they are fully manifested in the Supreme Personality of Godhead.'
 
PURPORT
 
This verse is found in the Bhakti-rasamrta-sindhu (2.1.30). Living 
entities are parts and parcels of the Supreme Personality of Godhead. As 
Lord Krsna states in the Bhagavad-gita (15.7):
 
mamaivamso jiva-loke jiva-bhutah sanatanah
manah-sasthanindriyani prakrti-sthani karsati
 
"The living entities in this conditioned world are My eternal, 
fragmental parts. Due to conditioned life, they are struggling very hard 
with the six senses, which include the mind."
 
The qualities of Krsna are present in the living entity in minute, 
atomic quantities. A small portion of gold is certainly gold, but it 
cannot be equal to a gold mine. Similarly, the living entities have all 
the characteristics of the Supreme Personality of Godhead in minute 
quantity, but the living entity is never equal to the Supreme 
Personality of Godhead. God is therefore described as the Supreme Being, 
and the living entity is described as a jiva. God is described as the 
Supreme Being, the chief of all living beings, because He is supplying 
the necessities of all others -- eko bahunam yo vidadhati kaman. The 
Mayavadis maintain that everyone is God, but even if this philosophy is 
accepted, no one can maintain that everyone is equal to the Supreme 
Godhead in every respect. Only unintelligent men maintain that everyone 
is equal to God or that everyone is God.
 
Madhya 23.78
 
TEXT 78
 
TEXT
 
atha panca-guna ye syur
 amsena girisadisu
SYNONYMS
 
atha -- now (over and above these); panca-gunah -- five qualities; ye -- 
which; syuh -- may exist; amsena -- by part; girisa-adisu -- in demigods 
like Lord Siva.
 
TRANSLATION
 
"‘Apart from these fifty qualities, there are five other qualities found 
in the Supreme Personality of Godhead that are partially present in 
demigods like Siva.
 
PURPORT
 
This verse and the following seven verses are also found in the Bhakti-
rasamrta-sindhu (2.1.37–44).
 
Madhya 23.79–81
 
TEXTS 79–81
 
TEXT
 
sada svarupa-sampraptah
 sarva-jno nitya-nutanah
sac-cid-ananda-sandrangah
 sarva-siddhi-nisevitah
athocyante gunah panca
 ye laksmisadi-vartinah
avicintya-maha-saktih
 koti-brahmanda-vigrahah
avataravali-bijam
 hatari-gati-dayakah
atmarama-ganakarsity
 ami krsne kiladbhutah
SYNONYMS
 
sada -- always; svarupa-sampraptah -- situated in one's eternal nature; 
sarva-jnah -- omniscient; nitya-nutanah -- ever fresh; sat-cit-ananda-
sandra-angah -- the concentrated form of eternity, knowledge and bliss; 
sarva-siddhi-nisevitah -- attended by all mystic perfections; atha -- 
now; ucyante -- are said; gunah -- qualities; panca -- five; ye -- which;
 laksmi-isa -- in the proprietor of the goddess of fortune; adi -- etc.; 
vartinah -- represented; avicintya -- inconceivable; maha-saktih -- 
possessing supreme energy; koti-brahmanda -- consisting of innumerable 
universes; vigrahah -- having a body; avatara -- of incarnations; avali -
- of groups; bijam -- the source; hata-ari -- to enemies killed by Him; 
gati-dayakah -- giving liberation; atmarama-gana -- of those fully 
satisfied in themselves; akarsi -- attracting; iti -- thus; ami -- these;
 krsne -- in Krsna; kila -- certainly; adbhutah -- very wonderful.
 
TRANSLATION
 
"‘These qualities are (1) the Lord is always situated in His original 
position, (2) He is omniscient, (3) He is always fresh and youthful, (4) 
He is the concentrated form of eternity, knowledge and bliss, and (5) He 
is the possessor of all mystic perfection. There are another five 
qualities, which exist in the Vaikuntha planets in Narayana, the Lord of 
Laksmi. These qualities are also present in Krsna, but they are not 
present in demigods like Lord Siva or in other living entities. These 
are (1) the Lord possesses inconceivable supreme power, (2) He generates 
innumerable universes from His body, (3) He is the original source of 
all incarnations, (4) He bestows salvation upon enemies He kills, and (5)
 He has the ability to attract exalted persons who are satisfied in 
themselves. Although these qualities are present in Narayana, the 
dominating Deity of the Vaikuntha planets, they are even more 
wonderfully present in Krsna.
 
Madhya 23.82–83
 
TEXTS 82–83
 
TEXT
 
sarvadbhuta-camatkara-
 lila-kallola-varidhih
atulya-madhura-prema-
 mandita-priya-mandalah
tri-jagan-manasakarsi-
 murali-kala-kujitah
asamanordhva-rupa-sri-
 vismapita-caracarah
SYNONYMS
 
sarva-adbhuta-camatkara -- bringing wonder to all; lila -- of pastimes; 
kallola -- full of waves; varidhih -- an ocean; atulya-madhura-prema -- 
with incomparable conjugal love; mandita -- decorated; priya-mandalah -- 
with a circle of favorite personalities; tri-jagat -- of the three 
worlds; manasa-akarsi -- attracting the minds; murali -- of the flute; 
kala-kujitah -- the melodious vibration; asamana-urdhva -- unequaled and 
unsurpassed; rupa -- by beauty; sri -- and opulence; vismapita-cara-
acarah -- astonishing the moving and nonmoving living entities.
 
TRANSLATION
 
"‘Apart from these sixty transcendental qualities, Krsna has an 
additional four transcendental qualities, which are not manifested even 
in the personality of Narayana. These are: (1) Krsna is like an ocean 
filled with waves of pastimes that evoke wonder within everyone in the 
three worlds. (2) In His activities of conjugal love, He is always 
surrounded by His dear devotees who possess unequaled love for Him. (3) 
He attracts the minds of all three worlds with the melodious vibration 
of His flute. (4) His personal beauty and opulence are beyond compare. 
No one is equal to Him, and no one is greater than Him. Thus the 
Personality of Godhead astonishes all living entities, both moving and 
nonmoving, within the three worlds. He is so beautiful that He is called 
Krsna.
 
PURPORT
 
Mayavadi philosophers, who have a poor fund of knowledge, simply dismiss 
the subject by explaining that krsna means "black." Not understanding 
the qualities of Krsna, these atheistic rascals do not accept Him as the 
Supreme Personality of Godhead. Although the Lord is described and 
accepted by great personalities, acaryas and sages, the Mayavadis still 
do not appreciate Him. Unfortunately, at the present moment human 
society is so degraded that people cannot even provide themselves with 
life's daily necessities, yet they are captivated by Mayavadi 
philosophers and are being misled. According to the Bhagavad-gita, 
simply by understanding Krsna one can get free from the cycle of birth 
and death. Tyaktva deham punar janma naiti mam eti so ‘rjuna [Bg. 4.9]. 
Unfortunately this great science of Krsna consciousness has been impeded 
by Mayavadi philosophers, who are opposed to the personality of Krsna. 
Those who are preaching this Krsna consciousness movement must try to 
understand Krsna from the statements given in the Bhakti-rasamrta-sindhu 
(The Nectar of Devotion).
 
Madhya 23.84–85
 
TEXTS 84–85
 
TEXT
 
lila premna priyadhikyam
 madhuryam venu-rupayoh
ity asadharanam proktam
 govindasya catustayam
evam gunas catur-bhedas
 catuh-sastir udahrtah
SYNONYMS
 
lila -- pastimes; premna -- with transcendental love; priya-adhikyam -- 
an abundance of highly elevated devotees; madhuryam -- sweetness; venu-
rupayoh -- of the flute and the beauty of Krsna; iti -- thus; 
asadharanam -- uncommon; proktam -- said; govindasya -- of Lord Krsna; 
catustayam -- four special features; evam -- thus; gunah -- 
transcendental qualities; catuh-bhedah -- having four divisions; catuh-
sastih -- sixty-four; udahrtah -- declared.
 
TRANSLATION
 
"‘Above Narayana, Krsna has four specific transcendental qualities -- 
His wonderful pastimes, an abundance of wonderful associates who are 
very dear to Him [like the gopis], His wonderful beauty and the 
wonderful vibration of His flute. Lord Krsna is more exalted than 
ordinary living beings and demigods like Lord Siva. He is even more 
exalted than His personal expansion Narayana. In all, the Supreme 
Personality of Godhead has sixty-four transcendental qualities in full.'
 
Madhya 23.86
 
TEXT 86
 
TEXT
 
ananta guna sri-radhikara, pancisa -- pradhana
yei gunera ‘vasa' haya krsna bhagavan
SYNONYMS
 
ananta guna -- unlimited qualities; sri-radhikara -- of Srimati 
Radharani; pancisa -- twenty-five; pradhana -- chief; yei gunera -- by 
those qualities; vasa -- under the control; haya -- is; krsna -- Lord 
Krsna; bhagavan -- the Supreme Personality of Godhead.
 
TRANSLATION
 
"Similarly, Srimati Radharani has unlimited transcendental qualities, of 
which twenty-five are principal. Sri Krsna is controlled by these 
transcendental qualities of Srimati Radharani.
 
Madhya 23.87–91
 
TEXTS 87–91
 
TEXT
 
atha vrndavanesvaryah
 kirtyante pravara gunah
madhureyam nava-vayas
 calapangojjvala-smita
caru-saubhagya-rekhadhya
 gandhonmadita-madhava
sangita-prasarabhijna
 ramya-van narma-pandita
vinita karuna-purna
 vidagdha patavanvita
lajja-sila su-maryada
 dhairya-gambhirya-salini
su-vilasa mahabhava-
 paramotkarsa-tarsini
gokula-prema-vasatir
 jagac-chreni-lasad-yasah
gurv-arpita-guru-sneha
 sakhi-pranayita-vasa
krsna-priyavali-mukhya
 santatasrava-kesava
bahuna kim gunas tasyah
 sankhyatita harer iva
SYNONYMS
 
atha -- now; vrndavana-isvaryah -- of the Queen of Vrndavana (Sri 
Radhika); kirtyante -- are glorified; pravarah -- chief; gunah -- 
qualities; madhura -- sweet; iyam -- this one (Radhika); nava-vayah -- 
youthful; cala-apanga -- having restless eyes; ujjvala-smita -- having a 
bright smile; caru-saubhagya-rekha-adhya -- possessing beautiful, 
auspicious lines on the body; gandha -- by the wonderful fragrance of 
Her body; unmadita-madhava -- exciting Krsna; sangita -- of songs; 
prasara-abhijna -- knowledgeable in the expansion; ramya-vak -- having 
charming speech; narma-pandita -- learned in joking; vinita -- humble; 
karuna-purna -- full of mercy; vidagdha -- cunning; patava-anvita -- 
expert in performing Her duties; lajja-sila -- shy; su-maryada -- 
respectful; dhairya -- calm; gambhirya-salini -- and grave; su-vilasa -- 
playful; maha-bhava -- of advanced ecstasy; parama-utkarsa -- in the 
highest excellence; tarsini -- desirous; gokula-prema -- the love of the 
residents of Gokula; vasatih -- the abode; jagat-sreni -- among the 
surrendered devotees who are the abodes (asraya) of love for Krsna; 
lasat -- shining; yasah -- whose fame; guru -- to the elders; arpita -- 
offered; guru-sneha -- whose great affection; sakhi-pranayita-vasa -- 
controlled by the love of Her gopi friends; krsna-priya-avali -- among 
those who are dear to Krsna; mukhya -- the chief; santata -- always; 
asrava-kesavah -- to whom Lord Kesava is submissive; bahuna kim -- in 
short; gunah -- the qualities; tasyah -- of Her; sankhyatitah -- beyond 
count; hareh -- of Lord Krsna; iva -- like.
 
TRANSLATION
 
"‘Srimati Radharani's twenty-five chief transcendental qualities are: (1)
 She is very sweet. (2) She is always freshly youthful. (3) Her eyes are 
restless. (4) She smiles brightly. (5) She has beautiful, auspicious 
lines. (6) She makes Krsna happy with Her bodily aroma. (7) She is very 
expert in singing. (8) Her speech is charming. (9) She is very expert in 
joking and speaking pleasantly. (10) She is very humble and meek. (11) 
She is always full of mercy. (12) She is cunning. (13) She is expert in 
executing Her duties. (14) She is shy. (15) She is always respectful. (
16) She is always calm. (17) She is always grave. (18) She is expert in 
enjoying life. (19) She is situated at the topmost level of ecstatic 
love. (20) She is the reservoir of loving affairs in Gokula. (21) She is 
the most famous of submissive devotees. (22) She is very affectionate to 
elderly people. (23) She is very submissive to the love of Her friends. (
24) She is the chief gopi. (25) She always keeps Krsna under Her control.
 In short, She possesses unlimited transcendental qualities, just as 
Lord Krsna does.'
 
PURPORT
 
These verses are found in the Ujjvala-nilamani (Sri-radha-prakarana 11–
15).
 
Madhya 23.92
 
TEXT 92
 
TEXT
 
nayaka, nayika, -- dui rasera ‘alambana'
sei dui srestha, -- radha, vrajendra-nandana
SYNONYMS
 
nayaka -- hero; nayika -- heroine; dui -- two; rasera -- of mellows; 
alambana -- the basis; sei -- those; dui -- two; srestha -- chief; radha 
-- Srimati Radharani; vrajendra-nandana -- and Krsna, the son of 
Maharaja Nanda.
 
TRANSLATION
 
"The basis of all transcendental mellows is the hero and the heroine, 
and Srimati Radharani and Lord Krsna, the son of Maharaja Nanda, are the 
best.
 
Madhya 23.93
 
TEXT 93
 
TEXT
 
ei-mata dasye dasa, sakhye sakha-gana
vatsalye mata pita asrayalambana
SYNONYMS
 
ei-mata -- in this way; dasye -- in the transcendental mellow of 
servitude; dasa -- servants; sakhye -- in the transcendental mellow of 
friendship; sakha-gana -- the friends; vatsalye -- in the transcendental 
mellow of parental affection; mata pita -- mother and father; asraya-
alambana -- the support or shelter of love as the abode or dwelling 
place of love.
 
TRANSLATION
 
"Just as Lord Krsna and Srimati Radharani are the object and shelter of 
the mellow of conjugal love, respectively, so in the mellow of 
servitorship, Krsna, the son of Maharaja Nanda, is the object, and 
servants like Citraka, Raktaka and Patraka are the shelter. Similarly, 
in the transcendental mellow of friendship, Lord Krsna is the object, 
and friends like Sridama, Sudama and Subala are the shelter. In the 
transcendental mellow of parental affection, Krsna is the object, and 
Mother Yasoda and Maharaja Nanda are the shelter.
 
Madhya 23.94
 
TEXT 94
 
TEXT
 
ei rasa anubhave yaiche bhakta-gana
yaiche rasa haya, suna tahara laksana
SYNONYMS
 
ei -- this; rasa -- mellow; anubhave -- realize; yaiche -- how; bhakta-
gana -- the devotees; yaiche -- how; rasa -- the mellow; haya -- appears;
 suna -- hear; tahara -- of them; laksana -- the symptoms.
 
TRANSLATION
 
"Now hear how the mellows appear and how they are realized by the 
devotees on different transcendental platforms.
 
Madhya 23.95–98
 
TEXTS 95–98
 
TEXT
 
bhakti-nirdhuta-dosanam
 prasannojjvala-cetasam
sri-bhagavata-raktanam
 rasikasanga-ranginam
jivani-bhuta-govinda-
 pada-bhakti-sukha-sriyam
premantaranga-bhutani
 krtyany evanutisthatam
bhaktanam hrdi rajanti
 samskara-yugalojjvala
ratir ananda-rupaiva
 niyamana tu rasyatam
krsnadibhir vibhavadyair
 gatair anubhavadhvani
praudhanandas camatkara-
 kastham apadyate param
SYNONYMS
 
bhakti -- by devotional service; nirdhuta-dosanam -- whose material 
contaminations are washed off; prasanna-ujjvala-cetasam -- whose hearts 
are satisfied and clean; sri-bhagavata-raktanam -- who are interested in 
understanding the transcendental meaning of Srimad-Bhagavatam; rasika-
asanga-ranginam -- who live with the devotees and enjoy their 
transcendental company; jivani-bhuta -- has become the life; govinda-
pada -- to the lotus feet of Govinda; bhakti-sukha-sriyam -- those for 
whom the only opulence is the happiness of devotional service; prema-
antaranga-bhutani -- which are of a confidential nature in the loving 
affairs of the devotees and Krsna; krtyani -- activities; eva -- 
certainly; anutisthatam -- of those performing; bhaktanam -- of the 
devotees; hrdi -- in the hearts; rajanti -- existing; samskara-yugala -- 
by both previous and current purificatory methods; ujjvala -- expanded; 
ratih -- love; ananda-rupa -- whose form is transcendental bliss; eva -- 
certainly; niyamana -- being brought; tu -- but; rasyatam -- to 
tastefulness; krsna-adibhih -- by Krsna and others; vibhava-adyaih -- by 
ingredients such as vibhava; gataih -- gone; anubhava-adhvani -- to the 
path of perception; praudha-anandah -- mature bliss; camatkara-kastham --
 the platform of wonder; apadyate -- arrives at; param -- the supreme.
 
TRANSLATION
 
"‘For those who are completely washed of all material contamination by 
pure devotional service, who are always satisfied and brightly 
enlightened in the heart, who are always attached to understanding the 
transcendental meaning of Srimad-Bhagavatam, who are always eager to 
associate with advanced devotees, whose happiness in the service of the 
lotus feet of Govinda is their very life, who always discharge the 
confidential activities of love -- for such advanced devotees, who are 
by nature situated in bliss, the seed of love [rati] is expanded in the 
heart by previous and current reformatory processes. Thus the mixture of 
ecstatic ingredients becomes tasty and, being within the perception of 
the devotee, reaches the highest platform of wonder and deep bliss.'
 
PURPORT
 
These verses are found in the Bhakti-rasamrta-sindhu (2.1.7–10).
 
Madhya 23.99
 
TEXT 99
 
TEXT
 
ei rasa-asvada nahi abhaktera gane
krsna-bhakta-gana kare rasa asvadane
SYNONYMS
 
ei -- this; rasa-asvada -- tasting of transcendental mellows; nahi -- 
not; abhaktera gane -- among nondevotees; krsna-bhakta-gane -- the pure 
devotees of Lord Krsna; kare -- do; rasa -- these transcendental mellows;
 asvadane -- tasting.
 
TRANSLATION
 
"The exchange between Krsna and different devotees situated in different 
transcendental mellows is not to be experienced by nondevotees. Advanced 
devotees can understand and appreciate the different varieties of 
devotional service reciprocated with the Supreme Personality of Godhead.
 
Madhya 23.100
 
TEXT 100
 
TEXT
 
sarvathaiva duruho ‘yam
 abhaktair bhagavad-rasah
tat padambuja-sarvasvair
 bhaktair evanurasyate
SYNONYMS
 
sarvatha -- in all respects; eva -- certainly; duruhah -- difficult to 
be understood; ayam -- this; abhaktaih -- by nondevotees; bhagavat-rasah 
-- the exchange of transcendental mellows with the Supreme Personality 
of Godhead; tat -- that; pada-ambuja-sarva-svaih -- whose all in all is 
the lotus feet; bhaktaih -- by devotees; eva -- certainly; anurasyate -- 
is relished.
 
TRANSLATION
 
"‘Nondevotees cannot understand the exchange of transcendental mellows 
between the devotees and the Lord. In all respects, this is very 
difficult to understand, but one who has dedicated everything to the 
lotus feet of Krsna can taste the transcendental mellows.'
 
PURPORT
 
This verse is also found in the Bhakti-rasamrta-sindhu (2.5.131).
 
Madhya 23.101
 
TEXT 101
 
TEXT
 
sanksepe kahilun ei ‘prayojana'-vivarana
pancama-purusartha -- ei ‘krsna-prema'-dhana
SYNONYMS
 
sanksepe kahilun -- briefly I have spoken; ei -- this; prayojana-
vivarana -- description of the ultimate achievement; pancama-purusa-
artha -- the fifth and ultimate goal of life; ei -- this; krsna-prema-
dhana -- the treasure of love of Krsna.
 
TRANSLATION
 
"This brief description is an elaboration of the ultimate goal of life. 
Indeed, this is the fifth and ultimate goal, which is beyond the 
platform of liberation. It is called krsna-prema-dhana, the treasure of 
love for Krsna.
 
Madhya 23.102
 
TEXT 102
 
TEXT
 
purve prayage ami rasera vicare
tomara bhai rupe kailun sakti-sancare
SYNONYMS
 
purve -- previously; prayage -- in Prayaga; ami -- I; rasera vicare -- 
in consideration of different mellows; tomara bhai -- your brother; rupe 
-- unto Rupa Gosvami; kailun -- I have done; sakti-sancare -- endowment 
of all power.
 
TRANSLATION
 
"Previously I empowered your brother Rupa Gosvami to understand these 
mellows. I did this while instructing him at the Dasasvamedha-ghata in 
Prayaga.
 
Madhya 23.103
 
TEXT 103
 
TEXT
 
tumiha kariha bhakti-sastrera pracara
mathuraya lupta-tirthera kariha uddhara
SYNONYMS
 
tumiha -- you also; kariha -- should perform; bhakti-sastrera pracara -- 
propagation of the revealed scriptures of devotional service; mathuraya -
- in Mathura; lupta-tirthera -- of lost places of pilgrimage; kariha -- 
should make; uddhara -- recovery.
 
TRANSLATION
 
"O Sanatana, you should broadcast the revealed scriptures on devotional 
service and excavate the lost places of pilgrimage in the district of 
Mathura.
 
Madhya 23.104
 
TEXT 104
 
TEXT
 
vrndavane krsna-seva, vaisnava-acara
bhakti-smrti-sastra kari' kariha pracara
SYNONYMS
 
vrndavane -- in Vrndavana; krsna-seva -- the service of Lord Krsna; 
vaisnava-acara -- behavior of Vaisnavas; bhakti-smrti-sastra -- the 
reference books of devotional service; kari' -- compiling; kariha -- do; 
pracara -- preaching.
 
TRANSLATION
 
"Establish devotional service to Lord Krsna and Radharani in Vrndavana. 
You should also compile bhakti scriptures and preach the bhakti cult 
from Vrndavana."
 
PURPORT
 
Sanatana Gosvami was enjoined (1) to broadcast the revealed scriptures 
on devotional service and establish the conclusions of devotional 
service, (2) to reestablish lost places of pilgrimage like Vrndavana and 
Radha-kunda, (3) to establish the Vrndavana method of temple worship and 
install Deities in temples (Sri Sanatana Gosvami established the Madana-
mohana temple, and Rupa Gosvami established the Govindaji temple), and (
4) to enunciate the behavior of a Vaisnava (as Srila Sanatana Gosvami 
did in the Hari-bhakti-vilasa). In this way Sanatana Gosvami was 
empowered to establish the cult of Vaisnavism. As stated by Srinivasa 
Acarya in his Sad-gosvamy-astaka (2):
 
nana-sastra-vicaranaika-nipunau sad-dharma-samsthapakau
 lokanam hita-karinau tri-bhuvane manyau saranyakarau
radha-krsna-padaravinda-bhajananandena mattalikau
 vande rupa-sanatanau raghu-yugau sri-jiva-gopalakau
 
"I offer my respectful obeisances unto the Six Gosvamis, namely Sri 
Sanatana Gosvami, Sri Rupa Gosvami, Sri Raghunatha Bhatta Gosvami, Sri 
Raghunatha dasa Gosvami, Sri Jiva Gosvami and Sri Gopala Bhatta Gosvami, 
who are very expert in scrutinizingly studying all the revealed 
scriptures with the aim of establishing eternal religious principles for 
the benefit of all human beings. Thus they are honored all over the 
three worlds, and they are worth taking shelter of because they are 
absorbed in the mood of the gopis and are engaged in the transcendental 
loving service of Radha and Krsna."
 
This Krsna consciousness movement continues the tradition of the Six 
Gosvamis, especially Srila Sanatana Gosvami and Srila Rupa Gosvami. 
Serious students of this Krsna consciousness movement must understand 
their great responsibility to preach the cult of Vrndavana (devotional 
service to the Lord) all over the world. We now have a nice temple in 
Vrndavana, and serious students should take advantage of it. I am very 
hopeful that some of our students can take up this responsibility and 
render the best service to humanity by educating people in Krsna 
consciousness.
 
Madhya 23.105
 
TEXT 105
 
TEXT
 
yukta-vairagya-sthiti saba sikhaila
suska-vairagya-jnana saba nisedhila
SYNONYMS
 
yukta-vairagya -- of proper renunciation; sthiti -- the situation; saba -
- all; sikhaila -- instructed; suska-vairagya -- dry renunciation; jnana 
-- speculative knowledge; saba -- all; nisedhila -- forbade.
 
TRANSLATION
 
Sri Caitanya Mahaprabhu then told Sanatana Gosvami about proper 
renunciation according to a particular situation, and the Lord forbade 
dry renunciation and speculative knowledge in all respects.
 
PURPORT
 
This is the technique for understanding suska-vairagya and yukta-
vairagya. In the Bhagavad-gita (6.17) it is said:
 
yuktahara-viharasya yukta-cestasya karmasu
yukta-svapnavabodhasya yogo bhavati duhkha-ha
 
"He who is temperate in his habits of eating, sleeping, recreation and 
work can mitigate all material pains by practicing the yoga system." To 
broadcast the cult of Krsna consciousness, one has to learn the 
possibility of renunciation in terms of country, time and candidate. A 
candidate for Krsna consciousness in the Western countries should be 
taught about the renunciation of material existence, but one would teach 
candidates from a country like India in a different way. The teacher (
acarya) has to consider time, candidate and country. He must avoid the 
principle of niyamagraha -- that is, he should not try to perform the 
impossible. What is possible in one country may not be possible in 
another. The acarya's duty is to accept the essence of devotional 
service. There may be a little change here and there as far as yukta-
vairagya (proper renunciation) is concerned. Dry renunciation is 
forbidden by Sri Caitanya Mahaprabhu, and we have also learned this from 
our spiritual master, His Divine Grace Bhaktisiddhanta Sarasvati Thakura 
Gosvami Maharaja. The essence of devotional service must be taken into 
consideration, and not the outward paraphernalia.
 
Sanatana Gosvami wrote his Vaisnava smrti, Hari-bhakti-vilasa, which was 
specifically meant for India. In those days, India was more or less 
following the principle of smarta-vidhi. Srila Sanatana Gosvami had to 
keep pace with this, and his Hari-bhakti-vilasa was compiled with this 
in mind. According to smarta-brahmanas, a person not born in a brahmana 
family could not be elevated to the position of a brahmana. Sanatana 
Gosvami, however, says in the Hari-bhakti-vilasa (2.12) that anyone can 
be elevated to the position of a brahmana by the process of initiation.
 
yatha kancanatam yati kamsyam rasa-vidhanatah
tatha diksa-vidhanena dvijatvam jayate nrnam
 
"As bell metal is turned to gold when mixed with mercury in an 
alchemical process, so one who is properly trained and initiated by a 
bona fide spiritual master immediately becomes a brahmana."
 
There is a difference between the smarta process and the gosvami process.
 According to the smarta process, one cannot be accepted as a brahmana 
unless he is born in a brahmana family. According to the gosvami process,
 the Hari-bhakti-vilasa and the Narada Pancaratra, anyone can be a 
brahmana if he is properly initiated by a bona fide spiritual master. 
This is also the verdict of Sukadeva Gosvami in Srimad-Bhagavatam (2.4.
18):
 
kirata-hunandhra-pulinda-pulkasa
 abhira-sumbha yavanah khasadayah
ye ‘nye ca papa yad-apasrayasrayah
 sudhyanti tasmai prabhavisnave namah
 
"Kiratas, Hunas, Andhras, Pulindas, Pulkasas, Abhiras, Sumbhas, Yavanas 
and members of the Khasa races, and even others who are addicted to 
sinful acts, can be purified by taking shelter of the devotees of the 
Lord, due to His being the supreme power. I beg to offer my respectful 
obeisances unto Him."
 
A Vaisnava is immediately purified, provided he follows the rules and 
regulations of his bona fide spiritual master. It is not necessary that 
the rules and regulations followed in India be exactly the same as those 
in Europe, America and other Western countries. Simply imitating without 
effect is called niyamagraha. Not following the regulative principles 
but instead living extravagantly is also called niyamagraha. The word 
niyama means "regulative principles," and agraha means "eagerness." The 
word agraha means "not to accept." We should not follow regulative 
principles without an effect, nor should we fail to accept the 
regulative principles. What is required is a special technique according 
to country, time and candidate. Without the sanction of the spiritual 
master, we should not try to imitate. This principle is recommended here:
 suska-vairagya-jnana saba nisedhila. This is Sri Caitanya Mahaprabhu's 
liberal demonstration of the bhakti cult. We should not introduce 
anything whimsically, without the sanction of the bona fide spiritual 
master. In this connection, Srila Bhaktisiddhanta Sarasvati Thakura 
comments on these points by quoting two verses by Sri Rupa Gosvami (
Bhakti-rasamrta-sindhu 1.2.255–256).
 
anasaktasya visayan yatharham upayunjatah
nirbandhah krsna-sambandhe yuktam vairagyam ucyate
prapancikataya buddhya hari-sambandhi-vastunah
mumuksubhih parityago vairagyam phalgu kathyate
 
"When one is not attached to anything but at the same time accepts 
everything in relation to Krsna, one is rightly situated above 
possessiveness. On the other hand, one who rejects everything without 
knowledge of its relationship to Krsna is not as complete in his 
renunciation." To preach the bhakti cult, one should seriously consider 
these verses.
 
Madhya 23.107
 
TEXTS 106–107
 
TEXT
 
advesta sarva-bhutanam
 maitrah karuna eva ca
nirmamo nirahankarah
 sama-duhkha-sukhah ksami
santustah satatam yogi
 yatatma drdha-niscayah
mayy arpita-mano-buddhir
 yo mad-bhaktah sa me priyah
SYNONYMS
 
advesta -- not envious or jealous; sarva-bhutanam -- to all living 
entities in all parts of the world; maitrah -- friendly; karunah -- 
compassionate; eva -- certainly; ca -- and; nirmamah -- with no sense of 
proprietorship; nirahankarah -- without pride (without considering 
oneself a great preacher); sama-duhkha-sukhah -- equal in distress and 
happiness (peaceful); ksami -- tolerant of offenses created by others; 
santustah -- satisfied; satatam -- continuously; yogi -- engaged in 
bhakti-yoga; yata-atma -- having controlled the senses and mind; drdha-
niscayah -- having firm confidence and determination; mayi -- unto Me; 
arpita -- dedicated; manah-buddhih -- mind and intelligence; yah -- who; 
mat-bhaktah -- My devotee; sah -- that person; me -- to Me; priyah -- 
dear.
 
TRANSLATION
 
"‘One who is not envious but is a kind friend to all living entities, 
who does not think himself a proprietor and is free from false ego, who 
is equal in both happiness and distress, who is always satisfied, 
forgiving and self-controlled, and who is engaged in devotional service 
with determination, his mind and intelligence dedicated to Me -- such a 
devotee of Mine is very dear to Me.
 
PURPORT
 
One should not be jealous of members of other castes or nations. It is 
not that only Indians or brahmanas can become Vaisnavas. Anyone can 
become a Vaisnava. Therefore one should recognize that the bhakti cult 
must be spread all over the world. That is real advesta. Moreover, the 
word maitra, "friendly," indicates that one who is able to preach the 
bhakti cult all over the world should be equally friendly to everyone. 
These two and the following six verses were spoken by Sri Krsna in the 
Bhagavad-gita (12.13–20).
 
Madhya 23.108
 
TEXT 108
 
TEXT
 
yasman nodvijate loko
 lokan nodvijate tu yah
harsamarsa-bhayodvegair
 mukto yah sa ca me priyah
SYNONYMS
 
yasmat -- from whom; na -- not; udvijate -- is agitated by fear or 
lamentation; lokah -- the people in general; lokat -- from the people; 
na -- not; udvijate -- is agitated; tu -- but; yah -- who; harsa -- 
jubilation; amarsa -- anger; bhaya -- fear; udvegaih -- and from anxiety;
 muktah -- liberated; yah -- anyone who; sah -- he; ca -- also; me 
priyah -- My very dear devotee.
 
TRANSLATION
 
"‘He by whom no one is put into difficulty or anxiety and who is not 
disturbed by anyone, who is liberated from jubilation, anger, fear and 
anxiety, is very dear to Me.
 
Madhya 23.109
 
TEXT 109
 
TEXT
 
anapeksah sucir daksa
 udasino gata-vyathah
sarvarambha-parityagi
 yo me bhaktah sa me priyah
SYNONYMS
 
anapeksah -- indifferent; sucih -- clean; daksah -- expert in executing 
devotional service; udasinah -- without affection for anything material; 
gata-vyathah -- liberated from all material distress; sarva-arambha -- 
all kinds of endeavor; parityagi -- completely rejecting; yah -- anyone 
who; me -- My; bhaktah -- devotee; sah -- he; me priyah -- very dear to 
Me.
 
TRANSLATION
 
"‘A devotee who is not dependent on others but is dependent solely on Me,
 who is clean inwardly and outwardly, who is expert, indifferent to 
material things, without cares and free from all pains, and who rejects 
all pious and impious activities is very dear to Me.
 
PURPORT
 
The word anapeksa means that one should not be concerned with mundane 
people and should not depend upon them. One should depend solely on the 
Supreme Personality of Godhead and be free from material desires. One 
should also be clean, within and without. To be outwardly clean, one 
should regularly bathe with soap and oil, and to be inwardly clean one 
should always be absorbed in thoughts of Krsna. The words sarvarambha-
parityagi indicate that one should not be interested in the so-called 
smarta-vidhi of pious and impious activities.
 
Madhya 23.110
 
TEXT 110
 
TEXT
 
yo na hrsyati na dvesti
 na socati na kanksati
subhasubha-parityagi
 bhaktiman yah sa me priyah
SYNONYMS
 
yah -- he who; na hrsyati -- is not jubilant (upon getting something 
favorable); na dvesti -- does not hate (being artificially influenced by 
something unfavorable); na -- not; socati -- laments; na -- not; 
kanksati -- desires; subha-asubha -- the materially auspicious and 
inauspicious; parityagi -- completely rejecting; bhakti-man -- 
possessing devotion; yah -- anyone who; sah -- that person; me priyah -- 
very dear to Me.
 
TRANSLATION
 
"One who is free of all material jubilation, hatred, lamentation and 
desire, who renounces both materially auspicious and materially 
inauspicious things, and who is devoted to Me is very dear to Me.
 
Madhya 23.111–112
 
TEXTS 111–112
 
TEXT
 
samah satrau ca mitre ca
 tatha manapamanayoh
sitosna-sukha-duhkhesu
 samah sanga-vivarjitah
tulya-ninda-stutir mauni
 santusto yena kenacit
aniketah sthira-matir
 bhaktiman me priyo narah
SYNONYMS
 
samah -- equal; satrau -- to the enemy; ca -- also; mitre -- to the 
friend; ca -- and; tatha -- similarly; mana-apamanayoh -- in honor and 
dishonor; sita -- in winter; usna -- and in scorching heat; sukha -- in 
happiness; duhkhesu -- and in distress; samah -- equipoised; sanga-
vivarjitah -- without affection; tulya -- equal; ninda -- blasphemy; 
stutih -- and praise; mauni -- grave; santustah -- always satisfied; 
yena kenacit -- by whatever comes; aniketah -- without attachment for a 
residence; sthira -- steady; matih -- minded; bhakti-man -- fixed in 
devotional service; me -- to Me; priyah -- dear; narah -- a person.
 
TRANSLATION
 
"‘One who is equal to friends and enemies, who is equipoised in honor 
and dishonor, heat and cold, happiness and distress, fame and infamy, 
who is always free from attachment to material things and always grave 
and satisfied in all circumstances, who doesn't care for any residence, 
and who is always fixed in devotional service -- such a person is very 
dear to Me.
 
Madhya 23.113
 
TEXT 113
 
TEXT
 
ye tu dharmamrtam idam
 yathoktam paryupasate
sraddadhana mat-parama
 bhaktas te ‘tiva me priyah
SYNONYMS
 
ye -- the devotees who; tu -- but; dharma-amrtam -- eternal religious 
principle of Krsna consciousness; idam -- this; yatha-uktam -- as 
mentioned above; paryupasate -- worship; sraddadhanah -- having faith 
and devotion; mat-paramah -- accepting Me as the Supreme or the ultimate 
goal of life; bhaktah -- such devotees; te -- they; ativa -- very; me -- 
to Me; priyah -- dear.
 
TRANSLATION
 
"‘Devotees who follow these imperishable religious principles of Krsna 
consciousness with great faith and devotion, fully accepting Me as the 
supreme goal, are very, very dear to Me.'
 
Madhya 23.114
 
TEXT 114
 
TEXT
 
cirani kim pathi na santi disanti bhiksam
 naivanghri-pah para-bhrtah sarito ‘py asusyan
ruddha guhah kim ajito ‘vati nopasannan
 kasmad bhajanti kavayo dhana-durmadandhan
SYNONYMS
 
cirani -- torn old clothes; kim -- whether; pathi -- on the path; na -- 
not; santi -- are; disanti -- give; bhiksam -- alms; na -- not; eva -- 
certainly; anghri-pah -- the trees; para-bhrtah -- maintainers of others;
 saritah -- rivers; api -- also; asusyan -- have dried up; ruddhah -- 
closed; guhah -- caves; kim -- whether; ajitah -- the Supreme 
Personality of Godhead, who is unconquerable; avati -- protects; na -- 
not; upasannan -- the surrendered; kasmat -- for what reason, therefore; 
bhajanti -- flatter; kavayah -- the devotees; dhana-durmada-andhan -- 
persons who are puffed up with material possessions.
 
TRANSLATION
 
"‘Are there no torn clothes lying on the common road? Do the trees, 
which exist for maintaining others, no longer give alms in charity? Do 
the rivers, being dried up, no longer supply water to the thirsty? Are 
the caves of the mountains now closed, or, above all, does the 
unconquerable Supreme Personality of Godhead not protect the fully 
surrendered souls? Why then should learned persons like devotees go to 
flatter those who are intoxicated by hard-earned wealth?'"
 
PURPORT
 
This is a quotation from Srimad-Bhagavatam (2.2.5). In this verse, 
Sukadeva Gosvami advises Maharaja Pariksit that a devotee should be 
independent in all circumstances. The body can be maintained with no 
problem if one follows the instructions given in this verse. To maintain 
the body, we require shelter, food, water and clothing, and all these 
necessities can be obtained without approaching puffed-up rich men. One 
can collect old garments that have been thrown out, one can eat fruits 
offered by the trees, one can drink water from the rivers, and one can 
live within the caves of mountains. By nature's arrangements, shelter, 
clothing and food are supplied to the devotee who is completely 
surrendered to the Supreme Personality of Godhead. Such a devotee does 
not need a puffed-up materialistic person to maintain him. In other 
words, devotional service can be discharged in any condition. This is 
the version of Srimad-Bhagavatam (1.2.6):
 
sa vai pumsam paro dharmo yato bhaktir adhoksaje
ahaituky apratihata yayatma suprasidati
 
"The supreme occupation [dharma] for all humanity is that by which men 
can attain to loving devotional service unto the transcendent Lord. Such 
devotional service must be unmotivated and uninterrupted in order to 
completely satisfy the self." This verse explains that devotional 
service cannot be checked by any material condition.
 
Madhya 23.115
 
TEXT 115
 
TEXT
 
tabe sanatana saba siddhanta puchila
bhagavata-siddhanta gudha sakali kahila
SYNONYMS
 
tabe -- thereafter; sanatana -- Sanatana Gosvami; saba -- all; siddhanta 
-- conclusive statements; puchila -- inquired about; bhagavata-siddhanta 
-- the conclusive statements about devotional service mentioned in 
Srimad-Bhagavatam; gudha -- very confidential; sakali -- all; kahila -- 
Sri Caitanya Mahaprabhu described.
 
TRANSLATION
 
Thereafter Sanatana Gosvami inquired from Sri Caitanya Mahaprabhu about 
all the conclusive statements concerning devotional service, and the 
Lord very vividly explained all the confidential meanings of Srimad-
Bhagavatam.
 
Madhya 23.116
 
TEXT 116
 
TEXT
 
hari-vamse kahiyache goloke nitya-sthiti
indra asi' karila yabe sri-krsnere stuti
SYNONYMS
 
hari-vamse -- the revealed scripture known as Hari-vamsa; kahiyache -- 
has told of; goloke -- on the planet called Goloka; nitya-sthiti -- the 
eternal situation; indra -- King Indra of the heavenly planets; asi' -- 
coming; karila -- offered; yabe -- when; sri-krsnere stuti -- prayers to 
Lord Sri Krsna.
 
TRANSLATION
 
In the revealed scripture Hari-vamsa, there is a description of Goloka 
Vrndavana, the planet where Lord Sri Krsna eternally resides. This 
information was given by King Indra when he surrendered to Krsna and 
offered prayers after Krsna had raised Govardhana Hill.
 
PURPORT
 
In the Vedic scripture Hari-vamsa (Visnu-parva, Chapter Nineteen), there 
is the following description of Goloka Vrndavana:
 
manusya-lokad urdhvam tu khaganam gatir ucyate
akasasyopari ravir dvaram svargasya bhanuman
 
svargad urdhvam brahma-loko brahmarsi-gana-sevitah
tatra soma-gatis caiva jyotisam ca mahatmanam
 
tasyopari gavam lokah sadhyas tam palayanti hi
sa hi sarva-gatah krsnah maha-kasa-gato mahan
 
upary upari tatrapi gatis tava tapo-mayi
yam na vidmo vayam sarve prcchanto ‘pi pitam aham
 
gatih sama-damatyanam svargah su-krta-karmanam
brahmye tapasi yuktanam brahma-lokah para gatih
 
gavam eva tu goloko duraroha hi sa gatih
sa tu lokas tvaya krsna sidamanah krtatmana
dhrto dhrtimata vira nighnatopadravan gavam
 
When the King of heaven, Indra, surrendered to Krsna after Krsna had 
raised Govardhana Hill, Lord Indra stated that above the planetary 
systems wherein human beings reside is the sky, where birds fly. Above 
the sky is the sun and its orbit. This is the entrance to the heavenly 
planets. Above the heavenly planets are other planets, up to Brahmaloka, 
where those advancing in spiritual knowledge reside. The planets up to 
Brahmaloka are part of the material world (Devi-dhama). Because the 
material world is under the control of Devi, Durga, it is called Devi-
dhama. Above Devi-dhama is a place where Lord Siva and his wife Uma 
reside. Those brightened by spiritual knowledge and liberated from 
material contamination reside in that Sivaloka. Beyond that planetary 
system is the spiritual world, where there are planets called 
Vaikunthalokas. Goloka Vrndavana is situated above all the 
Vaikunthalokas. Goloka Vrndavana is the kingdom of Srimati Radharani and 
the parents of Krsna, Maharaja Nanda and Mother Yasoda. In this way 
there are various planetary systems, and they are all creations of the 
Supreme Lord. As stated in the Brahma-samhita (5.43):
 
goloka-namni nija-dhamni tale ca tasya
 devi-mahesa-hari-dhamasu tesu tesu
te te prabhava-nicaya vihitas ca yena
 govindam adi-purusam tam aham bhajami
 
"Below the planet named Goloka Vrndavana are the planets known as Devi-
dhama, Mahesa-dhama and Hari-dhama. These are opulent in different ways. 
They are managed by the Supreme Personality of Godhead, Govinda, the 
original Lord. I offer my obeisances unto Him."
 
Thus Goloka Vrndavana-dhama is situated above the Vaikuntha planets. The 
spiritual sky containing all the Vaikuntha planets is very small 
compared to Goloka Vrndavana-dhama. The space occupied by Goloka 
Vrndavana-dhama is called mahakasa, or "the greatest sky of all." Lord 
Indra said, "We asked Lord Brahma about Your eternal planet, but we 
could not understand it. Those fruitive actors who have controlled their 
senses and mind with pious activities can be elevated to the heavenly 
planets. Pure devotees who are always engaged in Lord Narayana's service 
are promoted to the Vaikunthalokas. However, my Lord Krsna, Your Goloka 
Vrndavana-dhama is very difficult to attain. Yet both You and that 
supreme planetary system have descended here upon this earth. 
Unfortunately, I have disturbed You by my misdeeds, and that was due to 
my foolishness. I am therefore trying to satisfy You by my prayers."
 
Sri Nilakantha confirms the existence of Goloka Vrndavana-dhama by 
quoting the Rg-samhita (Rg Veda 1.154.6):
 
ta vam vastuny usmasi gamadhyai
 yatra gavo bhuri-srnga ayasah
atraha tad urugayasya krsnah
 paramam padam avabhati bhuri
 
"We wish to go to Your [Radha's and Krsna's] beautiful houses, about 
which cows with large, excellent horns are wandering. Yet distinctly 
shining on this earth is that supreme abode of Yours that showers joy on 
all, O Urugaya [Krsna, who is much praised]."
 
Madhya 23.117–118
 
TEXTS 117–118
 
TEXT
 
mausala-lila, ara krsna-antardhana
kesavatara, ara yata viruddha vyakhyana
mahisi-harana adi, saba -- mayamaya
vyakhya sikhaila yaiche susiddhanta haya
SYNONYMS
 
mausala-lila-the pastimes of destroying the Yadu dynasty; ara-also; 
krsna-antardhana-the disappearance of Krsna; kesa-avatara-the 
incarnation of the hairs; ara-also; yata-all; viruddha vyakhyana-
statements against the Krsna conscious conclusions; mahisi-harana-
kidnapping of the queens; adi-and so on; saba-all; maya-maya-made of the 
external energy; vyakhya-explanations (countering the attack of the 
asuras); sikhaila-instructed; yaiche-which; su-siddhanta-proper 
conclusions; haya-are.
 
TRANSLATION
 
Illusory stories opposed to the conclusions of Krsna consciousness 
concern the destruction of the Yadu dynasty, Krsna's disappearance, the 
story that Krsna and Balarama arise from a black hair and a white hair 
of Ksirodakasayi Visnu, and the story about the kidnapping of the queens.
 Sri Caitanya Mahaprabhu explained to Sanatana Gosvami the proper 
conclusions of these stories.
 
PURPORT
 
Due to envy, many asuras describe Krsna to be like a black crow or an 
incarnation of a hair. Sri Caitanya Mahaprabhu told Sanatana Gosvami how 
to counteract all these asuric explanations of Krsna. The word kaka 
means crow, and kesa means hair. The asuras describe Krsna as an 
incarnation of a crow, an incarnation of a sudra (a blackish tribe) and 
an incarnation of a hair, not knowing that the word kesa means ka-isa 
and that ka means Lord Brahma and isa means Lord. Thus the word kesa 
indicates that Krsna is the Lord of Lord Brahma.
 
Some of Lord Krsna's pastimes are mentioned in the Mahabharata as 
mausala-lila. These include the stories of the destruction of the Yadu 
dynasty, Krsna's disappearance, His being pierced by a hunter's arrow, 
the story of Krsna's being an incarnation of a piece of hair (kesa-
avatara) as well as mahisi-harana, the kidnapping of Krsna's queens. 
Actually these are not factual but are related for the bewilderment of 
the asuras, who want to prove that Krsna is an ordinary human being. 
They are false in the sense that these pastimes are not eternal, nor are 
they transcendental or spiritual. There are many people who are by 
nature averse to the supremacy of the Supreme Personality of Godhead, 
Visnu. Such people are called asuras. They have mistaken ideas about 
Krsna. As stated in the Bhagavad-gita, the asuras are given a chance to 
forget Krsna more and more, birth after birth. Thus they make their 
appearance in a family of asuras and continue this process, being kept 
in bewilderment about Krsna. Asuras in the dress of sannyasis even 
explain the Bhagavad-gita and Srimad-Bhagavatam in different ways 
according to their own imaginations. Thus they continue to remain asuras 
birth after birth.
 
As far as the kesa-avatara (incarnation of a hair) is concerned, it is 
mentioned in Srimad-Bhagavatam (2.7.26). The Visnu Purana also states, 
ujjaharatmanah kesau sita-krsnau maha-bala.
 
Similarly, it is stated in the Mahabharata (Adi-parva 189.31–32):
 
sa capi kesau harir uccakarta
 ekam suklam aparam capi krsnam
 
tau capi kesav avisatam yadunam
 kule striyau rohinim devakim ca
 
tayor eko balabhadro babhuva
 yo ‘sau svetas tasya devasya kesah
 
krsno dvitiyah kesavah sambabhuva
 kesah yo ‘sau varnatah krsna uktah
 
Thus in Srimad-Bhagavatam, the Visnu Purana and the Mahabharata there 
are references to Krsna and Balarama being incarnations of a black hair 
and a white hair respectively. It is stated that Lord Visnu snatched two 
hairs -- one white and one black -- from His head. These two hairs 
entered the wombs of Rohini and Devaki, members of the Yadu dynasty. 
Balarama was born from Rohini, and Krsna was born of Devaki. Thus 
Balarama appeared from the first hair, and Krsna appeared from the 
second hair. It was also foretold that all the asuras, who are enemies 
of the demigods, would be cut down by Lord Visnu by His white and black 
plenary expansions and that the Supreme Personality of Godhead would 
appear and perform wonderful activities. In this connection, one should 
see the Laghu-bhagavatamrta, the chapter called Krsnamrta, verses 156–
164. Srila Rupa Gosvami has refuted this argument about the hair 
incarnation, and his refutation is supported by Sri Baladeva 
Vidyabhusana's commentaries. This matter is further discussed in the 
Krsna-sandarbha (29) and in the commentary known as Sarva-samvadini, by 
Srila Jiva Gosvami.
 
Madhya 23.119
 
TEXT 119
 
TEXT
 
tabe sanatana prabhura carane dhariya
nivedana kare dante trna-guccha lana
tabe-at that time; sanatana-Sanatana Gosvami; prabhura-of Sri Caitanya 
Mahaprabhu; carane dhariya-catching the lotus feet; nivedana kare-
submits a petition; dante-in the teeth; trna-guccha-a bunch of straw; 
lana-taking.
 
TRANSLATION
 
Sanatana Gosvami then humbly accepted his position as lower than a piece 
of straw, and symbolically holding some straw in his mouth, he fell down,
 clasped the lotus feet of Sri Caitanya Mahaprabhu and submitted the 
following petition.
 
Madhya 23.120
 
TEXT 120
 
TEXT
 
"nica-jati, nica-sevi, muni -- supamara
siddhanta sikhaila, -- yei brahmara agocara
SYNONYMS
 
nica-jati -- lower class; nica-sevi -- servant of lowborn people; muni --
 I; supamara -- very, very fallen; siddhanta sikhaila -- You have taught 
the topmost conclusions in detail; yei -- which; brahmara -- of Brahma; 
agocara -- beyond the reach.
 
TRANSLATION
 
Sanatana Gosvami said, "My dear Lord, I am a very lowborn person. Indeed,
 I am a servant to lowborn people; therefore I am very, very downtrodden.
 Nonetheless, You have taught me conclusions unknown even to Lord Brahma.
 
Madhya 23.121
 
TEXT 121
 
TEXT
 
tumi ye kahila, ei siddhantamrta-sindhu
mora mana chunite nare ihara eka-bindu
SYNONYMS
 
tumi ye -- You; kahila -- have spoken; ei -- this; siddhanta-amrta-
sindhu -- the ocean of the ambrosia of conclusive truth; mora mana -- my 
mind; chunite -- to touch; nare -- is not able; ihara -- of it; eka-
bindu -- even a drop.
 
TRANSLATION
 
"The conclusions that You have told me are the ocean of the ambrosia of 
truth. My mind is unable to approach even a drop of that ocean.
 
Madhya 23.122
 
TEXT 122
 
TEXT
 
pangu nacaite yadi haya tomara mana
vara deha' mora mathe dhariya carana
SYNONYMS
 
pangu -- lame man; nacaite -- to make dance; yadi -- if; haya -- it is; 
tomara mana -- Your mind; vara -- a benediction; deha' -- kindly give; 
mora mathe -- on my head; dhariya -- holding; carana -- Your lotus feet.
 
TRANSLATION
 
"If You want to make a lame man like me dance, kindly bestow Your 
transcendental blessings by placing Your lotus feet on my head.
 
Madhya 23.123
 
TEXT 123
 
TEXT
 
'muni ye sikhalun tore sphuruka sakala'
ei tomara vara haite habe mora bala"
SYNONYMS
 
muni -- I; ye -- whatever; sikhalun -- have instructed; tore -- unto you;
 sphuruka sakala -- let it be manifested; ei -- this; tomara vara -- 
Your benediction; haite -- from; habe -- there will be; mora bala -- my 
strength.
 
TRANSLATION
 
"Now, will You please tell me, ‘Let whatever I have instructed all be 
fully manifested unto you.' By blessing me in this way, You will give me 
strength to describe all this."
 
Madhya 23.124
 
TEXT 124
 
TEXT
 
tabe mahaprabhu tanra sire dhari' kare
vara dila -- ‘ei saba sphuruka tomare'
SYNONYMS
 
tabe -- after that; mahaprabhu -- Sri Caitanya Mahaprabhu; tanra -- of 
Sanatana Gosvami; sire -- on the head; dhari' -- holding; kare -- by the 
hand; vara dila -- gave the benediction; ei saba -- all this; sphuruka 
tomare -- let it be manifested to you properly.
 
TRANSLATION
 
Sri Caitanya Mahaprabhu then placed His hand on Sanatana Gosvami's head 
and blessed him, saying, "Let all these instructions be manifested to 
you."
 
Madhya 23.125
 
TEXT 125
 
TEXT
 
sanksepe kahilun -- ‘prema'-prayojana-samvada
vistari' kahana na yaya prabhura prasada
SYNONYMS
 
sanksepe -- briefly; kahilun -- I have described; prema-prayojana-
samvada -- the discussion of the ultimate goal of life, love of Godhead; 
vistari' -- expansively; kahana -- describing; na yaya -- not possible; 
prabhura prasada -- the benediction of Sri Caitanya Mahaprabhu.
 
TRANSLATION
 
Thus I have briefly described a discussion of the ultimate goal of life, 
love of Godhead. The mercy of Sri Caitanya Mahaprabhu cannot be 
described expansively.
 
Madhya 23.126
 
TEXT 126
 
TEXT
 
prabhura upadesamrta sune yei jana
acirat milaye tanre krsna-prema-dhana
SYNONYMS
 
prabhura -- of Sri Caitanya Mahaprabhu; upadesa-amrta -- the nectar of 
the instructions; sune -- hears; yei jana -- anyone who; acirat -- 
without delay; milaye -- meets; tanre -- him; krsna-prema-dhana -- the 
treasure of love of Krsna.
 
TRANSLATION
 
Whoever hears these instructions given to Sanatana Gosvami by the Lord 
comes very soon to realize love of God, Krsna.
 
Madhya 23.127
 
TEXT 127
 
TEXT
 
sri-rupa-raghunatha-pade yara asa
caitanya-caritamrta kahe krsnadasa
SYNONYMS
 
sri-rupa -- Srila Rupa Gosvami; raghunatha -- Srila Raghunatha dasa 
Gosvami; pade -- at the lotus feet; yara -- whose; asa -- expectation; 
Caitanya-caritamrta -- the book named Caitanya-caritamrta; kahe -- 
describes; krsnadasa -- Srila Krsnadasa Kaviraja Gosvami.
 
TRANSLATION
 
Praying at the lotus feet of Sri Rupa and Sri Raghunatha, always 
desiring their mercy, I, Krsnadasa, narrate Sri Caitanya-caritamrta, 
following in their footsteps.
 
Thus end the Bhaktivedanta purports to Sri Caitanya-caritamrta, Madhya-
lila, Twenty-third Chapter, describing love of Godhead.
 