1|Madhya 23-1975: Life's Ultimate Goal-Love of Godhead
2|Chapter 23
3|Life's Ultimate Goal-Love of Godhead
4|The following summary study 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 . Srimati Radharani has twenty-five transcendental
>|qualities .
5|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 and favorable
>|description of kesa-avatara. All these instructions are
>|mentioned herein.
6|In this way Sri Caitanya Mahaprabhu blessed Sanatana
>|Gosvami, placing His own hand on his head. Thus Sanatana
>|received the power to describe these subjects in books like
>|Hari-bhakti-vilasa.
7|Madhya 23.1
8|TEXT 1
9|TEXT
10|cirad adattam nija-gupta-vittam
11|svaprema -namamrtam atyudarah
12|apamaram yo vitatara gaurah
13|krsno janebhyas tam aham prapadye
14|SYNONYMS
15|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.
16|TRANSLATION
17|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.
18|Madhya 23.2
19|TEXT 2
20|TEXT
21|jaya jaya gauracandra jaya nityananda
22|jayadvaita-candra jaya gaura-bhakta-vrnda
23|SYNONYMS
24|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.
25|TRANSLATION
26|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!
27|Madhya 23.3
28|TEXT 3
29|TEXT
30|ebe suna bhakti-phala 'prema'-prayojana
31|yahara sravane haya bhakti-rasa-jnana
32|SYNONYMS
33|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.
34|TRANSLATION
35|Sri Caitanya Mahaprabhu continued, "Now hear, O Sanatana,
>|about the result of devotional service, which is love of
>|Godhead, life's ultimate goal. If one hears this
>|description , he will be enlightened in the transcendental
>|mellows of devotional service.
36|Madhya 23.4
37|TEXT 4
38|TEXT
39|krsne rati gadha haile 'prema'-abhidhana
40|krsna-bhakti-rasera ei 'sthayi-bhava'-nama
41|SYNONYMS
42|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.
43|TRANSLATION
44|"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.
45|Madhya 23.5
46|TEXT 5
47|TEXT
48|suddha-sattva-visesatma
49|prema-suryamsu-samya-bhak
50|rucibhis citta-masrnya-
51|krd asau bhava ucyate
52|SYNONYMS
53|suddha-sattva-by unadultered 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.
54|TRANSLATION
55|" 'When devotional service is situated on the
>|transcendental platform of pure goodness, it is like a
>|ray of the sunlight of love for Krsna. At such a time,
>|devotional service causes the heart to be softened by
>|various tastes, and it is called bhava [
>|emotion].'
56|PURPORT
57|This verse is found in the Bhakti-rasamrta-sindhu (1.3.1).
58|Madhya 23.6
59|TEXT 6
60|TEXT
61|e dui,-bhavera 'svarupa', 'tatastha' laksana
62|premera laksana ebe suna, sanatana
63|SYNONYMS
64|ei dui-these two; bhavera-of emotion; sva-rupa-
>|constitutional; tatastha-marginal; laksana-symptoms;
>|premera-of love; laksana-the symptoms; ebe-now; suna-hear;
>|sanatana-O Sanatana.
65|TRANSLATION
66|"Bhava [emotion] has two different symptoms-constitutional
>|and marginal. Now, My dear Sanatana, listen to the symptoms
>|of love.
67|PURPORT
68|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.
69|Madhya 23.7
70|TEXT 7
71|TEXT
72|samyan masrnita - svanto
>|
73|mamatvatisayankitah
74|bhavah sa eva sandratma
75|budhaih prema nigadyate
76|SYNONYMS
77|samyak-completely; masrnita-svantah -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.
78|TRANSLATION
79|" '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.
80|PURPORT
81|This verse is found in the Bhakti-rasamrta-sindhu (1.4.
>|1).
82|Madhya 23.8
83|TEXT 8
84|TEXT
85|ananya-mamata visnau
86|mamata prema-sangata
87|bhaktir ity ucyate bhisma-
88|prahladoddhava-naradaih
89|SYNONYMS
90|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.
91|TRANSLATION
92|" '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.'
93|PURPORT
94|This verse, quoted from the Narada-pancaratra, is found in
>|the Bhakti-rasamrta-sindhu (1.4.2).
95|Madhya 23.9
96|TEXT 9
97|TEXT
98|kona bhagye kona jivera 'sraddha' yadi haya
99|tabe sei jiva 'sadhu-sanga' ye karaya
100|SYNONYMS
101|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.
102|TRANSLATION
103|"If, by good fortune, a living entity develops faith in
>|Krsna, he begins to associate with devotees.
104|Madhya 23.10
105|TEXT 10
106|TEXT
107|sadhu-sanga haite haya 'sravana-kirtana'
108|sadhana-bhaktye haya 'sarvanartha-nivartana'
109|SYNONYMS
110|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 thing.
111|TRANSLATION
112|"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.
113|Madhya 23.11
114|TEXT 11
115|TEXT
116|anartha-nivrtti haile bhaktye 'nistha' haya
117|nistha haite sravanadye 'ruci' upajaya
118|SYNONYMS
119|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.
120|TRANSLATION
121|"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.
122|Madhya 23.12
123|TEXT 12
124|TEXT
125|ruci haite bhaktye haya 'asakti' pracura
126|asakti haite citte janme krsne prity-ankura
127|SYNONYMS
128|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.
129|TRANSLATION
130|"After taste is awakened, a deep attachment arises, and
>|from that attachment the seed of love for Krsna grows in
>|the heart.
131|Madhya 23.13
132|TEXT 13
133|TEXT
134|sei 'bhava' gadha haile dhare 'prema'-nama
135|sei prema 'prayojana' sarvananda-dhama
136|SYNONYMS
137|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.
138|TRANSLATION
139|"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.
140|PURPORT
141|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 awakens in devotional service
>|. 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.
142|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 and
>|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
>|found in the Bhakti-rasamrta-sindhu (1.4.15 -16).
143|Madhya 23.14-15
144|TEXTS 14-15
145|TEXT
146|adau sraddha tatah sadhu-
147|sango 'tha bhajana-kriya
148|tato 'nartha-nivrttih syat
149|tato nistha rucis tatah
150|athasaktis tato bhavas
151|tatah premabhyudancati
152|sadhakanam ayam premnah
153|pradurbhave bhavet kramah
154|SYNONYMS
155|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 of 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.
156|TRANSLATION
157|" '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.'
158|Madhya 23.16
159|TEXT 16
160|TEXT
161|satam prasangan mama virya-samvido
162| bhavanti hrt-karna-rasayanah kathah
163|taj-josanad asv apavarga-vartmani
164| sraddha ratir bhaktir anukramisyati
165|SYNONYMS
166|satam-of the devotees; prasangat-bu 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.
167|TRANSLATION
168|" '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 to him, and gradually he attains firm faith that in
>|due course develops into attraction and devotion.'
169|PURPORT
170|This is a quotation from Srimad-Bhagavatam (3.25.25).
171|Madhya 23.17
172|TEXT 17
173|TEXT
174|yanhara hrdaye ei bhavankura haya
175|tanhate eteka cihna sarva-sastre kaya
176|SYNONYMS
177|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.
178|TRANSLATION
179|"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.
180|Madhya 23.18-19
181|TEXTS 18-19
182|TEXT
183|ksantir avyartha-kalatvam
184|viraktir mana-sunyata
185|asa-bandhah samutkantha
186|nama-gane sada rucih
187|asaktis tad-gunakhyane
188|pritis tad-vasati-sthale
189|ity adayo 'nubhavah syur
190|jata-bhavankure jane
191|SYNONYMS
192|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-in 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.
193|TRANSLATION
194|" '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.'
195|PURPORT
196|These two verses are found in the Bhakti-rasamrta-sindhu (1.
>|3.25-26).
197|Madhya 23.20
198|TEXT 20
199|TEXT
200|ei nava prity-ankura yanra citte haya
201|prakrta-ksobhe tanra ksobha nahi haya
202|SYNONYMS
203|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.
204|TRANSLATION
205|"If love for Krsna in a seedling state has fructified in
>|one's heart, one is not agitated by material things.
206|Madhya 23.21
207|TEXT 21
208|TEXT
209|tam mopayatam pratiyantu vipra
210| ganga ca devi dhrta-cittam ise
211|dvijopasrstah kuhakas taksako va
212| dasatv alam gayata visnu-gathah
213|SYNONYMS
214|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.'
215|TRANSLATION
216|" '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.'
217|PURPORT
218|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 snakebird 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.
219|Madhya 23.22
220|TEXT 22
221|TEXT
222|krsna-sambandha vina kala vyartha nahi yaya
223|SYNONYMS
224|krsna-sambandha vina-without a connection with Krsna; kala-
>|time; vyartha-useless; nahi yaya-does not become.
225|TRANSLATION
226|"Not a moment should be lost. Every moment should be
>|utilized for Krsna or connected with Him.
227|PUPORT
228|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.
229|Madhya 23.23
230|TEXT 23
231|TEXT
232|vagbhih stuvanto manasa smarantas
233| tanva namanto 'py anisam na trptah
234|bhaktah sravan-netra-jalah samagram
235| ayur harer eva samarpayanti
236|SYNONYMS
237|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.
238|TRANSLATION
239|" '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.'
240|PURPORT
241|This verse from the Hari-bhakti-sudhodaya is found in the
>|Bhakti-rasamrta-sindhu (1.3.29).
242|Madhya 23.24
243|TEXT 24
244|TEXT
245|bhukti, siddhi, indriyartha tare nahi bhaya
246|SYNONYMS
247|bhukti-material enjoyment; siddhi-mystic power; indriya-
>|artha-the objects of the senses; tare-unto him; nahi bhaya-
>|do not appeal.
248|TRANSLATION
249|"In the material field, people are interested in material
>|enjoyment, mystic power and sense gratification. However ,
>|these things do not appeal to the devotee at all.
250|Madhya 23.25
251|TEXT 25
252|TEXT
253|yo dustyajan dara-sutan
254|suhrd-rajyam hrdi sprsah
255|jahau yuvaiva malavad
256|uttamahsloka-lalasah
257|SYNONYMS
258|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; malavat -like stool;
>|uttamah-sloka-lalasah-being captivated by the
>|transcendental qualities, pastimes and association of the
>|Supreme Personality of Godhead.
259|TRANSLATION
260|" 'King Bharata was very eager to attain the association of
>|the Supreme Personality of Godhead, Krsna, who is called
>|uttama-sloka 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.'
261|PURPORT
262|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).
263|Madhya 23.26
264|TEXT 26
265|TEXT
266|'sarvottama' apanake 'hina' kari mane
267|SYNONYMS
268|sarva-uttama-although standing above all; apanake-himself;
>|hina kari-as the lowest; mane-considers.
269|TRANSLATION
270|"Although a pure devotee's standard is above all, he still
>|considers himself to be in the lowest stage of life.
271|Madhya 23.27
272|TEXT 27
273|TEXT
274|harau ratim vahann esa
275|narendranam sikhamanih
276|bhiksam atann ari-pure
277|sva-pakam api vandate
278|SYNONYMS
279|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.
280|TRANSLATION
281|" '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.'
282|PURPORT
283|This is a quotation from Padma Purana.
284|Madhya 23.28
285|TEXT 28
286|TEXT
287|'krsna krpa karibena'-drdha kari' jane
288|SYNONYMS
289|krsna-Lord Krsna; krpa karibena-will show His mercy; drdha
>|kari'-making firm; jane-he believes.
290|TRANSLATION
291|"A fully surrendered devotee always hopes that Lord Krsna
>|will be kind to him. This hope is very firm in him.
292|Madhya 23.29
293|TEXT 29
294|TEXT
295|na prema sravanadi-bhaktir api va yogo 'thava vaisnavo
296| jnanam va subha-karma va kiyad aho saj-jatir apy asti va
297|hinarthadhika-sadhake tvayi tathapy acchedya-mula sati
298| he gopi-jana-vallabha vyathayate ha ha mad-asaiva mam
299|SYNONYMS
300|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; athava -
>|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; tathapi -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.
301|TRANSLATION
302|" '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.'
303|PURPORT
304|This verse is found in the Bhakti-rasamrta-sindhu (1.3.35).
305|Madhya 23.30
306|TEXT 30
307|TEXT
308|samutkantha haya sada lalasa-pradhana
309|SYNONYMS
310|samutkantha-eagerness; haya-is; sada-always; lalasa-ardent
>|desire; pradhana-chiefly characterized by.
311|TRANSLATION
312|"This eagerness is chiefly characterized by an ardent
>|desire to associate with the Lord.
313|Madhya 23.31
314|TEXT 31
315|TEXT
316|tvac-chaisavam tri-bhuvanadbhutam ity avehi
317| mac-capalam ca tava va mama vadhigamyam
318|tat kim karomi viralam murali-vilasi
319| mugdham mukhambujam udiksitum iksanabhyam
320|SYNONYMS
321|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 bu 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.
322|TRANSLATION
323|" '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?'
324|PURPORT
325|This is a verse from Krsna-karnamrta (32).
326|Madhya 23.32
327|TEXT 32
328|TEXT
329|nama-gane sada ruci, laya krsna-nama
330|SYNONYMS
331|nama-gane-in chanting the holy names; sada-constantly; ruci-
>|taste,relish; laya-takes; krsna-nama-the Hare Krsna mantra.
332|TRANSLATION
333|"Due to having great relish for the holy name, one is
>|inclined to chant the Hare Krsna maha-mantra constantly.
334|Madhya 23.33
335|TEXT 33
336|TEXT
337|rodana -bindu - maranda -syandi-
>|
338|drg - indivaradya govinda
>|
339|tava madhura -svara-kanthi
>|
340|gayati namavalim bala
341|SYNONYMS
342|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).
343|TRANSLATION
344|" 'O Govinda, this youthful girl named Radhika is today
>|constantly pouring forth tears like nectar falling from
>|flowers . She is also singing Your holy name in a sweet
>|voice.'
345|PURPORT
346|This verse is found in the Bhakti-rasamrta-sindhu (1.3.38).
347|Madhya 23.34
348|TEXT 34
349|TEXT
350|krsna-gunakhyane haya sarvada asakti
351|SYNONYMS
352|krsna-guna-akhyane-in describing the transcendental
>|qualities of Krsna; haya-there is; sarvada-always; asakti-
>|attachment.
353|TRANSLATION
354|"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.
355|Madhya 23.35
356|TEXT 35
357|TEXT
358|madhuram madhuram vapur asya vibhor
359| madhuram madhuram vadanam madhuram
360|madhu-gandhi mrdu-smitam etad aho
361| madhuram madhuram madhuram madhuram
362|SYNONYMS
363|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-oh ; madhuram-sweet; madhuram-sweet;
>|madhuram-sweet; madhuram-still more sweet.
364|TRANSLATION
365|" 'O my Lord, the transcendental body of Krsna is very
>|sweet, and His face is even sweeter than His body. The
>|soft smile on His face, which is like the fragrance of
>|honey, is sweeter still.'
366|PURPORT
367|This is a verse quoted from Bilvamangala Thakura's Krsna-
>|karnamrta (92).
368|Madhya 23.36
369|TEXT 36
370|TEXT
371|krsna-lila-sthane kare sarvada vasati
372|SYNONYMS
373|krsna-lila-sthane-in the place where Krsna has His pastimes;
>| kare-makes; sarvada-always; vasati-abode.
374|TRANSLATION
375|"A devotee absorbed in ecstatic emotion for Krsna always
>|resides in a place where Krsna's pastimes were performed.
376|Madhya 23.37
377|TEXT 37
378|TEXT
379|kadaham yamuna-tire
380|namani tava kirtayan
381|udbaspah pundarikaksa
382|racayisyami tandavam
383|SYNONYMS
384|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.
385|TRANSLATION
386|" '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?'
387|PURPORT
388|This verse is found in the Bhakti-rasamrta-sindhu (1.2.156).
389|Madhya 23.38
390|TEXT 38
391|TEXT
392|krsne 'ratira' cihna ei kailun vivarana
393|'krsna-premera' cihna ebe suna sanatana
394|SYNONYMS
395|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.
396|TRANSLATION
397|"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.
398|Madhya 23.39
399|TEXT 39
400|TEXT
401|yanra citte krsna-prema karaye udaya
402|tanra vakya, kriya, mudra vijneha na bujhaya
403|SYNONYMS
404|
405|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.
406|TRANSLATION
407|"Even the most learned man cannot understand the words,
>|activities and symptoms of a person situated in love of
>|Godhead.
408|Madhya 23.40
409|TEXT 40
410|TEXT
411|dhanyasyayam nava-prema
412|yasyonmilati cetasi
413|antarvanibhir apy asya
414|mudra susthu sudurgama
415|SYNONYMS
416|dhanyasya-of a most fortunate person; ayam-this; navah-new;
>|prema-love of Godhead; yasya-of whom; unmilati-manifests;
>|cetasi-in the heart; antarvanibhih -by persons
>|well versed in sastras; api-even; asya-of him; mudra-
>|symptoms; susthu-exceedingly; sudurgama -difficult
>|to understand.
417|TRANSLATION
418|" 'Even a most learned scholar cannot understand the
>|activities and symptoms of an exalted personality in whose
>|heart love of Godhead has awakened.'
419|PURPORT
420|This verse is also found in the Bhakti-rasamrta-sindhu (1.4.
>|17).
421|Madhya 23.41
422|TEXT 41
423|TEXT
424|evamvratah sva - priya - nama - kirtya
425| jatanurago druta-citta uccaih
426|hasaty atho roditi rauti gayaty
427| unmadavan nrtyati loka-bahyah
428|SYNONYMS
429|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.
430|TRANSLATION
431|" '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.'
432|PURPORT
433|This verse is quoted from Srimad-Bhagavatam (11.2.40).
434|Madhya 23.42
435|TEXT 42
436|TEXT
437|prema krame badi' haya-sneha, mana, pranaya
438|raga, anuraga, bhava, mahabhava haya
439|SYNONYMS
440|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.
441|TRANSLATION
442|"Love of Godhead increases and is manifest as affection,
>|counter-love, love, attachment, subattachment, ecstasy
>|and sublime ecstasy.
443|Madhya 23.43
444|TEXT 43
445|TEXT
446|bija, iksu, rasa, guda tabe khanda-sara
447|sarkara, sita-michari, suddha-michari ara
448|SYNONYMS
449|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.
450|TRANSLATION
451|"This development is compared to sugarcane seeds, sugarcane
>|plants, sugarcane juice, molasses, crude sugar, refined
>|sugar, sugar candy and rock candy.
452|Madhya 23.44
453|TEXT 44
454|TEXT
455|iha yaiche krame nirmala, krame bade svada
456|rati-premadira taiche badaye asvada
457|SYNONYMS
458|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.
459|TRANSLATION
460|"just as the taste of sugar
>|increases as it is gradually purified, one should
>|understand that when love of Godhead increases from rati,
>|which is compared to the beginning seed, its taste
>|increases.
461|Madhya 23.45
462|TEXT 45
463|TEXT
464|adhikari-bhede rati-panca parakara
465|santa, dasya, sakhya, vatsalya, madhura ara
466|SYNONYMS
467|adhikari-of possessor; bhede-according to differences;
>|rati-attachment; panca parakara-five varieties; santa-
>|neutral; dasya-servitude; sakhya-friendship; vatsalya-
>|paternal love; madhura-conjugal love; ara-also.
468|TRANSLATION
469|"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.
470|In the Bhakti-rasamrta-sindhu, rati (attraction) is thus
>|described:
471|vyaktam masrnitevantar-
472|laksyate rati- laksanam
473|mumuksu -prabhrtinam ced
474|bhaved esa ratir na hi
475|kintu bala - camatkara
>|
>|
>|
>|
>|
>|
>|
>|-
476|kari tac-cihna-viksaya
477|abhijnena subodho 'yam
478|raty-abhasah prakirtitah
479|The real symptoms of the fructification of the seed of love
>|(rati) are manifest 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
>|rati-abhasa, a mere glimpse of attachment.
480|Madhya 23.46
481|TEXT 46
482|TEXT
483|ei panca sthayi bhava haya panca 'rasa'
484|ye-rase bhakta 'sukhi', krsna haya 'vasa'
485|SYNONYMS
486|ei panca-these five kinds of transcendental mellow; sthayi
>|bhava-permanent ecstatic moods; haya-become; panca rasa-
>|five kinds of transcendental mellow; ye-rase-in a
>|particular mellow; bhakta sukhi-a devotee becomes happy;
>|krsna-Lord Krsna; haya-becomes; vasa-under the control.
487|TRANSLATION
488|"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.
489|PURPORT
490|In the Bhakti-rasamrta-sindhu, sthayi-bhava,
>|permanent ecstasy, is thus described:
491|aviruddhan viruddhams ca
492|bhavan yo vasatam nayan
493|su-rajeva virajeta
494|sa sthayi
>|
>|
>|bhava
>|
>| ucyate
495|sthayi bhavo 'tra sa proktah
496|sri-krsna-visaya ratih
497|These moods (bhavas) bring under control the favorable
>|ecstasies (such as laughing) and unfavorable ecstasies (
>|such as anger). When these continue to remain as kings,
>|they are called sthayi-bhava, or permanent ecstasies.
>|Continuous ecstatic love for Krsna is called permanent
>|ecstasy.
498|Madhya 23.47
499|TEXT 47
500|TEXT
501|premadika sthayi-bhava samagri-milane
502|krsna-bhakti rasa-rupe paya pariname
503|SYNONYMS
504|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.
505|TRANSLATION
506|"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.
507|PURPORT
508|In the Bhakti-rasamrta-sindhu, the following
>|definition is given:
509|athasyah kesava-rater
510|laksitaya nigadyate
511|samagri- pariposena
512|parama rasa - rupata
513|vibhavair anubhavais ca
>|
514|sattvikair vyabhicaribhih
>|
>|
>|
>|
>|
>|
>|
515|svadyatvam hrdi bhaktanam
516|anita sravanadibhih
517|esa krsna-ratih sthayi
518|bhavo bhakti-raso bhavet
519|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).
520|Madhya 23.48
521|TEXT 48
522|TEXT
523|vibhava, anubhava, sattvika, vyabhicari
524|sthayi-bhava 'rasa' haya ei cari mili'
525|SYNONYMS
526|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.
527|TRANSLATION
528|"The permanent ecstasy becomes a more and more tasteful
>|transcendental mellow through the mixture of special
>|ecstasy, subordinate ecstasy, natural ecstasy and
>|transitory ecstasy.
529|Madhya 23.49
530|TEXT 49
531|TEXT
532|dadhi yena khanda-marica-karpura-milane
533|'rasalakhya' rasa haya apurvasvadane
534|SYNONYMS
535|dadhi-yogurt; yena-as if; khanda-sugar candy; marica-black
>|pepper; karpura-camphor; milane-being mixed; rasala-akhya-
>|known os delicious; rasa-mellow; haya-becomes; apurva-
>|asvadane-by an unprecedented taste.
536|TRANSLATION
537|"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.
538|Madhya 23.50
539|TEXT 50
540|TEXT
541|dvividha 'vibhava',-alambana, uddipana
542|vamsi-svaradi-'uddipana', krsnadi-'alambana'
543|SYNONYMS
544|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.
545|TRANSLATION
546|"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.
547|Madhya 23.51
548|TEXT 51
549|TEXT
550|'anubhava'-smita, nrtya, gitadi udbhasvara
551|stambhadi-'sattvika' anubhavera bhitara
552|SYNONYMS
553|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.
554|TRANSLATION
555|"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].
556|In the Bhakti-rasamrta-sindhu, vibhava is described
>|as follows:
557|tatra jneya vibhavas tu
>|
558|raty-asvadana-hetavah
559|te dvidhalambana eke
560|tathaivoddipanah pare
561|"The cause bringing about the tasting of love for Krsna is
>|called vibhava. Vibhava is divided into two categories-
>|alambana (support) and uddipana (awakening)."
562|In the Agni Purana it is stated:
563|vibhavyate hi raty-adir
564|yatra yena vibhavyate
565|vibhavo nama sa dvedha
>|-
>|
566|lambanoddipanatmakah
>|
567|"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 ]."
568|In the Bhakti-rasamrta- sindhu , the following is
>|stated about alambana :
569|krsnas ca
>| Krsna
>|-bhaktas
>| ca
570|budhair alambana matah
571|raty -ader visayatvena
572|tathadharatayapi ca
>|
>|
>|
>|
>|
573|"The object of love is Krsna, and the container of
>|that love is the devotee of Krsna. Both of them are called
>|by the learned scholars alambana- the foundations."
>|Similarly, uddipana is described :
574|uddipanas tu te prokta
575|bhavam uddipayanti ye
>|
>|
>|
>|
>|
576|"Those things which awaken ecstatic
>| love are called uddipana . "
577|te tu sri-krsna- candrasya
578|gunas cestah prasadhanam
579|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.
580|smitanga -saurabhe vamsa -
>|
>|
581|srnga-nupura- kambavah
582|padanka- ksetra-tulasi-
583|bhakta - tad- vasaradayah
584|"Krsna 's smile, the fragrance
>| of His transcendental body , His flute , bugle ,
>|ankle bells, 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."
>|
>|
585|In the Bhakti-rasamrta-sindhu, anubhava is described as
>|follows:
586|anubhavas tu citta-stha-
587|bhavanam avabodhakah
588|te bahir vikriya prayah
589|prokta udbhasvarakhyaya
590|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 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.
591|The Bhakti-rasamrta-sindhu describes udbhasvara as follows:
592|udbhasante svadhamniti
593|prokta udbhasvara budhaih
594|nivyuttariya-dhammilla-
595|sramsanam gatra-motanam
596|jrmbha ghranasya phullatvam
597|nisvasadyas ca te matah
598|The ecstatic symptoms manifest in the external body of a
>|person in ecstatic love are called by learned scholars
>|udbhasvara. 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).
599|Madhya 23.52
600|TEXT 52
601|TEXT
602|nirveda-harsadi-tetrisa 'vyabhicari'
603|saba mili' 'rasa' haya camatkarakari
604|SYNONYMS
>|
>|
>|
605|nirveda-harsa-adi-complete despondency, jubilation and so
>|on; tetrisa-thirty-three; vyabhicari-transitory elements;
>|saba mili'-all meeting together; rasa-the mellows; haya-
>|becomes; camatkarakari-a cause of wonder.
606|TRANSLATION
607|"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.
608|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:
609|athocyante trayas trimsad
>|
>|-
610|bhava ye vyabhicarinah
611|visesenabhimukhyena
612|caranti sthayinam prati
>|
613|vag-anga-sattva-sucya ye
>|
614|jneyas te vyabhicarinah
615|sancarayanti bhavasya
616|gatim sancarino 'pi te
>|
>|
>|
>|
>|
>|
>|
>|
>|
>|
617|unmajjanti nimajjanti
618|stayiny-amrta-varidhau
619|urmivad vardhayanty enam
620|yanti tad-rupatam ca te
621|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.
622|Madhya 23.53
623|TEXT 53
624|TEXT
625|panca-vidha rasa-santa, dasya, sakhya, vatsalya
626|madhura-nama srngara-rasa-sabate prabalya
627|SYNONYMS
628|panca-vidha rasa-five kinds of mellows; santa-neutrality;
>|dasya-servitorship; sakhya-friendship; vatsalya-paternal
>|affection; madhura-sweet; nama-named; srngara-rasa-the
>|conjugal mellow; sabate-among all of them; prabalya-
>|predominant.
629|TRANSLATION
630|"There are five transcendental mellows-neutrality,
>|servitorship, friendship, paternal affection and conjugal
>|love, which is also known as the mellow of sweetness.
>|Conjugal love excels all others.
631|Madhya 23.54
632|TEXT 54
633|TEXT
634|santa-rase santi-rati 'prema' paryanta haya
635|dasya-rati 'raga' paryanta krameta badaya
636|SYNONYMS
637|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.
638|TRANSLATION
639|"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.
640|Madhya 23.55
641|TEXT 55
642|TEXT
643|sakhya-vatsalya-rati paya 'anuraga'-sima
644|subaladyera 'bhava' paryanta premera mahima
645|SYNONYMS
>|
>|
>|
>|
646|sakhya-in friendship; vatsalya-in paternal 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 the love of Godhead.
647|TRANSLATION
648|"After the mellow of servitorship, there are the mellows of
>|friendship and paternal 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.
649|PURPORT
650|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, counter-love (anger based on
>|love), love and attachment. Similarly, the mellow of
>|friendship increases to affection, counter-love, love,
>|attachment and subattachment. It is the same with the
>|mellow of paternal affection. The special feature of the
>|mellow of friendship exhibited by personalities like Subala
>|is that it increases from fraternal affection to
>|counter-love, to spontaneous attachment, to
>|subordinate attachment, and finally to the ecstasy where
>|all the ecstatic symptoms continuously exist.
651|Madhya 23.56
652|TEXT 56
653|TEXT
654|santa - adi rasera ' yoga ', ' viyoga
>|'- dui bheda
655|sakhya-vatsalye yogadira aneka vibheda
656|SYNONYMS
657|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 paternal
>|affection; yoga-adira-of connection and separation; aneka
>|vibheda-many varieties.
658|TRANSLATION
659|"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.
660|PURPORT
661|In the Bhakti-rasamrta-sindhu, these divisions are
>|described:
662|ayoga-yogavetasya
663|prabhedau kathitav ubhau
664|In the mellows of bhakti-yoga, there are two stages-ayoga
>|and yoga. Ayoga is described in the Bhakti-
>|rasamrta-sindhu :
665|sangabhavo harer dhirair
666|ayoga iti kathyate
667|ayoge tvan-manaskatvam
668|tad -gunady -
>|anusandhayah
>|
>|
>|
>|
>|
>|
>|
>|
669|tat
>|-prapty-upaya - cintadyah
670|sarvesam kathitah kriyah
671|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.
672|The word yoga (connection) is thus described:
673|krsnena sangamo yas tu
674|sa yoga iti kirtyate
675|"When one meets Krsna directly, that is called yoga."
676|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 paternal
>|affection, there are many varieties of yoga and viyoga. The
>|varieties of yoga are thus described:
677|yogo 'pi kathitah siddhis
678|tustih sthitir iti tridha
679|Yoga (connection) is of three types-success, satisfaction
>|and permanence. The divisions of ayoga (
>|separation) are thus described :
680|utkanthitam viyogas cety
681|ayogo 'pi dvidhocyate
682|Thus ayoga has two divisions-longing and separation.
>|
683|Madhya 23.57
684|TEXT 57
685|TEXT
686|'rudha', 'adhirudha' bhava-kevala 'madhure'
687|mahisi-ganera 'rudha', 'adhirudha' gopika-nikare
688|SYNONYMS
689|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.
690|TRANSLATION
691|"Only in the conjugal mellow are there two ecstatic
>|symptoms called rudha [advanced] and adhirudha [highly
>|advanced]. The advanced ecstasy is found among the
>|queens of Dvaraka, and the highly advanced ecstasies are
>|found among the gopis.
692|PURPORT
693|The adhirudha ecstasies are explained in the Ujjvala-
>|nilamani:
694|rudhoktebhyo 'nubhavebhyah
695|kam apy apta visistatam
696|yatranubhava drsyante
>|
>|
>|
>|
>|
>|
697|so 'dhirudho nigadyate
698|The very sweet attraction of conjugal love increases
>|through affection, counter-love, 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.
699|Madhya 23.58
700|TEXT 58
701|TEXT
702|adhirudha-mahabhava-dui ta' prakara
703|sambhoge 'madana', virahe 'mohana' nama tara
704|SYNONYMS
705|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.
706|TRANSLATION
707|"Highly advanced ecstasy is divided into two categories-
>|madana and mohana. Meeting together is called madana, and
>|separation is called mohana.
708|Madhya 23.59
709|TEXT 59
710|TEXT
711|'madane ' cumbanadi haya
>|ananta vibheda
712|'udghurna ', ' citra - jalpa ' ' mohane
>|' dui bheda
713|SYNONYMS
714|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.
715|TRANSLATION
716|"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].
717|PURPORT
718|For further information, see Madhya-lila (1.87 ).
719|Madhya 23.60
720|TEXT 60
721|TEXT
722|citra-jalpera dasa anga-prajalpadi-nama
723|'bhramara-gita'ra dasa sloka tahate pramana
724|SYNONYMS
725|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.
726|TRANSLATION
727|"Mad emotional talks include ten divisions, called prajalpa
>|and other names. An example of this is the ten verses
>|spoken by Srimati Radharani called 'Song to the
>|Bumblebee.'
728|PURPORT
729|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).
730|Madhya 23.61
731|TEXT 61
732|TEXT
733|udghurna, vivasa-cesta-divyonmada-nama
734|virahe krsna-sphurti, apanake 'krsna'-jnana
735|SYNONYMS
736|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.
737|TRANSLATION
738|"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.
739|Madhya 23.62
740|TEXT 62
741|TEXT
742|'sambhoga'-'vipralambha'-bhede dvividha srngara
743|sambhogera ananta anga, nahi anta tara
744|SYNONYMS
745|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.
746|TRANSLATION
747|"In conjugal love [srngara] there are two departments-
>|meeting and separation. On the platform of meeting, there
>|are unlimited varieties that are beyond description.
748|PURPORT
749|Vipralambha is described in the Ujjvala-nilamani
>|:
750|yunor ayuktayor bhavo
751|yuktayor vatha yo mithah
752|abhistalinganadinam
>|
753|anavaptau prakrsyate
754|sa vipralambho vijneyah
>|
>|
>|
>|
>|
>|
>|
>|
755|sambhogonnatikarakah
756|na vina vipralambhena
757|sambhogah pustim asnute
>|
>|
>|
>|
758|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 thus described:
759|darsanalinganadinam
760|anukulyan nisevaya
761|yunor ullasam arohan
762|bhavah sambhoga iryate
763|"Meeting each other and embracing each other are aimed at
>|bringing about the happiness of both 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:
764|(1) purva-raga-anantara-after purva-raga (attachment prior
>|to meeting), sambhoga is called brief (sanksipta);
765|(2) mana-anantara-after mana (anger based on love),
>|sambhoga is called encroached (sankirna);
766|(3) kincid-dura-pravasa-anantara-after being a little
>|distance away for some time, sambhoga is called
>|accomplished (sampanna);
767|(4) sudura-pravasa-anantara-after being far away, sambhoga
>|is called perfection (samrddhiman).
768|The meetings of the lovers that take place in dreams also
>|have these four divisions.
769|Madhya 23.63
770|TEXT 63
771|TEXT
772|'vipralambha' catur-vidha-purva-raga, mana
773|pravasakhya, ara prema-vaicittya-akhyana
774|SYNONYMS
775|vipralambha-separation; catuh-vidha-four divisions; purva-
>|raga-purva-raga; mana-mana; pravasakhya -known as
>|pravasa; ara-and; prema-vaicittya-prema-vaicittya; akhyana-
>|calling.
776|TRANSLATION
777|"Vipralambha has four divisions-purva-raga, mana, pravasa,
>|and prema-vaicittya.
778|PURPORT
779|Purva-raga is described in Ujjvala-nilamani
>|:
780|ratir ya sangamat purvam
781|darsana -sravanadi - ja
782|tayor unmilati prajnaih
>|
>|
>|
783|purva -ragah
>|sa ucyate
784|When attachment produced in both 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.
785|The word mana is also
>|described:
786|dampatyor bhava ekatra
>|
>|
>|
>|
787|sator apy anuraktayoh
>|
788|svabhistaslesa -viksadi-
>|
789|nirodhi mana ucyate
790|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 one another
>|and embracing one another, despite the fact that they are
>|attached to one another.
791|Pravasa is also explained as
>| follows :
792|purva- sanga-tayor yunor
>|
793|bhaved desantaradibhih
>|
794|vyavadhanam tu yat prajnaih
>|
>|
795|sa pravasa itiryate
796|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.
797|Similarly, prema-vaicittya is explained:
798|priyasya sannikarse 'pi
799|premotkarsa-svabhavatah
800|ya visesa-dhiyartis tat
801|prema-vaicittyam ucyate
802|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.
803|Madhya 23.64
804|TEXT 64
805|TEXT
806|radhikadye 'purva-raga' prasiddha 'pravasa', 'mane'
807|'prema-vaicittya' sri-dasame mahisi-gane
808|SYNONYMS
809|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.
810|TRANSLATION
811|"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.
812|Madhya 23.65
813|TEXT 65
814|TEXT
815|kurari vilapasi tvam vita-nidra na sese
816|svapiti jagati ratryam isvaro gupta-bodhah
817|vayam iva sakhi kaccid gadha-nirviddha-ceta
818|nalina-nayana-hasodara-lileksitena
819|SYNONYMS
820|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; kaccid-whether; gadha-deeply;
>|nirviddha- ceta-pierced in the heart; nalina-nayana-of the
>|lotus-eyed Lord; hasa-smiling; udara-liberal; lila-iksitena-
>|by the playful glancing.
821|TRANSLATION
822|" '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 the
>|lotus eyed Krsna? If so, your heart is deeply pierced. Is
>|that why you are showing these signs of sleepless
>|lamentation?'
823|PURPORT
824|This is a quotation from Srimad-Bhagavatam (10.90.15) .
>|Although the queens
>|were with Krsna, they were still thinking of losing His
>|company.
825|Madhya 23.66
826|TEXT 66
827|TEXT
828|vrajendra-nandana krsna-nayaka-siromani
829|nayikara siromani-radha-thakurani
830|SYNONYMS
831|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.
832|TRANSLATION
833|"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.
834|Madhya 23.67
835|TEXT 67
836|TEXT
837|nayakanam siroratnam
>|
838|krsnas tu bhagavan svayam
839|yatra nityataya sarve
840|virajante maha-gunah
841|SYNONYMS
842|nayakanam-of all heroes; siroratnam -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.
843|TRANSLATION
844|" '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.'
845|PURPORT
846|This verse is also found in the Bhakti-rasamrta-sindhu (2.1.
>|17).
847|Madhya 23.68
848|TEXT 68
849|TEXT
850|devi krsnamayi prokta
>|
851|radhika para-devata
852|sarva-laksmimayi sarva-
853|kantih sammohini para
854|SYNONYMS
855|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.
856|TRANSLATION
857|" '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.'
858|PURPORT
859|This text is found in the Brhad-gautamiya-tantra.
>|
860|Madhya 23.69
861|TEXT 69
862|TEXT
863|ananta krsnera guna, causatti-pradhana
864|eka eka guna suni' judaya bhakta-kana
865|SYNONYMS
866|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.
867|TRANSLATION
868|"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.
869|Madhya 23.70
870|TEXT 70
871|TEXT
872|ayam neta suramyangah
873|sarva-sal-laksananvitah
874|ruciras tejasa yukto
875|baliyan vayasanvitah
876|SYNONYMS
877|ayam-this (Krsna); neta-supreme hero; suramya -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.
878|TRANSLATION
879|" '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.
880|PURPORT
881|This verse and the following six verses are also found in
>|the Bhakti-rasamrta-sindhu (2.1.23-29).
882|Madhya 23.71
883|TEXT 71
884|TEXT
885|vividhadbhuta-bhasa-vit
886|satya-vakyah priyam vadah
887|vavadukah supandityo
888|buddhiman pratibhanvitah
889|SYNONYMS
890|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; buddhiman -very
>|wise; pratibha-anvitah-genius.
891|TRANSLATION
892|" '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.
893|Madhya 23.72
894|TEXT 72
895|TEXT
896|vidagdhas caturo daksah
897|krtajnah sudrdha -vratah
898|desa-kala-supatrajnah
899|sastra-caksuh sucir vasi
900|SYNONYMS
901|vidagdhah-expert in artistic enjoyment; caturah-cunning;
>|daksah-expert; krta-jnah-grateful; sudrdha -vratah-
>|firmly determined; desa-of country; kala-time; supatra
>|-of fitness; jnah-a knower; sastra-caksuh-expert in
>|the authoritative scriptures; sucih-very clean and neat;
>|vasi- serf-controlled.
902|TRANSLATION
903|" '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.
904|Madhya 23.73
905|TEXT 73
906|TEXT
907| sthiro dantah ksama-silo
908|gambhiro dhrtiman samah
909|vadanyo dharmikah surah
910|karuno manya- manakrt
911|SYNONYMS
912|sthirah-steady; dantah-having controlled senses; ksama-
>|silah-forgiving; gambhirah-grave; dhrtiman -calm, never
>|bereft of intelligence; samah-equal; vadanyah-magnanimous;
>|dharmikah-religious; surah-chivalrous; karunah-kind; manya-
>|manakrt -respectful to the respectable.
913|TRANSLATION
914|" '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.
915|Madhya 23.74
916|TEXT 74
917|TEXT
918|daksino vinayi hriman
919|saranagata-palakah
920|sukhi bhakta-suhrt prema-
921|vasyah sarva- subhankarah
922|SYNONYMS
923|daksinah-simple and liberal; vinayi-humble; hriman -
>|bashful when glorified; saranagata -palakah-protector
>|of the surrendered soul; sukhi-always happy; bhakta-suhrt-
>|well-wisher of the devotees; prema-vasyah-submissive to
>|love; sarva- subhankarah -all-auspicious.
924|TRANSLATION
925|" 'Krsna is very simple and liberal, He is humble and
>|bashful, and He is the protector of the surrendered soul.
>|He is very happy, and He is always the well-wisher of His
>|devotee. He is all-auspicious, and He is submissive to
>|love.
926|Madhya 23.75
927|TEXT 75
928|TEXT
929|pratapi kirtiman rakta-
930|lokah sadhu-samasrayah
931|narigana -manohari
932|sarvaradhyah samrddhiman
933|SYNONYMS
934|pratapi-very influential; kirtiman -famous for good
>|works; rakta-lokah-who is the object of the attachment of
>|all people; sadhu- sama-asrayah-the shelter of the
>|good and virtuous; nari-gana-to women; manohari -
>|attractive; sarva-aradhyah-worshipable by everyone;
>|samrddhiman -very rich.
935|TRANSLATION
936|" '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.
937|Madhya 23.76
938|TEXT 76
939|TEXT
940|variyan isvaras ceti
941|gunas tasyanukirtitah
942|samudra iva pancasad
943|durvigaha harer ami
944|SYNONYMS
945|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.
946|TRANSLATION
947|" '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 above
>|mentioned are as deep as an ocean. In other words,
>|they are difficult to fully comprehend.
948|Madhya 23.77
949|TEXT 77
950|TEXT
951|jivesu ete vasanto '
>|pi
952|bindu-bindutaya kvacit
953|paripurnataya bhanti
954|tatraiva purusottame
955|SYNONYMS
956|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 manifest; tatra-in Him; eva-certainly; purusa-
>|uttame-in the Supreme Personality of Godhead.
957|TRANSLATION
958|" 'These qualities are sometimes very minutely exhibited in
>|living beings, but they are fully manifest in the Supreme
>|Personality of Godhead.'
959|PURPORT
960|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 stated in
>|Bhagavad-gita :
961|mamaivamso jiva-loke
962|jiva-bhutah sanatanah
963|manah sasthanindriyani
>|
>|
>|
964|prakrti
>|
>|
>|
>|
>|
>|
>|
>|
>|
>|-sthani
>|
>|
>|
>|
>| karsati
965|"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." (Bg. 15.7)
966|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 the Supreme Being, the chief of all living beings-
>|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. Only unintelligent men maintain that everyone is
>|equal to God or that everyone is God.
967|Madhya 23.78
968|TEXT 78
969|TEXT
970|atha panca-guna ye syur
971|amsena girisadisu
972|SYNONYMS
973|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.
974|TRANSLATION
975|" '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.
976|PURPORT
977|This verse and the following seven verses are also found in
>|the Bhakti-rasamrta-sindhu (2.1.37-44).
978|Madhya 23.79-81
979|TEXTS 79-81
980|TEXT
981|sada svarupa-sampraptah
982|sarva-jno nity-nutanah
983|sac-cid-ananda-sandrangah
984|sarva-siddhi-nisevitah
985|athocyante gunah panca
986|ye laksmisadi-vartinah
987|avicintya-maha-saktih
988|koti-brahmanda-vigrahah
989|avataravali-bijam
990|hatari-gati-dayakah
991|atmarama-ganakarsity
992|ami krsne kiladbhutah
993|SYNONYMS
994|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 , 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.
995|TRANSLATION
996|" '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)
>|inconceivable supreme power, (2) generating
>| innumerable universes from the body, (3) being
>| the original source of all incarnations, (4) bestowing
>| salvation upon enemies killed , and (5)
>| 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.
997|Madhya 23.82-83
998|TEXTS 82-83
999|TEXT
1000|sarvadbhuta-camatkara-
1001|lila-kallola-varidhih
1002|atulya-madhura-prema-
1003|mandita-priya-mandalah
1004|trijagan -manasakarsi-
1005|murali-kala-kujitah
1006|asamanordhva-rupa-sri-
1007|vismapita-caracarah
1008|SYNONYMS
1009|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 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.
1010|TRANSLATION
1011|" 'Apart from these sixty transcendental qualities, Krsna
>|has an additional four transcendental qualities, which are
>|not manifest 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 by 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.
1012|PURPORT
1013|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
>|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 . 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).
1014|Madhya 23.84-85
1015|TEXTS 84-85
1016|TEXT
1017|lila premna priyadhikyam
1018|madhuryam venu-rupayoh
1019|ity asadharanam proktam
1020|govindasya catustayam
1021|evam gunas catur-bhedas
1022|catuh-sastir udahrtah
1023|SYNONYMS
1024|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.
1025|TRANSLATION
1026|" '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.'
1027|Madhya 23.86
1028|TEXT 86
1029|TEXT
1030| ananta guna sri-radhikara, pancisa-pradhana
1031|yei gunera 'vasa' haya krsna bhagavan
1032|SYNONYMS
1033|ananta guna-unlimited qualities; sri-radhikara-of Srimati
>|Radharani; pancisa-twenty-five; pradhana-chief; yei gunera-
>|of those qualities; vasa-under the control; haya-is; krsna-
>|Lord Krsna; bhagavan-the Supreme Personality of Godhead.
1034|TRANSLATION
1035|"Similarly, Srimati Radharani has unlimited transcendental
>|qualities, of which twenty-five qualities are principal.
>|Sri Krsna is controlled by these transcendental qualities
>|of Srimati Radharani.
1036|Madhya 23.87-91
1037|TEXTS 87-91
1038|TEXT
1039|atha vrndavanesvaryah
1040|kirtyante pravara gunah
1041|madhureyam nava-vayas
1042|calapangojjvala-smita
1043|caru-saubhagya-rekhadhya
1044|gandhonmadita-madhava
1045|sangita-prasarabhijna
1046|ramya-van narma-pandita
1047|vinita karuna-purna
1048|vidagdha patavanvita
1049|lajja-sila sumaryada
1050|dhairya-gambhirya-salini
1051|suvilasa mahabhava-
1052|paramotkarsa-tarsini
1053|gokula-prema-vasatir
1054|jagac-chreni-lasad-yasah
1055|gurv-arpita-guru-sneha
1056|sakhi-pranayita-vasa
1057|krsna-priyavali-mukhya
1058|santatasrava-kesava
1059|bahuna kim gunas tasyah
1060|sankhyatita harer iva
1061|SYNONYMS
1062|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-rekhadhya
>|-possessing beautiful, auspicious lines on the body;
>|gandha-by the wonderful fragrance of Her the 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.
1063|TRANSLATION
1064|" '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.
>|'
1065|PURPORT
1066|These verses are also found in Ujjvala-nilamani , Sri-
>|radha-prakarana (11 -15).
1067|Madhya 23.92
1068|TEXT 92
1069|TEXT
1070|nayaka, nayika,-dui rasera 'alambana'
1071|sei dui srestha,-radha, vrajendra-nandana
1072|SYNONYMS
1073|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.
1074|TRANSLATION
1075|"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.
1076|Madhya 23.93
1077|TEXT 93
1078|TEXT
1079|ei-mata dasye dasa, sakhye sakha-gana
1080|vatsalye mata pita asrayalambana
1081|SYNONYMS
1082|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 paternal affection; mata pita-
>|mother and father; asraya-alambana-the support or shelter
>|of love as the abode or dwelling place of love.
1083|TRANSLATION
1084|"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 paternal affection, Krsna is the
>|object, and mother Yasoda and Maharaja Nanda are the
>|shelter.
1085|Madhya 23.94
1086|TEXT 94
1087|TEXT
1088|ei rasa anubhave yaiche bhakta-gana
1089|yaiche rasa haya, suna tahara laksana
1090|SYNONYMS
1091|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.
1092|TRANSLATION
1093|"Now hear how the mellows appear and how they are realized
>|by the devotees on different transcendental platforms.
1094|Madhya 23.95-98
1095|TEXTS 95-98
1096|TEXT
1097|bhakti-nirdhuta-dosanam
1098|prasannojjvala-cetasam
1099|sri-bhagavata-raktanam
1100|rasikasanga-ranginam
1101|jivani-bhuta-govinda-
1102|pada-bhakti-sukha-sriyam
1103|premantaranga-bhutani
1104|krtyany evanutisthatam
1105|bhaktanam hrdi rajanti
1106|samskara-yugalojjvala
1107|ratir ananda-rupaiva
1108|niyamana tu rasyatam
1109|krsnadibhir vibhavadyair
1110|gatair anubhavadhvani
1111|praudhanandas camatkara-
1112|kastham apadyate param
1113|SYNONYMS
1114|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 opulence of 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 previous
>| 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.
1115|TRANSLATION
1116|" ' 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.'
1117|PURPORT
1118|These verses are also found in the Bhakti-rasamrta-sindhu (
>|2.1.7 -10).
1119|Madhya 23.99
1120|TEXT 99
1121|TEXT
1122|ei rasa-asvada nahi abhaktera gane
1123|krsna-bhakta-gana kare rasa asvadane
1124|SYNONYMS
1125|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.
1126|TRANSLATION
1127|"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.
1128|Madhya 23.100
1129|TEXT 100
1130|TEXT
1131|sarvathaiva duruho 'yam
1132|abhaktair bhagavad-rasah
1133|tat padambuja-sarvasvair
1134|bhaktair evanurasyate
1135|SYNONYMS
1136|sarvatha-in all respects; eva-certainly; duruhah-difficult
>|to be understood; ayam-this; abhaktaih-by nondevotees;
>|bhagavat-rasah-the transcendental mellow
>|exchanged with the Supreme Personality of Godhead; tat-that;
>| pada-ambuja- sarvasvaih -whose all in all is the
>|lotus feet; bhaktaih-by devotees; eva-certainly; anurasyate-
>| are relished.
1137|TRANSLATION
1138|" 'Nondevotees cannot understand the
>|transcendental mellows experienced between the devotee and
>|the Lord. In all respects, this is very difficult
>|, but one who has dedicated everything to the
>|lotus feet of Krsna can taste the transcendental mellows.'
1139|PURPORT
1140|This verse is also found in the Bhakti-rasamrta-sindhu (2.5.
>|131).
1141|Madhya 23.101
1142|TEXT 101
1143|TEXT
1144|sanksepe kahilun ei 'prayojana'-vivarana
1145|pancama-purusartha-ei 'krsna-prema'-dhana
1146|SYNONYMS
1147|sanksepe kahilun-briefly I have spoken; ei-this; prayojana-
>|vivarana-descriptions 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.
1148|TRANSLATION
1149|"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.
1150|Madhya 23.102
1151|TEXT 102
1152|TEXT
1153|purve prayage ami rasera vicare
1154|tomara bhai rupe kailun sakti-sancare
1155|SYNONYMS
1156|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.
1157|TRANSLATION
1158|"Previously I empowered your brother Rupa Gosvami to
>|understand these mellows. I did this while instructing him
>|at the Dasasvamedha-ghata in Prayaga.
1159|Madhya 23.103
1160|TEXT 103
1161|TEXT
1162|tumiha kariha bhakti-sastrera pracara
1163|mathuraya lupta-tirthera kariha uddhara
1164|SYNONYMS
1165|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.
1166|TRANSLATION
1167|"O Sanatana, you should broadcast the revealed scriptures
>|on devotional service and excavate the lost places of
>|pilgrimage in the district of Mathura.
1168|Madhya 23.104
1169|TEXT 104
1170|TEXT
1171|vrndavane krsna-seva, vaisnava-acara
1172|bhakti-smrti-sastra kari' kariha pracara
1173|SYNONYMS
1174|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.
1175|TRANSLATION
1176|"Establish devotional service to Lord Krsna and Radharani
>|in Vrndavana. You should also compile bhakti scripture and
>|preach the bhakti cult from Vrndavana."
1177|PURPORT
1178|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 Madana-mohana temple, and Rupa Gosvami
>|established Govindaji temple .), and (4) to enunciate
>|the behavior of a Vaisnava (as Srila Sanatana Gosvami did
>|in Hari-bhakti-vilasa). In this way Sanatana Gosvami
>|was empowered to establish the cult of Vaisnavism. As
>|stated by Srinivasa Acarya :
1179|nana-sastra-vicaranaika-nipunau sad-dharma-samsthapakau
1180|lokanam hita-karinau tribhuvane manyau
>|saranyakarau
1181|radha-krsna-padaravinda-bhajananandena mattalikau
1182|vande rupa-sanatanau raghu-yugau sri-jiva-gopalakau
1183|"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."
1184|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.
1185|Madhya 23.105
1186|TEXT 105
1187|TEXT
1188|yukta-vairagya-sthiti saba sikhaila
1189|suska-vairagya-jnana saba nisedhila
1190|SYNONYMS
1191|yukta-vairagya-of proper renunciation; sthiti-the situation;
>| saba-all; sikhaila-instructed; suska-vairagya-dry
>|renunciation; jnana-speculative knowledge; saba-all;
>|nisedhila-forbade.
1192|TRANSLATION
1193|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.
1194|PURPORT
1195|This is the technique for understanding suska-vairagya and
>|yukta-vairagya. In Bhagavad-gita (6.17) it is said:
1196|yuktahara-viharasya
1197|yukta-cestasya karmasu
1198|
>|
>|
>|
>|
>|
>|
>|
>|
>|
>|
>|
>|
>|
>|yukta- svapnavabodhasya
>|
>|
>|
>|
>|
>|
1199|yogo bhavati duhkha -
>|ha
>|
>|
>|
>|
>|
>|
>|
>|
1200|"He who is temperate in his habits of
>|eating, sleeping, working and recreation 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.
1201|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 Hari-bhakti-
>|vilasa (2.12) that anyone can be elevated to the position
>|of a brahmana by the process of initiation .
1202|yatha kancanatam yati
>|
>|
>|
1203|kamsyam rasa-vidhanatah
1204|tatha diksa-vidhanena
1205|dvijatvam jayate nrnam
1206|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):
1207|kirata-hunandhra-pulinda-pulkasa
1208|abhira-sumbha yavanah khasadayah
1209|ye 'nye ca papa yad-apasrayasrayah
1210|sudhyanti tasmai prabhavisnave namah
1211|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).
1212|anasaktasya visayan
>|
>|
>|
>|
>|
>|
>|
>|
>|
>|
>|
>|
>|
>|
>|
>|
>|
>|
>|
>|
>|
>|
1213|yatharham upayunjatah
1214|nirbandhah krsna-sambandhe
1215|yuktam vairagyam ucyate
1216|prapancikataya buddhya
1217|hari-sambandhi-vastunah
1218|mumuksubhih parityago
1219|vairagyam phalgu kathyate
1220|"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.
1221|Madhya 23.106-107
1222|TEXTS 106-107
1223|TEXT
1224|advesta sarva-bhutanam
1225|maitrah karuna eva ca
1226|nirmamo nirahankarah
1227|sama-duhkha-sukhah ksami
1228|santustah satatam yogi
1229|yatatma drdha-niscayah
1230|mayy arpita-mano-buddhir
1231|yo mad-bhaktah sa me priyah
1232|SYNONYMS
1233|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 to 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- My ;
>|priyah-dear.
1234|TRANSLATION
1235|" 'One who is not envious but who is a kind friend to all
>|living entities, who does not think himself a proprietor ,
>|who is free from false ego, equal in both happiness
>|and distress, always satisfied, forgiving and self-
>|controlled, who is engaged in devotional service with
>|determination and whose mind and intelligence are
>|dedicated to Me- he is very dear to Me.
1236|PURPORT
1237|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 maitrah, 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 Bhagavad-gita (
>|12.13 -20).
1238|Madhya 23.108
1239|TEXT 108
1240|TEXT
1241|yasman nodvijate loko
1242|lokan nodvijate tu yah
1243|harsamarsa-bhayodvegair
1244|mukto yah sa ca me priyah
1245|SYNONYMS
1246|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.
1247|TRANSLATION
1248|" 'He for whom no one is put into difficulty and
>|who is not disturbed by anxiety, who is liberated from
>|jubilation, anger, fear and anxiety, is very dear to Me.
1249|Madhya 23.109
1250|TEXT 109
1251|TEXT
1252|anapeksah sucir daksa
1253|udasino gata-vyathah
1254|sarvarambha-parityagi
1255|yo me bhaktah sa me priyah
1256|SYNO