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Adi 4-1975: The Confidential Reasons for Lord Caitanya'

s Appearance

Chapter 4

The Confidential Reasons for Lord Caitanya's Appearance

In this chapter of the epic Caitanya-caritamrta, Krsnadasa Kaviraja

Gosvami has stressed that Lord Caitanya appeared for three principal

purposes of His own. The first purpose was to relish the position of

Srimati Radharani, who is the prime reciprocator of transcendental love

of Sri Krsna. Lord Krsna is the reservoir of transcendental loving

transactions with Srimati Radharani. The subject of those loving

transactions is the Lord Himself, and Radharani is the object. Thus the

subject, the Lord, wanted to relish the loving mellow in the position of

the object, Radharani.

The second reason for His appearance was to understand the

transcendental mellow of Himself. Lord Krsna is all sweetness. Radharani'

s attraction for Krsna is sublime, and to experience that attraction and

understand the transcendental sweetness of Himself, He accepted the

mentality of Radharani.

The third reason that Lord Caitanya appeared was to enjoy the bliss

tasted by Radharani. The Lord thought that undoubtedly Radharani enjoyed

His company and He enjoyed the company of Radharani, but the exchange of

transcendental mellow between the spiritual couple was more pleasing to

Srimati Radharani than to Sri Krsna. Radharani felt more transcendental

pleasure in the company of Krsna than He could understand without taking

Her position, but for Sri Krsna to enjoy in the position of Srimati

Radharani was impossible because that position was completely foreign to

Him. Krsna is the transcendental male, and Radharani is the

transcendental female. Therefore, to know the transcendental pleasure of

loving Krsna, Lord Krsna Himself appeared as Lord Caitanya, accepting

the emotions and bodily luster of Srimati Radharani.

Lord Caitanya appeared to fulfill these confidential desires

and also to preach the special significance of chanting Hare Krsna, Hare

Krsna, Krsna Krsna, Hare Hare Hare Rama, Hare Rama, Rama Rama, Hare

Hare, and to answer the call of Advaita Prabhu. These were secondary

reasons.

Sri Svarupa Damodara Gosvami was the principal figure among Lord

Caitanya's confidential devotees. The records of his diary have revealed

these confidential purposes of the Lord. These revelations have been

confirmed by the statements of Srila Rupa Gosvami in his various prayers

and poems.

This chapter also specifically describes the difference between lust and

love. The transactions of Krsna and Radha are completely different from

material lust. Therefore the author has very clearly distinguished

between them.

Adi 4.1

TEXT 1

TEXT

sri-caitanya-prasadena

tad-rupasya vinirnayam

balo 'pi kurute sastram

drstva vraja-vilasinah

SYNONYMS

sri-caitanya-prasadena -- by the mercy of Lord Caitanya Mahaprabhu; tat -

- of Him; rupasya -- of the form; vinirnayam -- complete determination;

balah -- a child; api -- even; kurute -- makes; sastram -- the revealed

scriptures; drstva -- having seen; vraja-vilasinah -- who enjoys the

pastimes of Vraja.

TRANSLATION

By the mercy of Lord Caitanya Mahaprabhu, even a foolish child can fully

describe the real nature of Lord Krsna, the enjoyer of the pastimes of

Vraja, according to the vision of the revealed scriptures.

PURPORT

One can ascertain the meaning of this Sanskrit sloka only when one is

endowed with the causeless mercy of Lord Caitanya. Lord Sri Krsna, being

the absolute Personality of Godhead, cannot be exposed to the mundane

instruments of vision. He reserves the right not to be exposed by the

intellectual feats of nondevotees. Notwithstanding this truth, even a

small child can easily understand Lord Sri Krsna and His transcendental

pastimes in the land of Vrndavana by the grace of Lord Caitanya

Mahaprabhu.

Adi 4.2

TEXT 2

TEXT

jaya jaya sri-caitanya jaya nityananda

jayadvaita-candra jaya gaura-bhakta-vrnda

SYNONYMS

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

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

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

the devotees of Lord Caitanya Mahaprabhu.

TRANSLATION

All glory to Lord Caitanya Mahaprabhu. All glory to Lord Nityananda. All

glory to Sri Advaita Acarya. And all glory to all the devotees of Lord

Caitanya.

Adi 4.3

TEXT 3

TEXT

caturtha slokera artha kaila vivarana

pancama slokera artha suna bhakta-gana

SYNONYMS

caturtha -- fourth; slokera -- of the verse; artha -- the meaning; kaila

-- made; vivarana -- description; pancama -- fifth; slokera -- of the

verse; artha -- the meaning; suna -- please hear; bhakta-gana -- O

devotees.

TRANSLATION

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

kindly hear the explanation of the fifth verse.

Adi 4.4

TEXT 4

TEXT

mula-slokera artha karite prakasa

artha lagaite age kahiye abhasa

SYNONYMS

mula -- original; slokera -- of the verse; artha -- the meaning; karite -

- to make; prakasa -- revelation; artha -- the meaning; lagaite -- to

touch; age -- first; kahiye -- I shall speak; abhasa -- hint.

TRANSLATION

Just to explain the original verse, I shall first suggest its meaning.

Adi 4.5

TEXT 5

TEXT

caturtha slokera artha ei kaila sara

prema-nama pracarite ei avatara

SYNONYMS

caturtha -- fourth; slokera -- of the verse; artha -- the meaning; ei --

this; kaila -- gave; sara -- essence; prema -- love of Godhead; nama --

the holy name; pracarite -- to propagate; ei -- this; avatara --

incarnation.

TRANSLATION

I have given the essential meaning of the fourth verse: this incarnation

descends to propagate the chanting of the holy

name and spread love of God.

Adi 4.6

TEXT 6

TEXT

satya ei hetu, kintu eho bahiranga

ara eka hetu, suna, ache antaranga

SYNONYMS

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

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

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

TRANSLATION

Although this is true, this is but the external reason for the Lord's

incarnation. Please hear one other reason -- the confidential reason --

for the Lord's appearance.

PURPORT

In the Third Chapter, fourth verse, it has been clearly said that Lord

Caitanya appeared to distribute love of Krsna and the chanting

of His transcendental holy name, Hare Krsna. That was the secondary

purpose of Lord Caitanya's appearance. The real reason is different, as

we shall see in this chapter.

Adi 4.7

TEXT 7

TEXT

purve yena prthivira bhara haribare

krsna avatirna haila sastrete pracare

SYNONYMS

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

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

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

proclaim.

TRANSLATION

The scriptures proclaim that Lord Krsna previously descended to take

away the burden of the earth.

Adi 4.8

TEXT 8

TEXT

svayam-bhagavanera karma nahe bhara-harana

sthiti-karta visnu karena jagat-palana

SYNONYMS

svayam-bhagavanera -- of the original Supreme Personality of Godhead;

karma -- the business; nahe -- is not; bhara-harana -- taking away the

burden; sthiti-karta -- the maintainer; visnu -- Lord Visnu; karena --

does; jagat-palana -- protection of the universe.

TRANSLATION

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

Personality of Godhead. The maintainer, Lord Visnu, is the one who

protects the universe.

Adi 4.9

TEXT 9

TEXT

kintu krsnera yei haya avatara-kala

bhara-harana-kala tate ha-ila misala

SYNONYMS

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

avatara -- of incarnation; kala -- the time; bhara-harana -- of taking

away the burden; kala -- the time; tate -- in that; ha-ila -- there was;

misala -- mixture.

TRANSLATION

But the time to lift the burden of the world mixed with the time for

Lord Krsna's incarnation.

PURPORT

We have information from Bhagavad-gita that the Lord appears at

particular intervals to adjust a time-worn spiritual culture. Lord Sri

Krsna appeared at the end of Dvapara-yuga to regenerate the spiritual

culture of human society and also to manifest His transcendental

pastimes. Visnu is the authorized Lord who maintains the created cosmos,

and He is also the principal Deity who makes adjustments for

improper administration in the cosmic creation. Sri Krsna is the

primeval Lord, and He appears not to make such administrative

adjustments but only to exhibit His transcendental pastimes and thus

attract the fallen souls back home, back to Godhead. However, the time

for administrative rectification and the time for Lord Sri Krsna's

appearance coincided at the end of the last Dvapara-yuga. Therefore when

Sri Krsna appeared, Visnu, the Lord of maintenance, also merged in Him

because all the plenary portions and parts of the absolute Personality

of Godhead merge in Him during His appearance.

Adi 4.10

TEXT 10

TEXT

purna bhagavan avatare yei kale

ara saba avatara tante asi' mile

SYNONYMS

purna -- full; bhagavan -- the Supreme Personality of Godhead; avatare --

incarnates; yei -- that; kale -- at the time; ara -- other; saba -- all;

avatara -- incarnations; tante -- in Him; asi' -- coming; mile -- meet.

TRANSLATION

When the complete Supreme Personality of Godhead descends, all other

incarnations of the Lord meet together within Him.

Adi 4.11-12

TEXTS 11-12

TEXT

narayana, catur-vyuha, matsyady avatara

yuga-manvantaravatara, yata ache ara

sabe asi' krsna-ange haya avatirna

aiche avatare krsna bhagavan purna

SYNONYMS

narayana -- Lord Narayana; catuh-vyuha -- the four expansions; matsya-

adi -- beginning with Matsya; avatara -- the incarnations; yuga-

manvantara-avatara -- the yuga and manvantara incarnations;

yata -- as many as; ache -- there are; ara -- other; sabe -- all; asi' -

- coming; krsna-ange -- in the body of Lord Krsna; haya -- are; avatirna

-- incarnated; aiche -- in this way; avatare -- incarnates; krsna --

Lord Krsna; bhagavan -- the Supreme Personality of Godhead; purna --

full.

TRANSLATION

Lord Narayana, the four primary expansions [Vasudeva, Sankarsana,

Pradyumna and Aniruddha], Matsya and the other lila incarnations, the

yuga-avataras and the manvantara incarnations -- and as many

other incarnations as there are -- all descend in the body of Lord Krsna.

In this way the complete Supreme Godhead, Lord Krsna Himself, appears.

Adi 4.13

TEXT 13

TEXT

ataeva visnu takhana krsnera sarire

visnu-dvare kare krsna asura-samhare

SYNONYMS

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

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

Visnu; kare -- does; krsna -- Lord Krsna; asura-samhare -- killing the

demons.

TRANSLATION

At that time, therefore, Lord Visnu is present in the body of Lord Krsna,

and Lord Krsna kills the demons through Him.

Adi 4.14

TEXT 14

TEXT

anusanga-karma ei asura-marana

ye lagi' avatara, kahi se mula karana

SYNONYMS

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

marana -- killing; ye -- that; lagi' -- for; avatara -- the incarnation;

kahi -- I shall speak; se -- the; mula -- root; karana -- cause.

TRANSLATION

Thus the killing of the demons is but secondary work. I shall now speak

of the main reason for the Lord's incarnation.

Adi 4.15-16

TEXTS 15-16

TEXT

prema-rasa-niryasa karite asvadana

raga-marga bhakti loke karite pracarana

rasika-sekhara krsna parama-karuna

ei dui hetu haite icchara udgama

SYNONYMS

prema-rasa -- of the mellow of love of God; niryasa -- the essence;

karite -- to do; asvadana -- tasting; raga-marga -- the path of

spontaneous attraction; bhakti -- devotional service; loke -- in the

world; karite -- to do; pracarana -- propagation; rasika-sekhara -- the

supremely jubilant; krsna -- Lord Krsna; parama-karuna -- the most

merciful; ei -- these; dui -- two; hetu -- reasons; haite -- from;

icchara -- of desire; udgama -- the birth.

TRANSLATION

The Lord's desire to appear was born from two reasons: He wanted

to taste the sweet essence of the mellows of love of God, and He wanted

to propagate devotional service in the world on the platform of

spontaneous attraction. Thus He is known as supremely jubilant and as

the most merciful of all.

PURPORT

During the period of Lord Krsna's appearance the killing of asuras or

nonbelievers such as Kamsa and Jarasandha was done by Visnu, who was

within the person of Sri Krsna. Such apparent killing by Lord Sri Krsna

was a matter of course as an incidental activity, but

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

dramatic performance of His transcendental pastimes at Vrajabhumi, thus

exhibiting the highest limit of transcendental mellow in the exchanges

of reciprocal love between the living entity and the Supreme Lord. These

reciprocal exchanges of mellows are called raga-bhakti, or devotional

service to the Lord in transcendental rapture. Lord Sri Krsna wants to

make known to all the conditioned souls that He is more attracted by

raga-bhakti than vidhi-bhakti, or devotional service under scheduled

regulations. It is said in the Vedas, raso vai sah:

the Absolute Truth is the reservoir for all kinds of reciprocal

exchanges of loving sentiments. He is also causelessly merciful, and He

wants to bestow upon us this privilege of raga-bhakti. Thus He appeared

as His own internal energy. He was not forced to appear by any

extraneous force.

Adi 4.17

TEXT 17

TEXT

aisvarya-jnanete saba jagat misrita

aisvarya-sithila-preme nahi mora prita

SYNONYMS

aisvarya-jnanete -- with knowledge of majesty; saba -- all; jagat -- the

universe; misrita -- mixed; aisvarya-sithila -- weakened by majesty;

preme -- in love; nahi -- there is not; mora -- My; prita -- pleasure.

TRANSLATION

"All the universe is filled with the conception of

My majesty, but love weakened by that sense of majesty does not satisfy

Me.

Adi 4.18

TEXT 18

TEXT

amare isvara mane, apanake hina

tara preme vasa ami na ha-i adhina

SYNONYMS

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

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

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

TRANSLATION

"If one regards Me as the Supreme Lord and himself as a subordinate, I

do not become subservient to his love, nor can it control Me.

Adi 4.19

TEXT 19

TEXT

amake ta' ye ye bhakta bhaje yei bhave

tare se se bhave bhaji, -- e mora svabhave

SYNONYMS

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

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

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

mora -- My; sva-bhave -- in the nature.

TRANSLATION

"In whatever transcendental mellow My devotee worships Me, I reciprocate

with him. That is My natural behavior.

PURPORT

The Lord, by His inherent nature, reveals Himself before His devotees

according to their inherent devotional service. The Vrndavana pastimes

demonstrated that although generally people worship God with reverence,

the Lord is more pleased when a devotee thinks of Him as his pet son,

personal friend or most dear fiance and renders service unto Him with

such natural affection. The Lord becomes a subordinate object of love in

such transcendental relationships. Such pure love of Godhead is

unadulterated by any tinge of superfluous nondevotional desires and is

not mixed with any sort of fruitive action or empiric philosophical

speculation. It is pure and natural love of Godhead, spontaneously

aroused in the absolute stage. This devotional service is executed in a

favorable atmosphere freed from material affection.

Adi 4.20

TEXT 20

TEXT

ye yatha mam prapadyante

tams tathaiva bhajamy aham

mama vartmanuvartante

manusyah partha sarvasah

SYNONYMS

ye -- those who; yatha -- as; mam -- to Me; prapadyante -- surrender;

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

mama -- My; vartma -- path; anuvartante -- follow; manusyah -- men;

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

TRANSLATION

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

accordingly. Everyone follows My path in all respects, O son of Prtha.'

PURPORT

In the Fourth Chapter of Bhagavad-gita Lord Krsna affirms that

formerly (some 120 million years before the Battle of Kuruksetra) He

explained the mystic philosophy of the Gita to the sun-god. The message

was received through the chain of disciplic succession, but in course of

time, the chain being broken somehow or other, Lord Sri Krsna appeared

again and taught Arjuna the truths of Bhagavad-gita. At that time

the Lord spoke this verse (Bg. 4.11) to His friend Arjuna.

Adi 4.21-22

TEXTS 21-22

TEXT

mora putra, mora sakha, mora prana-pati

ei-bhave yei more kare suddha-bhakti

apanake bada mane, amare sama-hina

sei bhave ha-i ami tahara adhina

SYNONYMS

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

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

unto Me; kare -- do; suddha-bhakti -- pure devotion; apanake -- himself;

bada -- great; mane -- he regards; amare -- Me; sama -- equal; hina --

or lower; sei bhave -- in that way; ha-i -- am; ami -- I; tahara -- to

him; adhina -- subordinate.

TRANSLATION

"If one cherishes pure loving devotion to Me, thinking of Me as his son,

his friend or his beloved, regarding himself as great and considering Me

his equal or inferior, I become subordinate to him.

PURPORT

In Caitanya-caritamrta three kinds of devotional service are

described -- namely, bhakti (ordinary devotional service), suddha-bhakti

(pure devotional service) and viddha-bhakti (mixed devotional service).

When devotional service is executed with some material purpose,

involving fruitive activities, mental speculations or mystic yoga, it is

called mixed or adulterated devotional service. Besides bhakti-yoga,

Bhagavad-gita also describes karma-yoga, jnana-yoga and dhyana-yoga.

Yoga means linking with the Supreme Lord, which is possible only through

devotion. Fruitive activities ending in devotional service,

philosophical speculation ending in devotional service, and the practice

of mysticism ending in devotional service are known respectively as

karma-yoga, jnana-yoga and dhyana-yoga. But such devotional service is

adulterated by the three kinds of material activities.

For those grossly engaged in identifying the body as the self, pious

activity, or karma-yoga, is recommended. For those who identify the mind

with the self, philosophical speculation, or jnana-yoga, is recommended.

But devotees standing on the spiritual platform have no need of such

material conceptions of adulterated devotion. Adulterated devotional

service does not directly aim for love of the Supreme Personality of

Godhead. Therefore service performed strictly in conformity with the

revealed scriptures is better than such viddha-bhakti because it is free

from all kinds of material contamination. It is executed in Krsna

consciousness, solely to please the Supreme Personality of Godhead.

Those who are spontaneously devoted to the Lord and have no aims for

material gain are called attracted devotees. They are spontaneously

attracted to the service of the Lord, and they follow in the footsteps

of self-realized souls. Their pure devotion (suddha-bhakti), manifested

from pure love of Godhead, surpasses the regulative principles of the

authoritative scriptures. Sometimes loving ecstasy transcends regulative

principles; such ecstasy, however, is completely on the spiritual

platform and cannot be imitated. The regulative principles help ordinary

devotees rise to the stage of perfect love of Godhead. Pure love for

Krsna is the perfection of pure devotion, and pure devotional service is

identical with spontaneous devotional service.

Flawless execution of regulative principles is exhibited in the

Vaikuntha planets. By strictly executing these principles one can be

elevated to the Vaikuntha planets. But spontaneous pure loving service

is found in Krsnaloka alone.

Adi 4.23

TEXT 23

TEXT

mayi bhaktir hi bhutanam

amrtatvaya kalpate

distya yad asin mat-sneho

bhavatinam mad-apanah

SYNONYMS

mayi -- to Me; bhaktih -- devotional service; hi -- certainly; bhutanam -

- of the living beings; amrtatvaya -- the eternal life; kalpate --

brings about; distya -- by good fortune; yat -- which; asit -- was; mat -

- for Me; snehah -- the affection; bhavatinam -- of all of you; mat --

of Me; apanah -- the obtaining.

TRANSLATION

"'Devotional service rendered to Me by the living beings revives their

eternal life. O My dear damsels of Vraja, your affection for Me is your

good fortune, for it is the only means by which you have obtained My

favor.'

PURPORT

Pure devotional service is represented in the activities of the

residents of Vrajabhumi (Vrndavana). During a solar eclipse, the Lord

came from Dvaraka and met the inhabitants of Vrndavana at Samanta-

pancaka. The meeting was intensely painful for the damsels of Vrajabhumi

because Lord Krsna apparently left them to reside at Dvaraka. But

the Lord obligingly acknowledged the pure devotional service of the

damsels of Vraja by speaking this verse (Bhag. 10.82.45).

Adi 4.24

TEXT 24

TEXT

mata more putra-bhave karena bandhana

atihina-jnane kare lalana palana

SYNONYMS

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

karena -- does; bandhana -- binding; atihina-jnane -- in thinking

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

TRANSLATION

"Mother sometimes binds Me as her son. She nourishes and protects Me,

thinking Me utterly helpless.

Adi 4.25

TEXT 25

TEXT

sakha suddha-sakhye kare, skandhe arohana

tumi kon bada loka, -- tumi ami sama

SYNONYMS

sakha -- the friend; suddha-sakhye -- in pure friendship; kare -- does;

skandhe -- on the shoulders; arohana -- mounting; tumi -- You; kon --

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

same.

TRANSLATION

"My friends climb on My shoulders in pure friendship, saying, 'What kind

of big man are You? You and I are equal.'

Adi 4.26

TEXT 26

TEXT

priya yadi mana kari' karaye bhartsana

veda-stuti haite hare sei mora mana

SYNONYMS

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

bhartsana -- rebuking; veda-stuti -- the Vedic prayers; haite -- from;

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

TRANSLATION

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

mind from the reverent hymns of the Vedas.

PURPORT

According to the Upanisads, all living entities are dependent on the

supreme living entity, the Personality of Godhead. As it is said

, nityo nityanam cetanas cetananam eko bahunam yo vidadhati

kaman: one eternal living entity supports all the other eternal living

entities. Because the Supreme Personality of Godhead maintains all the

other living entities, they remain subordinate to the Lord, even when

joined with Him in the reciprocation of loving affairs. But in the

course of exchanging transcendental love of the highest purity,

sometimes the subordinate devotee tries to predominate over the

predominator. One who lovingly engages with the Supreme Lord as if His

mother or father sometimes supersedes the position of the Supreme

Personality of Godhead. Similarly, His fiancee or lover sometimes

supersedes the position of the Lord. But such attempts are exhibitions

of the highest love. Only out of pure love does the subordinate lover of

the Supreme Personality of Godhead chide Him. The Lord, enjoying this

chiding, takes it very nicely. The exhibition of natural love makes such

activities very enjoyable. In worship of the Supreme Lord with

veneration there is no manifestation of such natural love because the

devotee considers the Lord his superior.

Regulative principles in devotional service are meant for those who have

not invoked their natural love of Godhead. When natural love arises, all

regulative methods are surpassed, and pure love is exhibited between the

Lord and the devotee. Although on such a platform of love the devotee

sometimes appears to predominate over the Lord or transgress regulative

principles, such dealings are far more advanced than ordinary dealings

through regulative principles with awe and veneration. A devotee who is

actually free from all designations due to complete attachment in love

for the Supreme exhibits spontaneous love for Godhead, which is always

superior to the devotion of regulative principles.

The informal language used between lover and beloved is significant of

pure affection. When devotees worship their beloved as the most

venerable object, spontaneous loving sentiments are observed to be

lacking. A neophyte devotee who follows the Vedic instructions that

regulate those who lack pure love of Godhead may superficially seem more

exalted than a devotee in spontaneous love of Godhead. But in fact such

spontaneous pure love is far superior to regulated devotional service.

Such pure love of Godhead is always glorious in all respects, more so

than reverental devotional service rendered by a less affectionate

devotee.

Adi 4.27-28

TEXTS 27-28

TEXT

ei suddha-bhakta lana karimu avatara

kariba vividha-vidha adbhuta vihara

vaikunthadye nahi ye ye lilara pracara

se se lila kariba, yate mora camatkara

SYNONYMS

ei -- these; suddha-bhakta -- pure devotees; lana -- taking; karimu -- I

shall make; avatara -- incarnation; kariba -- I shall do; vividha-vidha -

- various kinds; adbhuta -- wonderful; vihara -- pastimes; vaikuntha-

adye -- in the Vaikuntha planets, etc.; nahi -- not; ye ye -- whatever;

lilara -- of the pastimes; pracara -- broadcasting; se se -- those; lila

-- pastimes; kariba -- I shall perform; yate -- in which; mora -- My;

camatkara -- wonder.

TRANSLATION

"Taking these pure devotees with Me, I shall descend and sport in

various wonderful ways, unknown even in Vaikuntha. I shall broadcast

such pastimes by which even I am amazed.

PURPORT

Lord Krsna in the form of Lord Caitanya educates His devotees to develop

progressively to the stage of pure devotional service. Thus He appears

periodically as a devotee to take part in various wonderful activities

depicted in His sublime philosophy and teachings.

There are innumerable Vaikuntha planets in the spiritual sky, and in all

of them the Lord accepts the service rendered by His eternal devotees in

a reverential mood. Therefore Lord Sri Krsna presents His most

confidential pastimes as He enjoys them in His transcendental realm.

Such pastimes are so attractive that they attract even the Lord, and

thus He relishes them in the form of Lord Caitanya.

Adi 4.29

TEXT 29

TEXT

mo-visaye gopi-ganera upapati-bhave

yoga-maya karibeka apana-prabhave

SYNONYMS

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

- of a paramour; bhave -- in the position; yoga-maya -- yogamaya, Lord

Krsna's internal potency; karibeka -- will make; apana -- her own;

prabhave -- by the influence.

TRANSLATION

"The influence of yogamaya will inspire the gopis with the sentiment

that I am their paramour.

PURPORT

Yogamaya is the name of the internal potency that makes the Lord forget

Himself and become an object of love for His pure devotee in different

transcendental mellows. This yogamaya potency creates a spiritual

sentiment in the minds of the damsels of Vraja by which they think of

Lord Krsna as their paramour. This sentiment is never to be compared to

mundane illicit sexual love. It has nothing to do with sexual psychology,

although the pure love of such devotees seems to be sexual. One should

know for certain that nothing can exist in this cosmic manifestation

that has no real counterpart in the spiritual field. All material

manifestations are emanations of the transcendence. The erotic

principles of amorous love reflected in mixed material values are

perverted reflections of the reality of spirit, but one cannot

understand the reality unless one is sufficiently educated in the

spiritual science.

Adi 4.30

TEXT 30

TEXT

amiha na jani taha, na jane gopi-gana

dunhara rupa-gune dunhara nitya hare mana

SYNONYMS

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

know; gopi-gana -- the gopis; dunhara -- of the two; rupa-gune -- the

beauty and qualities; dunhara -- of the two; nitya -- always; hare --

carry away; mana -- the minds.

TRANSLATION

"Neither the gopis nor I shall notice this, for our minds will always be

entranced by one another's beauty and qualities.

PURPORT

In the spiritual sky the Vaikuntha planets are predominated by Narayana.

His devotees have the same features He does, and the exchange of

devotion there is on the platform of reverence. But above all these

Vaikuntha planets is Goloka, or Krsnaloka, where the original

Personality of Godhead, Krsna, fully manifests His pleasure potency in

free loving affairs. Since the devotees in the material world know

almost nothing about these affairs, the Lord desires to show these

affairs to them.

In Goloka Vrndavana there is an exchange of love known as parakiya-rasa.

It is something like the attraction of a married woman for a man other

than her husband. In the material world this sort of relationship is

most abominable because it is a perverted reflection of the parakiya-

rasa in the spiritual world, where it is the highest kind of loving

affair. Such feelings between the devotee and the Lord are presented by

the influence of yogamaya. Bhagavad-gita states that devotees of the

highest grade are under the care of daiva-maya, or yogamaya. Mahatmanas

tu mam partha daivim prakrtimasritah (Bg. 9.13). Those who are

actually great souls (mahatmas) are fully absorbed in Krsna

consciousness, always engaged in the service of the Lord. They are under

the care of daivi prakrti, or yogamaya. Yogamaya creates a situation in

which the devotee is prepared to transgress all regulative principles

simply to love Krsna. A devotee naturally does not like to transgress

the laws of reverence for the Supreme Personality of Godhead, but by the

influence of yogamaya he is prepared to do anything to love the Supreme

Lord better.

Those under the spell of the material energy cannot at all appreciate

the activities of yogamaya, for a conditioned soul can hardly understand

the pure reciprocation between the Lord and His devotee. But by

executing devotional service under the regulative principles, one can

become very highly elevated and then begin to appreciate the dealings of

pure love under the management of yogamaya.

In the spiritual loving sentiment induced by the yogamaya potency, both

Lord Sri Krsna and the damsels of Vraja forget themselves in spiritual

rapture. By the influence of such forgetfulness, the attractive beauty

of the gopis plays a prominent part in the transcendental satisfaction

of the Lord, who has nothing to do with mundane sexology. Because

spiritual love of Godhead is above everything mundane, the gopis

superficially seem to transgress the codes of mundane morality. This

perpetually puzzles mundane moralists. Therefore yogamaya acts to cover

the Lord and His pastimes from the eyes of mundaners, as confirmed in

Bhagavad-gita, where the Lord says that He reserves the right

of not being exposed to everyone.

The acts of yogamaya make it possible for the Lord and the gopis, in

loving ecstasy, to sometimes meet and sometimes separate. These

transcendental loving affairs of the Lord are unimaginable to

empiricists involved in the impersonal feature of the Absolute Truth.

Therefore the Lord himself appears before the mundaners to bestow upon

them the highest form of spiritual realization and also personally

relish its essence. The Lord is so merciful that He Himself descends to

take the fallen souls back home to the kingdom of Godhead, where the

erotic principles of Godhead are eternally relished in their real form,

distinct from the perverted sexual love so much adored and indulged in

by the fallen souls in their diseased condition. The reason the Lord

displays the rasa-lila is essentially to induce all the fallen souls to

give up their diseased morality and religiosity, and to attract them to

the kingdom of God to enjoy the reality. A person who actually

understands what the rasa-lila is will certainly hate to indulge in

mundane sex life. For the realized soul, hearing the Lord's rasa-lila

through the proper channel will result in complete abstinence from

material sexual pleasure.

Adi 4.31

TEXT 31

TEXT

dharma chadi' rage dunhe karaye milana

kabhu mile, kabhu na mile, -- daivera ghatana

SYNONYMS

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

both; karaye -- do; milana -- meeting; kabhu -- sometimes; mile -- they

meet; kabhu -- sometimes; na mile -- they do not meet; daivera -- of

destiny; ghatana -- the happening.

TRANSLATION

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

religious duties [dharma]. Destiny will sometimes bring us together and

sometimes separate us.

PURPORT

The gopis came out to meet Krsna in the dead of night when they heard

the sound of Krsna's flute. Srila Rupa Gosvami has accordingly composed

a nice verse that describes the beautiful boy called

Govinda standing by the bank of the Yamuna with His flute to His lips in

the shining moonlight. Those who want to enjoy life in the materialistic

way of society, friendship and love should not go to the Yamuna to see

the form of Govinda. The sound of Lord Krsna's flute is so sweet that it

has made the gopis forget all about their relationships with their

kinsmen and flee to Krsna in the dead of night.

By leaving home in that way, the gopis have transgressed the Vedic

regulations of household life. This indicates that when natural feelings

of love for Krsna become fully manifest, a devotee can neglect

conventional social rules and regulations. In the material world we are

situated in designative positions only, but pure devotional service

begins when one is freed from all designations. When love for Krsna is

awakened, then the designative positions are overcome.

The spontaneous attraction of Sri Krsna for His dearest parts and

parcels generates an enthusiasm that obliges Sri Krsna and the gopis to

meet together. To celebrate this transcendental enthusiasm, there is

need of a sentiment of separation between the lover and beloved. In the

condition of material tribulation, no one wants the pangs of separation.

But in the transcendental form, the very same separation, being absolute

in its nature, strengthens the ties of love and enhances the desire of

the lover and beloved to meet. The period of separation, evaluated

transcendentally, is more relishable than the actual meeting, which

lacks the feelings of increasing anticipation because the lover and

beloved are both present.

Adi 4.32

TEXT 32

TEXT

ei saba rasa-niryasa kariba asvada

ei dvare kariba saba bhaktere prasada

SYNONYMS

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

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

saba -- all; bhaktere -- to the devotees; prasada -- favor.

TRANSLATION

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

favor all the devotees.

Adi 4.33

TEXT 33

TEXT

vrajera nirmala raga suni' bhakta-gana

raga-marge bhaje yena chadi' dharma-karma

SYNONYMS

vrajera -- of Vraja; nirmala -- spotless; raga -- love; suni' -- hearing;

bhakta-gana -- the devotees; raga-marge -- on the path of spontaneous

love; bhaje -- they worship; yena -- so that; chadi' -- giving up;

dharma -- religiosity; karma -- fruitive activity.

TRANSLATION

"Then, by hearing about the pure love of the residents of Vraja,

devotees will worship Me on the path of spontaneous love, abandoning all

rituals of religiosity and fruitive activity."

PURPORT

Many realized souls, such as Raghunatha dasa Gosvami and King

Kulasekhara, have recommended with great emphasis that one develop this

spontaneous love of Godhead, even at the risk of transgressing all the

traditional codes of morality and religiosity. Sri Raghunatha dasa

Gosvami, one of the six Gosvamis of Vrndavana, has written in his

prayers called the Manah-siksa that one should simply worship Radha and

Krsna with all attention. Na dharmam nadharmam sruti-gana-niruktam kila

kuru: one should not be much interested in performing Vedic rituals or

simply following rules and regulations.

King Kulasekhara has written similarly, in his book Mukunda-mala-stotra

nastha dharme na vasu-nicaye naiva kamopabhoge

yad bhavyam tad bhavatu bhagavan purva-karmanurupam

etat prarthyam mama bahu-matam janma-janmantare 'pi

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

"I have no attraction for performing religious rituals nor holding any

earthly kingdom. I do not care for sense enjoyments; let them appear and

disappear in accordance with my previous deeds. My only desire is to be

fixed in devotional service to the lotus feet of the Lord, even though I

may continue to take birth here life after life."

Adi 4.34

TEXT 34

TEXT

anugrahaya bhaktanam

manusam deham asritah

bhajate tadrsih krida

yah srutva tat-paro bhavet

SYNONYMS

anugrahaya -- for showing favor; bhaktanam -- to the devotees; manusam --

humanlike; deham -- body; asritah -- accepting; bhajate -- He enjoys;

tadrsih -- such; kridah -- pastimes; yah -- which; srutva -- having

heard; tat-parah -- fully intent upon Him; bhavet -- one must become.

TRANSLATION

"Krsna manifests His eternal humanlike form and performs His pastimes to

show mercy to the devotees. Having heard such pastimes, one should

engage in service to Him."

PURPORT

This text is from Srimad-Bhagavatam (10.33.37). The Supreme Personality

of Godhead has innumerable expansions of His transcendental form who

eternally exist in the spiritual world. This material world is only a

perverted reflection of the spiritual world, where everything is

manifested without inebriety. There everything is in its original

existence, free from the domination of time. Time cannot deteriorate or

interfere with the conditions in the spiritual world, where different

manifestations of the Supreme Personality of Godhead are the recipients

of the worship of different living entities in their constitutional

spiritual positions. In the spiritual world all existence is

unadulterated goodness. The goodness found in the material world is

contaminated by the modes of passion and ignorance.

The saying that the human form of life is the best position for

devotional service has its special significance because only in this

form can a living entity revive his eternal relationship with the

Supreme Personality of Godhead. The human form is considered the highest

state in the cycle of the species of life in the material world. If one

takes advantage of this highest kind of material form, one can regain

his position of devotional service to the Lord.

Incarnations of the Supreme Personality of Godhead appear in all the

species of life, although this is inconceivable to the human brain. The

Lord's pastimes are differentiated according to the appreciating

capacity of the different types of bodies of the living entities. The

Supreme Lord bestows the most merciful benediction to human society

when He appears in His human form. It is then that humanity gets the

opportunity to engage in different kinds of eternal service to the Lord.

Special natural appreciation of the descriptions of a particular pastime

of Godhead indicates the constitutional position of a living entity.

Adoration, servitorship, friendship, parental affection and conjugal

love are the five primary relationships with Krsna. The highest

perfectional stage of the conjugal relationship, enriched by many

sentiments, gives the maximum relishable mellow to the devotee.

The Lord appears in different incarnations -- as a fish, tortoise and

boar, as Parasurama, Lord Rama, Buddha and so on -- to reciprocate the

different appreciations of living entities in different stages of

evolution. The conjugal relationship of amorous love called parakiya-

rasa is the unparalleled perfection of love exhibited by Lord Krsna and

His devotees.

A class of so-called devotees known as sahajiyas try to imitate the Lord'

s pastimes, although they have no understanding of the amorous love in

His expansions of pleasure potency. Their superficial imitation can

create havoc on the path for the advancement of one's spiritual

relationship with the Lord. Material sexual indulgence can never be

equated with spiritual love, which is in unadulterated goodness. The

activities of the sahajiyas simply lower one deeper into the material

contamination of the senses and mind. Krsna's transcendental pastimes

display eternal servitorship to Adhoksaja, the Supreme Lord, who is

beyond all conception through material senses. Materialistic conditioned

souls do not understand the transcendental exchanges of love, but they

like to indulge in sense gratification in the name of devotional service.

The activities of the Supreme Lord can never be understood by

irresponsible persons who think the pastimes of Radha and Krsna to be

ordinary affairs. The rasa dance is arranged by Krsna's internal potency

yogamaya, and it is beyond the grasp of the materially affected person.

Trying to throw mud into transcendence with their perversity, the

sahajiyas misinterpret the sayings tat-paratvena nirmalam

and tat-paro bhavet. By misinterpreting tadrsih kridah, they

want to indulge in sex while pretending to imitate Lord Krsna. But one

must actually understand the imports of the words through the

intelligence of the authorized gosvamis. Srila Narottama dasa Thakura,

in his prayers to the Gosvamis, has explained his inability to

understand such spiritual affairs.

rupa-raghunatha-pade ha-ibe akuti

kabe hama bujhaba se yugala-piriti

"When I shall be eager to understand the literature given by the

Gosvamis, then I shall be able to understand the transcendental love

affairs of Radha and Krsna." In other words, unless one is trained under

the disciplic succession of the Gosvamis, one cannot understand Radha

and Krsna. The conditioned souls are naturally averse to understanding

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

transcendental nature of the Lord's pastimes while they remain absorbed

in materialism, they are sure to blunder like the sahajiyas.

Adi 4.35

TEXT 35

TEXT

'bhavet' kriya vidhilin, sei iha kaya

kartavya avasya ei, anyatha pratyavaya

SYNONYMS

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

imperative mood; sei -- that; iha -- here; kaya -- says; kartavya -- to

be done; avasya -- certainly; ei -- this; anyatha -- otherwise;

pratyavaya -- detriment.

TRANSLATION

Here the use of the verb "bhavet," which is in the imperative mood,

tells us that this certainly must be done. Noncompliance would be

abandonment of duty.

PURPORT

This imperative is applicable to pure devotees. Neophytes will be able

to understand these affairs only after being elevated by regulated

devotional service under the expert guidance of the spiritual master.

Then they too will be competent to hear of the love affairs of Radha and

Krsna.

As long as one is in material conditional life, strict discipline is

required in the matter of moral and immoral activities. The absolute

world is transcendental and free from such distinctions because there

inebriety is not possible. But in this material world a sexual appetite

necessitates distinction between moral and immoral conduct. There are no

sexual activities in the spiritual world. The transactions between lover

and beloved in the spiritual world are pure transcendental love and

unadulterated bliss.

One who has not been attracted by the transcendental beauty of rasa will

certainly be dragged down into material attraction, thus to act in

material contamination and progress to the darkest region of hellish

life. But by understanding the conjugal love of Radha and Krsna one is

freed from the grip of attraction to material so-called love between man

and woman. Similarly if one understands the pure parental love of

Nanda and Yasoda for Krsna, he will be saved from being dragged into

material parental affection. If one accepts Krsna as the supreme friend,

the attraction of material friendship will be finished for him, and he

will not be dismayed by so-called friendship with mundane wranglers. If

he is attracted by servitorship to Krsna, he will no longer have to

serve the material body in the degraded status of material existence

with the false hope of becoming master in the future. Similarly, one who

sees the greatness of Krsna in neutrality will certainly never again

seek the so-called relief of impersonalist or voidist philosophy. If one

is not attracted by the transcendental nature of Krsna, one is sure to

be attracted to material enjoyment, thus to become implicated in the

clinging network of virtuous and sinful activities and continue

material existence by transmigrating from one material body to another.

Only in Krsna consciousness can one achieve the highest perfection of

life.

Adi 4.36-37

TEXTS 36-37

TEXT

ei vancha yaiche krsna-prakatya-karana

asura-samhara -- anusanga prayojana

ei mata caitanya-krsna purna bhagavan

yuga-dharma-pravartana nahe tanra kama

SYNONYMS

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

prakatya -- for the manifestation; karana -- reason; asura-samhara --

the killing of demons; anusanga -- secondary; prayojana -- reason; ei

mata -- like this; caitanya -- as Lord Caitanya Mahaprabhu; krsna --

Lord Krsna; purna -- full; bhagavan -- the Supreme Personality of

Godhead; yuga-dharma -- the religion of the age; pravartana --

initiating; nahe -- is not; tanra -- of Him; kama -- the desire.

TRANSLATION

Just as these desires are the fundamental reason for Krsna's appearance

whereas destroying the demons is only an incidental necessity, so for

Sri Krsna Caitanya, the Supreme Personality of Godhead, promulgating the

dharma of the age is incidental.

Adi 4.38

TEXT 38

TEXT

kona karane yabe haila avatare mana

yuga-dharma-kala haila se kale milana

SYNONYMS

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

-- in incarnation; mana -- inclination; yuga-dharma -- for the religion

of the age; kala -- the time; haila -- there was; se kale -- at that

time; milana -- conjunction.

TRANSLATION

When the Lord desired to appear for another reason, the time for

promulgating the religion of the age also arose.

Adi 4.39

TEXT 39

TEXT

dui hetu avatari' lana bhakta-gana

apane asvade prema-nama-sankirtana

SYNONYMS

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

bhakta-gana -- the devotees; apane -- Himself; asvade -- tastes; prema --

love of God; nama-sankirtana -- and congregational chanting of the holy

name.

TRANSLATION

Thus with two intentions the Lord appeared with His devotees and tasted

the nectar of prema with the congregational chanting of the holy name.

Adi 4.40

TEXT 40

TEXT

sei dvare acandale kirtana sancare

nama-prema-mala ganthi' paraila samsare

SYNONYMS

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

the chanting of the holy names; sancare -- He infuses; nama -- of the

holy names; prema -- and of love of God; mala -- a garland; ganthi' --

stringing together; paraila -- He put it on; samsare -- the whole

material world.

TRANSLATION

Thus He spread kirtana even among the untouchables. He wove a wreath of

the holy name and prema with which He garlanded the entire material

world.

Adi 4.41

TEXT 41

TEXT

ei-mata bhakta-bhava kari' angikara

apani acari' bhakti karila pracara

SYNONYMS

ei-mata -- like this; bhakta-bhava -- the position of a devotee; kari' --

making; angikara -- acceptance; apani -- Himself; acari' -- practicing;

bhakti -- devotional service; karila -- did; pracara -- propagation.

TRANSLATION

In this way, assuming the sentiment of a devotee, He preached devotional

service while practicing it Himself.

PURPORT

When Rupa Gosvami met Lord Sri Caitanya Mahaprabhu at Prayaga (Allahabad)

, he offered his respectful obeisances by submitting that Lord Caitanya

was more magnanimous than any other avatara of Krsna because He was

distributing love of Krsna. His mission was to enhance love of Godhead.

In the human form of life the highest achievement is to attain the

platform of love of Godhead. Lord Caitanya did not invent a system of

religion, as people sometimes assume. Religious systems are meant to

show the existence of God, who is then generally approached as the

cosmic order-supplier. But Lord Sri Caitanya Mahaprabhu's transcendental

mission is to distribute love of Godhead to everyone. Anyone who accepts

God as the Supreme can take to the process of chanting Hare Krsna and

become a lover of God. Therefore Lord Caitanya is the most magnanimous.

This munificent broadcasting of devotional service is possible only for

Krsna Himself. Therefore Lord Caitanya is Krsna.

In Bhagavad-gita Krsna has taught the philosophy of surrender to the

Supreme Personality of Godhead. One who has surrendered to the Supreme

can make further progress by learning to love Him. Therefore the Krsna

consciousness movement propagated by Lord Caitanya is especially meant

for those who are cognizant of the presence of the Supreme Godhead, the

ultimate controller of everything. His mission is to teach people how to

dovetail themselves into engagements of transcendental loving service.

He is Krsna teaching His own service from the position of a devotee. The

Lord's acceptance of the role of a devotee in the eternal form of Lord

Sri Caitanya Mahaprabhu is another of the Lord's wonderful features. A

conditioned soul cannot reach the absolute Personality of Godhead by his

imperfect endeavor, and therefore it is wonderful that Lord Sri Krsna,

in the form of Lord Gauranga, has made it easy for everyone to approach

Him.

Svarupa Damodara Gosvami has described Lord Caitanya as Krsna Himself

with the attitude of Radharani, or a combination of Radha and Krsna. His

intention is to taste Krsna's sweetness in

transcendental love. Lord Caitanya does not care to think of Himself as

Krsna, because He wants the position of Radharani. We should remember

this. A class of so-called devotees called the nadiya-nagari or gaura-

nagari pretend that they have the sentiment of gopis toward Lord

Caitanya, but they do not realize that He placed Himself not as the

enjoyer, Krsna, but as the enjoyed, the devotee of Krsna. The

concoctions of unauthorized persons pretending to be bona fide have not

been accepted by Lord Caitanya. Presentations such as those of the gaura-

nagari are only disturbances to the sincere execution of the mission of

Lord Caitanya. Lord Caitanya is undoubtedly Krsna Himself, and He is

always nondifferent from Srimati Radharani. But the emotion technically

called vipralambha-bhava, which the Lord adopted for confidential

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

should not unnecessarily intrude into affairs of transcendence and

thereby displease the Lord. One must always be on guard against this

sort of devotional anomaly. A devotee is not meant to create

disturbances to Krsna. As Srila Rupa Gosvami has explained, devotional

service is anukulyena, or favorable to Krsna. Acting unfavorably toward

Krsna is not devotion. Kamsa was the enemy of Krsna. He always thought

of Krsna, but he thought of Him as an enemy. One should always avoid

such unfavorable so-called service.

Lord Caitanya has accepted the role of Radharani, and we should support

that position, as Svarupa Damodara did in the Gambhira (the house of

Lord Caitanya Mahaprabhu at Puri). He always reminded Lord

Caitanya of Radha's feelings of separation as they are described in the

Srimad-Bhagavatam, and Lord Caitanya appreciated his assistance. But the

gaura-nagaris, who place Lord Caitanya in the position of enjoyer and

themselves as His enjoyed, are not approved by Lord Caitanya or by Lord

Caitanya's followers. Instead of being blessed, the foolish imitators

are left completely apart. Their concoctions are against the principles

of Lord Sri Caitanya Mahaprabhu. The doctrine of transcendental

enjoyment by Krsna cannot be mixed up with the doctrine of

transcendental feeling of separation from Krsna in the role of Radharani.

Adi 4.42

TEXT 42

TEXT

dasya, sakhya, vatsalya, ara ye srngara

cari prema, catur-vidha bhakta-i adhara

SYNONYMS

dasya -- servitude; sakhya -- friendship; vatsalya -- parental affection;

ara -- and; ye -- that; srngara -- conjugal love; cari -- four types;

prema -- love of God; catuh-vidha -- four kinds; bhakta-i -- devotees;

adhara -- the containers.

TRANSLATION

Four kinds of devotees are the receptacles of the four kinds of mellows

in love of God, namely servitude, friendship, parental affection and

conjugal love.

Adi 4.43

TEXT 43

TEXT

nija nija bhava sabe srestha kari' mane

nija-bhave kare krsna-sukha asvadane

SYNONYMS

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

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

does; krsna-sukha -- happiness with Lord Krsna; asvadane -- tasting.

TRANSLATION

Each kind of devotee feels that his sentiment is the most excellent, and

thus in that mood he tastes great happiness with Lord Krsna.

Adi 4.44

TEXT 44

TEXT

tatastha ha-iya mane vicara yadi kari

saba rasa haite srngare adhika madhuri

SYNONYMS

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

consideration; yadi -- if; kari -- doing; saba rasa -- all the mellows;

haite -- than; srngare -- in conjugal love; adhika -- greater; madhuri --

sweetness.

TRANSLATION

But if we compare the sentiments in an impartial mood, we find that the

conjugal sentiment is superior to all in sweetness.

PURPORT

No one is higher or lower than anyone else in transcendental

relationships with the Lord, for in the absolute realm everything is

equal. But although these relationships are absolute, there are also

transcendental differences between them. Thus the transcendental

relationship of conjugal love is considered the highest perfection.

Adi 4.45

TEXT 45

TEXT

yathottaram asau svada-

visesollasamayy api

ratir vasanaya svadvi

bhasate kapi kasyacit

SYNONYMS

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

particular tastes; ullasa-mayi -- consisting of the increase; api --

although; ratih -- love; vasanaya -- by the different desire; svadvi --

sweet; bhasate -- exists; ka api -- any; kasyacit -- of someone (the

devotee).

TRANSLATION

"Increasing love is experienced in various tastes, one above another.

But that love which has the highest taste in the gradual succession of

desire manifests itself in the form of conjugal love."

PURPORT

This is a verse from Srila Rupa Gosvami's Bhakti-rasamrta-sindhu (2.5.38)

Adi 4.46

TEXT 46

TEXT

ataeva madhura rasa kahi tara nama

svakiya-parakiya-bhave dvi-vidha samsthana

SYNONYMS

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

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

and named parakiya (another's); bhave -- in the moods; dvi-vidha -- two

types; samsthana -- positions.

TRANSLATION

Therefore I call it madhura-rasa. It has two further divisions, namely

wedded and unwedded love.

Adi 4.47

TEXT 47

TEXT

parakiya-bhave ati rasera ullasa

vraja vina ihara anyatra nahi vasa

SYNONYMS

parakiya-bhave -- in the mood of parakiya, or conjugal relations outside

of marriage; ati -- very great; rasera -- of mellow; ullasa -- increase;

vraja vina -- except for Vraja; ihara -- of this; anyatra -- anywhere

else; nahi -- there is not; vasa -- residence.

TRANSLATION

There is a great increase of mellow in the unwedded conjugal mood. Such

love is found nowhere but in Vraja.

Adi 4.48

TEXT 48

TEXT

vraja-vadhu-ganera ei bhava niravadhi

tara madhye sri-radhaya bhavera avadhi

SYNONYMS

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

mood; niravadhi -- unbounded; tara madhye -- among them; sri-radhaya --

in Srimati Radharani; bhavera -- of the mood; avadhi -- the highest

limit.

TRANSLATION

This mood is unbounded in the damsels of Vraja, but among them it finds

its perfection in Sri Radha.

Adi 4.49

TEXT 49

TEXT

praudha nirmala-bhava prema sarvottama

krsnera madhurya-rasa-asvada-karana

SYNONYMS

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

sarva-uttama -- best of all; krsnera -- of Lord Krsna; madhurya-rasa --

of the mellow of the conjugal relationship; asvada -- of the tasting;

karana -- the cause.

TRANSLATION

Her pure, mature love surpasses that of all others. Her love is the

cause of Lord Krsna's tasting the sweetness of the conjugal relationship.

Adi 4.50

TEXT 50

TEXT

ataeva sei bhava angikara kari'

sadhilena nija vancha gauranga-sri-hari

SYNONYMS

ataeva -- therefore; sei bhava -- that mood; angikara kari' -- accepting;

sadhilena -- fulfilled; nija -- His own; vancha -- desire; gauranga --

Lord Caitanya Mahaprabhu; sri-hari -- the Supreme Personality of Godhead.

TRANSLATION

Therefore Lord Gauranga, who is Sri Hari Himself, accepted the

sentiments of Radha and thus fulfilled His own desires.

PURPORT

Of the four kinds of reciprocation of loving service -- dasya, sakhya,

vatsalya and madhurya -- madhurya is considered the fullest. But the

conjugal relationship is further divided into two varieties, namely

svakiya and parakiya. Svakiya is the relationship with Krsna as a

formally married husband, and parakiya is the relationship with Krsna as

a paramour. Expert analysts have decided that the transcendental ecstasy

of the parakiya mellow is better because it is more enthusiastic. This

phase of conjugal love is found in those who have surrendered to the

Lord in intense love, knowing well that such illicit love with a

paramour is not morally approved in society. The risks involved in such

love of Godhead make this emotion superior to the relationship in which

such risk is not involved. The validity of such risk, however, is

possible only in the transcendental realm. Svakiya and parakiya conjugal

love of Godhead have no existence in the material world, and parakiya is

not exhibited anywhere in Vaikuntha, but only in the portion of Goloka

Vrndavana known as Vraja.

Some devotees think that Krsna is eternally the enjoyer in Goloka

Vrndavana but only sometimes comes to the platform of Vraja to enjoy

parakiya-rasa. The six Gosvamis of Vrndavana, however, have explained

that Krsna's pastimes in Vraja are eternal, like His other activities in

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

Krsna exhibited His Vraja pastimes on the surface of this world, and

similar pastimes are eternally exhibited in Vraja in Goloka Vrndavana,

where parakiya-rasa is ever existent.

In the Third Chapter of this epic, Srila Krsnadasa Kaviraja Gosvami has

explicitly accepted the fact that Krsna appears in this material world

at the end of the Dvapara age of the twenty-eighth catur-yuga of

Vaivasvata Manu and brings with Him His Vrajadhama, which is the eternal

abode of His highest pastimes. As the Lord appears by His own internal

potency, so He also brings all His paraphernalia by the same Age

of Kali without extraneous help. It is further stated here in

Caitanya-caritamrta that the parakiya sentiment is existent only in

that transcendental realm and nowhere else. This highest form of ecstasy

can exist only in the most confidential part of the transcendental world,

but by the causeless mercy of the Lord we can have a peep into that

invisible Vraja.

The transcendental mellow relished by the gopis in Vraja is

superexcellently featured in Srimati Radharani. Mature assimilation of

the transcendental humor of conjugal love is represented by Srimati

Radharani, whose feelings are incomprehensible even to the Lord Himself.

The intensity of Her loving service is the highest form of ecstasy. No

one can surpass Srimati Radharani in relishing the transcendental mellow

qualities of the Lord.

Therefore the Lord Himself agreed to assume the position of Radharani in

the form of Lord Sri Gauranga. He then relished the highest position of

parakiya-rasa, as exhibited in the transcendental abode of Vraja.

Adi 4.51

TEXT 51

TEXT

suresanam durgam gatir atisayenopanisadam

muninam sarvasvam pranata-patalinam madhurima

viniryasah premno nikhila-pasu-palambuja-drsam

sa caitanyah kim me punar api drsor yasyati padam

SYNONYMS

sura-isanam -- of the kings of the demigods; durgam -- fortress; gatih --

the goal; atisayena -- eminently; upanisadam -- of the Upanisads;

muninam -- of the sages; sarvasvam -- the be-all and end-all;

pranata-patalinam -- of the groups of the devotees; madhurima -- the

sweetness; viniryasah -- the essence; premnah -- of love; nikhila -- all;

pasu-pala -- of the cowherd women; ambuja-drsam -- lotus-eyed; sah --

He; caitanyah -- Lord Caitanya; kim -- what; me -- my; punah -- again;

api -- certainly; drsoh -- of the two eyes; yasyati -- will come; padam -

- to the abode.

TRANSLATION

"Lord Caitanya is the shelter of the demigods, the goal of the Upanisads,

the be-all and end-all of the great sages, the beautiful shelter of His

devotees, and the essence of love for the lotus-eyed gopis. Will He

again be the object of my vision?"

Adi 4.52

TEXT 52

TEXT

aparam kasyapi pranayi-jana-vrndasya kutuki

rasa-stomam hrtva madhuram upabhoktum kamapi yah

rucam svam avavre dyutim iha tadiyam prakatayan

sa devas caitanyakrtir atitaram nah krpayatu

SYNONYMS

aparam -- boundless; kasyapi -- of someone; pranayi-jana-vrndasya --

of the multitude of lovers; kutuki -- one who is curious; rasa-stomam --

the group of mellows; hrtva -- stealing; madhuram -- sweet; upabhoktum --

to enjoy; kamapi -- some; yah -- who; rucam -- luster; svam -- own;

avavre -- covered; dyutim -- luster; iha -- here; tadiyam -- related to

Him; prakatayan -- manifesting; sah -- He; devah -- the Supreme

Personality of Godhead; caitanya-akrtih -- having the form of Lord

Caitanya Mahaprabhu; atitaram -- greatly; nah -- unto us; krpayatu --

may He show His mercy.

TRANSLATION

"Lord Krsna desired to taste the limitless nectarean mellows of the love

of one of His multitude of loving damsels [Sri Radha], and so He has

assumed the form of Lord Caitanya. He has tasted that love while hiding

His own dark complexion with Her effulgent yellow color. May that Lord

Caitanya confer upon us His grace."

PURPORT

Texts 51 and 52 are

from the Stava-mala of Srila Rupa Gosvami.

Adi 4.53

TEXT 53

TEXT

bhava-grahanera hetu kaila dharma-sthapana

tara mukhya hetu kahi, suna sarva-jana

SYNONYMS

bhava-grahanera -- of accepting the mood; hetu -- the reason; kaila --

did; dharma -- religion; sthapana -- establishing; tara -- of that;

mukhya -- principal; hetu -- reason; kahi -- I say; suna -- please hear;

sarva-jana -- everyone.

TRANSLATION

To accept ecstatic love is the main reason He appeared and reestablished

the religious system for this age. I shall now explain that reason.

Everyone please listen.

Adi 4.54

TEXT 54

TEXT

mula hetu age slokera kaila abhasa

ebe kahi sei slokera artha prakasa

SYNONYMS

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

verse; kaila -- gave; abhasa -- hint; ebe -- now; kahi -- I shall speak;

sei -- that; slokera -- of the verse; artha -- meaning; prakasa --

manifestation.

TRANSLATION

Having first given hints about the verse describing the principal reason

why the Lord appeared, now I shall manifest its full meaning.

Adi 4.55

TEXT 55

TEXT

radha krsna-pranaya-vikrtir hladini saktir asmad

ekatmanav api bhuvi pura deha-bhedam gatau tau

caitanyakhyam prakatam adhuna tad-dvayam caikyam aptam

radha-bhava-dyuti-suvalitam naumi krsna-svarupam

SYNONYMS

radha -- Srimati Radharani; krsna -- of Lord Krsna; pranaya -- of love;

vikrtih -- the transformation; hladini saktih -- pleasure potency; asmat

-- from this; eka-atmanau -- both the same in identity; api -- although;

bhuvi -- on earth; pura -- from beginningless time; deha-bhedam --

separate forms; gatau -- obtained; tau -- these two; caitanya-akhyam --

known as Sri Caitanya; prakatam -- manifest; adhuna -- now; tat-dvayam --

the two of Them; ca -- and; aikyam -- unity; aptam -- obtained; radha --

of Srimati Radharani; bhava -- mood; dyuti -- the luster; suvalitam --

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

to Him who is identical with Sri Krsna.

TRANSLATION

"The loving affairs of Sri Radha and Krsna are transcendental

manifestations of the Lord's internal pleasure-giving potency. Although

Radha and Krsna are one in Their identity, They separated Themselves

eternally. Now these two transcendental identities have again united, in

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

Himself with the sentiment and complexion of Srimati Radharani although

He is Krsna Himself."

PURPORT

This text is from the diary of Srila Svarupa Damodara Gosvami. It

appears as the fifth of the first fourteen verses of Sri Caitanya-

caritamrta.

Adi 4.56

TEXT 56

TEXT

radha-krsna eka atma, dui deha dhari'

anyonye vilase rasa asvadana kari'

SYNONYMS

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

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

They enjoy; rasa -- the mellows of love; asvadana kari' -- tasting.

TRANSLATION

Radha and Krsna are one and the same, but They have assumed two bodies.

Thus They enjoy each other, tasting the mellows of love.

PURPORT

The two transcendentalists Radha and Krsna are a puzzle to materialists.

The above description of Radha and Krsna from the diary of Srila Svarupa

Damodara Gosvami is a condensed explanation, but one needs great

spiritual insight to understand the mystery of these two personalities.

One is enjoying in two. Sri Krsna is the potent factor, and Srimati

Radharani is the internal potency. According to Vedanta philosophy,

there is no difference between the potent and potency; they are

identical. We cannot differentiate between one and the other, any more

than we can separate fire from heat.

Everything in the Absolute is inconceivable in relative existence.

Therefore in relative cognizance it is very difficult to assimilate this

truth of the oneness between the potent and the potency. The philosophy

of inconceivable oneness and difference propounded by Lord Caitanya is

the only source of understanding for such intricacies of transcendence.

In fact, Radharani is the internal potency of Sri Krsna, and She

eternally intensifies the pleasure of Sri Krsna. Impersonalists cannot

understand this without the help of a maha-bhagavata devotee. The very

name Radha suggests that She is eternally the topmost

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

transmitting the living entities' service to Sri Krsna. Devotees in

Vrndavana therefore seek the mercy of Srimati Radharani in order to be

recognized as loving servitors of Sri Krsna.

Lord Caitanya Mahaprabhu personally approaches the fallen conditioned

souls of the iron age to deliver the highest principle of transcendental

relationships with the Lord. The activities of Lord Caitanya are

primarily in the role of the pleasure-giving portion of His internal

potency.

The absolute Personality of Godhead, Sri Krsna, is the omnipotent form

of transcendental existence, knowledge and bliss in full. His internal

potency is exhibited first as sat, or existence -- or, in other words,

as the portion that expands the existence function of the Lord. The

same potency while displaying full knowledge is called cit, or

samvit, which expands the transcendental forms of the Lord. Finally,

the same potency while playing as a pleasure-giving medium is

known as hladini, or the transcendental blissful potency. Thus the Lord

manifests His internal potency in three transcendental divisions.

Adi 4.57

TEXT 57

TEXT

sei dui eka ebe caitanya gosani

rasa asvadite donhe haila eka-thani

SYNONYMS

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

Lord Caitanya Mahaprabhu; rasa -- mellow; asvadite -- to taste; donhe --

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

TRANSLATION

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

Mahaprabhu.

Adi 4.58

TEXT 58

TEXT

ithi lagi' age kari tara vivarana

yaha haite haya gaurera mahima-kathana

SYNONYMS

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

that; vivarana -- description; yaha haite -- from which; haya -- there

is; gaurera -- of Lord Caitanya Mahaprabhu; mahima -- the glory; kathana

-- relating.

TRANSLATION

Therefore I shall first delineate the position of Radha and Krsna. From

that the glory of Lord Caitanya will be known.

Adi 4.59

TEXT 59

TEXT

radhika hayena krsnera pranaya-vikara

svarupa-sakti -- 'hladini' nama yanhara

SYNONYMS

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

pranaya-vikara -- transformation of love; svarupa-sakti -- personal

energy; hladini -- hladini; nama -- name; yanhara -- whose.

TRANSLATION

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

internal energy called hladini.

Adi 4.60

TEXT 60

TEXT

hladini karaya krsne anandasvadana

hladinira dvara kare bhaktera posana

SYNONYMS

hladini -- the hladini energy; karaya -- causes to do; krsne -- in Lord

Krsna; ananda-asvadana -- the tasting of bliss; hladinira dvara -- by

the pleasure potency; kare -- does; bhaktera -- of the devotee; posana --

nourishing.

TRANSLATION

That hladini energy gives Krsna pleasure and nourishes His devotees.

PURPORT

Srila Jiva Gosvami has elaborately discussed the hladini potency in his

Priti-sandarbha. He says that the Vedas clearly state, "Only devotional

service can lead one to the Personality of Godhead. Only devotional

service can help a devotee meet the Supreme Lord face to face. The

Supreme Personality of Godhead is attracted by devotional service, and

as such the ultimate supremacy of Vedic knowledge rests in knowing the

science of devotional service."

What is the particular attraction that makes the Supreme Lord

enthusiastic to accept devotional service, and what is the nature of

such service? The Vedic scriptures inform us that the Supreme

Personality of Godhead, the Absolute Truth, is self-sufficient, and that

maya, nescience, can never influence Him at all. As such, the

potency that overcomes the Supreme must be purely spiritual. Such a

potency cannot be anything of the material manifestation. The bliss

enjoyed by the Supreme Personality of Godhead cannot be of material

composition like the impersonalist conception of the bliss of Brahman.

Devotional service is reciprocation between two, and therefore it cannot

be located simply within one's self. Therefore the bliss of self-

realization, brahmananda, cannot be equated with devotional service.

The Supreme Personality of Godhead has three kinds of internal potency,

namely the hladini, or pleasure potency, sandhini, or

existential potency, and samvit, or cognitive potency. In the

Visnu Purana (1.12.69) the Lord is addressed as follows: "O Lord, You

are the support of everything. The three attributes hladini, sandhini

and samvit exist in You as one spiritual energy. But the material modes,

which cause happiness, misery and mixtures of the two, do not exist in

You, for You have no material qualities."

Hladini is the personal manifestation of the blissfulness of the Supreme

Personality of Godhead, by which He enjoys pleasure. Because the

pleasure potency is perpetually present in the Supreme Lord, the theory

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

goodness cannot be accepted. The impersonalist conclusion is against the

Vedic version that the Lord possesses a transcendental pleasure potency.

When the pleasure potency of the Supreme Personality of Godhead is

exhibited by His grace in the person of a devotee, that manifestation is

called love of God. Love of God is another epithet of the pleasure

potency of the Lord. Therefore devotional service reciprocated between

the Lord and His devotee is an exhibition of the transcendental pleasure

potency of the Lord.

The potency of the Supreme Personality of Godhead that always enriches

Him with transcendental bliss is not material, but the Sankarites have

accepted it as such because they are ignorant of the identity of the

Supreme Lord and His pleasure potency. Those ignorant persons cannot

understand the distinction between impersonal spiritual bliss and the

variegatedness of the spiritual pleasure potency. The hladini potency

gives the Lord all transcendental pleasure, and the Lord bestows such a

potency upon His pure devotee.

Adi 4.61

TEXT 61

TEXT

sac-cid-ananda, purna, krsnera svarupa

eka-i cic-chakti tanra dhare tina rupa

SYNONYMS

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

- of Lord Krsna; sva-rupa -- own form; eka-i -- one; cit-sakti --

spiritual energy; tanra -- of Him; dhare -- manifests; tina -- three;

rupa -- forms.

TRANSLATION

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

bliss [ananda]. His one spiritual energy manifests three forms.

Adi 4.62

TEXT 62

TEXT

anandamse hladini, sad-amse sandhini

cid-amse samvit -- yare jnana kari' mani

SYNONYMS

ananda-amse -- in the bliss portion; hladini -- the pleasure energy; sat-

amse -- in the eternal portion; sandhini -- the existence-expanding

energy; cit-amse -- in the cognizant portion; samvit -- the full energy

of knowledge; yare -- which; jnana kari' -- as knowledge; mani -- I

accept.

TRANSLATION

Hladini is His aspect of bliss; sandhini, of eternal existence; and

samvit, of cognizance, which is also accepted as knowledge.

PURPORT

In his thesis Bhagavat-sandarbha (verse 102), Srila Jiva Gosvami

explains the potencies of the Lord as follows. The transcendental

potency of the Supreme Personality of Godhead by which He maintains His

existence is called sandhini. The transcendental potency by which He

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

transcendental potency by which He possesses transcendental bliss and

causes His devotees to have bliss is called hladini.

The total exhibition of these potencies is called visuddha-sattva, and

this platform of spiritual variegatedness is displayed even in the

material world, when the Lord appears here. The pastimes and

manifestations of the Lord in the material world are therefore not at

all material; they belong to the pure transcendental state. Bhagavad-

gita confirms that anyone who understands the transcendental nature of

the Lord's appearance, activities and disappearance becomes eligible for

freedom from material bondage upon quitting the present material

tabernacle. He can enter the spiritual kingdom to associate with the

Supreme Personality of Godhead and reciprocate the hladini potency in

transactions between him and the Lord. In the mundane mode of goodness

there are tinges of passion and ignorance. Therefore mundane goodness,

being mixed, is called misra-sattva. But the transcendental

variegatedness of visuddha-sattva is completely free from all mundane

qualities. Visuddha-sattva is therefore the proper atmosphere in which

to experience the Personality of Godhead and His transcendental pastimes.

Spiritual variegatedness is eternally independent of all material

conditions and is nondifferent from the Supreme Personality of Godhead,

both being absolute. The Lord and His devotees simultaneously perceive

the hladini potency directly by the power of samvit.

The material modes of nature control the conditioned souls, but the

Supreme Personality of Godhead is never influenced by these modes, as

all Vedic literatures directly and indirectly corroborate. Lord Krsna

Himself says in the Eleventh Canto of Srimad-Bhagavatam,

sattvam rajas tama iti guna jivasya naiva me: "The material modes of

goodness, passion and ignorance are connected with the conditioned souls,

but never with Me, the Supreme Personality of Godhead." The Visnu

Purana confirms this as follows:

sattvadayo na santise

yatra na prakrta gunah

sa suddhah sarva-suddhebhyah

puman adyah prasidatu

"The Supreme Personality of Godhead, Visnu, is beyond the three

qualities goodness, passion and ignorance. No material qualities exist

in Him. May that original person, Narayana, who is situated in a

completely transcendental position, be pleased with us." In the Tenth

Canto of Srimad-Bhagavatam, Indra praised Krsna as follows:

visuddha-sattvam tava dhama santam

tapomayam dhvasta-rajas-tamaskam

mayamayo 'yam guna-sampravaho

na vidyate te 'grahananubandhah

"My dear Lord, Your abode is visuddha-sattva, always undisturbed by the

material qualities, and the activities there are in transcendental

loving service unto Your feet. The goodness, austerity and penance of

the devotees enhance such activities, which are always free from the

contamination of passion and ignorance. Material qualities cannot touch

You under any circumstances." (Bhag. 10.27.4)

When not manifested, the modes of material nature are said to be in

goodness. When they are externally manifested and active in producing

the varieties of material existence, they are said to be in passion. And

when there is a lack of activity and variegatedness, they are said to be

in ignorance. In other words, the pensive mood is goodness, activity is

passion, and inactivity is ignorance. Above all these mundane

qualitative manifestations is visuddha-sattva. When it is predominated

by sandhini, it is perceivable as the existence of all that

be. When predominated by samvit, it is perceived as

knowledge in transcendence. And when predominated by hladini,

it is perceived as the most confidential love of Godhead. Visuddha-

sattva, the simultaneous manifestation of these three in one, is the

main feature of the kingdom of God.

The Absolute Truth is therefore the substance of reality, eternally

manifest in three energies. The manifestation of the internal energy of

the Lord is the inconceivable variegatedness, the

manifestation of the marginal energy is the living entity, and

the manifestation of the external energy is the material cosmos.

Therefore the Absolute Truth includes these four principles -- the

Supreme Personality of Godhead Himself, His internal energy, His

marginal energy and His external energy. The form of the Lord and the

expansions of His form as svayam-rupa and vaibhava-prakasa are directly

the enjoyers of the internal energy, which is the eternal exhibitor of

the spiritual world, the most confidential of the manifestations of

energy. The external manifestation, the material energy, provides the

covering bodies of the conditioned living entities, from Brahma down to

the insignificant ant. This covering energy is manifested under the

three modes of material nature and appreciated in various ways by living

entities in both the higher and lower forms of life.

Each of the three divisions of the internal potency -- the sandhini,

samvit and hladini energies -- influences one of the external potencies

by which the conditioned souls are conducted. Such influence manifests

the three qualitative modes of material nature, proving definitely that

the living entities, the marginal potency, are eternally servitors of

the Lord and are therefore controlled by either the internal or the

external potency.

Adi 4.63

TEXT 63

TEXT

hladini sandhini samvit

tvayy eka sarva-samsthitau

hlada-tapakari misra

tvayi no guna-varjite

SYNONYMS

hladini -- pleasure potency; sandhini -- existence potency; samvit --

knowledge potency; tvayi -- in You; eka -- one; sarva-samsthitau -- who

are the basis of all things; hlada -- pleasure; tapa -- and misery; kari

-- causing; misra -- a mixture of the two; tvayi -- in You; no -- not;

guna-varjite -- who are without the three modes of material nature.

TRANSLATION

"O Lord, You are the support of everything. The three attributes hladini,

sandhini and samvit exist in You as one spiritual energy. But the

material modes, which cause happiness, misery and mixtures of the two,

do not exist in You, for You have no material qualities."

PURPORT

This text is from the Visnu Purana (1.12.69).

Adi 4.64

TEXT 64

TEXT

sandhinira sara amsa -- 'suddha-sattva' nama

bhagavanera satta haya yahate visrama

SYNONYMS

sandhinira -- of the existence potency; sara -- essence; amsa -- portion;

suddha-sattva -- suddha-sattva (pure existence); nama -- named;

bhagavanera -- of the Supreme Personality of Godhead; satta -- the

existence; haya -- is; yahate -- in which; visrama -- the resting place.

TRANSLATION

The essential portion of the sandhini potency is suddha-sattva. Lord

Krsna's existence rests upon it.

Adi 4.65

TEXT 65

TEXT

mata, pita, sthana, grha, sayyasana ara

e-saba krsnera suddha-sattvera vikara

SYNONYMS

mata -- mother; pita -- father; sthana -- place; grha -- house; sayya-

asana -- beds and seats; ara -- and; e-saba -- all these; krsnera -- of

Lord Krsna; suddha-sattvera -- of the suddha-sattva; vikara --

transformations.

TRANSLATION

Krsna's mother, father, abode, house, bedding, seats and so on are all

transformations of suddha-sattva.

PURPORT

Lord Krsna's father, mother and household affairs are all displayed in

the same visuddha-sattva existence. A living entity situated in the

status of pure goodness can understand the form, quality and other

features of the Supreme Personality of Godhead. Krsna consciousness

begins on the platform of pure goodness. Although there is a faint

realization of Krsna at first, Krsna is actually realized as Vasudeva,

the absolute proprietor of omnipotence or the prime predominating Deity

of all potencies. When the living entity is situated in visuddha-sattva,

transcendental to the three material modes of nature, he can perceive

the form, quality and other features of the Supreme Personality of

Godhead through his service attitude. The status of pure goodness is the

platform of understanding, for the Supreme Lord is always in spiritual

existence.

Krsna is always all-spiritual. Aside from the parents of the Personality

of Godhead, all the other paraphernalia of His existence is also

essentially a manifestation of sandhini sakti, or a transformation of

visuddha-sattva. To make this more clear, it may be said that this

sandhini sakti of the internal potency maintains and manifests all the

variegatedness of the spiritual world. In the kingdom of God, the Lord's

servants and maidservants, His consorts, His father and mother and

everything else are all transformations of the spiritual existence of

sandhini sakti. The existential sandhini sakti in the external potency

similarly expands all the variegatedness of the material cosmos, from

which we can have a glimpse of the spiritual field.

Adi 4.66

TEXT 66

TEXT

sattvam visuddham vasudeva-sabditam

yad iyate tatra puman apavrtah

sattve ca tasmin bhagavan vasudevo

hy adhoksajo me manasa vidhiyate

SYNONYMS

sattvam -- existence; visuddham -- pure; vasudeva-sabditam -- named

vasudeva; yat -- from which; iyate -- appears; tatra -- in that; puman --

the Supreme Personality of Godhead; apavrtah -- without any covering;

sattve -- in goodness; ca -- and; tasmin -- that; bhagavan -- the

Supreme Personality of Godhead; vasudevah -- Vasudeva; hi -- certainly;

adhoksajah -- who is beyond the senses; me -- my; manasa -- by the mind;

vidhiyate -- is procured.

TRANSLATION

"The condition of pure goodness [suddha-sattva], in which the Supreme

Personality of Godhead appears uncovered, is called

vasudeva. In that pure state the Supreme Godhead, who is beyond the

material senses and who is known as Vasudeva, is perceived by my mind."

PURPORT

This text from Srimad-Bhagavatam (4.3.23), spoken by Lord Siva when he

condemned Daksa, the father of Sati, as an opponent of Visnu, confirms

beyond a doubt that Lord Krsna, His name, His fame, His qualities and

everything in connection with His paraphernalia exist in the sandhini

sakti of the Lord's internal potency.

Adi 4.67

TEXT 67

TEXT

krsne bhagavatta-jnana -- samvitera sara

brahma-jnanadika saba tara parivara

SYNONYMS

krsne -- in Krsna; bhagavatta -- of the quality of being the original

Supreme Personality of Godhead; jnana -- knowledge; samvitera -- of the

knowledge potency; sara -- the essence; brahma-jnana -- knowledge of

Brahman; adika -- and so on; saba -- all; tara -- of that; parivara --

dependents.

TRANSLATION

The essence of the samvit potency is knowledge that the Supreme

Personality of Godhead is Lord Krsna. All other kinds of knowledge, such

as the knowledge of Brahman, are its components.

PURPORT

The activities of the samvit-sakti produce the effect of cognition. Both

the Lord and the living entities are cognizant. Sri Krsna, as the

Supreme Personality of Godhead, has full knowledge of everything

everywhere, and therefore there are no hindrances to His cognition. He

can have knowledge merely by glancing over an object, whereas

innumerable impediments block the cognition of ordinary living beings.

The cognition of the living beings has three divisions: direct knowledge,

indirect knowledge and perverted knowledge. Sense perception of

material objects by the mundane senses, such as the eye, ear, nose and

hand, always produces definitely perverted knowledge. This illusion is a

presentation of the material energy, which is influenced by the samvit-

sakti in a perverted manner. Negative cognition of an object beyond the

reach of sense perception is the way of indirect knowledge, which is not

altogether imperfect but which produces only fragmentary knowledge in

the form of impersonal spiritual realization and monism. But when the

samvit factor of cognition is enlightened by the hladini potency of the

same internal energy, they work together, and only thus can one attain

knowledge of the Personality of Godhead. The samvit-sakti should be

maintained in that state. Material knowledge and indirect spiritual

knowledge are by-products of the samvit-sakti.

Adi 4.68

TEXT 68

TEXT

hladinira sara 'prema', prema-sara 'bhava'

bhavera parama-kastha, nama -- 'maha-bhava'

SYNONYMS

hladinira -- of the pleasure potency; sara -- the essence; prema -- love

for God; prema-sara -- the essence of such love; bhava -- emotion;

bhavera -- of emotion; parama-kastha -- the highest limit; nama -- named;

maha-bhava -- mahabhava.

TRANSLATION

The essence of the hladini potency is love of God, the essence of love

of God is emotion [bhava], and the ultimate development of emotion is

mahabhava.

PURPORT

The product of the hladini sakti is love of Godhead, which has two

divisions -- namely, pure love of Godhead and adulterated love of

Godhead. Only when the hladini sakti emanates from Sri Krsna and is

bestowed upon the living being to attract Him does the living being

become a pure lover of God. But when the same hladini sakti is

adulterated by the external material energy and emanates from the

living being, it does not attract Krsna; on the contrary, the living

being becomes attracted by the glamor of the material energy. At that

time instead of becoming mad with love of Godhead, the living being

becomes mad after material sense enjoyment, and because of his

association with the qualitative modes of material nature, he is

captivated by its interactions of distressful, unhappy feelings.

Adi 4.69

TEXT 69

TEXT

mahabhava-svarupa sri-radha-thakurani

sarva-guna-khani krsna-kanta-siromani

SYNONYMS

maha-bhava -- of mahabhava; sva-rupa -- the form; sri-radha-

thakurani -- Srimati Radharani; sarva-guna -- of all good qualities;

khani -- mine; krsna-kanta -- of the lovers of Lord Krsna; siromani --

crown jewel.

TRANSLATION

Sri Radha Thakurani is the embodiment of mahabhava. She is the

repository of all good qualities and the crest jewel among all the

lovely consorts of Lord Krsna.

PURPORT

The unadulterated action of the hladini sakti is displayed in the

dealings of the damsels of Vraja and Srimati Radharani, who is the

topmost participant in that transcendental group. The essence of the

hladini sakti is love of Godhead, the essence of love of Godhead is

bhava, or transcendental sentiment, and the highest pitch of that bhava

is called mahabhava. Srimati Radharani is the personified embodiment of

these three aspects of transcendental consciousness. She is therefore

the highest principle in love of Godhead and is the supreme lovable

object of Sri Krsna.

Adi 4.70

TEXT 70

TEXT

tayor apy ubhayor madhye

radhika sarvathadhika

mahabhava-svarupeyam

gunair ativariyasi

SYNONYMS

tayoh -- of them; api -- even; ubhayoh -- of both (Candravali and

Radharani); madhye -- in the middle; radhika -- Srimati Radharani;

sarvatha -- in every way; adhika -- greater; maha-bhava-svarupa -- the

form of mahabhava; iyam -- this one; gunaih -- with good qualities;

ativariyasi -- the best of all.

TRANSLATION

"Of these two gopis [Radharani and Candravali], Srimati Radharani is

superior in all respects. She is the embodiment of mahabhava, and She

surpasses all in good qualities."

PURPORT

This text is verse 2 of the Ujjvala-nilamani

of Srila Rupa Gosvami.

Adi 4.71

TEXT 71

TEXT

krsna-prema-bhavita yanra cittendriya-kaya

krsna-nija-sakti radha kridara sahaya

SYNONYMS

krsna-prema -- love for Lord Krsna; bhavita -- steeped in; yanra --

whose; citta -- mind; indriya -- senses; kaya -- body; krsna -- of Lord

Krsna; nija-sakti -- the own energy; radha -- Srimati Radharani; kridara

-- of pastimes; sahaya -- companion.

TRANSLATION

Her mind, senses and body are steeped in love for Krsna. She is Krsna's

own energy, and She helps Him in His pastimes.

PURPORT

Srimati Radharani is as fully spiritual as Krsna. No one should consider

Her to be material. She is definitely not like the conditioned souls,

who have mental bodies, gross and subtle, covered by material senses.

She is all-spiritual, and both Her body and mind are of the same

spiritual embodiment. Because Her body is spiritual, Her senses are also

spiritual. Thus Her body, mind and senses fully shine in love of Krsna.

She is the personified hladini sakti (the pleasure-giving energy of the

Lord's internal potency), and therefore She is the only source of

enjoyment for Sri Krsna.

Sri Krsna cannot enjoy anything that is internally different from Him.

Therefore Radha and Sri Krsna are identical. The sandhini portion of Sri

Krsna's internal potency has manifested the all-attractive form of Sri

Krsna, and the same internal potency, in the hladini feature, has

presented Srimati Radharani, who is the attraction for the all-

attractive. No one can match Srimati Radharani in the transcendental

pastimes of Sri Krsna.

Adi 4.72

TEXT 72

TEXT

ananda-cinmaya-rasa-pratibhavitabhis

tabhir ya eva nija-rupataya kalabhih

goloka eva nivasaty akhilatma-bhuto

govindam adi-purusam tam aham bhajami

SYNONYMS

ananda -- bliss; cit -- and knowledge; maya -- consisting of; rasa --

mellows; prati -- every second; bhavitabhih -- who are engrossed with;

tabhih -- with those; yah -- who; eva -- certainly; nija-rupataya --

with His own form; kalabhih -- who are parts of portions of His pleasure

potency; goloke -- in Goloka Vrndavana; eva -- certainly; nivasati --

resides; akhila-atma -- as the soul of all; bhutah -- who exists;

govindam -- Lord Govinda; adi-purusam -- the original personality; tam --

Him; aham -- I; bhajami -- worship.

TRANSLATION

"I worship Govinda, the primeval Lord, who resides in His own realm,

Goloka, with Radha, who resembles His own spiritual figure and who

embodies the ecstatic potency [hladini]. Their companions are Her

confidantes, who embody extensions of Her bodily form and who are imbued

and permeated with ever-blissful spiritual rasa."

PURPORT

This text is from the Brahma-samhita (5.37).

Adi 4.73

TEXT 73

TEXT

krsnere karaya yaiche rasa asvadana

kridara sahaya yaiche, suna vivarana

SYNONYMS

krsnere -- unto Lord Krsna; karaya -- causes to do; yaiche -- how; rasa -

- the mellows; asvadana -- tasting; kridara -- of pastimes; sahaya --

helper; yaiche -- how; suna -- please hear; vivarana -- the description.

TRANSLATION

Now please listen to how Lord Krsna's consorts help Him taste rasa and

how they help in His pastimes.

Adi 4.74-75

TEXTS 74-75

TEXT

krsna-kanta-gana dekhi tri-vidha prakara

eka laksmi-gana, pure mahisi-gana ara

vrajangana-rupa, ara kanta-gana-sara

sri-radhika haite kanta-ganera vistara

SYNONYMS

krsna-kanta-gana -- the lovers of Lord Krsna; dekhi -- I see; tri-vidha -

- three; prakara -- kinds; eka -- one; laksmi-gana -- the goddesses of

fortune; pure -- in the city; mahisi-gana -- the queens; ara -- and;

vraja-angana -- of the beautiful women of Vraja; rupa -- having the form;

ara -- another type; kanta-gana -- of the lovers; sara -- the essence;

sri-radhika haite -- from Srimati Radharani; kanta-ganera -- of the

lovers of Krsna; vistara -- the expansion.

TRANSLATION

The beloved consorts of Lord Krsna are of three kinds: the goddesses of

fortune, the queens, and the milkmaids of Vraja, who are the foremost of

all. These consorts all proceed from Radhika.

Adi 4.76

TEXT 76

TEXT

avatari krsna yaiche kare avatara

amsini radha haite tina ganera vistara

SYNONYMS

avatari -- the source of all incarnations; krsna -- Lord Krsna; yaiche --

just as; kare -- makes; avatara -- incarnation; amsini -- the source of

all portions; radha -- Srimati Radharani; haite -- from; tina -- three;

ganera -- of the groups; vistara -- expansion.

TRANSLATION

Just as the fountainhead, Lord Krsna, is the cause of all incarnations,

so Sri Radha is the cause of all these consorts.

Adi 4.77

TEXT 77

TEXT

vaibhava-gana yena tanra anga-vibhuti

bimba-pratibimba-rupa mahisira tati

SYNONYMS

vaibhava-gana -- the expansions; yena -- as it were; tanra -- of Her;

anga -- of the body; vibhuti -- powerful expansions; bimba --

reflections; pratibimba -- counter-reflections; rupa --

having the form; mahisira -- of the queens; tati -- the expansion.

TRANSLATION

The goddesses of fortune are partial manifestations of Srimati Radhika,

and the queens are reflections of Her image.

Adi 4.78

TEXT 78

TEXT

laksmi-gana tanra vaibhava-vilasamsa-rupa

mahisi-gana vaibhava-prakasa-svarupa

SYNONYMS

laksmi-gana -- the goddesses of fortune; tanra -- Her; vaibhava-vilasa --

as vaibhava-vilasa; amsa -- of plenary portions; rupa -- having the

form; mahisi-gana -- the queens; vaibhava-prakasa -- of vaibhava-prakasa;

sva-rupa -- having the nature.

TRANSLATION

The goddesses of fortune are Her plenary portions, and they display the

forms of vaibhava-vilasa. The queens are of the nature of Her vaibhava-

prakasa.

Adi 4.79

TEXT 79

TEXT

akara svabhava-bhede vraja-devi-gana

kaya-vyuha-rupa tanra rasera karana

SYNONYMS

akara -- of features; svabhava -- of natures; bhede -- with differences;

vraja-devi-gana -- the gopis; kaya -- of Her body; vyuha -- of

expansions; rupa -- having the form; tanra -- of Her; rasera -- of

mellows; karana -- instruments.

TRANSLATION

The Vraja-devis have diverse bodily features. They are Her expansions

and are the instruments for expanding rasa.

Adi 4.80

TEXT 80

TEXT

bahu kanta vina nahe rasera ullasa

lilara sahaya lagi' bahuta prakasa

SYNONYMS

bahu -- many; kanta -- lovers; vina -- without; nahe -- there is not;

rasera -- of mellow; ullasa -- exultation; lilara -- of pastimes; sahaya

-- helper; lagi' -- for the purpose of being; bahuta -- many; prakasa --

manifestations.

TRANSLATION

Without many consorts, there is not such exultation in rasa. Therefore

there are many manifestations of Srimati Radharani to assist in the Lord'

s pastimes.

Adi 4.81

TEXT 81

TEXT

tara madhye vraje nana bhava-rasa-bhede

krsnake karaya rasadika-lilasvade

SYNONYMS

tara madhye -- among them; vraje -- in Vraja; nana -- various; bhava --

of moods; rasa -- and of mellows; bhede -- by differences; krsnake --

Lord Krsna; karaya -- cause to do; rasa-adika -- beginning with the rasa

dance; lila -- of the pastimes; asvade -- tasting.

TRANSLATION

Among them are various groups of consorts in Vraja who have varieties of

sentiments and mellows. They help Lord Krsna taste all the sweetness of

the rasa dance and other pastimes.

PURPORT

As already explained, Krsna and Radha are one in two. They are identical.

Krsna expands Himself in multi-incarnations and plenary portions like

the purusas. Similarly, Srimati Radharani expands Herself in multi-

forms as the goddesses of fortune, the queens and the damsels of Vraja.

Such expansions from Srimati Radharani are all Her plenary portions. All

these womanly forms of Krsna are expansions corresponding to His plenary

expansions of Visnu forms. These expansions have been compared to

reflected forms of the original form. There is no difference between the

original and reflected forms. The female reflections of Krsna's

pleasure potency are as good as Krsna Himself.

The plenary expansions of Krsna's personality are called vaibhava-vilasa

and vaibhava-prakasa, and Radha's expansions are similarly described.

The goddesses of fortune are vaibhava-vilasa, and the queens

are vaibhava-prakasa of Radharani. The personal associates of

Radharani, the damsels of Vraja, are direct expansions of Her body. As

expansions of Her personal form and transcendental disposition, they are

agents of different reciprocations of love in the pastimes of Lord Krsna,

under the supreme direction of Srimati Radharani. In the transcendental

realm, enjoyment is fully relished in variety. The exuberance of

transcendental mellow is increased by the association of a large number

of personalities similar to Radharani, who are also known as gopis or

sakhis. The variety of innumerable mistresses is a source of relish for

Sri Krsna, and therefore these expansions from Srimati Radharani are

necessary for enhancing the pleasure potency of Sri Krsna. Their

transcendental exchanges of love are the superexcellent affairs of the

pastimes in Vrndavana. By these expansions of Srimati Radharani's

personal body, She helps Lord Krsna taste the rasa dance and similar

other activities. Srimati Radharani, being the central petal of

the rasa-lila flower, is also known by the names found in the following

verses.

Adi 4.82

TEXT 82

TEXT

govindanandini, radha, govinda-mohini

govinda-sarvasva, sarva-kanta-siromani

SYNONYMS

govinda-anandini -- who gives pleasure to Govinda; radha -- Srimati

Radharani; govinda-mohini -- who mystifies Govinda; govinda-sarvasva

-- the all-and-all of Lord Govinda; sarva-kanta -- of all the

Lord's lovers; siromani -- the crown jewel.

TRANSLATION

Radha is the one who gives pleasure to Govinda, and She is also the

enchantress of Govinda. She is the be-all and end-all of Govinda, and

the crest jewel of all His consorts.

Adi 4.83

TEXT 83

TEXT

devi krsnamayi prokta

radhika para-devata

sarva-laksmimayi sarva-

kantih sanmohini para

SYNONYMS

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

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

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

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

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

energy.

TRANSLATION

"The transcendental goddess Srimati Radharani is the direct counterpart

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

fortune. She possesses all the attractiveness to attract the all-

attractive Personality of Godhead. She is the primeval internal potency

of the Lord."

PURPORT

This text is from the Brhad-gautamiya-tantra.

Adi 4.84

TEXT 84

TEXT

'devi' kahi dyotamana, parama sundari

kimva, krsna-puja-kridara vasati nagari

SYNONYMS

devi -- the word devi; kahi -- I say; dyotamana -- shining; parama --

most; sundari -- beautiful; kimva -- or; krsna-puja -- of the worship of

Lord Krsna; kridara -- and of sports; vasati -- the abode; nagari -- the

town.

TRANSLATION

"Devi" means "resplendent and most beautiful." Or else it means "the

lovely abode of the worship and love sports of Lord Krsna."

Adi 4.85

TEXT 85

TEXT

krsnamayi -- krsna yara bhitare bahire

yanha yanha netra pade tanha krsna sphure

SYNONYMS

krsna-mayi -- the word krsnamayi; krsna -- Lord Krsna; yara -- of

whom; bhitare -- the within; bahire -- the without; yanha yanha --

wherever; netra -- the eyes; pade -- fall; tanha -- there; krsna -- Lord

Krsna; sphure -- manifests.

TRANSLATION

"Krsnamayi" means "one whose within and without are Lord Krsna."

She sees Lord Krsna wherever She casts Her glance.

Adi 4.86

TEXT 86

TEXT

kimva, prema-rasamaya krsnera svarupa

tanra sakti tanra saha haya eka-rupa

SYNONYMS

kimva -- or; prema-rasa -- the mellows of love; maya -- made of; krsnera

-- of Lord Krsna; sva-rupa -- the real nature; tanra -- of Him;

sakti -- the energy; tanra saha -- with Him; haya -- there is; eka-rupa -

- oneness.

TRANSLATION

Or, She is identical with Lord Krsna, for She

embodies the mellows of love. The energy of Lord Krsna is identical with

Him.

PURPORT

Krsnamayi has two different imports. First, a person who always

thinks of Krsna both within and without and who always remembers only

Krsna, wherever he goes or whatever he sees, is called krsnamayi.

Also, since Krsna's personality is full of love, His loving potency,

Radharani, being nondifferent from Him, is called krsnamayi.

Adi 4.87

TEXT 87

TEXT

krsna-vancha-purti-rupa kare aradhane

ataeva 'radhika' nama purane vakhane

SYNONYMS

krsna-vancha -- of the desire of Lord Krsna; purti-rupa -- of the nature

of fulfillment; kare -- does; aradhane -- worship; ataeva -- therefore;

radhika -- Srimati Radhika; nama -- named; purane -- in the Puranas;

vakhane -- in the description.

TRANSLATION

Her worship [aradhana] consists of fulfilling the desires of Lord Krsna.

Therefore the Puranas call Her Radhika.

PURPORT

The name Radha is derived from the root word aradhana, which means "

worship." The personality who excels all in worshiping Krsna may

therefore be called Radhika, the greatest servitor.

Adi 4.88

TEXT 88

TEXT

anayaradhito nunam

bhagavan harir isvarah

yan no vihaya govindah

prito yam anayad rahah

SYNONYMS

anaya -- by this one; aradhitah -- worshiped; nunam -- certainly;

bhagavan -- the Supreme Personality of Godhead; harih -- Lord Krsna;

isvarah -- the Supreme Lord; yat -- from which; nah -- us; vihaya --

leaving aside; govindah -- Govinda; pritah -- pleased; yam -- whom;

anayat -- lead; rahah -- to a lonely place.

TRANSLATION

"Truly the Personality of Godhead has been worshiped by Her. Therefore

Lord Govinda, being pleased, has brought Her to a lonely spot, leaving

us all behind."

PURPORT

This text is from the Srimad-Bhagavatam (10.30.28).

Adi 4.89

TEXT 89

TEXT

ataeva sarva-pujya, parama-devata

sarva-palika, sarva-jagatera mata

SYNONYMS

ataeva -- therefore; sarva-pujya -- worshipable by all; parama --

supreme; devata -- goddess; sarva-palika -- the protectress of all;

sarva-jagatera -- of all the universes; mata -- the mother.

TRANSLATION

Therefore Radha is parama-devata, the supreme goddess, and She is

worshipable for everyone. She is the protectress of all, and She is the

mother of the entire universe.

Adi 4.90

TEXT 90

TEXT

'sarva-laksmi'-sabda purve kariyachi vyakhyana

sarva-laksmi-ganera tinho hana adhisthana

SYNONYMS

sarva-laksmi-sabda -- the word sarva-laksmi; purve -- previously;

kariyachi -- I have done; vyakhyana -- explanation; sarva-laksmi-ganera -

- of all the goddesses of fortune; tinho -- She; hana -- is; adhisthana -

- abode.

TRANSLATION

I have already explained the meaning of "sarva-laksmi." Radha is the

original source of all the goddesses of fortune.

Adi 4.91

TEXT 91

TEXT

kimva, 'sarva-laksmi' -- krsnera sad-vidha aisvarya

tanra adhisthatri sakti -- sarva-sakti-varya

SYNONYMS

kimva -- or; sarva-laksmi -- the word sarva-laksmi; krsnera -- of Lord

Krsna; sat-vidha -- six kinds; aisvarya -- opulences; tanra -- of Him;

adhisthatri -- chief; sakti -- energy; sarva-sakti -- of all energies;

varya -- the best.

TRANSLATION

Or "sarva-laksmi" indicates that She fully represents the six opulences

of Krsna. Therefore She is the supreme energy of Lord Krsna.

Adi 4.92

TEXT 92

TEXT

sarva-saundarya-kanti vaisaye yanhate

sarva-laksmi-ganera sobha haya yanha haite

SYNONYMS

sarva-saundarya -- of all beauty; kanti -- the splendor; vaisaye -- sits;

yanhate -- in whom; sarva-laksmi-ganera -- of all the goddesses of

fortune; sobha -- the splendor; haya -- is; yanha haite -- from whom.

TRANSLATION

The word "sarva-kanti" indicates that all beauty and luster rest in Her

body. All the laksmis derive their beauty from Her.

Adi 4.93

TEXT 93

TEXT

kimva 'kanti'-sabde krsnera saba iccha kahe

krsnera sakala vancha radhatei rahe

SYNONYMS

kimva -- or; kanti-sabde -- by the word kanti; krsnera -- of Lord Krsna;

saba -- all; iccha -- desires; kahe -- says; krsnera -- of Lord Krsna;

sakala -- all; vancha -- desires; radhatei -- in Srimati Radharani; rahe

-- remain.

TRANSLATION

"Kanti" may also mean "all the desires of Lord Krsna." All the desires

of Lord Krsna rest in Srimati Radharani.

Adi 4.94

TEXT 94

TEXT

radhika karena krsnera vanchita purana

'sarva-kanti'-sabdera ei artha vivarana

SYNONYMS

radhika -- Srimati Radharani; karena -- does; krsnera -- of Lord Krsna;

vanchita -- desired object; purana -- fulfilling; sarva-kanti-sabdera --

of the word sarva-kanti; ei -- this; artha -- meaning; vivarana -- the

description.

TRANSLATION

Srimati Radhika fulfills all the desires of Lord Krsna. This is the

meaning of "sarva-kanti."

Adi 4.95

TEXT 95

TEXT

jagat-mohana krsna, tanhara mohini

ataeva samastera para thakurani

SYNONYMS

jagat-mohana -- enchanting the universe; krsna -- Lord Krsna; tanhara --

of Him; mohini -- the enchantress; ataeva -- therefore; samastera -- of

all; para -- foremost; thakurani -- goddess.

TRANSLATION

Lord Krsna enchants the world, but Sri Radha enchants even Him.

Therefore She is the supreme goddess of all.

Adi 4.96

TEXT 96

TEXT

radha -- purna-sakti, krsna -- purna-saktiman

dui vastu bheda nai, sastra-paramana

SYNONYMS

radha -- Srimati Radharani; purna-sakti -- the complete energy; krsna --

Lord Krsna; purna-saktiman -- the complete possessor of energy; dui --

two; vastu -- things; bheda -- difference; nai -- there is not; sastra-

paramana -- the evidence of revealed scripture.

TRANSLATION

Sri Radha is the full power, and Lord Krsna is the possessor of full

power. The two are not different, as evidenced by the revealed

scriptures.

Adi 4.97

TEXT 97

TEXT

mrgamada, tara gandha -- yaiche aviccheda

agni, jvalate -- yaiche kabhu nahi bheda

SYNONYMS

mrgamada -- musk; tara -- of that; gandha -- fragrance; yaiche --

just as; aviccheda -- inseparable; agni -- the fire; jvalate --

temperature; yaiche -- just as; kabhu -- any; nahi -- there is not;

bheda -- difference.

TRANSLATION

They are indeed the same, just as musk and its scent are inseparable, or

as fire and its heat are nondifferent.

Adi 4.98

TEXT 98

TEXT

radha-krsna aiche sada eka-i svarupa

lila-rasa asvadite dhare dui-rupa

SYNONYMS

radha-krsna -- Radha and Krsna; aiche -- in this way; sada -- always;

eka-i -- one; sva-rupa -- nature; lila-rasa -- the mellows of a

pastime; asvadite -- to taste; dhare -- manifest; dui-rupa -- two forms.

TRANSLATION

Thus Radha and Lord Krsna are one, yet They have taken two forms to

enjoy the mellows of pastimes.

Adi 4.99-100

TEXTS 99-100

TEXT

prema-bhakti sikhaite apane avatari

radha-bhava-kanti dui angikara kari'

sri-krsna-caitanya-rupe kaila avatara

ei ta' pancama slokera artha paracara

SYNONYMS

prema-bhakti -- devotional service in love of Godhead; sikhaite -- to

teach; apane -- Himself; avatari -- descending; radha-bhava -- the mood

of Srimati Radharani; kanti -- and luster; dui -- two; angikara kari' --

accepting; sri-krsna-caitanya -- of Lord Caitanya Mahaprabhu; rupe -- in

the form; kaila -- made; avatara -- incarnation; ei -- this; ta' --

certainly; pancama -- fifth; slokera -- of the verse; artha -- meaning;

paracara -- proclamation.

TRANSLATION

To promulgate prema-bhakti [devotional service in love of Godhead],

Krsna appeared as Sri Krsna Caitanya with the mood and complexion of Sri

Radha. Thus I have explained the meaning of the fifth verse.

Adi 4.101

TEXT 101

TEXT

sastha slokera artha karite prakasa

prathame kahiye sei slokera abhasa

SYNONYMS

sastha -- sixth; slokera -- of the verse; artha -- meaning; karite -- to

do; prakasa -- manifestation; prathame -- first; kahiye -- I shall speak;

sei -- that; slokera -- of the verse; abhasa -- hint.

TRANSLATION

To explain the sixth verse, I shall first give a hint of its meaning.

Adi 4.102

TEXT 102

TEXT

avatari' prabhu pracarila sankirtana

eho bahya hetu, purve kariyachi sucana

SYNONYMS

avatari' -- incarnating; prabhu -- the Lord; pracarila -- propagated;

sankirtana -- the congregational chanting of the holy name; eho -- this;

bahya -- external; hetu -- reason; purve -- previously; kariyachi -- I

have given; sucana -- indication.

TRANSLATION

The Lord came to propagate sankirtana. That is an external purpose, as I

have already indicated.

Adi 4.103

TEXT 103

TEXT

avatarera ara eka ache mukhya-bija

rasika-sekhara krsnera sei karya nija

SYNONYMS

avatarera -- of the incarnation; ara -- another; eka -- one; ache --

there is; mukhya-bija -- principal seed; rasika-sekhara -- the foremost

enjoyer of the mellows of love; krsnera -- of Lord Krsna; sei -- that;

karya -- business; nija -- own.

TRANSLATION

There is a principal cause for Lord Krsna's appearance. It grows from

His own engagements as the foremost enjoyer of loving exchanges.

Adi 4.104

TEXT 104

TEXT

ati gudha hetu sei tri-vidha prakara

damodara-svarupa haite yahara pracara

SYNONYMS

ati -- very; gudha -- esoteric; hetu -- reason; sei -- that; tri-vidha --

three; prakara -- kinds; damodara-svarupa haite -- from Svarupa

Damodara; yahara -- of which; pracara -- the proclamation.

TRANSLATION

That most confidential cause is threefold. Svarupa Damodara has revealed

it.

Adi 4.105

TEXT 105

TEXT

svarupa-gosani -- prabhura ati antaranga

tahate janena prabhura e-saba prasanga

SYNONYMS

svarupa-gosani -- Svarupa Damodara Gosani; prabhura -- of Lord Caitanya

Mahaprabhu; ati -- very; antaranga -- confidential associate; tahate --

by that; janena -- he knows; prabhura -- of Lord Caitanya Mahaprabhu; e-

saba -- all these; prasanga -- topics.

TRANSLATION

Svarupa Gosani is the most intimate associate of the Lord. He, therefore,

knows all these topics well.

PURPORT

Prior to the Lord's acceptance of the renounced order, Purusottama

Bhattacarya, a resident of Navadvipa, desired to enter the renounced

order of life. Therefore he left home and went to Benares, where he

accepted the position of brahmacarya from a Mayavadi sannyasi. When he

became a brahmacari, he was given the name Sri Damodara Svarupa. He left

Benares shortly after, without taking sannyasa, and he came to

Nilacala, Jagannatha Puri, where Lord Caitanya was staying. He met

Caitanya Mahaprabhu there and dedicated his life for the service of the

Lord. He became Lord Caitanya's secretary and constant companion. He

used to enhance the pleasure potency of the Lord by singing appropriate

songs, which were very much appreciated. Svarupa Damodara could

understand the secret mission of Lord Caitanya, and it was by his grace

only that all the devotees of Lord Caitanya could know the real purpose

of the Lord.

Svarupa Damodara has been identified as Lalitadevi, the second

expansion of Radharani. However, the

authoritative Gaura-ganoddesa-dipika of Kavi-karnapura describes Svarupa

Damodara as the same Visakhadevi who serves the Lord in Goloka

Vrndavana. Therefore it is to be understood that Sri Svarupa Damodara is

a direct expansion of Radharani who helps the Lord experience the

attitude of Radharani.

Adi 4.106

TEXT 106

TEXT

radhikara bhava-murti prabhura antara

sei bhave sukha-duhkha uthe nirantara

SYNONYMS

radhikara -- of Srimati Radharani; bhava-murti -- the form of the

emotions; prabhura -- of Lord Caitanya Mahaprabhu; antara -- the heart;

sei -- that; bhave -- in the condition; sukha-duhkha -- happiness and

distress; uthe -- arise; nirantara -- constantly.

TRANSLATION

The heart of Lord Caitanya is the image of Sri Radhika's emotions. Thus

feelings of pleasure and pain arise constantly therein.

PURPORT

Lord Caitanya's heart was full of the feelings of Srimati Radharani, and

His appearance resembled Hers. Svarupa Damodara has explained His

attitude as radha-bhava-murti, the attitude of Radharani. One who

engages in sense gratification on the material platform can hardly

understand radha-bhava, but one who is freed from the demands of sense

gratification can understand it. Radha-bhava must be understood from the

Gosvamis, those who are actually controllers of the senses. From such

authorized sources it is to be known that the attitude of Srimati

Radharani is the highest perfection of conjugal love, which is the

highest of the five transcendental mellows, and it is the complete

perfection of love of Krsna.

These transcendental affairs can be understood on two platforms. One is

called elevated, and the other is called super-elevated. The

loving affairs exhibited in Dvaraka are the elevated form. The

super-elevated position is reached in the manifestations of the

pastimes of Vrndavana. The attitude of Lord Caitanya is certainly

super-elevated.

From the life of Sri Caitanya Mahaprabhu, an intelligent person engaged

in pure devotional service can understand that He always felt separation

from Krsna within Himself. In that separation He sometimes felt that He

had found Krsna and was enjoying the meeting. The significance of this

separation and meeting is very specific. If someone tries to understand

the exalted position of Lord Caitanya without knowing this, he is sure

to misunderstand it. One must first become fully self-realized.

Otherwise he may misidentify the Lord as nagara, or the enjoyer of the

damsels of Vraja, thus committing the mistake of rasabhasa, or

overlapping understanding.

Adi 4.107

TEXT 107

TEXT

sesa-lilaya prabhura krsna-viraha-unmada

bhrama-maya cesta, ara pralapa-maya vada

SYNONYMS

sesa-lilaya -- in the final pastimes; prabhura -- of Lord Caitanya

Mahaprabhu; krsna-viraha -- from separation from Lord Krsna; unmada --

the madness; bhrama-maya -- erroneous; cesta -- efforts; ara -- and;

pralapa-maya -- delirious; vada -- talk.

TRANSLATION

In the final portion of His pastimes, Lord Caitanya was obsessed with

the madness of separation from Lord Krsna. He acted in erroneous ways

and talked deliriously.

PURPORT

Lord Sri Caitanya exhibited the highest stage of the feelings of a

devotee in separation from the Lord. This exhibition was sublime because

He was completely perfect in the feelings of separation. Materialists,

however, cannot understand this. Sometimes materialistic scholars think

He was diseased or crazy. Their problem is that they always engage in

material sense gratification and can never understand the feelings of

the devotees and the Lord. Materialists are most abominable in their

ideas. They think that they can enjoy directly perceivable gross objects

by their senses and that they can similarly deal with the transcendental

features of Lord Caitanya. But the Lord is understood only in pursuance

of the principles laid down by the Gosvamis, headed by Svarupa Damodara.

Doctrines like those of the nadiya-nagaris, a class of so-called

devotees, are never presented by authorized persons like Svarupa

Damodara or the six Gosvamis. The ideas of the gauranga-nagaris are

simply a mental concoction, and they are completely on the mental

platform.

Adi 4.108

TEXT 108

TEXT

radhikara bhava yaiche uddhava-darsane

sei bhave matta prabhu rahe ratri-dine

SYNONYMS

radhikara -- of Srimati Radharani; bhava -- emotion; yaiche -- just as;

uddhava-darsane -- in seeing Sri Uddhava; sei -- that; bhave -- in the

state; matta -- maddened; prabhu -- Lord Caitanya Mahaprabhu; rahe --

remains; ratri-dine -- day and night.

TRANSLATION

Just as Radhika went mad at the sight of Uddhava, so Lord Caitanya was

obsessed day and night with the madness of separation.

PURPORT

Those under the shelter of the lotus feet of Sri Caitanya Mahaprabhu can

understand that His mode of worship of the Supreme Lord Krsna in

separation is the real worship of the Lord. When the feelings of

separation become very intense, one attains the stage of meeting Sri

Krsna.

So-called devotees like the sahajiyas cheaply imagine they are meeting

Krsna in Vrndavana. Such thinking may be useful, but actually meeting

Krsna is possible through the attitude of separation taught by Sri

Caitanya Mahaprabhu.

Adi 4.109

TEXT 109

TEXT

ratre pralapa kare svarupera kantha dhari'

avese apana bhava kahaye ughadi'

SYNONYMS

ratre -- at night; pralapa -- delirium; kare -- does; svarupera -- of

Svarupa Damodara; kantha dhari' -- embracing the neck; avese -- in

ecstasy; apana -- His own; bhava -- mood; kahaye -- speaks; ughadi' --

exuberantly.

TRANSLATION

At night He talked incoherently in grief with His arms around Svarupa

Damodara's neck. He spoke out His heart in ecstatic inspiration.

Adi 4.110

TEXT 110

TEXT

yabe yei bhava uthe prabhura antara

sei giti-sloke sukha dena damodara

SYNONYMS

yabe -- when; yei -- that; bhava -- mood; uthe -- arises; prabhura -- of

Lord Caitanya Mahaprabhu; antara -- in the heart; sei -- that; giti --

by the song; sloke -- or verse; sukha -- happiness; dena -- gives;

damodara -- Svarupa Damodara.

TRANSLATION

Whenever a particular sentiment arose in His heart, Svarupa Damodara

satisfied Him by singing songs or reciting verses of the same nature.

Adi 4.111

TEXT 111

TEXT

ebe karya nahi kichu e-saba vicare

age iha vivariba kariya vistare

SYNONYMS

ebe -- now; karya -- business; nahi -- there is not; kichu -- any; e-

saba -- all these; vicare -- in the considerations; age -- ahead; iha --

this; vivariba -- I shall describe; kariya -- doing; vistare -- in

expanded detail.

TRANSLATION

To analyze these pastimes is not necessary now. Later I shall describe

them in detail.

Adi 4.112

TEXT 112

TEXT

purve vraje krsnera tri-vidha vayo-dharma

kaumara, pauganda, ara kaisora atimarma

SYNONYMS

purve -- previously; vraje -- in Vraja; krsnera -- of Lord Krsna; tri-

vidha -- three sorts; vayah-dharma -- characteristics of age; kaumara --

childhood; pauganda -- boyhood; ara -- and; kaisora -- adolescence; ati-

marma -- the very core.

TRANSLATION

Formerly in Vraja Lord Krsna displayed three ages, namely childhood,

boyhood and adolescence. His adolescence is especially significant.

Adi 4.113

TEXT 113

TEXT

vatsalya-avese kaila kaumara saphala

pauganda saphala kaila lana sakhavala

SYNONYMS

vatsalya -- of parental love; avese -- in the attachment; kaila -- made;

kaumara -- childhood; sa-phala -- fruitful; pauganda -- boyhood; sa-

phala -- fruitful; kaila -- made; lana -- taking along; sakha-avala --

friends.

TRANSLATION

Parental affection made His childhood fruitful. His boyhood was

successful with His friends.

Adi 4.114

TEXT 114

TEXT

radhikadi lana kaila rasadi-vilasa

vancha bhari' asvadila rasera niryasa

SYNONYMS

radhika-adi -- Srimati Radharani and the other gopis; lana -- taking

along; kaila -- did; rasa-adi -- beginning with the rasa dance; vilasa --

pastimes; vancha bhari' -- fulfilling desires; asvadila -- He tasted;

rasera -- of mellow; niryasa -- the essence.

TRANSLATION

In youth He tasted the essence of rasa, fulfilling His desires in

pastimes like the rasa dance with Srimati Radhika and the other gopis.

Adi 4.115

TEXT 115

TEXT

kaisora-vayase kama, jagat-sakala

rasadi-lilaya tina karila saphala

SYNONYMS

kaisora-vayase -- in the adolescent age; kama -- amorous love; jagat-

sakala -- the entire universe; rasa-adi -- such as the rasa dance;

lilaya -- by pastimes; tina -- three; karila -- made; sa-phala --

successful.

TRANSLATION

In His youth Lord Krsna made all three of His ages, and the entire

universe, successful by His pastimes of amorous love like the rasa dance.

Adi 4.116

TEXT 116

TEXT

so 'pi kaisoraka-vayo

manayan madhu-sudanah

reme stri-ratna-kutasthah

ksapasu ksapitahitah

SYNONYMS

sah -- He; api -- especially; kaisoraka-vayah -- the age of adolescence;

manayan -- honoring; madhu-sudanah -- the killer of the Madhu demon;

reme -- enjoyed; stri-ratna -- of the gopis; kuta -- in multitudes;

sthah -- situated; ksapasu -- in the autumn nights; ksapita-ahitah --

who destroys misfortune.

TRANSLATION

"Lord Madhusudana enjoyed His youth with pastimes on autumn nights in

the midst of the jewel-like milkmaids. Thus He dispelled all the

misfortunes of the world."

PURPORT

This is a verse from the Visnu Purana (5.13.60).

Adi 4.117

TEXT 117

TEXT

vaca sucita-sarvari-rati-kala-pragalbhyaya radhikam

vrida-kuncita-locanam viracayann agre sakhinam asau

tad-vakso-ruha-citra-keli-makari-panditya-param gatah

kaisoram saphali-karoti kalayan kunje viharam harih

SYNONYMS

vaca -- by speech; sucita -- revealing; sarvari -- of the night; rati --

in amorous pastimes; kala -- of the portion; pragalbhyaya -- the

importance; radhikam -- Srimati Radharani; vrida -- from shame; kuncita-

locanam -- having Her eyes closed; viracayan -- making; agre -- before;

sakhinam -- Her friends; asau -- that one; tat -- of Her; vaksah-ruha --

on the breasts; citra-keli -- with variegated pastimes; makari -- in

drawing dolphins; panditya -- of cleverness; param -- the limit; gatah --

who reached; kaisoram -- adolescence; sa-phali-karoti -- makes

successful; kalayan -- performing; kunje -- in the bushes; viharam --

pastimes; harih -- the Supreme Personality of Godhead.

TRANSLATION

"Lord Krsna made Srimati Radharani close Her eyes in shame before Her

friends by His words relating Their amorous activities on the previous

night. Then He showed the highest limit of cleverness in drawing

pictures of dolphins in various playful sports on Her breasts. In this

way Lord Hari made His youth successful by performing pastimes in the

bushes with Sri Radha and Her friends."

PURPORT

This is a verse from the Bhakti-rasamrta-sindhu (2.1.231) of Srila Rupa

Gosvami.

Adi 4.118

TEXT 118

TEXT

harir esa na ced avatarisyan

mathurayam madhuraksi radhika ca

abhavisyad iyam vrtha visrstir

makarankas tu visesatas tadatra

SYNONYMS

harih -- Lord Krsna; esah -- this; na -- not; cet -- if; avatarisyat --

would have descended; mathurayam -- in Mathura; madhura-aksi -- O lovely-

eyed (Paurnamasi); radhika -- Srimati Radhika; ca -- and; abhavisyat

-- would have been; iyam -- this; vrtha -- useless; visrstih -- the

whole creation; makara-ankah -- the demigod of love, Cupid; tu -- then;

visesatah -- above all; tada -- then; atra -- in this.

TRANSLATION

"O Paurnamasi, if Lord Hari had not descended in Mathura with Srimati

Radharani, this entire creation -- and especially Cupid, the demigod of

love -- would have been useless."

PURPORT

This verse is spoken by Sri Vrndadevi in the Vidagdha-madhava (7.3)

of Srila Rupa Gosvami.

Adi 4.119-120

TEXTS 119-120

TEXT

ei mata purve krsna rasera sadana

yadyapi karila rasa-niryasa-carvana

tathapi nahila tina vanchita purana

taha asvadite yadi karila yatana

SYNONYMS

ei mata -- like this; purve -- previously; krsna -- Lord Krsna; rasera --

of mellows; sadana -- the reservoir; yadyapi -- even though; karila --

did; rasa -- of the mellows; niryasa -- the essence; carvana -- chewing;

tathapi -- still; nahila -- was not; tina -- three; vanchita -- desired

objects; purana -- fulfilling; taha -- that; asvadite -- to taste; yadi -

- though; karila -- were made; yatana -- efforts.

TRANSLATION

Even though Lord Krsna, the abode of all mellows, had previously in this

way chewed the essence of the mellows of love, still He was unable to

fulfill three desires, although He made efforts to taste them.

Adi 4.121

TEXT 121

TEXT

tanhara prathama vancha kariye vyakhyana

krsna kahe, -- 'ami ha-i rasera nidana

SYNONYMS

tanhara -- His; prathama -- first; vancha -- desire; kariye -- I do;

vyakhyana -- explanation; krsna -- Lord Krsna; kahe -- says; ami -- I;

ha-i -- am; rasera -- of mellow; nidana -- primary cause.

TRANSLATION

I shall explain His first desire. Krsna says: "I am the primary cause of

all rasas.

Adi 4.122

TEXT 122

TEXT

purnananda-maya ami cinmaya purna-tattva

radhikara preme ama karaya unmatta

SYNONYMS

purna-ananda-maya -- made of full joy; ami -- I; cit-maya -- spiritual;

purna-tattva -- full of truth; radhikara -- of Srimati Radharani; preme -

- the love; ama -- Me; karaya -- makes; unmatta -- maddened.

TRANSLATION

"I am the full spiritual truth and am made of full joy, but the love of

Srimati Radharani drives Me mad.

Adi 4.123

TEXT 123

TEXT

na jani radhara preme ache kata bala

ye bale amare kare sarvada vihvala

SYNONYMS

na jani -- I do not know; radhara -- of Srimati Radharani; preme -- in

the love; ache -- there is; kata -- how much; bala -- strength; ye --

which; bale -- strength; amare -- Me; kare -- makes; sarvada -- always;

vihvala -- overwhelmed.

TRANSLATION

"I do not know the strength of Radha's love, with which She always

overwhelms Me."

Adi 4.124

TEXT 124

TEXT

radhikara prema -- guru, ami -- sisya nata

sada ama nana nrtye nacaya udbhata

SYNONYMS

radhikara -- of Srimati Radharani; prema -- the love; guru -- teacher;

ami -- I; sisya -- disciple; nata -- dancer; sada -- always; ama -- Me;

nana -- various; nrtye -- in dances; nacaya -- causes to dance; udbhata -

- novel.

TRANSLATION

"The love of Radhika is My teacher, and I am Her dancing pupil. Her

prema makes Me dance various novel dances."

Adi 4.125

TEXT 125

TEXT

kasmad vrnde priya-sakhi hareh pada-mulat kuto 'sau

kundaranye kim iha kurute nrtya-siksam guruh kah

tam tvan-murtih prati-taru-latam dig-vidiksu sphuranti

sailusiva bhramati parito nartayanti sva-pascat

SYNONYMS

kasmat -- from where; vrnde -- O Vrnda; priya-sakhi -- O dear friend;

hareh -- of Lord Hari; pada-mulat -- from the lotus feet; kutah -- where;

asau -- that one (Lord Krsna); kunda-aranye -- in the forest on the

bank of Radhakunda; kim -- what; iha -- here; kurute -- He does;

nrtya-siksam -- dancing practice; guruh -- teacher; kah -- who; tam --

Him; tvat-murtih -- Your form; prati-taru-latam -- on every tree and

vine; dig-vidiksu -- in all directions; sphuranti -- appearing; sailusi -

- expert dancer; iva -- like; bhramati -- wanders; paritah -- all around;

nartayanti -- causing to dance; sva-pascat -- behind.

TRANSLATION

"O my beloved friend Vrnda, where are you coming from?"

"I am coming from the feet of Sri Hari."

"Where is He?"

"In the forest on the bank of Radhakunda."

"What is He doing there?"

"He is learning dancing."

"Who is His master?"

"Your image, Radha, revealing itself in every tree and creeper in

every direction, is roaming like a skillful dancer, making Him dance

behind."

PURPORT

This text is from the Govinda-lilamrta (8.77) of Krsnadasa Kaviraja

Gosvami.

Adi 4.126

TEXT 126

TEXT

nija-premasvade mora haya ye ahlada

taha ha'te koti-guna radha-premasvada

SYNONYMS

nija -- own; prema -- love; asvade -- in tasting; mora -- My; haya --

there is; ye -- whatever; ahlada -- pleasure; taha ha'te -- than that;

koti-guna -- ten million times greater; radha -- of Srimati Radharani;

prema-asvada -- the tasting of love.

TRANSLATION

"Whatever pleasure I get from tasting My love for Srimati Radharani, She

tastes ten million times more than Me by Her love.

Adi 4.127

TEXT 127

TEXT

ami yaiche paraspara viruddha-dharmasraya

radha-prema taiche sada viruddha-dharma-maya

SYNONYMS

ami -- I; yaiche -- just as; paraspara -- mutually; viruddha-dharma --

of conflicting characteristics; asraya -- the abode; radha-prema -- the

love of Srimati Radharani; taiche -- just so; sada -- always; viruddha-

dharma-maya -- consists of conflicting characteristics.

TRANSLATION

"Just as I am the abode of all mutually contradictory characteristics,

so Radha's love is always full of similar contradictions.

Adi 4.128

TEXT 128

TEXT

radha-prema vibhu -- yara badite nahi thani

tathapi se ksane ksane badaye sadai

SYNONYMS

radha-prema -- the love of Srimati Radharani; vibhu -- all-pervading;

yara -- of which; badite -- to increase; nahi -- there is not; thani --

space; tathapi -- still; se -- that; ksane ksane -- every second; badaye

-- increases; sadai -- always.

TRANSLATION

"Radha's love is all-pervading, leaving no room for expansion. But still

it is expanding constantly.

Adi 4.129

TEXT 129

TEXT

yaha vai guru vastu nahi suniscita

tathapi gurura dharma gaurava-varjita

SYNONYMS

yaha -- which; vai -- besides; guru -- great; vastu -- thing; nahi --

there is not; suniscita -- quite certainly; tathapi -- still; gurura --

of greatness; dharma -- characteristics; gaurava-varjita -- devoid of

pride.

TRANSLATION

"There is certainly nothing greater than Her love. But Her love is

devoid of pride. That is the sign of its greatness.

Adi 4.130

TEXT 130

TEXT

yaha haite sunirmala dvitiya nahi ara

tathapi sarvada vamya-vakra-vyavahara

SYNONYMS

yaha haite -- than which; su-nirmala -- very pure; dvitiya -- second;

nahi -- there is not; ara -- another; tathapi -- still; sarvada --

always; vamya -- perverse; vakra -- crooked; vyavahara -- behavior.

TRANSLATION

"Nothing is purer than Her love. But its behavior is always perverse and

crooked."

Adi 4.131

TEXT 131

TEXT

vibhur api kalayan sadabhivrddhim

gurur api gaurava-caryaya vihinah

muhur upacita-vakrimapi suddho

jayati mura-dvisi radhikanuragah

SYNONYMS

vibhuh -- all-pervading; api -- although; kalayan -- making; sada --

always; abhivrddhim -- increase; guruh -- important; api -- although;

gaurava-caryaya vihinah -- without proud behavior; muhuh -- again and

again; upacita -- increased; vakrima -- duplicity; api -- although;

suddhah -- pure; jayati -- all glories to; mura-dvisi -- for Krsna, the

enemy of the demon Mura; radhika -- of Srimati Radharani; anuragah --

the love.

TRANSLATION

"All glories to Radha's love for Krsna, the enemy of the demon Mura.

Although it is all-pervading, it tends to increase at every moment.

Although it is important, it is devoid of pride. And although it is pure,

it is always beset with duplicity."

PURPORT

This is a verse from the Dana-keli-kaumudi (2) of Srila Rupa Gosvami.

Adi 4.132

TEXT 132

TEXT

sei premara sri-radhika parama 'asraya'

sei premara ami ha-i kevala 'visaya'

SYNONYMS

sei -- that; premara -- of the love; sri-radhika -- Srimati Radharani;

parama -- highest; asraya -- abode; sei -- that; premara -- of the love;

ami -- I; ha-i -- am; kevala -- only; visaya -- object.

TRANSLATION

"Sri Radhika is the highest abode of that love, and I am its only object.

Adi 4.133

TEXT 133

TEXT

visaya-jatiya sukha amara asvada

ama haite koti-guna asrayera ahlada

SYNONYMS

visaya-jatiya -- relating to the object; sukha -- happiness; amara -- My;

asvada -- tasting; ama haite -- than Me; koti-guna -- ten million times

more; asrayera -- of the abode; ahlada -- pleasure.

TRANSLATION

"I taste the bliss to which the object of love is entitled. But the

pleasure of Radha, the abode of that love, is ten million times greater.

Adi 4.134

TEXT 134

TEXT

asraya-jatiya sukha paite mana dhaya

yatne asvadite nari, ki kari upaya

SYNONYMS

asraya-jatiya -- relating to the abode; sukha -- happiness; paite -- to

obtain; mana -- the mind; dhaya -- chases; yatne -- by effort; asvadite -

- to taste; nari -- I am unable; ki -- what; kari -- I do; upaya -- way.

TRANSLATION

"My mind races to taste the pleasure experienced by the abode, but I

cannot taste it, even by My best efforts. How may I taste it?

Adi 4.135

TEXT 135

TEXT

kabhu yadi ei premara ha-iye asraya

tabe ei premanandera anubhava haya

SYNONYMS

kabhu -- sometime; yadi -- if; ei -- this; premara -- of the love; ha-

iye -- I become; asraya -- the abode; tabe -- then; ei -- this; prema-

anandera -- of the joy of love; anubhava -- experience; haya -- there is.

TRANSLATION

"If sometime I can be the abode of that love, only then may I taste its

joy."

PURPORT

Visaya and asraya are two very significant words relating to the

reciprocation between Krsna and His devotee. The devotee is called the

asraya, and his beloved, Krsna, is the visaya. Different ingredients are

involved in the exchange of love between the asraya and visaya, which

are known as vibhava, anubhava, sattvika and vyabhicari. Vibhava is

divided into the two categories alambana and uddipana. Alambana may be

further divided into asraya and visaya. In the loving affairs of Radha

and Krsna, Radharani is the asraya feature and Krsna the visaya. The

transcendental consciousness of the Lord tells Him, "I am Krsna, and I

experience pleasure as the visaya. The pleasure enjoyed by Radharani,

the asraya, is many times greater than the pleasure I feel." Therefore,

to feel the pleasure of the asraya category, Lord Krsna appeared as Sri

Caitanya Mahaprabhu.

Adi 4.136

TEXT 136

TEXT

eta cinti' rahe krsna parama-kautuki

hrdaye badaye prema-lobha dhakdhaki

SYNONYMS

eta cinti' -- thinking this; rahe -- remains; krsna -- Lord Krsna;

parama-kautuki -- the supremely curious; hrdaye -- in the heart; badaye -

- increases; prema-lobha -- eager desire for love; dhakdhaki -- blazing.

TRANSLATION

Thinking in this way, Lord Krsna was curious to taste that love. His

eager desire for that love increasingly blazed in His heart.

Adi 4.137

TEXT 137

TEXT

ei eka, suna ara lobhera prakara

sva-madhurya dekhi' krsna karena vicara

SYNONYMS

ei -- this; eka -- one; suna -- please hear; ara -- another; lobhera --

of eager desire; prakara -- type; sva-madhurya -- own sweetness; dekhi' -

- seeing; krsna -- Lord Krsna; karena -- does; vicara -- consideration.

TRANSLATION

That is one desire. Now please hear of another. Seeing His own beauty,

Lord Krsna began to consider.

Adi 4.138

TEXT 138

TEXT

adbhuta, ananta, purna mora madhurima

tri-jagate ihara keha nahi paya sima

SYNONYMS

adbhuta -- wonderful; ananta -- unlimited; purna -- full; mora -- My;

madhurima -- sweetness; tri-jagate -- in the three worlds; ihara -- of

this; keha -- someone; nahi -- not; paya -- obtains; sima -- limit.

TRANSLATION

"My sweetness is wonderful, infinite and full. No one in the three

worlds can find its limit.

Adi 4.139

TEXT 139

TEXT

ei prema-dvare nitya radhika ekali

amara madhuryamrta asvade sakali

SYNONYMS

ei -- this; prema-dvare -- by means of the love; nitya -- always;

radhika -- Srimati Radharani; ekali -- only; amara -- of Me; madhurya-

amrta -- the nectar of the sweetness; asvade -- tastes; sakali -- all.

TRANSLATION

"Only Radhika, by the strength of Her love, tastes all the nectar of My

sweetness.

Adi 4.140

TEXT 140

TEXT

yadyapi nirmala radhara sat-prema-darpana

tathapi svacchata tara badhe ksane ksana

SYNONYMS

yadyapi -- although; nirmala -- pure; radhara -- of Srimati Radharani;

sat-prema -- of real love; darpana -- the mirror; tathapi -- still;

svacchata -- transparency; tara -- of that; badhe -- increases; ksane

ksana -- every moment.

TRANSLATION

"Although Radha's love is pure like a mirror, its purity increases at

every moment.

Adi 4.141

TEXT 141

TEXT

amara madhurya nahi badhite avakase

e-darpanera age nava nava rupe bhase

SYNONYMS

amara -- of Me; madhurya -- sweetness; nahi -- not; badhite -- to

increase; avakase -- opportunity; e-darpanera age -- in front of this

mirror; nava nava -- newer and newer; rupe -- in beauty; bhase -- shines.

TRANSLATION

"My sweetness also has no room for expansion, yet it shines before that

mirror in newer and newer beauty.

Adi 4.142

TEXT 142

TEXT

man-madhurya radhara prema -- donhe hoda kari'

ksane ksane bade donhe, keha nahi hari

SYNONYMS

mat-madhurya -- My sweetness; radhara -- of Srimati Radharani; prema --

the love; donhe -- both together; hoda kari' -- challenging; ksane ksane

-- every second; bade -- increase; donhe -- both; keha nahi -- no one;

hari -- defeated.

TRANSLATION

"There is constant competition between My sweetness and the mirror of

Radha's love. They both go on increasing, but neither knows defeat.

Adi 4.143

TEXT 143

TEXT

amara madhurya nitya nava nava haya

sva-sva-prema-anurupa bhakte asvadaya

SYNONYMS

amara -- of Me; madhurya -- the sweetness; nitya -- always; nava nava --

newer and newer; haya -- is; sva-sva-prema-anurupa -- according to one's

own love; bhakte -- the devotee; asvadaya -- tastes.

TRANSLATION

"My sweetness is always newer and newer. Devotees taste it according to

their own respective love.

Adi 4.144

TEXT 144

TEXT

darpanadye dekhi' yadi apana madhuri

asvadite haya lobha, asvadite nari

SYNONYMS

darpana-adye -- beginning in a mirror; dekhi' -- seeing; yadi -- if;

apana -- own; madhuri -- sweetness; asvadite -- to taste; haya -- there

is; lobha -- desire; asvadite -- to taste; nari -- I am not able.

TRANSLATION

"If I see My sweetness in a mirror, I am tempted to taste it, but

nevertheless I cannot.

Adi 4.145

TEXT 145

TEXT

vicara kariye yadi asvada-upaya

radhika-svarupa ha-ite tabe mana dhaya

SYNONYMS

vicara -- consideration; kariye -- I do; yadi -- if; asvada -- to taste;

upaya -- way; radhika-svarupa -- the nature of Srimati Radharani; ha-ite

-- to become; tabe -- then; mana -- mind; dhaya -- chases.

TRANSLATION

"If I deliberate on a way to taste it, I find that I hanker for the

position of Radhika."

PURPORT

Krsna's attractiveness is wonderful and unlimited. No one can know the

end of it. Srimati Radharani alone can relish such extensiveness from

Her position in the asraya category. The mirror of Srimati Radharani's

transcendental love is perfectly clear, yet it appears clearer and

clearest in the transcendental method of understanding Krsna. In the

mirror of Radharani's heart, the transcendental features of Krsna appear

increasingly new and fresh. In other words, the attraction of Krsna

increases in proportion to the understanding of Srimati Radharani. Each

tries to supersede the other. Neither wants to be defeated in increasing

the intensity of love. Desiring to understand Radharani's attitude of

increasing love, Lord Krsna appeared as Sri Caitanya Mahaprabhu.

Adi 4.146

TEXT 146

TEXT

aparikalita-purvah kas camatkara-kari

sphurati mama gariyan esa madhurya-purah

ayam aham api hanta preksya yam lubdha-cetah

sarabhasam upabhoktum kamaye radhikeva

SYNONYMS

aparikalita -- not experienced; purvah -- previously; kah -- who;

camatkara-kari -- causing wonder; sphurati -- manifests; mama -- My;

gariyan -- more great; esah -- this; madhurya-purah -- abundance of

sweetness; ayam -- this; aham -- I; api -- even; hanta -- alas; preksya -

- seeing; yam -- which; lubdha-cetah -- My mind being bewildered; sa-

rabhasam -- impetuously; upabhoktum -- to enjoy; kamaye -- desire;

radhika iva -- like Srimati Radharani.

TRANSLATION

"Who manifests an abundance of sweetness greater than Mine, which has

never been experienced before and which causes wonder to all? Alas, I

Myself, My mind bewildered upon seeing this beauty, impetuously desire

to enjoy it like Srimati Radharani."

PURPORT

This text is from the Lalita-madhava (8.34) of Srila Rupa Gosvami. It

was spoken by Lord Krsna when He saw the beauty of His own reflection in

a jeweled fountain in Dvaraka.

Adi 4.147

TEXT 147

TEXT

krsna-madhuryera eka svabhavika bala

krsna-adi nara-nari karaye cancala

SYNONYMS

krsna -- of Lord Krsna; madhuryera -- of the sweetness; eka -- one;

svabhavika -- natural; bala -- strength; krsna -- Lord Krsna; adi --

beginning with; nara-nari -- men and women; karaye -- makes; cancala --

perturbed.

TRANSLATION

The beauty of Krsna has one natural strength: it thrills the hearts of

all men and women, beginning with Lord Krsna Himself.

Adi 4.148

TEXT 148

TEXT

sravane, darsane akarsaye sarva-mana

apana asvadite krsna karena yatana

SYNONYMS

sravane -- in hearing; darsane -- in seeing; akarsaye -- attracts; sarva-

mana -- all minds; apana -- Himself; asvadite -- to taste; krsna -- Lord

Krsna; karena -- makes; yatana -- efforts.

TRANSLATION

All minds are attracted by hearing His sweet voice and flute, or by

seeing His beauty. Even Lord Krsna Himself makes efforts to taste that

sweetness.

Adi 4.149

TEXT 149

TEXT

e madhuryamrta pana sada yei kare

trsna-santi nahe, trsna badhe nirantare

SYNONYMS

e -- this; madhurya-amrta -- nectar of sweetness; pana -- drinks; sada --

always; yei -- that person who; kare -- does; trsna-santi --

satisfaction of thirst; nahe -- there is not; trsna -- thirst; badhe --

increases; nirantare -- constantly.

TRANSLATION

The thirst of one who always drinks the nectar of that sweetness is

never satisfied. Rather, that thirst increases constantly.

Adi 4.150

TEXT 150

TEXT

atrpta ha-iya kare vidhira nindana

avidagdha vidhi bhala na jane srjana

SYNONYMS

atrpta -- unsatisfied; ha-iya -- being; kare -- do; vidhira -- of Lord

Brahma; nindana -- blaspheming; avidagdha -- inexperienced; vidhi --

Lord Brahma; bhala -- well; na jane -- does not know; srjana -- creating.

TRANSLATION

Such a person, being unsatisfied, begins to blaspheme Lord Brahma,

saying that he does not know the art of creating well and is simply

inexperienced.

Adi 4.151

TEXT 151

TEXT

koti netra nahi dila, sabe dila dui

tahate nimesa, -- krsna ki dekhiba muni

SYNONYMS

koti -- ten million; netra -- eyes; nahi dila -- did not give; sabe --

to all; dila -- gave; dui -- two; tahate -- in that; nimesa -- a blink;

krsna -- Lord Krsna; ki -- how; dekhiba -- shall see; muni -- I.

TRANSLATION

He has not given millions of eyes to see the beauty of Krsna. He has

given only two eyes, and even those eyes blink. How then shall I see the

lovely face of Krsna?

Adi 4.152

TEXT 152

TEXT

atati yad bhavan ahni kananam

trutir yugayate tvam apasyatam

kutila-kuntalam sri-mukham ca te

jada udiksatam paksma-krd drsam

SYNONYMS

atati -- goes; yat -- when; bhavan -- Your Lordship; ahni -- in the day;

kananam -- to the forest; trutih -- half a second; yugayate -- appears

like a yuga; tvam -- You; apasyatam -- of those not seeing; kutila-

kuntalam -- adorned with curled hair; sri-mukham -- beautiful face; ca --

and; te -- Your; jadah -- stupid; udiksatam -- looking at; paksma-krt --

the maker of eyelashes; drsam -- of the eyes.

TRANSLATION

[The gopis say:] "O Krsna, when You go to the forest during the day and

we do not see Your sweet face, which is surrounded by beautiful curling

hairs, half a second becomes as long as an entire age for us. And we

consider the creator, who has put eyelids on the eyes we use for seeing

You, to be simply a fool."

PURPORT

This verse is spoken by the gopis in Srimad-Bhagavatam (10.31.15).

Adi 4.153

TEXT 153

TEXT

gopyas ca krsnam upalabhya cirad abhistam

yat-preksane drsisu paksma-krtam sapanti

drgbhir hrdi-krtam alam parirabhya sarvas

tad-bhavam apur api nitya-yujam durapam

SYNONYMS

gopyah -- the gopis; ca -- and; krsnam -- Lord Krsna; upalabhya --

seeing; cirat -- after a long time; abhistam -- desired object; yat-

preksane -- in the seeing of whom; drsisu -- in the eyes; paksma-krtam --

the maker of eyelashes; sapanti -- curse; drgbhih -- with the eyes;

hrdi-krtam -- who entered the heart; alam -- enough; parirabhya --

embracing; sarvah -- all; tat-bhavam -- that highest stage of joy; apuh -

- obtained; api -- although; nitya-yujam -- by perfected yogis; durapam -

- difficult to obtain.

TRANSLATION

"The gopis saw their beloved Krsna at Kuruksetra after a long separation.

They secured and embraced Him in their hearts through their eyes, and

they attained a joy so intense that not even perfect yogis can attain it.

The gopis cursed the creator for creating eyelids that interfered with

their vision."

PURPORT

This text is from Srimad-Bhagavatam (10.82.40).

Adi 4.154

TEXT 154

TEXT

krsnavalokana vina netra phala nahi ana

yei jana krsna dekhe, sei bhagyavan

SYNONYMS

krsna -- Lord Krsna; avalokana -- looking at; vina -- without; netra --

the eyes; phala -- fruit; nahi -- not; ana -- other; yei -- who; jana --

the person; krsna -- Lord Krsna; dekhe -- sees; sei -- he; bhagyavan --

very fortunate.

TRANSLATION

There is no other consummation for the eyes than the sight of

Krsna. Whoever sees Him is most fortunate indeed.

Adi 4.155

TEXT 155

TEXT

aksanvatam phalam idam na param vidamah

sakhyah pasun anuvivesayator vayasyaih

vaktram vrajesa-sutayor anuvenu-justam

yair va nipitam anurakta-kataksa-moksam

SYNONYMS

aksan-vatam -- of those who have eyes; phalam -- the fruit; idam --

this; na -- not; param -- other; vidamah -- we know; sakhyah -- O

friends; pasun -- the cows; anuvivesayatoh -- causing to enter one

forest from another; vayasyaih -- with Their friends of the same age;

vaktram -- the faces; vraja-isa -- of Maharaja Nanda; sutayoh -- of the

two sons; anuvenu-justam -- possessed of flutes; yaih -- by which; va --

or; nipitam -- imbibed; anurakta -- loving; kata-aksa -- glances; moksam

-- giving off.

TRANSLATION

[The gopis say:] "O friends, those eyes that see the beautiful faces of

the sons of Maharaja Nanda are certainly fortunate. As these two sons

enter the forest, surrounded by Their friends, driving the cows before

Them, They hold Their flutes to Their mouths and glance lovingly upon

the residents of Vrndavana. For those who have eyes, we think there is

no greater object of vision."

PURPORT

Like the gopis, one can see Krsna continuously if one is fortunate

enough. In the Brahma-samhita it is said that sages whose eyes have been

smeared with the ointment of pure love can see the form of Syamasundara (

Krsna) continuously in the centers of their hearts. This text from

Srimad-Bhagavatam (10.21.7) was sung by the gopis on the advent of the

sarat season.

Adi 4.156

TEXT 156

TEXT

gopyas tapah kim acaran yad amusya rupam

lavanya-saram asamordhvam ananya-siddham

drgbhih pibanty anusavabhinavam durapam

ekanta-dhama yasasah sriya aisvarasya

SYNONYMS

gopyah -- the gopis; tapah -- austerities; kim -- what; acaran --

performed; yat -- from which; amusya -- of such a one (Lord Krsna);

rupam -- the form; lavanya-saram -- the essence of loveliness; asama-

urdhvam -- not paralleled or surpassed; ananya-siddham -- not perfected

by any other ornament (self-perfect); drgbhih -- by the eyes; pibanti --

they drink; anusava-abhinavam -- constantly new; durapam -- difficult to

obtain; ekanta-dhama -- the only abode; yasasah -- of fame; sriyah -- of

beauty; aisvarasya -- of opulence.

TRANSLATION

[The women of Mathura say:] "What austerities must the gopis have

performed? With their eyes they always drink the nectar of the face of

Lord Krsna, which is the essence of loveliness and is not to be equaled

or surpassed. That loveliness is the only abode of beauty, fame and

opulence. It is self-perfect, ever fresh and extremely rare."

PURPORT

This text from Srimad-Bhagavatam (10.44.14) was spoken by the women of

Mathura when they saw Krsna and Balarama in the arena with King Kamsa's

great wrestlers Mustika and Canura.

Adi 4.157

TEXT 157

TEXT

apurva madhuri krsnera, apurva tara bala

yahara sravane mana haya talamala

SYNONYMS

apurva -- unprecedented; madhuri -- sweetness; krsnera -- of Lord Krsna;

apurva -- unprecedented; tara -- of that; bala -- the strength; yahara --

of which; sravane -- in hearing; mana -- the mind; haya -- becomes;

talamala -- unsteady.

TRANSLATION

The sweetness of Lord Krsna is unprecedented, and its strength is also

unprecedented. Simply by hearing of such beauty, the mind becomes

unsteady.

Adi 4.158

TEXT 158

TEXT

krsnera madhurye krsne upajaya lobha

samyak asvadite nare, mane rahe ksobha

SYNONYMS

krsnera -- of Lord Krsna; madhurye -- in the sweetness; krsne -- in Lord

Krsna; upajaya -- arises; lobha -- eager desire; samyak -- fully;

asvadite -- to taste; nare -- is not able; mane -- in the mind; rahe --

remains; ksobha -- sorrow.

TRANSLATION

Lord Krsna's own beauty attracts Lord Krsna Himself. But because He

cannot fully enjoy it, His mind remains full of sorrow.

Adi 4.159

TEXT 159

TEXT

ei ta' dvitiya hetura kahila vivarana

trtiya hetura ebe sunaha laksana

SYNONYMS

ei -- this; ta' -- certainly; dvitiya -- second; hetura -- of the reason;

kahila -- has been said; vivarana -- description; trtiya -- the third;

hetura -- of the reason; ebe -- now; sunaha -- please hear; laksana --

the characteristic.

TRANSLATION

This is a description of His second desire. Now please listen as I

describe the third.

Adi 4.160

TEXT 160

TEXT

atyanta-nigudha ei rasera siddhanta

svarupa-gosani matra janena ekanta

SYNONYMS

atyanta -- extremely; nigudha -- deep; ei -- this; rasera -- of mellow;

siddhanta -- conclusion; svarupa-gosani -- Svarupa Damodara Gosvami;

matra -- only; janena -- knows; ekanta -- much.

TRANSLATION

This conclusion of rasa is extremely deep. Only Svarupa Damodara knows

much about it.

Adi 4.161

TEXT 161

TEXT

yeba keha anya jane, seho tanha haite

caitanya-gosanira tenha atyanta marma yate

SYNONYMS

yeba -- whoever; keha -- someone; anya -- other; jane -- knows; seho --

he; tanha haite -- from him (Svarupa Damodara); caitanya-gosanira -- of

Lord Caitanya Mahaprabhu; tenha -- he; atyanta -- extremely; marma --

secret core; yate -- since.

TRANSLATION

Anyone else who claims to know it must have heard it from him, for he

was the most intimate companion of Lord Caitanya Mahaprabhu.

Adi 4.162

TEXT 162

TEXT

gopi-ganera premera 'rudha-bhava' nama

visuddha nirmala prema, kabhu nahe kama

SYNONYMS

gopi-ganera -- of the gopis; premera -- of the love; rudha-bhava --

rudha-bhava; nama -- named; visuddha -- pure; nirmala -- spotless; prema

-- love; kabhu -- at any time; nahe -- is not; kama -- lust.

TRANSLATION

The love of the gopis is called rudha-bhava. It is pure and spotless. It

is not at any time lust.

PURPORT

As already explained, the position of the gopis in their loving dealings

with Krsna is transcendental. Their emotion is called rudha-bhava.

Although it is apparently like mundane sex, one should not confuse it

with mundane sexual love, for it is pure and unadulterated love of

Godhead.

Adi 4.163

TEXT 163

TEXT

premaiva gopa-ramanam

kama ity agamat pratham

ity uddhavadayo 'py etam

vanchanti bhagavat-priyah

SYNONYMS

prema -- love; eva -- only; gopa-ramanam -- of the women of Vraja; kamah

-- lust; iti -- as; agamat -- went to; pratham -- fame; iti -- thus;

uddhava-adayah -- headed by Sri Uddhava; api -- even; etam -- this;

vanchanti -- desire; bhagavat-priyah -- dear devotees of the Supreme

Personality of Godhead.

TRANSLATION

"The pure love of the gopis has become celebrated by the name 'lust'.

The dear devotees of the Lord, headed by Sri Uddhava, desire to taste

that love."

PURPORT

This is a verse from Bhakti-rasamrta-sindhu (1.2.285, 286).

Adi 4.164

TEXT 164

TEXT

kama, prema, -- donhakara vibhinna laksana

lauha ara hema yaiche svarupe vilaksana

SYNONYMS

kama -- lust; prema -- love; donhakara -- of the two; vibhinna --

separate; laksana -- symptoms; lauha -- iron; ara -- and; hema -- gold;

yaiche -- just as; svarupe -- in nature; vilaksana -- different.

TRANSLATION

Lust and love have different characteristics, just as iron and gold have

different natures.

PURPORT

One should try to discriminate between sexual love and pure love, for

they belong to different categories, with a gulf of difference between

them. They are as different from one another as iron is from gold.

Adi 4.165

TEXT 165

TEXT

atmendriya-priti-vancha -- tare bali 'kama'

krsnendriya-priti-iccha dhare 'prema' nama

SYNONYMS

atma-indriya-priti -- for the pleasure of one's own senses; vancha --

desires; tare -- to that; bali -- I say; kama -- lust; krsna-indriya-

priti -- for the pleasure of Lord Krsna's senses; iccha -- desire; dhare

-- holds; prema -- love; nama -- the name.

TRANSLATION

The desire to gratify one's own senses is kama [lust], but the desire to

please the senses of Lord Krsna is prema [love].

PURPORT

The revealed scriptures describe pure love as follows:

sarvatha dhvamsa-rahitam

saty api dhvamsa-karane

yad bhava-bandhanam yunoh

sa prema parikirtitah

"If there is ample reason for the dissolution of a conjugal relationship

and yet such a dissolution does not take place, such a relationship of

intimate love is called pure."

The predominated gopis were bound to Krsna in such pure love. For them

there was no question of sexual love based on sense gratification. Their

only engagement in life was to see Krsna happy in all respects,

regardless of their own personal interests. They dedicated their souls

only for the satisfaction of the Personality of Godhead, Sri Krsna.

There was not the slightest tinge of sexual love between the gopis and

Krsna.

The author of Sri Caitanya-caritamrta asserts with authority that sexual

love is a matter of personal sense enjoyment. All the regulative

principles in the Vedas pertaining to desires for popularity, fatherhood,

wealth and so on are different phases of sense gratification. Acts of

sense gratification may be performed under the cover of public welfare,

nationalism, religion, altruism, ethical codes, Biblical codes, health

directives, fruitive action, bashfulness, tolerance, personal comfort,

liberation from material bondage, progress, family affection or fear of

social ostracism or legal punishment, but all these categories are

different subdivisions of one substance -- sense gratification. All such

good acts are performed basically for one's own sense gratification, for

no one can sacrifice his personal interest while discharging these much-

advertised moral and religious principles. But above all this is a

transcendental stage in which one feels himself to be only an eternal

servitor of Krsna, the absolute Personality of Godhead. All acts

performed in this sense of servitude are called pure love of God because

they are performed for the absolute sense gratification of Sri Krsna.

However, any act performed for the purpose of enjoying its fruits or

results is an act of sense gratification. Such actions are visible

sometimes in gross and sometimes in subtle forms.

Adi 4.166

TEXT 166

TEXT

kamera tatparya -- nija-sambhoga kevala

krsna-sukha-tatparya-matra prema ta' prabala

SYNONYMS

kamera -- of lust; tatparya -- the intent; nija -- own; sambhoga --

enjoyment; kevala -- only; krsna-sukha -- for Lord Krsna's happiness;

tatparya -- the intent; matra -- only; prema -- love; ta' -- certainly;

prabala -- powerful.

TRANSLATION

The object of lust is only the enjoyment of one's own senses. But love

caters to the enjoyment of Lord Krsna, and thus it is very powerful.

Adi 4.167-169

TEXTS 167-169

TEXT

loka-dharma, veda-dharma, deha-dharma, karma

lajja, dhairya, deha-sukha, atma-sukha-marma

dustyaja arya-patha, nija parijana

sva-jane karaye yata tadana-bhartsana

sarva-tyaga kari' kare krsnera bhajana

krsna-sukha-hetu kare prema-sevana

SYNONYMS

loka-dharma -- customs of the people; veda-dharma -- Vedic injunctions;

deha-dharma -- necessities of the body; karma -- fruitive work; lajja --

bashfulness; dhairya -- patience; deha-sukha -- the happiness of the

body; atma-sukha -- the happiness of the self; marma -- the essence;

dustyaja -- difficult to give up; arya-patha -- the path of varnasrama;

nija -- own; parijana -- family members; sva-jane -- one's own family;

karaye -- do; yata -- all; tadana -- punishment; bhartsana -- scolding;

sarva-tyaga kari' -- giving up everything; kare -- do; krsnera -- of

Lord Krsna; bhajana -- worship; krsna-sukha-hetu -- for the purpose of

Lord Krsna's happiness; kare -- do; prema -- out of love; sevana --

service.

TRANSLATION

Social customs, scriptural injunctions, bodily demands, fruitive action,

shyness, patience, bodily pleasures, self-gratification and the path of

varnasrama dharma, which is difficult to give up -- the gopis have

forsaken all these, as well as their own relatives and

their punishment and scolding, for the sake of

serving Lord Krsna. They render loving service to Him for the sake of

His enjoyment.

Adi 4.170

TEXT 170

TEXT

ihake kahiye krsne drdha anuraga

svaccha dhauta-vastre yaiche nahi kona daga

SYNONYMS

ihake -- this; kahiye -- I say; krsne -- in Lord Krsna; drdha -- strong;

anuraga -- love; svaccha -- pure; dhauta -- clean; vastre -- in cloth;

yaiche -- just as; nahi -- not; kona -- some; daga -- mark.

TRANSLATION

That is called firm attachment to Lord Krsna. It is spotlessly pure,

like a clean cloth that has no stain.

PURPORT

The author of Sri Caitanya-caritamrta advises everyone to give up all

engagements of sense gratification and, like the gopis, dovetail oneself

entirely with the will of the Supreme Lord. That is the ultimate

instruction of Krsna in Bhagavad-gita. We should be prepared to do

anything and everything to please the Lord, even at the risk of

violating the Vedic principles or ethical laws. That is the standard of

love of Godhead. Such activities in pure love of Godhead are as spotless

as white linen that has been completely washed. Srila Bhaktivinoda

Thakura warns us in this connection that we should not mistakenly think

that the idea of giving up everything implies the renunciation of duties

necessary in relation to the body and mind. Even such duties are not

sense gratification if they are undertaken in a spirit of service to

Krsna.

Adi 4.171

TEXT 171

TEXT

ataeva kama-preme bahuta antara

kama -- andha-tamah, prema -- nirmala bhaskara

SYNONYMS

ataeva -- therefore; kama-preme -- in lust and love; bahuta -- much;

antara -- space between; kama -- lust; andha-tamah -- blind darkness;

prema -- love; nirmala -- pure; bhaskara -- sun.

TRANSLATION

Therefore lust and love are quite different. Lust is like dense darkness,

but love is like the bright sun.

Adi 4.172

TEXT 172

TEXT

ataeva gopi-ganera nahi kama-gandha

krsna-sukha lagi matra, krsna se sambandha

SYNONYMS

ataeva -- therefore; gopi-ganera -- of the gopis; nahi -- not; kama-

gandha -- the slightest bit of lust; krsna-sukha -- the happiness of

Lord Krsna; lagi -- for; matra -- only; krsna -- Lord Krsna; se -- that;

sambandha -- the relationship.

TRANSLATION

Thus there is not the slightest taint of lust in the gopis' love. Their

relationship with Krsna is only for the sake of His enjoyment.

Adi 4.173

TEXT 173

TEXT

yat te sujata-caranamburuham stanesu

bhitah sanaih priya dadhimahi karkasesu

tenatavim atasi tad vyathate na kim svit

kurpadibhir bhramati dhir bhavad-ayusam nah

SYNONYMS

yat -- which; te -- Your; sujata -- very fine; carana-ambu-ruham --

lotus feet; stanesu -- on the breasts; bhitah -- being afraid; sanaih --

gently; priya -- O dear one; dadhimahi -- we place; karkasesu -- rough;

tena -- with them; atavim -- the path; atasi -- You roam; tat -- they;

vyathate -- are distressed; na -- not; kim svit -- we wonder; kurpa-

adibhih -- by small stones and so on; bhramati -- flutters; dhih -- the

mind; bhavat-ayusam -- of those of whom Your Lordship is the very life;

nah -- of us.

TRANSLATION

"O dearly beloved! Your lotus feet are so soft that we place them gently

on our breasts, fearing that Your feet will be hurt. Our life rests only

in You. Our minds, therefore, are filled with anxiety that Your tender

feet might be wounded by pebbles as You roam about on the forest path."

PURPORT

This text from Srimad-Bhagavatam (10.31.19) was spoken by the gopis when

Krsna left them in the midst of the rasa-lila.

Adi 4.174

TEXT 174

TEXT

atma-sukha-duhkhe gopira nahika vicara

krsna-sukha-hetu cesta mano-vyavahara

SYNONYMS

atma-sukha-duhkhe -- in personal happiness or distress; gopira -- of the

gopis; nahika -- not; vicara -- consideration; krsna-sukha-hetu -- for

the purpose of Lord Krsna's happiness; cesta -- activity; manah -- of

the mind; vyavahara -- the business.

TRANSLATION

The gopis do not care for their own pleasures or pains. All their

physical and mental activities are directed toward offering enjoyment to

Lord Krsna.

Adi 4.175

TEXT 175

TEXT

krsna lagi' ara saba kare parityaga

krsna-sukha-hetu kare suddha anuraga

SYNONYMS

krsna lagi' -- for Lord Krsna; ara -- other; saba -- all; kare -- do;

parityaga -- give up; krsna-sukha-hetu -- for the purpose of Lord Krsna'

s happiness; kare -- do; suddha -- pure; anuraga -- attachments.

TRANSLATION

They renounced everything for Krsna. They have pure attachment to giving

Krsna pleasure.

Adi 4.176

TEXT 176

TEXT

evam mad-arthojjhita-loka-veda-

svanam hi vo mayy anuvrttaye 'balah

maya paroksam bhajata tirohitam

masuyitum marhatha tat priyam priyah

SYNONYMS

evam -- thus; mat-artha -- for Me; ujjhita -- rejected; loka -- popular

customs; veda -- Vedic injunctions; svanam -- own families; hi --

certainly; vah -- of you; mayi -- Me; anuvrttaye -- to increase regard

for; abalah -- O women; maya -- by Me; paroksam -- invisible; bhajata --

favoring; tirohitam -- withdrawn from sight; ma -- Me; asuyitum -- to be

displeased with; ma arhatha -- you do not deserve; tat -- therefore;

priyam -- who is dear; priyah -- O dear ones.

TRANSLATION

"O My beloved gopis, you have renounced social customs, scriptural

injunctions and your relatives for My sake. I disappeared behind you

only to increase your concentration upon Me. Since I disappeared for

your benefit, you should not be displeased with Me."

PURPORT

This text from Srimad-Bhagavatam (10.32.21) was spoken by Lord Krsna

when He returned to the arena of the rasa-lila.

Adi 4.177

TEXT 177

TEXT

krsnera pratijna eka ache purva haite

ye yaiche bhaje, krsna tare bhaje taiche

SYNONYMS

krsnera -- of Lord Krsna; pratijna -- promise; eka -- one; ache -- there

is; purva haite -- from before; ye -- whoever; yaiche -- just as; bhaje -

- he worships; krsna -- Lord Krsna; tare -- to him; bhaje --

reciprocates; taiche -- just so.

TRANSLATION

Lord Krsna has a promise from before to reciprocate with His devotees

according to the way they worship Him.

Adi 4.178

TEXT 178

TEXT

ye yatha mam prapadyante

tams tathaiva bhajamy aham

mama vartmanuvartante

manusyah partha sarvasah

SYNONYMS

ye -- those who; yatha -- as; mam -- to Me; prapadyante -- surrender;

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

mama -- My; vartma -- path; anuvartante -- follow; manusyah -- men;

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

TRANSLATION

"In whatever way My devotees surrender unto Me, I reward them

accordingly. Everyone follows My path in all respects, O son of Prtha."

PURPORT

Krsna was never ungrateful to the gopis, for as He declares to Arjuna in

this verse from Bhagavad-gita (4.11), He reciprocates with His

devotees in proportion to the transcendental loving service they render

unto Him. Everyone follows the path that leads toward Him, but there are

different degrees of progress on that path, and the Lord is realized in

proportion to one's advancement. The path is one, but the progress in

approaching the ultimate goal is different, and therefore the proportion

of realization of this goal -- namely the absolute Personality of

Godhead -- is also different. The gopis attained the highest goal, and

Lord Caitanya affirmed that there is no higher method of worshiping God

than that followed by the gopis.

Adi 4.179

TEXT 179

TEXT

se pratijna bhanga haila gopira bhajane

tahate pramana krsna-sri-mukha-vacane

SYNONYMS

se -- that; pratijna -- promise; bhanga haila -- was broken; gopira --

of the gopis; bhajane -- by the worship; tahate -- in that; pramana --

the proof; krsna -- of Lord Krsna; sri-mukha-vacane -- by the words from

the mouth.

TRANSLATION

That promise has been broken by the worship of the gopis, as Lord Krsna

Himself admits.

Adi 4.180

TEXT 180

TEXT

na paraye 'ham niravadya-samyujam

sva-sadhu-krtyam vibudhayusapi vah

ya mabhajan durjaya-geha-srnkhalah

samvrscya tad vah pratiyatu sadhuna

SYNONYMS

na -- not; paraye -- am able to make; aham -- I; niravadya-samyujam --

to those who are completely free from deceit; sva-sadhu-krtyam -- proper

compensation; vibudha-ayusa -- with a lifetime as long as that of the

demigods; api -- although; vah -- to you; yah -- who; ma -- Me; abhajan -

- have worshiped; durjaya-geha-srnkhalah -- the chains of household life,

which are difficult to overcome; samvrscya -- cutting; tat -- that; vah

-- of you; pratiyatu -- let it be returned; sadhuna -- by the good

activity itself.

TRANSLATION

"O gopis, I am not able to repay My debt for your spotless service, even

within a lifetime of Brahma. Your connection with Me is beyond reproach.

You have worshiped Me, cutting off all domestic ties, which are

difficult to break. Therefore please let your own glorious deeds be your

compensation."

PURPORT

This verse from Srimad-Bhagavatam (10.32.22) was spoken by Sri Krsna

Himself when He returned to the gopis upon hearing their songs of

separation.

Adi 4.181

TEXT 181

TEXT

tabe ye dekhiye gopira nija-dehe prita

seho ta' krsnera lagi, janiha niscita

SYNONYMS

tabe -- now; ye -- whatever; dekhiye -- we see; gopira -- of the gopis;

nija-dehe -- in their own bodies; prita -- affection; seho -- that; ta'

-- certainly; krsnera lagi -- for Lord Krsna; janiha -- know; niscita --

for certain.

TRANSLATION

Now whatever affection we see the gopis show in their own bodies, know

it for certain to be only for the sake of Lord Krsna.

PURPORT

The selfless love of Godhead exhibited by the gopis cannot have any

parallel. We should not, therefore, misunderstand the carefulness of the

gopis in their personal decoration. The gopis dressed themselves as

beautifully as possible, just to make Krsna happy by seeing them. They

had no ulterior desires. They dedicated their bodies, and everything

they possessed, to the service of Sri Krsna, taking for granted that

their bodies were meant for His enjoyment. They dressed themselves on

the understanding that Krsna would be happy by seeing and touching them.

Adi 4.182

TEXT 182

TEXT

'ei deha kailun ami krsne samarpana

tanra dhana tanra iha sambhoga-sadhana

SYNONYMS

ei -- this; deha -- body; kailun -- have done; ami -- I; krsne -- to

Lord Krsna; samarpana -- offering; tanra -- of Him; dhana -- the wealth;

tanra -- of Him; iha -- this; sambhoga-sadhana -- brings about the

enjoyment.

TRANSLATION

[The gopis think:] "I have offered this body to Lord Krsna. He is its

owner, and it brings Him enjoyment.

Adi 4.183

TEXT 183

TEXT

e-deha-darsana-sparse krsna-santosana'

ei lagi' kare dehera marjana-bhusana

SYNONYMS

e-deha -- of this body; darsana -- by sight; sparse -- and touch; krsna -

- of Lord Krsna; santosana -- the satisfaction; ei lagi' -- for this;

kare -- they do; dehera -- of the body; marjana -- cleaning; bhusana --

decorating.

TRANSLATION

"Krsna finds joy in seeing and touching this body." It is for this

reason that they cleanse and decorate their bodies.

Adi 4.184

TEXT 184

TEXT

nijangam api ya gopyo

mameti samupasate

tabhyah param na me partha

nigudha-prema-bhajanam

SYNONYMS

nija-angam -- own body; api -- although; yah -- who; gopyah -- the gopis;

mama -- Mine; iti -- thus thinking; samupasate -- engage in decorating;

tabhyah -- than them; param -- greater; na -- not; me -- for Me; partha -

- O Arjuna; nigudha-prema -- of deep love; bhajanam -- receptacles.

TRANSLATION

"O Arjuna, there are no greater receptacles of deep love for Me than the

gopis, who cleanse and decorate their bodies because they consider them

Mine."

PURPORT

This verse is spoken by Lord Krsna in the Adi Purana.

Adi 4.185

TEXT 185

TEXT

ara eka adbhuta gopi-bhavera svabhava

buddhira gocara nahe yahara prabhava

SYNONYMS

ara -- another; eka -- one; adbhuta -- wonderful; gopi-bhavera -- of the

emotion of the gopis; svabhava -- nature; buddhira -- of the

intelligence; gocara -- an object of perception; nahe -- is not; yahara -

- of which; prabhava -- the power.

TRANSLATION

There is another wonderful feature of the emotion of the gopis. Its

power is beyond the comprehension of the intelligence.

Adi 4.186

TEXT 186

TEXT

gopi-gana kare yabe krsna-darasana

sukha-vancha nahi, sukha haya koti-guna

SYNONYMS

gopi-gana -- the gopis; kare -- do; yabe -- when; krsna-darasana --

seeing Lord Krsna; sukha-vancha -- desire for happiness; nahi -- there

is not; sukha -- the happiness; haya -- there is; koti-guna -- ten

million times.

TRANSLATION

When the gopis see Lord Krsna, they derive unbounded bliss, although

they have no desire for such pleasure.

Adi 4.187

TEXT 187

TEXT

gopika-darsane krsnera ye ananda haya

taha haite koti-guna gopi asvadaya

SYNONYMS

gopika-darsane -- in seeing the gopis; krsnera -- of Lord Krsna; ye --

whatever; ananda -- joy; haya -- there is; taha haite -- than that; koti-

guna -- ten million times more; gopi -- the gopis; asvadaya -- taste.

TRANSLATION

The gopis taste a pleasure ten million times greater than the pleasure

Lord Krsna derives from seeing them.

PURPORT

The wonderful characteristics of the gopis are beyond imagination. They

have no desire for personal satisfaction, yet when Krsna is happy by

seeing them, that happiness of Krsna makes the gopis a million times

more happy than Krsna Himself.

Adi 4.188

TEXT 188

TEXT

tan sabara nahi nija-sukha-anurodha

tathapi badhaye sukha, padila virodha

SYNONYMS

tan sabara -- of all of them; nahi -- not; nija-sukha -- for their own

happiness; anurodha -- entreaty; tathapi -- still; badhaye -- increases;

sukha -- happiness; padila -- happened; virodha -- contradiction.

TRANSLATION

The gopis have no inclination for their own enjoyment, and yet their joy

increases. That is indeed a contradiction.

Adi 4.189

TEXT 189

TEXT

e virodhera eka matra dekhi samadhana

gopikara sukha krsna-sukhe paryavasana

SYNONYMS

e -- this; virodhera -- of the contradiction; eka -- one; matra -- only;

dekhi -- I see; samadhana -- solution; gopikara -- of the gopis; sukha --

the happiness; krsna-sukhe -- in the happiness of Lord Krsna;

paryavasana -- the conclusion.

TRANSLATION

For this contradiction I see only one solution: the joy of the gopis

lies in the joy of their beloved Krsna.

PURPORT

The situation of the gopis is perplexing, for although they did not want

personal happiness, it was imposed upon them. The solution to this

perplexity is that Sri Krsna's sense of happiness is limited by the

happiness of the gopis. Devotees at Vrndavana therefore try to serve the

gopis, namely Radharani and Her associates. If one gains the favor of

the gopis, he easily gains the favor of Krsna because on the

recommendation of the gopis Krsna at once accepts the service of a

devotee. Lord Caitanya, therefore, wanted to please the gopis instead of

Krsna. But His contemporaries misunderstood Him, and for this reason

Lord Caitanya renounced the order of householder life and became a

sannyasi.

Adi 4.190

TEXT 190

TEXT

gopika-darsane krsnera badhe praphullata

se madhurya badhe yara nahika samata

SYNONYMS

gopika-darsane -- in seeing the gopis; krsnera -- of Lord Krsna; badhe --

increases; praphullata -- the cheerfulness; se -- that; madhurya --

sweetness; badhe -- increases; yara -- of which; nahika -- there is not;

samata -- equality.

TRANSLATION

When Lord Krsna sees the gopis, His joy increases, and His unparalleled

sweetness increases also.

Adi 4.191

TEXT 191

TEXT

amara darsane krsna paila eta sukha

ei sukhe gopira praphulla anga-mukha

SYNONYMS

amara darsane -- in seeing me; krsna -- Lord Krsna; paila -- obtained;

eta -- so much; sukha -- happiness; ei -- this; sukhe -- in happiness;

gopira -- of the gopis; praphulla -- full-blown; anga-mukha -- bodies

and faces.

TRANSLATION

[The gopis think:] "Krsna has obtained so much pleasure by seeing me."

That thought increases the fullness and beauty of their faces and bodies.

Adi 4.192

TEXT 192

TEXT

gopi-sobha dekhi' krsnera sobha badhe yata

krsna-sobha dekhi' gopira sobha badhe tata

SYNONYMS

gopi-sobha -- the beauty of the gopis; dekhi' -- seeing; krsnera -- of

Lord Krsna; sobha -- the beauty; badhe -- increases; yata -- as much as;

krsna-sobha -- the beauty of Lord Krsna; dekhi' -- seeing; gopira -- of

the gopis; sobha -- the beauty; badhe -- increases; tata -- that much.

TRANSLATION

The beauty of Lord Krsna increases at the sight of the beauty of the

gopis. And the more the gopis see Lord Krsna's beauty, the more their

beauty increases.

Adi 4.193

TEXT 193

TEXT

ei-mata paraspara pade hudahudi

paraspara badhe, keha mukha nahi mudi

SYNONYMS

ei-mata -- like this; paraspara -- reciprocal; pade -- happens; hudahudi

-- jostling; paraspara -- mutually; badhe -- increases; keha -- someone;

mukha -- face; nahi -- not; mudi -- covering.

TRANSLATION

In this way a competition takes place between them in which no one

acknowledges defeat.

Adi 4.194

TEXT 194

TEXT

kintu krsnera sukha haya gopi-rupa-gune

tanra sukhe sukha-vrddhi haye gopi-gane

SYNONYMS

kintu -- but; krsnera -- of Lord Krsna; sukha -- the happiness; haya --

is; gopi-rupa-gune -- in the qualities and beauty of the gopis; tanra --

of Him; sukhe -- in the happiness; sukha-vrddhi -- increase of happiness;

haye -- there is; gopi-gane -- in the gopis.

TRANSLATION

Krsna, however, derives pleasure from the beauty and good qualities of

the gopis. And when the gopis see His pleasure, the joy of the gopis

increases.

Adi 4.195

TEXT 195

TEXT

ataeva sei sukha krsna-sukha pose

ei hetu gopi-preme nahi kama-dose

SYNONYMS

ataeva -- therefore; sei -- that; sukha -- happiness; krsna-sukha -- the

happiness of Lord Krsna; pose -- nourishes; ei -- this; hetu -- reason;

gopi-preme -- in the love of the gopis; nahi -- there is not; kama-dose -

- the fault of lust.

TRANSLATION

Therefore we find that the joy of the gopis nourishes the joy of Lord

Krsna. For that reason the fault of lust is not present in their love.

PURPORT

By looking at the beautiful gopis Krsna becomes enlivened, and this

enlivens the gopis, whose youthful faces and bodies blossom. This

competition of increasing beauty between the gopis and Krsna, which is

without limitations, is so delicate that sometimes mundane moralists

mistake these dealings to be purely amorous. But these affairs are not

at all mundane, because the gopis' intense desire to satisfy Krsna

surcharges the entire scene with pure love of Godhead, with not a spot

of sexual indulgence.

Adi 4.196

TEXT 196

TEXT

upetya pathi sundari-tatibhir abhir abhyarcitam

smitankura-karambitair natad apanga-bhangi-sataih

stana-stavaka-sancaran nayana-cancarikancalam

vraje vijayinam bhaje vipina-desatah kesavam

SYNONYMS

upetya -- having mounted their palaces; pathi -- on the path; sundari-

tatibhih abhih -- by the women of Vraja; abhyarcitam -- who is worshiped;

smita-ankura-karambitaih -- intermingled with the sprouts of gentle

smiles; natat -- dancing; apanga -- of glances; bhangisataih --

with a hundred manners; stana-stavaka -- the multitude of breasts;

sancarat -- wandering about; nayana -- of the two eyes; cancarika --

like bees; ancalam -- Him whose corners; vraje -- in Vraja; vijayinam --

coming; bhaje -- I worship; vipina-desatah -- from the forest; kesavam --

Lord Kesava.

TRANSLATION

"I worship Lord Kesava. Coming back from the forest of Vraja, He is

worshiped by the gopis, who mount the roofs of their palaces and meet

Him on the path with a hundred manners of dancing glances and gentle

smiles. The corners of His eyes wander, like large black bees, around

the gopis' breasts."

PURPORT

This statement appears in the Kesavastaka (8) of the Stava-mala,

compiled by Srila Rupa Gosvami.

Adi 4.197

TEXT 197

TEXT

ara eka gopi-premera svabhavika cihna

ye prakare haya prema kama-gandha-hina

SYNONYMS

ara -- another; eka -- one; gopi-premera -- of the love of the gopis;

svabhavika -- natural; cihna -- symptom; ye -- which; prakare -- in the

way; haya -- is; prema -- the love; kama-gandha-hina -- without a trace

of lust.

TRANSLATION

There is another natural symptom of the gopis' love that shows it to be

without a trace of lust.

Adi 4.198

TEXT 198

TEXT

gopi-preme kare krsna-madhuryera pusti

madhurye badhaya prema hana maha-tusti

SYNONYMS

gopi-preme -- the love of the gopis; kare -- does; krsna-madhuryera --

of the sweetness of Lord Krsna; pusti -- nourishment; madhurye -- the

sweetness; badhaya -- causes to increase; prema -- the love; hana --

being; maha-tusti -- greatly pleased.

TRANSLATION

The love of the gopis nourishes the sweetness of Lord Krsna. That

sweetness in turn increases their love, for they are greatly satisfied.

Adi 4.199

TEXT 199

TEXT

priti-visayanande tad-asrayananda

tanha nahi nija-sukha-vanchara sambandha

SYNONYMS

priti-visaya-anande -- in the joy of the object of love; tat -- of that

love; asraya-ananda -- the joy of the abode; tanha -- that; nahi -- not;

nija-sukha-vanchara -- of desire for one's own happiness; sambandha --

relationship.

TRANSLATION

The happiness of the abode of love is in the happiness of the object of

that love. This is not a relationship of desire for personal

gratification.

Adi 4.200-201

TEXTS 200-201

TEXT

nirupadhi prema yanha, tanha ei riti

priti-visaya-sukhe asrayera priti

nija-premanande krsna-sevananda badhe

se anandera prati bhaktera haya maha-krodhe

SYNONYMS

nirupadhi -- without identification; prema -- love; yanha -- which;

tanha -- that; ei -- this; riti -- style; priti-visaya -- of the object

of love; sukhe -- in the happiness; asrayera -- of the abode of that

love; priti -- the pleasure; nija -- one's own; prema -- of love; anande

-- by the joy; krsna -- to Lord Krsna; seva-ananda -- the joy of service;

badhe -- is obstructed; se -- that; anandera prati -- toward the joy;

bhaktera -- of the devotee; haya -- is; maha-krodhe -- great anger.

TRANSLATION

Whenever there is unselfish love, that is its style. The reservoir of

love derives pleasure when the lovable object is pleased. When the

pleasure of love interferes with the service of Lord Krsna, the devotee

becomes angry toward such ecstasy.

PURPORT

As mentioned above, the gopis are the predominated lovers, and Sri Krsna

is the predominator, the beloved. The love of the predominated nourishes

the love of the predominator. The gopis had no desire for selfish

enjoyment. Their feeling of happiness was indirect, for it was dependent

on the pleasure of Krsna. Causeless love of Godhead is always so. Such

pure love is possible only when the predominated is made happy by the

happiness of the predominator. Such unadulterated love is exemplified

when the lover deprecates her happiness in service that hinders her from

discharging it.

Adi 4.202

TEXT 202

TEXT

anga-stambharambham uttungayantam

premanandam daruko nabhyanandat

kamsarater vijane yena saksad

aksodiyan antarayo vyadhayi

SYNONYMS

anga -- of the limbs; stambha-arambham -- the beginning of stupefaction;

uttungayantam -- which was causing him to reach; prema-anandam -- the

joy of love; darukah -- Daruka, the Lord's chariot driver; na -- not;

abhyanandat -- welcomed; kamsa-arateh -- of Lord Krsna, the enemy of

Kamsa; vijane -- in fanning with a camara fan; yena -- by which; saksat -

- clearly; aksodiyan -- greater; antarayah -- obstacle; vyadhayi -- has

been created.

TRANSLATION

"Sri Daruka did not relish his ecstatic feelings of love, for they

caused his limbs to become stunned and thus obstructed his service of

fanning Lord Krsna."

PURPORT

This verse is from Bhakti-rasamrta-sindhu (3.2.62).

Adi 4.203

TEXT 203

TEXT

govinda-preksanaksepi-

baspa-purabhivarsinam

uccair anindad anandam

aravinda-vilocana

SYNONYMS

govinda -- of Lord Govinda; preksana -- the seeing; aksepi -- hindering;

baspa-pura -- groups of tears; abhivarsinam -- which cause to rain;

uccaih -- powerfully; anindat -- condemned; anandam -- the bliss;

aravinda-vilocana -- the lotus-eyed Radharani.

TRANSLATION

"The lotus-eyed Radharani powerfully condemned the ecstatic love that

caused a flow of tears that hindered Her sight of Govinda."

PURPORT

This verse is also from Bhakti-rasamrta-sindhu (2.3.54).

Adi 4.204

TEXT 204

TEXT

ara suddha-bhakta krsna-prema-seva vine

sva-sukhartha salokyadi na kare grahane

SYNONYMS

ara -- and; suddha-bhakta -- the pure devotee; krsna-prema -- out of

love for Lord Krsna; seva -- service; vine -- without; sva-sukha-artha --

for the purpose of one's own pleasure; salokya-adi -- the five types of

liberation, beginning from salokya (residing on the same spiritual

planet as the Lord); na kare -- do not do; grahane -- acceptance.

TRANSLATION

Furthermore, pure devotees never forsake the loving service of Lord

Krsna to aspire for their own personal pleasure through the five kinds

of liberation.

PURPORT

A pure devotee of Krsna who loves Him exclusively will flatly refuse to

accept any sort of liberation, beginning from merging in the body of

the Lord and extending to the other varieties of liberation, such as

equality of form, opulence or abode and the opulence of living near the

Lord.

Adi 4.205

TEXT 205

TEXT

mad-guna-sruti-matrena

mayi sarva-guhasaye

mano-gatir avicchinna

yatha gangambhaso 'mbudhau

SYNONYMS

mat -- of Me; guna -- of the qualities; sruti-matrena -- only by hearing;

mayi -- to Me; sarva-guha -- in all hearts; asaye -- who am situated;

manah-gatih -- the movement of the mind; avicchinna -- unobstructed;

yatha -- just as; ganga-ambhasah -- of the celestial waters of the

Ganges; ambudhau -- to the ocean.

TRANSLATION

"Just as the celestial waters of the Ganges flow unobstructed into the

ocean, so when My devotees simply hear of Me, their minds come to Me,

who resides in the hearts of all."

Adi 4.206

TEXT 206

TEXT

laksanam bhakti-yogasya

nirgunasya hy udahrtam

ahaituky avyavahita

ya bhaktih purusottame

SYNONYMS

laksanam -- the symptom; bhakti-yogasya -- of devotional service;

nirgunasya -- beyond the three modes of nature; hi -- certainly;

udahrtam -- is cited; ahaituki -- causeless; avyavahita -- uninterrupted;

ya -- which; bhaktih -- devotional service; purusottame -- to the

Supreme Personality of Godhead.

TRANSLATION

"These are the characteristics of transcendental loving service to

Purusottama, the Supreme Personality of Godhead: it is causeless, and it

cannot be obstructed in any way."

Adi 4.207

TEXT 207

TEXT

salokya-sarsti-sarupya-

samipyaikatvam apy uta

diyamanam na grhnanti

vina mat-sevanam janah

SYNONYMS

salokya -- being on the same planet as Me; sarsti -- having opulence

equal to Mine; sarupya -- having the same form as Me; samipya -- having

direct association with Me; ekatvam -- oneness with Me; api -- even; uta

-- or; diyamanam -- being given; na -- not; grhnanti -- accept; vina --

without; mat-sevanam -- My service; janah -- the devotees.

TRANSLATION

"My devotees do not accept salokya, sarsti, sarupya, samipya or oneness

with Me -- even if I offer these liberations -- in preference to serving

Me."

PURPORT

These three verses from Srimad-Bhagavatam (3.29.11-13) were spoken by

Lord Krsna in the form of Kapiladeva.

Adi 4.208

TEXT 208

TEXT

mat-sevaya pratitam te

salokyadi-catustayam

necchanti sevaya purnah

kuto 'nyat kala-viplutam

SYNONYMS

mat -- of Me; sevaya -- by service; pratitam -- obtained; te -- they;

salokya-adi -- liberation, beginning with salokya; catustayam -- four

kinds of; na icchanti -- do not desire; sevaya -- by service; purnah --

complete; kutah -- where; anyat -- other things; kala-viplutam -- which

are lost in time.

TRANSLATION

"My devotees, having fulfilled their desires by serving Me, do not

accept the four kinds of salvation that are easily earned by such

service. Why then should they accept any pleasures that are lost in the

course of time?"

PURPORT

This verse from Srimad-Bhagavatam (9.4.67) was spoken by the Lord in

connection with the characteristics of Maharaja Ambarisa. Merging into

the existence of the Absolute is as temporary as living in the celestial

kingdom. Both of them are controlled by time; neither position is

permanent.

Adi 4.209

TEXT 209

TEXT

kama-gandha-hina svabhavika gopi-prema

nirmala, ujjvala, suddha yena dagdha hema

SYNONYMS

kama-gandha-hina -- without any scent of lust; svabhavika -- natural;

gopi-prema -- the love of the gopis; nirmala -- spotless; ujjvala --

blazing; suddha -- pure; yena -- like; dagdha hema -- molten gold.

TRANSLATION

The natural love of the gopis is devoid of any trace of lust. It is

faultless, bright and pure like molten gold.

Adi 4.210

TEXT 210

TEXT

krsnera sahaya, guru, bandhava, preyasi

gopika hayena priya sisya, sakhi dasi

SYNONYMS

krsnera -- of Lord Krsna; sahaya -- helpers; guru -- teachers; bandhava -

- friends; preyasi -- wives; gopika -- the gopis; hayena -- are; priya --

dear; sisya -- students; sakhi -- confidantes; dasi -- servants.

TRANSLATION

The gopis are the helpers, teachers, friends, wives, dear disciples,

confidantes and serving maids of Lord Krsna.

Adi 4.211

TEXT 211

TEXT

sahaya guruvah sisya

bhujisya bandhavah striyah

satyam vadami te partha

gopyah kim me bhavanti na

SYNONYMS

sahayah -- helpers; guruvah -- teachers; sisyah -- students; bhujisyah --

servants; bandhavah -- friends; striyah -- wives; satyam -- truthfully;

vadami -- I say; te -- unto you; partha -- O Arjuna; gopyah -- the gopis;

kim -- what; me -- for Me; bhavanti -- are; na -- not.

TRANSLATION

"O Partha, I speak to you the truth. The gopis are My helpers, teachers,

disciples, servants, friends and consorts. I do not know what they are

not to Me."

PURPORT

This is a verse from the Gopi-premamrta.

Adi 4.212

TEXT 212

TEXT

gopika janena krsnera manera vanchita

prema-seva-paripati, ista-samihita

SYNONYMS

gopika -- the gopis; janena -- know; krsnera -- of Lord Krsna; manera --

of the mind; vanchita -- the desired object; prema-seva -- of service in

love; paripati -- perfection; ista-samihita -- achievement of the

desired goal of life.

TRANSLATION

The gopis know Krsna's desires, and they know how to render perfect

loving service for His enjoyment. They perform their service expertly

for the satisfaction of their beloved.

Adi 4.213

TEXT 213

TEXT

man-mahatmyam mat-saparyam

mac-chraddham man-mano-gatam

jananti gopikah partha

nanye jananti tattvatah

SYNONYMS

mat-mahatmyam -- My greatness; mat-saparyam -- My service; mat-sraddham -

- respect for Me; mat-manah-gatam -- the intention of My mind; jananti --

they know; gopikah -- the gopis; partha -- O Arjuna; na -- not; anye --

others; jananti -- know; tattvatah -- factually.

TRANSLATION

"O Partha, the gopis know My greatness, My loving service, respect for

Me, and My mentality. Others cannot really know these."

PURPORT

This verse was spoken by Lord Krsna to Arjuna in the Adi Purana.

Adi 4.214

TEXT 214

TEXT

sei gopi-gana-madhye uttama radhika

rupe, gune, saubhagye, preme sarvadhika

SYNONYMS

sei -- those; gopi-gana -- the gopis; madhye -- among; uttama -- the

highest; radhika -- Srimati Radharani; rupe -- in beauty; gune -- in

qualities; saubhagye -- in good fortune; preme -- in love; sarva-adhika -

- above all.

TRANSLATION

Among the gopis, Srimati Radhika is the foremost. She surpasses all in

beauty, in good qualities, in good fortune, and, above all, in love.

PURPORT

Among all the gopis, Srimati Radharani is the most exalted. She is the

most beautiful, the most qualified, and above all the greatest lover

of Krsna.

Adi 4.215

TEXT 215

TEXT

yatha radha priya visnos

tasyah kundam priyam tatha

sarva-gopisu saivaika

visnor atyanta-vallabha

SYNONYMS

yatha -- just as; radha -- Srimati Radharani; priya -- very dear; visnoh

-- to Lord Krsna; tasyah -- Her; kundam -- bathing place; priyam -- very

dear; tatha -- so also; sarva-gopisu -- among all the gopis; sa -- She;

eva -- certainly; eka -- alone; visnoh -- of Lord Krsna; atyanta-

vallabha -- most dear.

TRANSLATION

"Just as Radha is dear to Lord Krsna, so Her bathing place [Radha-kunda]

is dear to Him. She alone is His most beloved of all the gopis."

PURPORT

This verse is from the Padma Purana.

Adi 4.216

TEXT 216

TEXT

trai-lokye prthivi dhanya

yatra vrndavanam puri

tatrapi gopikah partha

yatra radhabhidha mama

SYNONYMS

trai-lokye -- in the three worlds; prthivi -- the earth; dhanya --

fortunate; yatra -- where; vrndavanam -- Vrndavana; puri -- the town;

tatra -- there; api -- certainly; gopikah -- the gopis; partha -- O

Arjuna; yatra -- where; radha -- Srimati Radharani; abhidha -- named;

mama -- My.

TRANSLATION

"O Partha, in all the three planetary systems, this earth is especially

fortunate, for on earth is the town of Vrndavana. And there the gopis

are especially glorious because among them is My Srimati Radharani."

PURPORT

This verse, spoken by Lord Krsna to Arjuna, is cited from the Adi Purana.

Adi 4.217

TEXT 217

TEXT

radha-saha krida rasa-vrddhira karana

ara saba gopi-gana rasopakarana

SYNONYMS

radha-saha -- with Srimati Radharani; krida -- pastimes; rasa -- of

mellow; vrddhira -- of the increase; karana -- the cause; ara -- the

other; saba -- all; gopi-gana -- gopis; rasa-upakarana -- accessories of

mellow.

TRANSLATION

All the other gopis help increase the joy of Krsna's pastimes with

Radharani. The gopis act as the instruments of Their mutual enjoyment.

PURPORT

It is said that the gopis are divided into five groups, namely the

sakhis, nitya-sakhis, prana-sakhis, priya-sakhis and parama-prestha-

sakhis. All these fair-complexioned associates of Srimati Radharani, the

Queen of Vrndavana-dhama, are expert artists in evoking erotic

sentiments in Krsna. The parama-prestha-sakhis are eight in number, and

in the ecstatic dealings of Krsna and Radha they side sometimes with

Krsna and at other times with Radharani, just to create a situation in

which it appears that they favor one against the other. That makes the

exchange of mellows more palatable.

Adi 4.218

TEXT 218

TEXT

krsnera vallabha radha krsna-prana-dhana

tanha vinu sukha-hetu nahe gopi-gana

SYNONYMS

krsnera -- of Lord Krsna; vallabha -- beloved; radha -- Srimati

Radharani; krsna-prana-dhana -- the wealth of the life of Lord Krsna;

tanha -- Her; vinu -- without; sukha-hetu -- cause of happiness; nahe --

are not; gopi-gana -- the gopis.

TRANSLATION

Radha is the beloved consort of Krsna, and She is the wealth of His life.

Without Her, the gopis cannot give Him pleasure.

Adi 4.219

TEXT 219

TEXT

kamsarir api samsara-

vasana-baddha-srnkhalam

radham adhaya hrdaye

tatyaja vraja-sundarih

SYNONYMS

kamsa-arih -- Lord Krsna, the enemy of Kamsa; api -- moreover; samsara --

for the essence of enjoyment (rasa-lila); vasana -- by the desire;

baddha -- tied on; srnkhalam -- who was like the chains; radham --

Srimati Radharani; adhaya -- taking; hrdaye -- in the heart; tatyaja --

left aside; vraja-sundarih -- the other gopis.

TRANSLATION

"Lord Krsna, the enemy of Kamsa, left aside the other gopis during the

rasa dance and took Srimati Radharani to His heart, for She is the

helper of the Lord in realizing the essence of His desires."

PURPORT

In this verse from the Gita-govinda (3.1), Jayadeva Gosvami describes

Sri Krsna's leaving the rasa-lila to search for Srimati Radharani.

Adi 4.220

TEXT 220

TEXT

sei radhara bhava lana caitanyavatara

yuga-dharma nama-prema kaila paracara

SYNONYMS

sei -- that; radhara -- of Srimati Radharani; bhava -- the emotion; lana

-- taking; caitanya -- of Lord Caitanya; avatara -- the incarnation;

yuga-dharma -- the religion of the age; nama-prema -- the holy name and

love of Godhead; kaila -- did; paracara -- preaching.

TRANSLATION

Lord Caitanya appeared with the sentiment of Radha. He preached the

dharma of this age -- the chanting of the holy name and pure love of God.

Adi 4.221

TEXT 221

TEXT

sei bhave nija-vancha karila purana

avatarera ei vancha mula-karana

SYNONYMS

sei -- that; bhave -- in the mood; nija-vancha -- His own desires;

karila -- did; purana -- fulfilling; avatarera -- of the incarnation; ei

-- this; vancha -- desire; mula -- root; karana -- cause.

TRANSLATION

In the mood of Srimati Radharani, He also fulfilled His own desires.

This is the principal reason for His appearance.

Adi 4.222

TEXT 222

TEXT

sri-krsna-caitanya gosani vrajendra-kumara

rasa-maya-murti krsna saksat srngara

SYNONYMS

sri-krsna-caitanya gosani -- Sri Caitanya Mahaprabhu; vrajendra-kumara --

the child of King Nanda; rasa-maya -- consisting of mellows; murti --

the form; krsna -- Lord Krsna; saksat -- directly; srngara -- amorous

love.

TRANSLATION

Lord Sri Krsna Caitanya is Krsna [Vrajendra-kumara], the embodiment of

rasas. He is amorous love personified.

Adi 4.223

TEXT 223

TEXT

sei rasa asvadite kaila avatara

anusange kaila saba rasera pracara

SYNONYMS

sei -- that; rasa -- mellow; asvadite -- to taste; kaila -- made;

avatara -- incarnation; anusange -- as a secondary motive; kaila -- did;

saba -- all; rasera -- of mellows; pracara -- broadcasting.

TRANSLATION

He made His appearance to taste that conjugal mellow and incidentally to

broadcast all the rasas.

Adi 4.224

TEXT 224

TEXT

visvesam anuranjanena janayann anandam indivara-

sreni-syamala-komalair upanayann angair anangotsavam

svacchandam vraja-sundaribhir abhitah pratyangam alingitah

srngarah sakhi murtiman iva madhau mugdho harih kridati

SYNONYMS

visvesam -- of all the gopis; anuranjanena -- by the act of pleasing;

janayan -- producing; anandam -- the bliss; indivara-sreni -- like a row

of blue lotuses; syamala -- bluish black; komalaih -- and soft; upanayan

-- bringing; angaih -- with His limbs; ananga-utsavam -- a festival for

Cupid; svacchandam -- without restriction; vraja-sundaribhih -- by the

young women of Vraja; abhitah -- on both sides; pratyangam -- each

limb; alingitah -- embraced; srngarah -- amorous love; sakhi -- O friend;

murtiman -- embodied; iva -- like; madhau -- in the springtime; mugdhah

-- perplexed; harih -- Lord Hari; kridati -- plays.

TRANSLATION

"My dear friends, just see how Sri Krsna is enjoying the season of

spring! With the gopis embracing each of His limbs, He is like amorous

love personified. With His transcendental pastimes, He enlivens all the

gopis, and the entire creation. With His soft bluish-black arms and legs,

which resemble blue lotus flowers, He has created a festival for Cupid."

PURPORT

This is a verse from the Gita-govinda (1.11).

Adi 4.225

TEXT 225

TEXT

sri-krsna-caitanya gosani rasera sadana

asesa-visese kaila rasa asvadana

SYNONYMS

sri-krsna-caitanya gosani -- Lord Sri Caitanya Mahaprabhu; rasera -- of

mellow; sadana -- the residence; asesa-visese -- unlimited varieties of

enjoyment; kaila -- did; rasa -- mellow; asvadana -- tasting.

TRANSLATION

Lord Sri Krsna Caitanya is the abode of rasa. He Himself tasted the

sweetness of rasa in endless ways.

Adi 4.226

TEXT 226

TEXT

sei dvare pravartaila kali-yuga-dharma

caitanyera dase jane ei saba marma

SYNONYMS

sei dvare -- in that way; pravartaila -- He initiated; kali-yuga -- of

the age of Kali; dharma -- the religion; caitanyera -- of Lord Caitanya

Mahaprabhu; dase -- the servant; jane -- knows; ei -- these; saba -- all;

marma -- secrets.

TRANSLATION

Thus He initiated the dharma for the age of Kali. The devotees of Lord

Caitanya know all these truths.

PURPORT

Lord Caitanya is Sri Krsna Himself, the absolute enjoyer of the love of

the gopis. He Himself assumes the role of the gopis to taste the

predominated happiness of transcendental mellows. He appeared in that

mode, but simultaneously He propagated the religious process for this

age in a most fascinating way. Only the confidential devotees of Sri

Caitanya Mahaprabhu can understand this transcendental secret.

Adi 4.227-228

TEXTS 227-228

TEXT

advaita acarya, nityananda, srinivasa

gadadhara, damodara, murari, haridasa

ara yata caitanya-krsnera bhakta-gana

bhakti-bhave sire dhari sabara carana

SYNONYMS

advaita acarya -- Advaita Acarya; nityananda -- Lord Nityananda;

srinivasa -- Srivasa Pandita; gadadhara -- Gadadhara Pandita; damodara --

Svarupa Damodara; murari -- Murari Gupta; haridasa -- Haridasa Thakura;

ara -- other; yata -- all; caitanya-krsnera -- of Sri Krsna Caitanya;

bhakta-gana -- devotees; bhakti-bhave -- with a devotional attitude;

sire -- on my head; dhari -- I take; sabara -- of all of them; carana --

the lotus feet.

TRANSLATION

Advaita Acarya, Nityananda, Srivasa Pandita, Gadadhara,

Svarupa Damodara, Murari Gupta, Haridasa and all the other

devotees of Sri Krsna Caitanya -- bowing down with devotion, I hold

their lotus feet on my head.

PURPORT

The author of Sri Caitanya-caritamrta teaches us that we must offer our

respectful obeisances to all such pure confidential devotees of Lord

Caitanya if we indeed want to know Him in truth.

Adi 4.229

TEXT 229

TEXT

sastha-slokera ei kahila abhasa

mula slokera artha suna kariye prakasa

SYNONYMS

sastha-slokera -- of the sixth verse; ei -- this; kahila -- has been

spoken; abhasa -- a hint; mula slokera -- of the original verse; artha --

meaning; suna -- please hear; kariye prakasa -- I am revealing.

TRANSLATION

I have given a hint of the sixth verse. Now please hear as I reveal the

meaning of that original verse.

Adi 4.230

TEXT 230

TEXT

sri-radhayah pranaya-mahima kidrso vanayaiva-

svadyo yenadbhuta-madhurima kidrso va madiyah

saukhyam casya mad-anubhavatah kidrsam veti lobhat

tad-bhavadhyah samajani saci-garbha-sindhau harinduh

SYNONYMS

sri-radhayah -- of Srimati Radharani; pranaya-mahima -- the greatness of

the love; kidrsah -- of what kind; va -- or; anaya -- by this one (Radha)

; eva -- alone; asvadyah -- to be relished; yena -- by that love;

adbhuta-madhurima -- the wonderful sweetness; kidrsah -- of what kind;

va -- or; madiyah -- of Me; saukhyam -- the happiness; ca -- and; asyah -

- Her; mat-anubhavatah -- from realization of My sweetness; kidrsam --

of what kind; va -- or; iti -- thus; lobhat -- from the desire; tat --

Her; bhava-adhyah -- richly endowed with the emotions; samajani -- took

birth; saci-garbha -- of the womb of Sacidevi; sindhau -- in the

ocean; hari -- Lord Krsna; induh -- like the moon.

TRANSLATION

"Desiring to understand the glory of Radharani's love, the wonderful

qualities in Him that She alone relishes through Her love, and the

happiness She feels when She realizes the sweetness of His love, the

Supreme Lord Hari, richly endowed with Her emotions, appears from the

womb of Srimati Sacidevi, as the moon appears from the ocean."

Adi 4.231

TEXT 231

TEXT

e saba siddhanta gudha, -- kahite na yuyaya

na kahile, keha ihara anta nahi paya

SYNONYMS

e -- this; saba -- all; siddhanta -- conclusions; gudha -- very

confidential; kahite -- to speak; na -- not; yuyaya -- quite fit; na --

not; kahile -- speaking; keha -- anyone; ihara -- of it; anta -- end;

nahi -- not; paya -- gets.

TRANSLATION

All these conclusions are unfit to disclose in public. But if they are

not disclosed, no one will understand them.

Adi 4.232

TEXT 232

TEXT

ataeva kahi kichu karina nigudha

bujhibe rasika bhakta, na bujhibe mudha

SYNONYMS

ataeva -- therefore; kahi -- I speak; kichu -- something; karina --

squeezing; nigudha -- essence; bujhibe -- can understand; rasika --

humorous; bhakta -- devotees; na --

not; bujhibe -- will understand; mudha -- rascals.

TRANSLATION

Therefore I shall mention them, revealing only their essence, so that

loving devotees will understand them but fools will not.

Adi 4.233

TEXT 233

TEXT

hrdaye dharaye ye caitanya-nityananda

e-saba siddhante sei paibe ananda

SYNONYMS

hrdaye -- in the heart; dharaye -- captures; ye -- anyone who; caitanya -

- Sri Caitanya Mahaprabhu; nityananda -- and Lord Nityananda; e-saba --

all these; siddhante -- by transcendental conclusions; sei -- that man;

paibe -- will get; ananda -- bliss.

TRANSLATION

Anyone who has captured Lord Caitanya Mahaprabhu and Lord Nityananda

Prabhu in his heart will become blissful by hearing all these

transcendental conclusions.

Adi 4.234

TEXT 234

TEXT

e saba siddhanta haya amrera pallava

bhakta-gana-kokilera sarvada vallabha

SYNONYMS

e -- these; saba -- all; siddhanta -- transcendental conclusions; haya --

are; amrera -- of mango; pallava -- twigs; bhakta-gana -- the devotees;

kokilera -- to those who are just like cuckoo birds; sarvada -- always;

vallabha -- pleasing.

TRANSLATION

All these conclusions are like the newly grown twigs of a mango tree;

they are always pleasing to the devotees, who in this way resemble

cuckoo birds.

Adi 4.235

TEXT 235

TEXT

abhakta-ustrera ithe na haya pravesa

tabe citte haya mora ananda-visesa

SYNONYMS

abhakta -- nondevotee; ustrera -- of a camel; ithe -- in this; na -- not;

haya -- is there; pravesa -- entrance; tabe -- then; citte -- in my

heart; haya -- there is; mora -- my; ananda-visesa -- special jubilation.

TRANSLATION

The camel-like nondevotees cannot enter into these topics. Therefore

there is special jubilation in my heart.

Adi 4.236

TEXT 236

TEXT

ye lagi kahite bhaya, se yadi na jane

iha va-i kiba sukha ache tribhuvane

SYNONYMS

ye lagi -- for the matter of which; kahite bhaya -- afraid to speak; se

yadi na jane -- if they do not know; iha va-i -- except this; kiba --

what; sukha -- happiness; ache -- there is; tri-bhuvane -- in the three

worlds.

TRANSLATION

For fear of them I do not wish to speak, but if they do not understand,

then what can be happier in all the three worlds?

Adi 4.237

TEXT 237

TEXT

ataeva bhakta-gane kari namaskara

nihsanke kahiye, tara hauk camatkara

SYNONYMS

ataeva -- therefore; bhakta-gane -- unto the devotees; kari -- I offer;

namaskara -- obeisances; nihsanke -- without any doubt; kahiye -- I say;

tara -- of the devotees; hauk -- let there be; camatkara -- astonishment.

TRANSLATION

Therefore after offering obeisances to the devotees, for their

satisfaction I shall speak without hesitating.

Adi 4.238

TEXT 238

TEXT

krsnera vicara eka achaye antare

purnananda-purna-rasa-rupa kahe more

SYNONYMS

krsnera -- of Lord Krsna; vicara -- consideration; eka -- one; achaye --

is; antare -- within the heart; purna-ananda -- complete transcendental

bliss; purna-rasa-rupa -- full with transcendental mellows; kahe more --

they say unto Me.

TRANSLATION

Once Lord Krsna considered within His heart: "Everyone says that I am

complete bliss, full of all rasas.

Adi 4.239

TEXT 239

TEXT

ama ha-ite anandita haya tribhuvana

amake ananda dibe -- aiche kon jana

SYNONYMS

ama ha-ite -- from Me; anandita -- pleased; haya -- becomes; tri-bhuvana

-- all the three worlds; amake -- unto Me; ananda dibe -- will give

pleasure; aiche -- such; kon jana -- what person.

TRANSLATION

"All the world derives pleasure from Me. Is there anyone who can give Me

pleasure?

Adi 4.240

TEXT 240

TEXT

ama haite yara haya sata sata guna

sei-jana ahladite pare mora mana

SYNONYMS

ama haite -- than Me; yara -- whose; haya -- there is; sata sata guna --

hundreds of qualities more; sei-jana -- that person; ahladite -- to give

pleasure; pare -- is able; mora -- My; mana -- to the mind.

TRANSLATION

"One who has a hundred times more qualities than Me could give pleasure

to My mind.

Adi 4.241

TEXT 241

TEXT

ama haite guni bada jagate asambhava

ekali radhate taha kari anubhava

SYNONYMS

ama haite -- than Me; guni -- qualified; bada -- greater; jagate -- in

the world; asambhava -- there is no possibility; ekali -- only; radhate -

- in Srimati Radharani; taha -- that; kari anubhava -- I can understand.

TRANSLATION

"One more qualified than Me is impossible to find in the world. But in

Radha alone I feel the presence of one who can give Me pleasure.

Adi 4.242-243

TEXTS 242-243

TEXT

koti-kama jini' rupa yadyapi amara

asamordhva-madhurya -- samya nahi yara

mora rupe apyayita haya tribhuvana

radhara darsane mora judaya nayana

SYNONYMS

koti-kama -- ten million cupids; jini' -- conquering; rupa -- beauty;

yadyapi -- although; amara -- Mine; asama-urdhva -- unequaled and

unsurpassed; madhurya -- sweetness; samya -- equality; nahi -- there is

not; yara -- of whom; mora -- My; rupe -- in beauty; apyayita -- pleased;

haya -- becomes; tri-bhuvana -- all three worlds; radhara -- of Srimati

Radharani; darsane -- seeing; mora -- My; judaya -- satisfies; nayana --

eyes.

TRANSLATION

"Although My beauty defeats the beauty of ten million cupids, although

it is unequaled and unsurpassed and although it gives pleasure to the

three worlds, seeing Radharani gives pleasure to My eyes.

Adi 4.244

TEXT 244

TEXT

mora vamsi-gite akarsaye tribhuvana

radhara vacane hare amara sravana

SYNONYMS

mora -- My; vamsi-gite -- by the vibration of the flute; akarsaye -- I

attract; tribhuvana -- the three worlds; radhara vacane -- the

words of Srimati Radharani; hare -- conquers; amara -- My; sravana --

hearing power.

TRANSLATION

"The vibration of My transcendental flute attracts the three worlds, but

My ears are enchanted by the sweet words of Srimati Radharani.

Adi 4.245

TEXT 245

TEXT

yadyapi amara gandhe jagat sugandha

mora citta-prana hare radha-anga-gandha

SYNONYMS

yadyapi -- although; amara -- My; gandhe -- by the fragrance; jagat --

the whole universe; su-gandha -- sweet-smelling; mora -- My; citta-prana

-- mind and heart; hare -- attracts; radha -- of Srimati Radharani; anga

-- bodily; gandha -- flavor.

TRANSLATION

"Although My body lends fragrance to the entire creation, the scent of

Radharani's limbs captivates My mind and heart.

Adi 4.246

TEXT 246

TEXT

yadyapi amara rase jagat sarasa

radhara adhara-rasa ama kare vasa

SYNONYMS

yadyapi -- although; amara -- of Me; rase -- by the taste; jagat -- the

whole world; sa-rasa -- is palatable; radhara -- of Srimati Radharani;

adhara-rasa -- the taste of the lips; ama -- Me; kare -- makes; vasa --

submissive.

TRANSLATION

"Although the entire creation is full of different tastes because of Me,

I am charmed by the nectarean taste of the lips of Srimati Radharani.

Adi 4.247

TEXT 247

TEXT

yadyapi amara sparsa kotindu-sitala

radhikara sparse ama kare susitala

SYNONYMS

yadyapi -- although; amara -- My; sparsa -- touch; koti-indu -- like

millions upon millions of moons; sitala -- cool; radhikara -- of Srimati

Radharani; sparse -- the touch; ama -- Me; kare -- makes; su-sitala --

very, very cool.

TRANSLATION

"And although My touch is cooler than ten million moons, I am refreshed

by the touch of Srimati Radhika.

Adi 4.248

TEXT 248

TEXT

ei mata jagatera sukhe ami hetu

radhikara rupa-guna amara jivatu

SYNONYMS

ei mata -- in this way; jagatera -- of the whole world; sukhe -- in the

matter of happiness; ami -- I am; hetu -- the cause; radhikara -- of

Srimati Radharani; rupa-guna -- beauty and attributes; amara -- My;

jivatu -- life and soul.

TRANSLATION

"Thus although I am the source for the happiness of the entire world,

the beauty and attributes of Sri Radhika are My life and soul.

Adi 4.249

TEXT 249

TEXT

ei mata anubhava amara pratita

vicari' dekhiye yadi, saba viparita

SYNONYMS

ei mata -- in this way; anubhava -- affectionate feelings; amara -- My;

pratita -- understood; vicari' -- by consideration; dekhiye -- I see;

yadi -- if; saba -- everything; viparita -- contrary.

TRANSLATION

"In this way My affectionate feelings for Srimati Radharani may be

understood, but on analysis I find them contradictory.

Adi 4.250

TEXT 250

TEXT

radhara darsane mora judaya nayana

amara darsane radha sukhe ageyana

SYNONYMS

radhara -- of Srimati Radharani; darsane -- in meeting; mora -- My;

judaya -- are satisfied; nayana -- eyes; amara -- of Me; darsane -- in

meeting; radha -- Srimati Radharani; sukhe -- in happiness; ageyana --

more advanced.

TRANSLATION

"My eyes are fully satisfied when I look upon Srimati Radharani, but by

looking upon Me, She becomes even more advanced in satisfaction.

Adi 4.251

TEXT 251

TEXT

paraspara venu-gite haraye cetana

mora bhrame tamalere kare alingana

SYNONYMS

paraspara -- against each other; venu-gite -- the singing of the bamboo;

haraye -- attracts; cetana -- consciousness; mora -- of Me; bhrame -- in

mistake; tamalere -- a black tree known as tamala; kare -- She does;

alingana -- embracing.

TRANSLATION

"The flutelike murmur of the bamboos rubbing against one another steals

Radharani's consciousness, for She thinks it to be the sound of My flute.

And She embraces a tamala tree, mistaking it for Me.

Adi 4.252

TEXT 252

TEXT

krsna-alingana painu, janama saphale

krsna-sukhe magna rahe vrksa kari' kole

SYNONYMS

krsna -- of Lord Krsna; alingana -- the embrace; painu -- I have gotten;

janama saphale -- My birth is now fulfilled; krsna-sukhe -- in the

matter of pleasing Krsna; magna -- immersed; rahe -- She remains; vrksa -

- the tree; kari' -- taking; kole -- on the lap.

TRANSLATION

"'I have gotten the embrace of Sri Krsna,' She thinks, 'so now My life

is fulfilled.' Thus She remains immersed in pleasing Krsna, taking the

tree in Her arms.

Adi 4.253

TEXT 253

TEXT

anukula-vate yadi paya mora gandha

udiya padite cahe, preme haya andha

SYNONYMS

anukula-vate -- in a favorable breeze; yadi -- if; paya -- there is;

mora -- My; gandha -- flavor; udiya -- flying; padite -- to drop;

cahe -- She wants; preme -- in ecstatic love; haya -- becomes; andha --

blind.

TRANSLATION

"When a favorable breeze carries to Her the fragrance of My body, She is

blinded by love and tries to fly into that breeze.

Adi 4.254

TEXT 254

TEXT

tambula-carvita yabe kare asvadane

ananda-samudre dube, kichui na jane

SYNONYMS

tambula -- betel nut; carvita -- chewed; yabe -- when; kare -- does;

asvadane -- tasting; ananda-samudre -- in an ocean of transcendental

bliss; dube -- drowns; kichui -- anything; na -- not; jane -- knows.

TRANSLATION

"When She tastes the betel chewed by Me, She merges in an ocean of joy

and forgets everything else.

Adi 4.255

TEXT 255

TEXT

amara sangame radha paya ye ananda

sata-mukhe bali, tabu na pai tara anta

SYNONYMS

amara -- My; sangame -- in association; radha -- Srimati Radharani; paya

-- gets; ye -- whatever; ananda -- transcendental bliss; sata-mukhe --

in hundreds of mouths; bali -- if I say; tabu -- still; na -- not; pai --

I reach; tara -- its; anta -- limitation.

TRANSLATION

"Even with hundreds of mouths I could not express the transcendental

pleasure She derives from My association.

Adi 4.256

TEXT 256

TEXT

lila-ante sukhe inhara angera madhuri

taha dekhi' sukhe ami apana pasari

SYNONYMS

lila-ante -- at the end of Our pastimes; sukhe -- in happiness; inhara --

of Srimati Radharani; angera -- of the body; madhuri -- sweetness; taha

-- that; dekhi' -- seeing; sukhe -- in happiness; ami -- I; apana --

Myself; pasari -- forget.

TRANSLATION

"Seeing the luster of Her complexion after Our pastimes together, I

forget My own identity in happiness.

Adi 4.257

TEXT 257

TEXT

donhara ye sama-rasa, bharata-muni mane

amara vrajera rasa seha nahi jane

SYNONYMS

donhara -- of both; ye -- whatever; sama-rasa -- equal mellows; bharata-

muni -- the saintly person named Bharata Muni; mane -- accepts; amara --

My; vrajera -- of Vrndavana; rasa -- mellows; seha -- he; nahi -- not;

jane -- knows.

TRANSLATION

"The sage Bharata has said that the mellows of lover and beloved are

equal. But he does not know the mellows of My Vrndavana.

PURPORT

According to expert sexologists like Bharata Muni, both male and

female enjoy equally in material sexual pleasure. But in the spiritual

world the relationships are different, although this is unknown to

mundane experts.

Adi 4.258

TEXT 258

TEXT

anyera sangame ami yata sukha pai

taha haite radha-sukha sata adhikai

SYNONYMS

anyera -- others; sangame -- by meeting; ami -- I; yata -- all; sukha --

happiness; pai -- get; taha haite -- than that; radha-sukha -- happiness

by association with Radharani; sata -- one hundred times; adhikai --

increased.

TRANSLATION

"The happiness I feel when meeting Radharani is a hundred times greater

than the happiness I get from meeting others."

Adi 4.259

TEXT 259

TEXT

nirdhutamrta-madhuri-parimalah kalyani bimbadharo

vaktram pankaja-saurabham kuharita-slagha-bhidas te girah

angam candana-sitalam tanur iyam saundarya-sarvasva-bhak

tvam asadya mamedam indriya-kulam radhe muhur modate

SYNONYMS

nirdhuta -- defeats; amrta -- of nectar; madhuri -- the sweetness;

parimalah -- whose flavor; kalyani -- O most auspicious one; bimba-

adharah -- red lips; vaktram -- face; pankaja-saurabham -- which smells

like a lotus flower; kuharita -- of the sweet sounds made by the cuckoos;

slagha -- the pride; bhidah -- which defeat; te -- Your; girah -- words;

angam -- limbs; candana-sitalam -- as cool as sandalwood pulp; tanuh --

body; iyam -- this; saundarya -- of beauty; sarvasva-bhak -- which

displays the all and all; tvam -- You; asadya -- tasting; mama -- My;

idam -- this; indriya-kulam -- all the senses; radhe -- O Srimati

Radharani; muhuh -- again and again; modate -- become pleased.

TRANSLATION

"My dear auspicious Radharani, Your body is the source of all beauty.

Your red lips are softer than the sense of immortal sweetness, Your face

bears the aroma of a lotus flower, Your sweet words defeat the

vibrations of the cuckoo, and Your limbs are cooler than the pulp of

sandalwood. All My transcendental senses are overwhelmed in ecstatic

pleasure by tasting You, who are completely decorated by beautiful

qualities."

PURPORT

This verse, spoken by Lord Krsna to Radha, is recorded in the Lalita-

madhava (9.9) of Srila Rupa Gosvami.

Adi 4.260

TEXT 260

TEXT

rupe kamsa-harasya lubdha-nayanam sparse 'tihrsyat-tvacam

vanyam utkalita-srutim parimale samhrsta-nasa-putam

arajyad-rasanam kiladhara-pute nyancan-mukhambho-ruham

dambhodgirna-mahadhrtim bahir api prodyad-vikarakulam

SYNONYMS

rupe -- in the beauty; kamsa-harasya -- of Krsna, the enemy of Kamsa;

lubdha -- captivated; nayanam -- whose eyes; sparse -- in the touch; ati-

hrsyat -- very much jubilant; tvacam -- whose skin; vanyam -- in the

vibration of the words; utkalita -- very eager; srutim -- whose ear;

parimale -- in the fragrance; samhrsta -- stolen by happiness; nasa-

putam -- whose nostrils; arajyat -- being completely attracted; rasanam -

- whose tongue; kila -- what to speak of; adhara-pute -- to the lips;

nyancat -- bending down; mukha -- whose face; ambhah-ruham -- like a

lotus flower; dambha -- by pride; udgirna -- manifesting; maha-dhrtim --

great patience; bahih -- externally; api -- although; prodyat --

manifesting; vikara -- transformations; akulam -- overwhelmed.

TRANSLATION

"Her eyes are enchanted by the beauty of Lord Krsna, the enemy of Kamsa.

Her body thrills in pleasure at His touch. Her ears are always

attracted to His sweet voice, Her nostrils are enchanted by His

fragrance, and Her tongue hankers for the nectar of His soft lips. She

hangs down her lotuslike face, exercising self-control only by pretense,

but She cannot help showing the external signs of Her spontaneous love

for Lord Krsna."

PURPORT

Thus Srila Rupa Gosvami describes the countenance of Radharani.

Adi 4.261

TEXT 261

TEXT

tate jani, mote ache kona eka rasa

amara mohini radha, tare kare vasa

SYNONYMS

tate -- thereupon; jani -- I can understand; mote -- in Me; ache --

there is; kona -- some; eka -- one; rasa -- transcendental mellow; amara

-- My; mohini -- captivator; radha -- Srimati Radharani; tare -- Her;

kare vasa -- subdues.

TRANSLATION

"Considering this, I can understand that some unknown mellow in Me

controls the entire existence of My captivator, Srimati Radharani.

Adi 4.262

TEXT 262

TEXT

ama haite radha paya ye jatiya sukha

taha asvadite ami sadai unmukha

SYNONYMS

ama haite -- from Me; radha -- Srimati Radharani; paya -- gets; ye --

whatever; jatiya -- types of; sukha -- happiness; taha -- that; asvadite

-- to taste; ami -- I; sadai -- always; unmukha -- very much eager.

TRANSLATION

"I am always eager to taste the joy that Radharani derives from Me.

Adi 4.263

TEXT 263

TEXT

nana yatna kari ami, nari asvadite

sei sukha-madhurya-ghrane lobha badhe citte

SYNONYMS

nana -- various; yatna -- attempts; kari -- do; ami -- I; nari -- I am

not able; asvadite -- to taste; sei -- that; sukha -- of the happiness;

madhurya -- the sweetness; ghrane -- by smelling; lobha -- desire; badhe

-- increases; citte -- in the mind.

TRANSLATION

"In spite of various efforts, I have not been able to taste it. But My

desire to relish that pleasure increases as I smell its sweetness.

Adi 4.264

TEXT 264

TEXT

rasa asvadite ami kaila avatara

prema-rasa asvadiba vividha prakara

SYNONYMS

rasa -- mellow; asvadite -- to taste; ami -- I; kaila -- made; avatara -

- incarnation; prema-rasa -- transcendental mellow of love; asvadiba --

I shall taste; vividha prakara -- different varieties of.

TRANSLATION

"I have appeared in the world to taste mellows. I shall taste

the mellows of pure love in various ways.

Adi 4.265

TEXT 265

TEXT

raga-marge bhakta bhakti kare ye prakare

taha sikhaiba lila-acarana-dvare

SYNONYMS

raga-marge -- on the path of spontaneous love; bhakta -- the devotee;

bhakti -- devotional service; kare -- does; ye prakare -- in what way;

taha -- that; sikhaiba -- I shall teach; lila -- pastimes; acarana-

dvare -- by means of practical demonstration.

TRANSLATION

"I shall teach devotional service, which springs from the

spontaneous love of the devotees, by demonstrating it Myself with My

pastimes.

Adi 4.266

TEXT 266

TEXT

ei tina trsna mora nahila purana

vijatiya-bhave nahe taha asvadana

SYNONYMS

ei -- these; tina -- three; trsna -- desires; mora -- My; nahila -- were

not; purana -- satisfied; vijatiya -- of the opposite partner of a

relationship; bhave -- in ecstasy; nahe -- is not possible; taha -- that;

asvadana -- tasting.

TRANSLATION

"But these three desires have not been satisfied, for one cannot

enjoy them in a contrary position.

Adi 4.267

TEXT 267

TEXT

radhikara bhava-kanti angikara vine

sei tina sukha kabhu nahe asvadane

SYNONYMS

radhikara -- of Srimati Radharani; bhava-kanti -- luster of ecstatic

love; angikara -- accepting; vine -- without; sei -- those; tina --

three; sukha -- happiness; kabhu -- at any time; nahe -- is not possible;

asvadane -- tasting.

TRANSLATION

"Unless I accept the luster of the ecstatic love of Sri Radhika, these

three desires cannot be fulfilled.

Adi 4.268

TEXT 268

TEXT

radha-bhava angikari' dhari' tara varna

tina-sukha asvadite haba avatirna

SYNONYMS

radha-bhava -- the moods of Radharani; angikari' -- accepting; dhari' --

taking; tara varna -- Her bodily complexion; tina -- three; sukha --

happiness; asvadite -- to taste; haba -- I shall; avatirna -- descend as

an incarnation.

TRANSLATION

"Therefore, assuming Radharani's sentiments and bodily complexion, I

shall descend to fulfill these three desires."

Adi 4.269

TEXT 269

TEXT

sarva-bhave kaila krsna ei ta' niscaya

hena-kale aila yugavatara-samaya

SYNONYMS

sarva-bhave -- in all respects; kaila -- made; krsna -- Lord Krsna; ei --

this; ta' -- certainly; niscaya -- decision; hena-kale -- at this time;

aila -- came; yuga-avatara -- of the incarnation according to the age;

samaya -- the time.

TRANSLATION

In this way Lord Krsna came to a decision. Simultaneously, the time came

for the incarnation of the age.

Adi 4.270

TEXT 270

TEXT

sei-kale sri-advaita karena aradhana

tanhara hunkare kaila krsne akarsana

SYNONYMS

sei-kale -- at that time; sri-advaita -- Advaita Acarya; karena --

performs; aradhana -- worship; tanhara -- of Him; hunkare -- by the

tumultuous call; kaila -- did; krsne -- to Lord Krsna; akarsana --

attraction.

TRANSLATION

At that time Sri Advaita was earnestly worshiping Him. Advaita attracted

Him with His loud calls.

Adi 4.271-272

TEXTS 271-272

TEXT

pita-mata, guru-gana, age avatari'

radhikara bhava-varna angikara kari'

nava-dvipe saci-garbha-suddha-dugdha-sindhu

tahate prakata haila krsna purna indu

SYNONYMS

pita-mata -- parents; guru-gana -- teachers; age -- first; avatari' --

descending; radhikara -- of Srimati Radharani; bhava-varna -- the luster

of transcendental ecstasy; angikara kari' -- accepting; nava-dvipe -

- in Navadvipa; saci-garbha -- the womb of Saci; suddha -- pure; dugdha-

sindhu -- the ocean of milk; tahate -- in that; prakata -- manifested;

haila -- became; krsna -- Lord Krsna; purna indu -- full moon.

TRANSLATION

First Lord Krsna made His parents and elders appear. Then Krsna Himself,

with the sentiments and complexion of Radhika, appeared in Navadvipa,

like the full moon, from the womb of mother Saci, which is like an ocean

of pure milk.

Adi 4.273

TEXT 273

TEXT

ei ta' karilun sastha slokera vyakhyana

sri-rupa-gosanira pada-padma kari' dhyana

SYNONYMS

ei ta' -- thus; karilun -- I have made; sastha slokera -- of the sixth

verse; vyakhyana -- explanation; sri-rupa -- Srila Rupa Gosvami;

gosanira -- of the master; pada-padma -- lotus feet; kari' -- doing;

dhyana -- meditation.

TRANSLATION

Meditating on the lotus feet of Sri Rupa Gosvami, I have thus explained

the sixth verse.

Adi 4.274

TEXT 274

TEXT

ei dui slokera ami ye karila artha

sri-rupa-gosanira sloka pramana samartha

SYNONYMS

ei -- these; dui -- two; slokera -- of the verses; ami -- I; ye --

whatever; karila -- gave; artha -- the meanings; sri-rupa-gosanira -- of

Sri Rupa Gosvami; sloka -- verse; pramana -- evidence; samartha --

competent.

TRANSLATION

I can support the explanation of these two verses [verses 5 and 6 of the

First Chapter] with Sri Rupa Gosvami's verse .

Adi 4.275

TEXT 275

TEXT

aparam kasyapi pranayi-jana-vrndasya kutuki

rasa-stomam hrtva madhuram upabhoktum kamapi yah

rucam svam avavre dyutim iha tadiyam prakatayan

sa devas caitanyakrtir atitaram nah krpayatu

SYNONYMS

aparam -- boundless; kasyapi -- of someone; pranayi-jana-vrndasya --

of the multitude of lovers; kutuki -- one who is curious; rasa-stomam

-- the group of mellows; hrtva -- stealing; madhuram -- sweet;

upabhoktum -- to enjoy; kamapi -- some; yah -- who; rucam -- luster;

svam -- own; avavre -- covered; dyutim -- luster; iha -- here; tadiyam --

related to Him; prakatayan -- manifesting; sah -- He; devah -- the

Supreme Personality of Godhead; caitanya-akrtih -- having the form of

Lord Caitanya Mahaprabhu; atitaram -- greatly; nah -- unto us; krpayatu -

- may He show His mercy.

TRANSLATION

"Lord Krsna desired to taste the limitless nectarean mellows of the love

of one of His multitude of loving damsels [Sri Radha], and so

He has assumed the form of Lord Caitanya. He has tasted that love while

hiding His own dark complexion with Her effulgent yellow color. May that

Lord Caitanya confer upon us His grace."

PURPORT

This is the third verse of the second Caitanyastaka of Srila Rupa

Gosvami's Stava-mala.

Adi 4.276

TEXT 276

TEXT

mangalacaranam krsna-caitanya-tattva-laksanam

prayojanam cavatare sloka-satkair nirupitam

SYNONYMS

mangala-acaranam -- invoking auspiciousness; krsna-caitanya -- of Lord

Krsna Caitanya Mahaprabhu; tattva-laksanam -- symptoms of the truth;

prayojanam -- necessity; ca -- also; avatare -- in the matter of His

incarnation; sloka -- verses; satkaih -- by six; nirupitam --

ascertained.

TRANSLATION

Thus the auspicious invocation, the essential nature of the truth of

Lord Caitanya, and the need for His appearance have been set forth in

six verses.

Adi 4.277

TEXT 277

TEXT

sri-rupa-raghunatha-pade yara asa

caitanya-caritamrta kahe krsnadasa

SYNONYMS

sri-rupa -- Srila Rupa Gosvami; raghunatha -- Srila Raghunatha dasa

Gosvami; pade -- at the lotus feet; yara -- whose; asa -- expectation;

caitanya-caritamrta -- the book named Caitanya-caritamrta; kahe --

describes; krsna-dasa -- Srila Krsnadasa Kaviraja Gosvami.

TRANSLATION

Praying at the lotus feet of Sri Rupa and Sri Raghunatha, always

desiring their mercy, I, Krsnadasa, narrate Sri Caitanya-caritamrta,

following in their footsteps.

Thus end the Bhaktivedanta purports to the Sri Caitanya-caritamrta,

Adi-lila, Fourth Chapter, describing the confidential reasons for the

appearance of Lord Caitanya.

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4856

 
 
Adi 4: The Confidential Reasons for the Appearance of Sri 
Caitanya Mahaprabhu
 
Chapter 4: 
The Confidential Reasons for the Appearance of Sri Caitanya Mahaprabhu
 
 
 In this chapter of the epic Caitanya-caritamrta, Krsnadasa Kaviraja 
Gosvami has stressed that Lord Caitanya appeared for three principal 
purposes of His own. The first purpose was to relish the position of 
Srimati Radharani, who is the prime reciprocator of transcendental love 
of Sri Krsna. Lord Krsna is the reservoir of transcendental loving 
transactions with Srimati Radharani. The subject of those loving 
transactions is the Lord Himself, and Radharani is the object. Thus the 
subject, the Lord, wanted to relish the loving mellow in the position of 
the object, Radharani.
 
The second reason for His appearance was to understand the 
transcendental mellow of Himself. Lord Krsna is all sweetness. Radharani'
s attraction for Krsna is sublime, and to experience that attraction and 
understand the transcendental sweetness of Himself, He accepted the 
mentality of Radharani.
 
The third reason that Lord Caitanya appeared was to enjoy the bliss 
tasted by Radharani. The Lord thought that undoubtedly Radharani enjoyed 
His company and He enjoyed the company of Radharani, but the exchange of 
transcendental mellow between the spiritual couple was more pleasing to 
Srimati Radharani than to Sri Krsna. Radharani felt more transcendental 
pleasure in the company of Krsna than He could understand without taking 
Her position, but for Sri Krsna to enjoy in the position of Srimati 
Radharani was impossible because that position was completely foreign to 
Him. Krsna is the transcendental male, and Radharani is the 
transcendental female. Therefore, to know the transcendental pleasure of 
loving Krsna, Lord Krsna Himself appeared as Lord Caitanya, accepting 
the emotions and bodily luster of Srimati Radharani.
 
Lord Caitanya appeared in order to fulfill these confidential desires, 
and also to preach the special significance of chanting Hare Krsna, Hare 
Krsna, Krsna Krsna, Hare Hare/ Hare Rama, Hare Rama, Rama Rama, Hare 
Hare and to answer the call of Advaita Prabhu. These were secondary 
reasons.
 
Sri Svarupa Damodara Gosvami was the principal figure among Lord 
Caitanya's confidential devotees. The records of his diary have revealed 
these confidential purposes of the Lord. These revelations have been 
confirmed by the statements of Srila Rupa Gosvami in his various prayers 
and poems.
 
This chapter also specifically describes the difference between lust and 
love. The transactions of Krsna and Radha are completely different from 
material lust. Therefore the author has very clearly distinguished 
between them.
 
Adi 4.1
 
TEXT 1
 
TEXT
 
sri-caitanya-prasadena
tad-rupasya vinirnayam
balo 'pi kurute sastram
drstva vraja-vilasinah
SYNONYMS
 
sri-caitanya-prasadena -- by the mercy of Lord Caitanya Mahaprabhu; tat -
- of Him; rupasya -- of the form; vinirnayam -- complete determination; 
balah -- a child; api -- even; kurute -- makes; sastram -- the revealed 
scriptures; drstva -- having seen; vraja-vilasinah -- who enjoys the 
pastimes of Vraja.
 
TRANSLATION
 
By the mercy of Lord Caitanya Mahaprabhu, even a foolish child can fully 
describe the real nature of Lord Krsna, the enjoyer of the pastimes of 
Vraja, according to the vision of the revealed scriptures.
 
PURPORT
 
One can ascertain the meaning of this Sanskrit sloka only when one is 
endowed with the causeless mercy of Lord Caitanya. Lord Sri Krsna, being 
the absolute Personality of Godhead, cannot be exposed to the mundane 
instruments of vision. He reserves the right not to be exposed by the 
intellectual feats of nondevotees. Notwithstanding this truth, even a 
small child can easily understand Lord Sri Krsna and His transcendental 
pastimes in the land of Vrndavana by the grace of Lord Caitanya 
Mahaprabhu.
 
Adi 4.2
 
TEXT 2
 
TEXT
 
jaya jaya sri-caitanya jaya nityananda
jayadvaita-candra jaya gaura-bhakta-vrnda
SYNONYMS
 
jaya jaya -- all glory; sri-caitanya -- to Lord Caitanya; jaya -- all 
glory; nityananda -- to Lord Nityananda; jaya -- all glory; advaita-
candra -- to Advaita Acarya; jaya -- all glory; gaura-bhakta-vrnda -- to 
the devotees of Lord Caitanya Mahaprabhu.
 
TRANSLATION
 
All glory to Lord Caitanya Mahaprabhu! All glory to Lord Nityananda! All 
glory to Sri Advaita Acarya! And all glory to all the devotees of Lord 
Caitanya!
 
Adi 4.3
 
TEXT 3
 
TEXT
 
caturtha slokera artha kaila vivarana
pancama slokera artha suna bhakta-gana
SYNONYMS
 
caturtha -- fourth; slokera -- of the verse; artha -- the meaning; kaila 
-- made; vivarana -- description; pancama -- fifth; slokera -- of the 
verse; artha -- the meaning; suna -- please hear; bhakta-gana -- O 
devotees.
 
TRANSLATION
 
I have described the meaning of the fourth verse. Now, O devotees, 
kindly hear the explanation of the fifth verse.
 
Adi 4.4
 
TEXT 4
 
TEXT
 
mula-slokera artha karite prakasa
artha lagaite age kahiye abhasa
SYNONYMS
 
mula -- original; slokera -- of the verse; artha -- the meaning; karite -
- to make; prakasa -- revelation; artha -- the meaning; lagaite -- to 
touch; age -- first; kahiye -- I shall speak; abhasa -- hint.
 
TRANSLATION
 
Just to explain the original verse, I shall first suggest its meaning.
 
Adi 4.5
 
TEXT 5
 
TEXT
 
caturtha slokera artha ei kaila sara
prema-nama pracarite ei avatara
SYNONYMS
 
caturtha -- fourth; slokera -- of the verse; artha -- the meaning; ei -- 
this; kaila -- gave; sara -- essence; prema -- love of Godhead; nama -- 
the holy name; pracarite -- to propagate; ei -- this; avatara -- 
incarnation.
 
TRANSLATION
 
I have given the essential meaning of the fourth verse: this incarnation 
[Sri Caitanya Mahaprabhu] descends to propagate the chanting of the holy 
name and spread love of God.
 
Adi 4.6
 
TEXT 6
 
TEXT
 
satya ei hetu, kintu eho bahiranga
ara eka hetu, suna, ache antaranga
SYNONYMS
 
satya -- true; ei -- this; hetu -- reason; kintu -- but; eho -- this; 
bahiranga -- external; ara -- another; eka -- one; hetu -- reason; suna -
- please hear; ache -- is; antaranga -- internal.
 
TRANSLATION
 
Although this is true, this is but the external reason for the Lord's 
incarnation. Please hear one other reason -- the confidential reason -- 
for the Lord's appearance.
 
PURPORT
 
In the Third Chapter, fourth verse, it has been clearly said that Lord 
Caitanya appeared in order to distribute love of Krsna and the chanting 
of His transcendental holy name, Hare Krsna. That was the secondary 
purpose of Lord Caitanya's appearance. The real reason is different, as 
we shall see in this chapter.
 
Adi 4.7
 
TEXT 7
 
TEXT
 
purve yena prthivira bhara haribare
krsna avatirna haila sastrete pracare
SYNONYMS
 
purve -- previously; yena -- as; prthivira -- of the earth; bhara -- 
burden; haribare -- to take away; krsna -- Lord Krsna; avatirna -- 
incarnated; haila -- was; sastrete -- the scriptures; pracare -- 
proclaim.
 
TRANSLATION
 
The scriptures proclaim that Lord Krsna previously descended to take 
away the burden of the earth.
 
Adi 4.8
 
TEXT 8
 
TEXT
 
svayam-bhagavanera karma nahe bhara-harana
sthiti-karta visnu karena jagat-palana
SYNONYMS
 
svayam-bhagavanera -- of the original Supreme Personality of Godhead; 
karma -- the business; nahe -- is not; bhara-harana -- taking away the 
burden; sthiti-karta -- the maintainer; visnu -- Lord Visnu; karena -- 
does; jagat-palana -- protection of the universe.
 
TRANSLATION
 
To take away this burden, however, is not the work of the Supreme 
Personality of Godhead. The maintainer, Lord Visnu, is the one who 
protects the universe.
 
Adi 4.9
 
TEXT 9
 
TEXT
 
kintu krsnera yei haya avatara-kala
bhara-harana-kala tate ha-ila misala
SYNONYMS
 
kintu -- but; krsnera -- of Lord Krsna; yei -- that which; haya -- is; 
avatara -- of incarnation; kala -- the time; bhara-harana -- of taking 
away the burden; kala -- the time; tate -- in that; ha-ila -- there was; 
misala -- mixture.
 
TRANSLATION
 
But the time to lift the burden of the world mixed with the time for 
Lord Krsna's incarnation.
 
PURPORT
 
We have information from the Bhagavad-gita that the Lord appears at 
particular intervals to adjust a time-worn spiritual culture. Lord Sri 
Krsna appeared at the end of Dvapara-yuga to regenerate the spiritual 
culture of human society and also to manifest His transcendental 
pastimes. Visnu is the authorized Lord who maintains the created cosmos, 
and He is also the principal Deity who makes adjustments when there is 
improper administration in the cosmic creation. But Sri Krsna, being the 
primeval Lord, appears not in order to make such administrative 
adjustments but only to exhibit His transcendental pastimes and thus 
attract the fallen souls back home, back to Godhead
.
 
However, the time for administrative rectification and the time for Lord 
Sri Krsna's appearance coincided at the end of the last Dvapara-yuga. 
Therefore when Sri Krsna appeared, Visnu, the Lord of maintenance, 
merged with Him because all the plenary portions and parts of the 
absolute Personality of Godhead merge with Him during His appearance.
 
Adi 4.10
 
TEXT 10
 
TEXT
 
purna bhagavan avatare yei kale
ara saba avatara tante asi' mile
SYNONYMS
 
purna -- full; bhagavan -- the Supreme Personality of Godhead; avatare --
 incarnates; yei -- that; kale -- at the time; ara -- other; saba -- all;
 avatara -- incarnations; tante -- in Him; asi' -- coming; mile -- meet.
 
TRANSLATION
 
When the complete Supreme Personality of Godhead descends, all other 
incarnations of the Lord meet together within Him.
 
Adi 4.11–12
 
TEXTS 11–12
 
TEXT
 
narayana, catur-vyuha, matsyady-avatara
yuga-manvantaravatara, yata ache ara
sabe asi' krsna-ange haya avatirna
aiche avatare krsna bhagavan purna
SYNONYMS
 
narayana -- Lord Narayana; catuh-vyuha -- the four expansions; matsya-
adi -- beginning with Matsya; avatara -- the incarnations; yuga-
manv-antara-avatara -- the yuga and manv-antara incarnations;
 yata -- as many as; ache -- there are; ara -- other; sabe -- all; asi' -
- coming; krsna-ange -- in the body of Lord Krsna; haya -- are; avatirna 
-- incarnated; aiche -- in this way; avatare -- incarnates; krsna -- 
Lord Krsna; bhagavan -- the Supreme Personality of Godhead; purna -- 
full.
 
TRANSLATION
 
Lord Narayana, the four primary expansions [Vasudeva, Sankarsana, 
Pradyumna and Aniruddha], Matsya and the other lila incarnations, the 
yuga-avataras, the manv-antara incarnations and as many 
other incarnations as there are -- all descend in the body of Lord Krsna.
 In this way the complete Supreme Godhead, Lord Krsna Himself, appears.
 
Adi 4.13
 
TEXT 13
 
TEXT
 
ataeva visnu takhana krsnera sarire
visnu-dvare kare krsna asura-samhare
SYNONYMS
 
ataeva -- therefore; visnu -- Lord Visnu; takhana -- at that time; 
krsnera -- of Lord Krsna; sarire -- in the body; visnu-dvare -- by Lord 
Visnu; kare -- does; krsna -- Lord Krsna; asura-samhare -- killing the 
demons.
 
TRANSLATION
 
At that time, therefore, Lord Visnu is present in the body of Lord Krsna,
 and Lord Krsna kills the demons through Him.
 
Adi 4.14
 
TEXT 14
 
TEXT
 
anusanga-karma ei asura-marana
ye lagi' avatara, kahi se mula karana
SYNONYMS
 
anusanga-karma -- secondary work; ei -- this; asura -- of the demons; 
marana -- killing; ye -- that; lagi' -- for; avatara -- the incarnation; 
kahi -- I shall speak; se -- the; mula -- root; karana -- cause.
 
TRANSLATION
 
Thus the killing of the demons is but secondary work. I shall now speak 
of the main reason for the Lord's incarnation.
 
Adi 4.15–16
 
TEXTS 15–16
 
TEXT
 
prema-rasa-niryasa karite asvadana
raga-marga bhakti loke karite pracarana
rasika-sekhara krsna parama-karuna
ei dui hetu haite icchara udgama
SYNONYMS
 
prema-rasa -- of the mellow of love of God; niryasa -- the essence; 
karite -- to do; asvadana -- tasting; raga-marga -- the path of 
spontaneous attraction; bhakti -- devotional service; loke -- in the 
world; karite -- to do; pracarana -- propagation; rasika-sekhara -- the 
supremely jubilant; krsna -- Lord Krsna; parama-karuna -- the most 
merciful; ei -- these; dui -- two; hetu -- reasons; haite -- from; 
icchara -- of desire; udgama -- the birth.
 
TRANSLATION
 
The Lord's desire to appear was born from two reasons: the Lord wanted 
to taste the sweet essence of the mellows of love of God, and He wanted 
to propagate devotional service in the world on the platform of 
spontaneous attraction. Thus He is known as supremely jubilant and as 
the most merciful of all.
 
PURPORT
 
During the period of Lord Krsna's appearance, the killing of asuras or 
nonbelievers such as Kamsa and Jarasandha was done by Visnu, who was 
within the person of Sri Krsna. Such apparent killing by Lord Sri Krsna 
took place as a matter of course and was an incidental activity for Him.
 But the real purpose of Lord Krsna's appearance was to stage a dramatic 
performance of His transcendental pastimes at Vrajabhumi, thus 
exhibiting the highest limit of transcendental mellow in the exchanges 
of reciprocal love between the living entity and the Supreme Lord. These 
reciprocal exchanges of mellows are called raga-bhakti, or devotional 
service to the Lord in transcendental rapture. Lord Sri Krsna wants to 
make known to all the conditioned souls that He is more attracted by 
raga-bhakti than vidhi-bhakti, or devotional service under scheduled 
regulations. It is said in the Vedas (Taittiriya Up. 2.7), raso vai sah: 
the Absolute Truth is the reservoir for all kinds of reciprocal 
exchanges of loving sentiments. He is also causelessly merciful, and He 
wants to bestow upon us this privilege of raga-bhakti. Thus He appeared 
by His own internal energy. He was not forced to appear by any 
extraneous force.
 
Adi 4.17
 
TEXT 17
 
TEXT
 
aisvarya-jnanete saba jagat misrita
aisvarya-sithila-preme nahi mora prita
SYNONYMS
 
aisvarya jnanete -- with knowledge of majesty; saba -- all; jagat -- the 
universe; misrita -- mixed; aisvarya-sithila -- weakened by majesty; 
preme -- in love; nahi -- there is not; mora -- My; prita -- pleasure.
 
TRANSLATION
 
[Lord Krsna thought:] "All the universe is filled with the conception of 
My majesty, but love weakened by that sense of majesty does not satisfy 
Me.
 
Adi 4.18
 
TEXT 18
 
TEXT
 
amare isvara mane, apanake hina
tara preme vasa ami na ha-i adhina
SYNONYMS
 
amare -- Me; isvara -- the Lord; mane -- regards; apanake -- himself; 
hina -- low; tara -- of him; preme -- by the love; vasa -- controlled; 
ami -- I; na ha-i -- am not; adhina -- subservient.
 
TRANSLATION
 
"If one regards Me as the Supreme Lord and himself as a subordinate, I 
do not become subservient to his love, nor can it control Me.
 
Adi 4.19
 
TEXT 19
 
TEXT
 
amake ta' ye ye bhakta bhaje yei bhave
tare se se bhave bhaji, -- e mora svabhave
SYNONYMS
 
amake -- Me; ta' -- certainly; ye ye -- whatever; bhakta -- devotee; 
bhaje -- worships; yei -- which; bhave -- in the mood; tare -- him; se 
se -- that; bhave -- in the mood; bhaji -- I reciprocate; e -- this; 
mora -- My; svabhave -- in the nature.
 
TRANSLATION
 
"In whatever transcendental mellow My devotee worships Me, I reciprocate 
with him. That is My natural behavior.
 
PURPORT
 
The Lord, by His inherent nature, reveals Himself before His devotees 
according to their inherent devotional service. The Vrndavana pastimes 
demonstrated that although generally people worship God with reverence, 
the Lord is more pleased when a devotee thinks of Him as his pet son, 
personal friend or most dear fiance and renders service unto Him with 
such natural affection. The Lord becomes a subordinate object of love in 
such transcendental relationships. Such pure love of Godhead is 
unadulterated by any tinge of superfluous nondevotional desires and is 
not mixed with any sort of fruitive action or empiric philosophical 
speculation. It is pure and natural love of Godhead, spontaneously 
aroused in the absolute stage. This devotional service is executed in a 
favorable atmosphere freed from material affection.
 
Adi 4.20
 
TEXT 20
 
TEXT
 
ye yatha mam prapadyante
tams tathaiva bhajamy aham
mama vartmanuvartante
manusyah partha sarvasah
SYNONYMS
 
ye -- all who; yatha -- as; mam -- unto Me; prapadyante -- surrender; 
tan -- them; tatha -- so; eva -- certainly; bhajami -- reward; aham -- I;
 mama -- My; vartma -- path; anuvartante -- follow; manusyah -- all men; 
partha -- O son of Prtha; sarvasah -- in all respects.
 
TRANSLATION
 
"‘In whatever way My devotees surrender unto Me, I reward them 
accordingly. Everyone follows My path in all respects, O son of Prtha.'
 
PURPORT
 
In the Fourth Chapter of the Bhagavad-gita Lord Krsna affirms that 
formerly (some 120 million years before the Battle of Kuruksetra) He 
explained the mystic philosophy of the Gita to the sun-god. The message 
was received through the chain of disciplic succession, but in course of 
time, the chain being broken somehow or other, Lord Sri Krsna appeared 
again and taught Arjuna the truths of the Bhagavad-gita. At that time 
the Lord spoke this verse (Bg. 4.11) to His friend Arjuna.
 
Adi 4.21–22
 
TEXTS 21–22
 
TEXT
 
mora putra, mora sakha, mora prana-pati
ei-bhave yei more kare suddha-bhakti
apanake bada mane, amare sama-hina
sei bhave ha-i ami tahara adhina
SYNONYMS
 
mora -- my; putra -- son; mora -- my; sakha -- friend; mora -- my; prana-
pati -- lord of life; ei bhave -- in this way; yei -- those who; more -- 
unto Me; kare -- do; suddha-bhakti -- pure devotion; apanake -- himself; 
bada -- great; mane -- he regards; amare -- Me; sama -- equal; hina -- 
or lower; sei bhave -- in that way; ha-i -- am; ami -- I; tahara -- to 
him; adhina -- subordinate.
 
TRANSLATION
 
"If one cherishes pure loving devotion to Me, thinking of Me as his son, 
his friend or his beloved, regarding himself as great and considering Me 
his equal or inferior, I become subordinate to him.
 
PURPORT
 
In the Caitanya-caritamrta three kinds of devotional service are 
described -- namely, bhakti (ordinary devotional service), suddha-bhakti 
(pure devotional service) and viddha-bhakti (mixed devotional service).
 
When devotional service is executed with some material purpose, 
involving fruitive activities, mental speculations or mystic yoga, it is 
called mixed or adulterated devotional service. Besides bhakti-yoga, the 
Bhagavad-gita also describes karma-yoga, jnana-yoga and dhyana-yoga. 
Yoga means linking with the Supreme Lord, which is possible only through 
devotion. Fruitive activities ending in devotional service, 
philosophical speculation ending in devotional service, and the practice 
of mysticism ending in devotional service are known respectively as 
karma-yoga, jnana-yoga and dhyana-yoga. But such devotional service is 
adulterated by the three kinds of material activities.
 
For those grossly engaged in identifying the body as the self, pious 
activity, or karma-yoga, is recommended. For those who identify the mind 
with the self, philosophical speculation, or jnana-yoga, is recommended. 
But devotees standing on the spiritual platform have no need of such 
material conceptions of adulterated devotion. Adulterated devotional 
service does not directly aim for love of the Supreme Personality of 
Godhead. Therefore service performed strictly in conformity with the 
revealed scriptures is better than such viddha-bhakti because it is free 
from all kinds of material contamination. It is executed in Krsna 
consciousness, solely to please the Supreme Personality of Godhead.
 
Those who are spontaneously devoted to the Lord and have no aims for 
material gain are called attracted devotees. They are spontaneously 
attracted to the service of the Lord, and they follow in the footsteps 
of self-realized souls. Their pure devotion (suddha-bhakti), manifested 
from pure love of Godhead, surpasses the regulative principles of the 
authoritative scriptures. Sometimes loving ecstasy transcends regulative 
principles; such ecstasy, however, is completely on the spiritual 
platform and cannot be imitated. The regulative principles help ordinary 
devotees rise to the stage of perfect love of Godhead. Pure love for 
Krsna is the perfection of pure devotion, and pure devotional service is 
identical with spontaneous devotional service.
 
Flawless execution of regulative principles is exhibited in the 
Vaikuntha planets. By strictly executing these principles one can be 
elevated to the Vaikuntha planets. But spontaneous pure loving service 
is found in Krsnaloka alone.
 
Adi 4.23
 
TEXT 23
 
TEXT
 
mayi bhaktir hi bhutanam
amrtatvaya kalpate
distya yad asin mat-sneho
bhavatinam mad-apanah
SYNONYMS
 
mayi -- to Me; bhaktih -- devotional service; hi -- certainly; bhutanam -
- of the living beings; amrtatvaya -- the eternal life; kalpate -- 
brings about; distya -- by good fortune; yat -- which; asit -- was; mat -
- for Me; snehah -- the affection; bhavatinam -- of all of you; mat -- 
of Me; apanah -- the obtaining.
 
TRANSLATION
 
"‘Devotional service rendered to Me by the living beings revives their 
eternal life. O My dear damsels of Vraja, your affection for Me is your 
good fortune, for it is the only means by which you have obtained My 
favor.'
 
PURPORT
 
Pure devotional service is represented in the activities of the 
residents of Vrajabhumi (Vrndavana). During a solar eclipse, the Lord 
came from Dvaraka and met the inhabitants of Vrndavana at Samanta-
pancaka. The meeting was intensely painful for the damsels of Vrajabhumi 
because Lord Krsna had apparently left them to reside at Dvaraka. But 
the Lord obligingly acknowledged the pure devotional service of the 
damsels of Vraja by speaking this verse (SB 10.82.44).
 
Adi 4.24
 
TEXT 24
 
TEXT
 
mata more putra-bhave karena bandhana
atihina-jnane kare lalana palana
SYNONYMS
 
mata -- mother; more -- Me; putra-bhave -- in the position of a son; 
karena -- does; bandhana -- binding; ati-hina-jnane -- in thinking 
very poor; kare -- does; lalana -- nourishing; palana -- protecting.
 
TRANSLATION
 
"Mother sometimes binds Me as her son. She nourishes and protects Me, 
thinking Me utterly helpless.
 
Adi 4.25
 
TEXT 25
 
TEXT
 
sakha suddha-sakhye kare, skandhe arohana
tumi kon bada loka, -- tumi ami sama
SYNONYMS
 
sakha -- the friend; suddha-sakhye -- in pure friendship; kare -- does; 
skandhe -- on the shoulders; arohana -- mounting; tumi -- You; kon -- 
what; bada -- big; loka -- person; tumi -- You; ami -- I; sama -- the 
same.
 
TRANSLATION
 
"My friends climb on My shoulders in pure friendship, saying, ‘What kind 
of big man are You? You and I are equal.'
 
Adi 4.26
 
TEXT 26
 
TEXT
 
priya yadi mana kari' karaye bhartsana
veda-stuti haite hare sei mora mana
SYNONYMS
 
priya -- the lover; yadi -- if; mana kari' -- sulking; karaye -- does; 
bhartsana -- rebuking; veda-stuti -- the Vedic prayers; haite -- from; 
hare -- takes away; sei -- that; mora -- My; mana -- mind.
 
TRANSLATION
 
"If My beloved consort reproaches Me in a sulky mood, that steals My 
mind from the reverent hymns of the Vedas.
 
PURPORT
 
According to the Upanisads, all living entities are dependent on the 
supreme living entity, the Personality of Godhead. As it is said (Katha 
Up. 2.2.13), nityo nityanam cetanas cetananam eko bahunam yo vidadhati 
kaman: one eternal living entity supports all the other eternal living 
entities. Because the Supreme Personality of Godhead maintains all the 
other living entities, they remain subordinate to the Lord, even when 
joined with Him in the reciprocation of loving affairs
.
 
But in the course of exchanging transcendental love of the highest 
purity, sometimes the subordinate devotee tries to predominate over the 
predominator. One who lovingly engages with the Supreme Lord as if he 
were His mother or father sometimes supersedes the position of the 
Supreme Personality of Godhead. Similarly, His fiancee or lover 
sometimes supersedes the position of the Lord. But such attempts are 
exhibitions of the highest love. Only out of pure love does the 
subordinate lover of the Supreme Personality of Godhead chide Him. The 
Lord, enjoying this chiding, takes it very nicely. The exhibition of 
natural love makes such activities very enjoyable. In worship of the 
Supreme Lord with veneration there is no manifestation of such natural 
love because the devotee considers the Lord his superior.
 
Regulative principles in devotional service are meant for those who have 
not invoked their natural love of Godhead. When natural love arises, all 
regulative methods are surpassed, and pure love is exhibited between the 
Lord and the devotee. Although on such a platform of love the devotee 
sometimes appears to predominate over the Lord or transgress regulative 
principles, such dealings are far more advanced than ordinary dealings 
through regulative principles with awe and veneration. A devotee who is 
actually free from all designations due to complete attachment in love 
for the Supreme exhibits spontaneous love for Godhead, which is always 
superior to the devotion of regulative principles.
 
The informal language used between lover and beloved is indicative  of 
pure affection. When devotees worship their beloved as the most 
venerable object, spontaneous loving sentiments are observed to be 
lacking. A neophyte devotee who follows the Vedic instructions that 
regulate those who lack pure love of Godhead may superficially seem more 
exalted than a devotee in spontaneous love of Godhead. But in fact such 
spontaneous pure love is far superior to regulated devotional service. 
Such pure love of Godhead is always glorious in all respects, more so 
than reverential devotional service rendered by a less affectionate 
devotee.
 
Adi 4.28
 
TEXTS 27–28
 
TEXT
 
ei suddha-bhakta lana karimu avatara
kariba vividha-vidha adbhuta vihara
vaikunthadye nahi ye ye lilara pracara
se se lila kariba, yate mora camatkara
SYNONYMS
 
ei -- these; suddha-bhakta -- pure devotees; lana -- taking; karimu -- I 
shall make; avatara -- incarnation; kariba -- I shall do; vividha-vidha -
- various kinds; adbhuta -- wonderful; vihara -- pastimes; vaikuntha-
adye -- in the Vaikuntha planets, etc.; nahi -- not; ye ye -- whatever; 
lilara -- of the pastimes; pracara -- broadcasting; se se -- those; lila 
-- pastimes; kariba -- I shall perform; yate -- in which; mora -- My; 
camatkara -- wonder.
 
TRANSLATION
 
"Taking these pure devotees with Me, I shall descend and sport in 
various wonderful ways, unknown even in Vaikuntha. I shall broadcast 
such pastimes by which even I am amazed.
 
PURPORT
 
Lord Krsna in the form of Lord Caitanya educates His devotees to develop 
progressively to the stage of pure devotional service. Thus He appears 
periodically as a devotee to take part in various wonderful activities 
depicted in His sublime philosophy and teachings.
 
There are innumerable Vaikuntha planets in the spiritual sky, and in all 
of them the Lord accepts the service rendered by His eternal devotees in 
a reverential mood. Therefore Lord Sri Krsna presents His most 
confidential pastimes as He enjoys them in His transcendental realm. 
Such pastimes are so attractive that they attract even the Lord, and 
thus He relishes them in the form of Lord Caitanya.
 
Adi 4.29
 
TEXT 29
 
TEXT
 
mo-visaye gopi-ganera upapati-bhave
yoga-maya karibeka apana-prabhave
SYNONYMS
 
mo-visaye -- on the subject of Me; gopi-ganera -- of the gopis; upapati -
- of a paramour; bhave -- in the position; yoga-maya -- yogamaya, Lord 
Krsna's internal potency; karibeka -- will make; apana -- her own; 
prabhave -- by the influence.
 
TRANSLATION
 
"The influence of yogamaya will inspire the gopis with the sentiment 
that I am their paramour.
 
PURPORT
 
Yogamaya is the name of the internal potency that makes the Lord forget 
Himself and become an object of love for His pure devotee in different 
transcendental mellows. This yogamaya potency creates a spiritual 
sentiment in the minds of the damsels of Vraja by which they think of 
Lord Krsna as their paramour. This sentiment is never to be compared to 
mundane illicit sexual love. It has nothing to do with sexual psychology,
 although the pure love of such devotees seems to be sexual. One should 
know for certain that nothing can exist in this cosmic manifestation 
that has no real counterpart in the spiritual field. All material 
manifestations are emanations of the Transcendence. The erotic 
principles of amorous love reflected in mixed material values are 
perverted reflections of the reality of spirit, but one cannot 
understand the reality unless one is sufficiently educated in the 
spiritual science.
 
Adi 4.30
 
TEXT 30
 
TEXT
 
amiha na jani taha, na jane gopi-gana
dunhara rupa-gune dunhara nitya hare mana
SYNONYMS
 
amiha -- I; na jani -- shall not know; taha -- that; na jane -- will not 
know; gopi-gana -- the gopis; dunhara -- of the two; rupa-gune -- the 
beauty and qualities; dunhara -- of the two; nitya -- always; hare -- 
carry away; mana -- the minds.
 
TRANSLATION
 
"Neither the gopis nor I shall notice this, for our minds will always be 
entranced by one another's beauty and qualities.
 
PURPORT
 
In the spiritual sky the Vaikuntha planets are predominated by Narayana. 
His devotees have the same features He does, and the exchange of 
devotion there is on the platform of reverence. But above all these 
Vaikuntha planets is Goloka, or Krsnaloka, where the original 
Personality of Godhead, Krsna, fully manifests His pleasure potency in 
free loving affairs. Since the devotees in the material world know 
almost nothing about these affairs, the Lord desires to show these 
affairs to them.
 
In Goloka Vrndavana there is an exchange of love known as parakiya-rasa. 
It is something like the attraction of a married woman for a man other 
than her husband. In the material world this sort of relationship is 
most abominable because it is a perverted reflection of the parakiya-
rasa in the spiritual world, where it is the highest kind of loving 
affair. Such feelings between the devotee and the Lord are presented by 
the influence of yogamaya. The Bhagavad-gita states that devotees of the 
highest grade are under the care of daiva-maya, or yogamaya: mahatmanas 
tu mam partha daivim prakrtim asritah (Bg. 9.13). Those who are 
actually great souls (mahatmas) are fully absorbed in Krsna 
consciousness, always engaged in the service of the Lord. They are under 
the care of daivi-prakrti, or yogamaya. Yogamaya creates a situation in 
which the devotee is prepared to transgress all regulative principles 
simply to love Krsna. A devotee naturally does not like to transgress 
the laws of reverence for the Supreme Personality of Godhead, but by the 
influence of yogamaya he is prepared to do anything to love the Supreme 
Lord better.
 
Those under the spell of the material energy cannot at all appreciate 
the activities of yogamaya, for a conditioned soul can hardly understand 
the pure reciprocation between the Lord and His devotee. But by 
executing devotional service under the regulative principles, one can 
become very highly elevated and then begin to appreciate the dealings of 
pure love under the management of yogamaya.
 
In the spiritual loving sentiment induced by the yogamaya potency, both 
Lord Sri Krsna and the damsels of Vraja forget themselves in spiritual 
rapture. By the influence of such forgetfulness, the attractive beauty 
of the gopis plays a prominent part in the transcendental satisfaction 
of the Lord, who has nothing to do with mundane sex. Because 
spiritual love of Godhead is above everything mundane, the gopis 
superficially seem to transgress the codes of mundane morality. This 
perpetually puzzles mundane moralists. Therefore yogamaya acts to cover 
the Lord and His pastimes from the eyes of mundaners, as confirmed in 
the Bhagavad-gita (7.25), where the Lord says that He reserves the right 
of not being exposed to everyone.
 
The acts of yogamaya make it possible for the Lord and the gopis, in 
loving ecstasy, to sometimes meet and sometimes separate. These 
transcendental loving affairs of the Lord are unimaginable to 
empiricists involved in the impersonal feature of the Absolute Truth. 
Therefore the Lord Himself appears before the mundaners to bestow upon 
them the highest form of spiritual realization and also personally 
relish its essence. The Lord is so merciful that He Himself descends to 
take the fallen souls back home to the kingdom of Godhead, where the 
erotic principles of Godhead are eternally relished in their real form, 
distinct from the perverted sexual love so much adored and indulged in 
by the fallen souls in their diseased condition. The reason the Lord 
displays the rasa-lila is essentially to induce all the fallen souls to 
give up their diseased morality and religiosity, and to attract them to 
the kingdom of God to enjoy the reality. A person who actually 
understands what the rasa-lila is will certainly hate to indulge in 
mundane sex life. For the realized soul, hearing the Lord's rasa-lila 
through the proper channel will result in complete abstinence from 
material sexual pleasure.
 
Adi 4.31
 
TEXT 31
 
TEXT
 
dharma chadi' rage dunhe karaye milana
kabhu mile, kabhu na mile, -- daivera ghatana
SYNONYMS
 
dharma chadi' -- giving up religious customs; rage -- in love; dunhe -- 
both; karaye -- do; milana -- meeting; kabhu -- sometimes; mile -- they 
meet; kabhu -- sometimes; na mile -- they do not meet; daivera -- of 
destiny; ghatana -- the happening.
 
TRANSLATION
 
"Pure attachment will unite us even at the expense of moral and 
religious duties [dharma]. Destiny will sometimes bring us together and 
sometimes separate us.
 
PURPORT
 
The gopis came out to meet Krsna in the dead of night when they heard 
the sound of His flute. Srila Rupa Gosvami has accordingly composed 
a nice verse (see Adi 5.224) that describes the beautiful boy called 
Govinda standing by the bank of the Yamuna with His flute to His lips in 
the shining moonlight. Those who want to enjoy life in the materialistic 
way of society, friendship and love should not go to the Yamuna to see 
the form of Govinda. The sound of Lord Krsna's flute is so sweet that it 
has made the gopis forget all about their relationships with their 
kinsmen and flee to Krsna in the dead of night.
 
By leaving home in that way, the gopis transgressed the Vedic 
regulations of household life. This indicates that when natural feelings 
of love for Krsna become fully manifest, a devotee can neglect 
conventional social rules and regulations. In the material world we are 
situated in designative positions only, but pure devotional service 
begins when one is freed from all designations. When love for Krsna is 
awakened, the designative positions are overcome.
 
The spontaneous attraction of Sri Krsna for His dearest parts and 
parcels generates an enthusiasm that obliges Sri Krsna and the gopis to 
meet together. To celebrate this transcendental enthusiasm, there is 
need of a sentiment of separation between the lover and beloved. In the 
condition of material tribulation, no one wants the pangs of separation. 
But in the transcendental form, the very same separation, being absolute 
in its nature, strengthens the ties of love and enhances the desire of 
the lover and beloved to meet. The period of separation, evaluated 
transcendentally, is more relishable than the actual meeting, which 
lacks the feelings of increasing anticipation because the lover and 
beloved are both present.
 
Adi 4.32
 
TEXT 32
 
TEXT
 
ei saba rasa-niryasa kariba asvada
ei dvare kariba saba bhaktere prasada
SYNONYMS
 
ei -- these; saba -- all; rasa-niryasa -- essence of mellows; kariba -- 
I shall do; asvada -- tasting; ei dvare -- by this; kariba -- I shall do;
 saba -- all; bhaktere -- to the devotees; prasada -- favor.
 
TRANSLATION
 
"I shall taste the essence of all these rasas, and in this way I shall 
favor all the devotees.
 
Adi 4.33
 
TEXT 33
 
TEXT
 
vrajera nirmala raga suni' bhakta-gana
raga-marge bhaje yena chadi' dharma-karma
SYNONYMS
 
vrajera -- of Vraja; nirmala -- spotless; raga -- love; suni' -- hearing;
 bhakta-gana -- the devotees; raga-marge -- on the path of spontaneous 
love; bhaje -- they worship; yena -- so that; chadi' -- giving up; 
dharma -- religiosity; karma -- fruitive activity.
 
TRANSLATION
 
"Then, by hearing about the pure love of the residents of Vraja, 
devotees will worship Me on the path of spontaneous love, abandoning all 
rituals of religiosity and fruitive activity."
 
PURPORT
 
Many realized souls, such as Raghunatha dasa Gosvami and King 
Kulasekhara, have recommended with great emphasis that one develop this 
spontaneous love of Godhead, even at the risk of transgressing all the 
traditional codes of morality and religiosity. Sri Raghunatha dasa 
Gosvami, one of the six Gosvamis of Vrndavana, has written in his 
prayers called the Manah-siksa that one should simply worship Radha and 
Krsna with all attention. Na dharmam nadharmam sruti-gana-niruktam kila 
kuru: one should not be much interested in performing Vedic rituals or 
simply following rules and regulations.
 
King Kulasekhara has written similarly, in his book Mukunda-mala-stotra (
5):
 
nastha dharme na vasu-nicaye naiva kamopabhoge
yad bhavyam tad bhavatu bhagavan purva-karmanurupam
etat prarthyam mama bahu-matam janma-janmantare 'pi
tvat-padambho-ruha-yuga-gata niscala bhaktir astu
 
"I have no attraction for performing religious rituals or holding any 
earthly kingdom. I do not care for sense enjoyments; let them appear and 
disappear in accordance with my previous deeds. My only desire is to be 
fixed in devotional service to the lotus feet of the Lord, even though I 
may continue to take birth here life after life."
 
Adi 4.34
 
TEXT 34
 
TEXT
 
anugrahaya bhaktanam
manusam deham asritah
bhajate tadrsih krida
yah srutva tat-paro bhavet
SYNONYMS
 
anugrahaya -- for showing favor; bhaktanam -- to the devotees; manusam --
 humanlike; deham -- body; asritah -- accepting; bhajate -- He enjoys; 
tadrsih -- such; kridah -- pastimes; yah -- which; srutva -- having 
heard; tat-parah -- fully intent upon Him; bhavet -- one must become.
 
TRANSLATION
 
"Krsna manifests His eternal humanlike form and performs His pastimes to 
show mercy to the devotees. Having heard such pastimes, one should 
engage in service to Him."
 
PURPORT
 
This text is from Srimad-Bhagavatam (10.33.36). The Supreme Personality 
of Godhead has innumerable expansions of His transcendental form who 
eternally exist in the spiritual world. This material world is only a 
perverted reflection of the spiritual world, where everything is 
manifested without inebriety. There everything is in its original 
existence, free from the domination of time. Time cannot deteriorate or 
interfere with the conditions in the spiritual world, where different 
manifestations of the Supreme Personality of Godhead are the recipients 
of the worship of different living entities in their constitutional 
spiritual positions. In the spiritual world all existence is 
unadulterated goodness. The goodness found in the material world is 
contaminated by the modes of passion and ignorance.
 
The saying that the human form of life is the best position for 
devotional service has its special significance because only in this 
form can a living entity revive his eternal relationship with the 
Supreme Personality of Godhead. The human form is considered the highest 
state in the cycle of the species of life in the material world. If one 
takes advantage of this highest kind of material form, one can regain 
his position of devotional service to the Lord.
 
Incarnations of the Supreme Personality of Godhead appear in all the 
species of life, although this is inconceivable to the human brain. The 
Lord's pastimes are differentiated according to the appreciating 
capacity of the different types of bodies of the living entities. The 
Supreme Lord bestows the most merciful benediction upon human society 
when He appears in His human form. It is then that humanity gets the 
opportunity to engage in different kinds of eternal service to the Lord.
 
Special natural appreciation of the descriptions of a particular pastime 
of Godhead indicates the constitutional position of a living entity. 
Adoration, servitorship, friendship, parental affection and conjugal 
love are the five primary relationships with Krsna. The highest 
perfectional stage of the conjugal relationship, enriched by many 
sentiments, gives the maximum relishable mellow to the devotee.
 
The Lord appears in different incarnations -- as a fish, tortoise and 
boar, as Parasurama, Lord Rama, Buddha and so on -- to reciprocate the 
different appreciations of living entities in different stages of 
evolution. The conjugal relationship of amorous love called parakiya-
rasa is the unparalleled perfection of love exhibited by Lord Krsna and 
His devotees.
 
A class of so-called devotees known as sahajiyas try to imitate the Lord'
s pastimes, although they have no understanding of the amorous love in 
His expansions of pleasure potency. Their superficial imitation can 
create havoc on the path for the advancement of one's spiritual 
relationship with the Lord. Material sexual indulgence can never be 
equated with spiritual love, which is in unadulterated goodness. The 
activities of the sahajiyas simply lower one deeper into the material 
contamination of the senses and mind. Krsna's transcendental pastimes 
display eternal servitorship to Adhoksaja, the Supreme Lord, who is 
beyond all conception through material senses. Materialistic conditioned 
souls do not understand the transcendental exchanges of love, but they 
like to indulge in sense gratification in the name of devotional service.
 The activities of the Supreme Lord can never be understood by 
irresponsible persons who think the pastimes of Radha and Krsna to be 
ordinary affairs. The rasa dance is arranged by Krsna's internal potency 
yogamaya, and it is beyond the grasp of the materially affected person. 
Trying to throw mud into transcendence with their perversity, the 
sahajiyas misinterpret the sayings tat-paratvena nirmalam [Cc. Madhya 19.
170] and tat-paro bhavet. By misinterpreting tadrsih kridah, they want 
to indulge in sex while pretending to imitate Lord Krsna. But one must 
actually understand the imports of the words through the intelligence of 
the authorized gosvamis. Srila Narottama dasa Thakura, in his prayers to 
the Gosvamis, has explained his inability to understand such spiritual 
affairs:
 
rupa-raghunatha-pade ha-ibe akuti
kabe hama bujhaba se yugala-piriti
 
"When I shall be eager to understand the literature given by the 
Gosvamis, then I shall be able to understand the transcendental love 
affairs of Radha and Krsna." In other words, unless one is trained under 
the disciplic succession of the Gosvamis, one cannot understand Radha 
and Krsna. The conditioned souls are naturally averse to understanding 
the spiritual existence of the Lord, and if they try to know the 
transcendental nature of the Lord's pastimes while they remain absorbed 
in materialism, they are sure to blunder like the sahajiyas.
 
Adi 4.35
 
TEXT 35
 
TEXT
 
‘bhavet' kriya vidhilin, sei iha kaya
kartavya avasya ei, anyatha pratyavaya
SYNONYMS
 
bhavet -- bhavet; kriya -- the verb; vidhi-lin -- an injunction of the 
imperative mood; sei -- that; iha -- here; kaya -- says; kartavya -- to 
be done; avasya -- certainly; ei -- this; anyatha -- otherwise; 
pratyavaya -- detriment.
 
TRANSLATION
 
Here the use of the verb "bhavet," which is in the imperative mood, 
tells us that this certainly must be done. Noncompliance would be 
abandonment of duty.
 
PURPORT
 
This imperative is applicable to pure devotees. Neophytes will be able 
to understand these affairs only after being elevated by regulated 
devotional service under the expert guidance of the spiritual master. 
Then they too will be competent to hear of the love affairs of Radha and 
Krsna.
 
As long as one is in material, conditioned life, strict discipline is 
required in the matter of moral and immoral activities. The absolute 
world is transcendental and free from such distinctions because there 
inebriety is not possible. But in this material world a sexual appetite 
necessitates distinction between moral and immoral conduct. There are no 
sexual activities in the spiritual world. The transactions between lover 
and beloved in the spiritual world are pure transcendental love and 
unadulterated bliss.
 
One who has not been attracted by the transcendental beauty of rasa will 
certainly be dragged down into material attraction, thus to act in 
material contamination and progress to the darkest region of hellish 
life. But by understanding the conjugal love of Radha and Krsna one is 
freed from the grip of attraction to material so-called love between man 
and woman. Similarly, one who understands the pure parental love of 
Nanda and Yasoda for Krsna will be saved from being dragged into 
material parental affection. If one accepts Krsna as the supreme friend, 
the attraction of material friendship will be finished for him, and he 
will not be dismayed by so-called friendship with mundane wranglers. If 
he is attracted by servitorship to Krsna, he will no longer have to 
serve the material body in the degraded status of material existence, 
with the false hope of becoming master in the future. Similarly, one who 
sees the greatness of Krsna in neutrality will certainly never again 
seek the so-called relief of impersonalist or voidist philosophy. If one 
is not attracted by the transcendental nature of Krsna, one is sure to 
be attracted to material enjoyment, thus to become implicated in the 
clinging network of virtuous and sinful activities and to continue 
material existence by transmigrating from one material body to another. 
Only in Krsna consciousness can one achieve the highest perfection of 
life.
 
Adi 4.36–37
 
TEXTS 36–37
 
TEXT
 
ei vancha yaiche krsna-prakatya-karana
asura-samhara -- anusanga prayojana
ei mata caitanya-krsna purna bhagavan
yuga-dharma-pravartana nahe tanra kama
SYNONYMS
 
ei -- this; vancha -- desire; yaiche -- just as; krsna -- of Lord Krsna; 
prakatya -- for the manifestation; karana -- reason; asura-samhara -- 
the killing of demons; anusanga -- secondary; prayojana -- reason; ei 
mata -- like this; caitanya -- as Lord Caitanya Mahaprabhu; krsna -- 
Lord Krsna; purna -- full; bhagavan -- the Supreme Personality of 
Godhead; yuga-dharma -- the religion of the age; pravartana -- 
initiating; nahe -- is not; tanra -- of Him; kama -- the desire.
 
TRANSLATION
 
Just as these desires are the fundamental reason for Krsna's appearance 
whereas destroying the demons is only an incidental necessity, so for 
Sri Krsna Caitanya, the Supreme Personality of Godhead, promulgating the 
dharma of the age is incidental.
 
Adi 4.38
 
TEXT 38
 
TEXT
 
kona karane yabe haila avatare mana
yuga-dharma-kala haila se kale milana
SYNONYMS
 
kona karane -- by some reason; yabe -- when; haila -- there was; avatare 
-- in incarnation; mana -- inclination; yuga-dharma -- for the religion 
of the age; kala -- the time; haila -- there was; se kale -- at that 
time; milana -- conjunction.
 
TRANSLATION
 
When the Lord desired to appear for another reason, the time for 
promulgating the religion of the age also arose.
 
Adi 4.39
 
TEXT 39
 
TEXT
 
dui hetu avatari' lana bhakta-gana
apane asvade prema-nama-sankirtana
SYNONYMS
 
dui -- two; hetu -- reasons; avatari' -- incarnating; lana -- taking; 
bhakta-gana -- the devotees; apane -- Himself; asvade -- tastes; prema --
 love of God; nama-sankirtana -- and congregational chanting of the holy 
name.
 
TRANSLATION
 
Thus with two intentions the Lord appeared with His devotees and tasted 
the nectar of prema with the congregational chanting of the holy name.
 
Adi 4.40
 
TEXT 40
 
TEXT
 
sei dvare acandale kirtana sancare
nama-prema-mala ganthi' paraila samsare
SYNONYMS
 
sei dvare -- by that; a-candale -- even among the candalas; kirtana -- 
the chanting of the holy names; sancare -- He infuses; nama -- of the 
holy names; prema -- and of love of God; mala -- a garland; ganthi' -- 
stringing together; paraila -- He put it on; samsare -- the whole 
material world.
 
TRANSLATION
 
Thus He spread kirtana even among the untouchables. He wove a wreath of 
the holy name and prema, with which He garlanded the entire material 
world.
 
Adi 4.41
 
TEXT 41
 
TEXT
 
ei-mata bhakta-bhava kari' angikara
apani acari' bhakti karila pracara
SYNONYMS
 
ei-mata -- like this; bhakta-bhava -- the position of a devotee; kari' --
 making; angikara -- acceptance; apani -- Himself; acari' -- practicing; 
bhakti -- devotional service; karila -- did; pracara -- propagation.
 
TRANSLATION
 
In this way, assuming the sentiment of a devotee, He preached devotional 
service while practicing it Himself.
 
PURPORT
 
When Rupa Gosvami met Lord Sri Caitanya Mahaprabhu at Prayaga (Allahabad)
, he offered his respectful obeisances by submitting that Lord Caitanya 
was more magnanimous than any other avatara of Krsna because He was 
distributing love of Krsna. His mission was to enhance love of Godhead. 
In the human form of life the highest achievement is to attain the 
platform of love of Godhead. Lord Caitanya did not invent a system of 
religion, as people sometimes assume. Religious systems are meant to 
show the existence of God, who is then generally approached as the 
cosmic order-supplier. But Lord Sri Caitanya Mahaprabhu's transcendental 
mission is to distribute love of Godhead to everyone. Anyone who accepts 
God as the Supreme can take to the process of chanting Hare Krsna and 
become a lover of God. Therefore Lord Caitanya is the most magnanimous. 
This munificent broadcasting of devotional service is possible only for 
Krsna Himself. Therefore Lord Caitanya is Krsna.
 
In the Bhagavad-gita Krsna has taught the philosophy of surrender to the 
Supreme Personality of Godhead. One who has surrendered to the Supreme 
can make further progress by learning to love Him. Therefore the Krsna 
consciousness movement propagated by Lord Caitanya is especially meant 
for those who are cognizant of the presence of the Supreme Godhead, the 
ultimate controller of everything. His mission is to teach people how to 
dovetail themselves into engagements of transcendental loving service. 
He is Krsna teaching His own service from the position of a devotee. The 
Lord's acceptance of the role of a devotee in the eternal form of Lord 
Sri Caitanya Mahaprabhu is another of the Lord's wonderful features. A 
conditioned soul cannot reach the absolute Personality of Godhead by his 
imperfect endeavor, and therefore it is wonderful that Lord Sri Krsna, 
in the form of Lord Gauranga, has made it easy for everyone to approach 
Him.
 
Svarupa Damodara Gosvami has described Lord Caitanya as Krsna Himself 
with the attitude of Radharani, or a combination of Radha and Krsna. The 
intention of Lord Caitanya is to taste Krsna's sweetness in 
transcendental love. He does not care to think of Himself as 
Krsna, because He wants the position of Radharani. We should remember 
this. A class of so-called devotees called the nadiya-nagaris or gaura-
nagaris pretend that they have the sentiment of gopis toward Lord 
Caitanya, but they do not realize that He placed Himself not as the 
enjoyer, Krsna, but as the enjoyed, the devotee of Krsna. The 
concoctions of unauthorized persons pretending to be bona fide have not 
been accepted by Lord Caitanya. Presentations such as those of the gaura-
nagaris are only disturbances to the sincere execution of the mission of 
Lord Caitanya. Lord Caitanya is undoubtedly Krsna Himself, and He is 
always nondifferent from Srimati Radharani. But the emotion technically 
called vipralambha-bhava, which the Lord adopted for confidential 
reasons, should not be disturbed in the name of service. A mundaner 
should not unnecessarily intrude into affairs of transcendence and 
thereby displease the Lord. One must always be on guard against this 
sort of devotional anomaly. A devotee is not meant to create 
disturbances to Krsna. As Srila Rupa Gosvami has explained, devotional 
service is anukulyena, or favorable to Krsna. Acting unfavorably toward 
Krsna is not devotion. Kamsa was the enemy of Krsna. He always thought 
of Krsna, but he thought of Him as an enemy. One should always avoid 
such unfavorable so-called service.
 
Lord Caitanya has accepted the role of Radharani, and we should support 
that position, as Svarupa Damodara did in the Gambhira (the room where 
Lord Caitanya Mahaprabhu stayed in Puri). He always reminded Lord 
Caitanya of Radha's feelings of separation as they are described in 
Srimad-Bhagavatam, and Lord Caitanya appreciated his assistance. But the 
gaura-nagaris, who place Lord Caitanya in the position of enjoyer and 
themselves as His enjoyed, are not approved by Lord Caitanya or by Lord 
Caitanya's followers. Instead of being blessed, the foolish imitators 
are left completely apart. Their concoctions are against the principles 
of Lord Sri Caitanya Mahaprabhu. The doctrine of transcendental 
enjoyment by Krsna cannot be mixed up with the doctrine of 
transcendental feeling of separation from Krsna in the role of Radharani.
 
Adi 4.42
 
TEXT 42
 
TEXT
 
dasya, sakhya, vatsalya, ara ye srngara
cari prema, catur-vidha bhakta-i adhara
SYNONYMS
 
dasya -- servitude; sakhya -- friendship; vatsalya -- parental affection;
 ara -- and; ye -- that; srngara -- conjugal love; cari -- four types; 
prema -- love of God; catuh-vidha -- four kinds; bhakta-i -- devotees; 
adhara -- the containers.
 
TRANSLATION
 
Four kinds of devotees are the receptacles of the four kinds of mellows 
in love of God, namely servitude, friendship, parental affection and 
conjugal love.
 
Adi 4.43
 
TEXT 43
 
TEXT
 
nija nija bhava sabe srestha kari' mane
nija-bhave kare krsna-sukha asvadane
SYNONYMS
 
nija nija -- each his own; bhava -- mood; sabe -- all; srestha kari' -- 
making the best; mane -- accepts; nija-bhave -- in his own mood; kare -- 
does; krsna-sukha -- happiness with Lord Krsna; asvadane -- tasting.
 
TRANSLATION
 
Each kind of devotee feels that his sentiment is the most excellent, and 
thus in that mood he tastes great happiness with Lord Krsna.
 
Adi 4.44
 
TEXT 44
 
TEXT
 
tatastha ha-iya mane vicara yadi kari
saba rasa haite srngare adhika madhuri
SYNONYMS
 
tata-stha ha-iya -- becoming impartial; mane -- in the mind; vicara -- 
consideration; yadi -- if; kari -- doing; saba rasa -- all the mellows; 
haite -- than; srngare -- in conjugal love; adhika -- greater; madhuri --
 sweetness.
 
TRANSLATION
 
But if we compare the sentiments in an impartial mood, we find that the 
conjugal sentiment is superior to all others in sweetness.
 
PURPORT
 
No one is higher or lower than anyone else in transcendental 
relationships with the Lord, for in the absolute realm everything is 
equal. But although these relationships are absolute, there are also 
transcendental differences between them. Thus the transcendental 
relationship of conjugal love is considered the highest perfection.
 
Adi 4.45
 
TEXT 45
 
TEXT
 
yathottaram asau svada-
visesollasamayy api
ratir vasanaya svadvi
bhasate kapi kasyacit
SYNONYMS
 
yatha-uttaram -- one after another; asau -- that; svada-visesa -- of 
particular tastes; ullasa-mayi -- consisting of the increase; api -- 
although; ratih -- love; vasanaya -- by the different desire; svadvi -- 
sweet; bhasate -- exists; ka api -- any; kasyacit -- of someone (the 
devotee).
 
TRANSLATION
 
"Increasing love is experienced in various tastes, one above another. 
But that love which has the highest taste in the gradual succession of 
desire manifests itself in the form of conjugal love."
 
PURPORT
 
This is a verse from Srila Rupa Gosvami's Bhakti-rasamrta-sindhu (2.5.38)
.
 
Adi 4.46
 
TEXT 46
 
TEXT
 
ataeva madhura rasa kahi tara nama
svakiya-parakiya-bhave dvi-vidha samsthana
SYNONYMS
 
ataeva -- therefore; madhura -- sweet; rasa -- mellow; kahi -- I say; 
tara -- of that; nama -- the name; svakiya -- svakiya (own); parakiya -- 
and named parakiya (another's); bhave -- in the moods; dvi-vidha -- two 
types; samsthana -- positions.
 
TRANSLATION
 
Therefore I call it madhura-rasa. It has two further divisions, namely 
wedded and unwedded love.
 
Adi 4.47
 
TEXT 47
 
TEXT
 
parakiya-bhave ati rasera ullasa
vraja vina ihara anyatra nahi vasa
SYNONYMS
 
parakiya-bhave -- in the mood of parakiya, or conjugal relations outside 
of marriage; ati -- very great; rasera -- of mellow; ullasa -- increase; 
vraja vina -- except for Vraja; ihara -- of this; anyatra -- anywhere 
else; nahi -- there is not; vasa -- residence.
 
TRANSLATION
 
There is a great increase of mellow in the unwedded conjugal mood. Such 
love is found nowhere but in Vraja.
 
Adi 4.48
 
TEXT 48
 
TEXT
 
vraja-vadhu-ganera ei bhava niravadhi
tara madhye sri-radhaya bhavera avadhi
SYNONYMS
 
vraja-vadhu-ganera -- of the young wives of Vraja; ei -- this; bhava -- 
mood; niravadhi -- unbounded; tara madhye -- among them; sri-radhaya -- 
in Srimati Radharani; bhavera -- of the mood; avadhi -- the highest 
limit.
 
TRANSLATION
 
This mood is unbounded in the damsels of Vraja, but among them it finds 
its perfection in Sri Radha.
 
Adi 4.49
 
TEXT 49
 
TEXT
 
praudha nirmala-bhava prema sarvottama
krsnera madhurya-rasa-asvada-karana
SYNONYMS
 
praudha -- matured; nirmala-bhava -- pure condition; prema -- love; 
sarva-uttama -- best of all; krsnera -- of Lord Krsna; madhurya-rasa -- 
of the mellow of the conjugal relationship; asvada -- of the tasting; 
karana -- the cause.
 
TRANSLATION
 
Her pure, mature love surpasses that of all others. Her love is the 
cause of Lord Krsna's tasting the sweetness of the conjugal relationship.
 
Adi 4.50
 
TEXT 50
 
TEXT
 
ataeva sei bhava angikara kari'
sadhilena nija vancha gauranga-sri-hari
SYNONYMS
 
ataeva -- therefore; sei bhava -- that mood; angikara kari' -- accepting;
 sadhilena -- fulfilled; nija -- His own; vancha -- desire; gauranga -- 
Lord Caitanya Mahaprabhu; sri-hari -- the Supreme Personality of Godhead.
 
TRANSLATION
 
Therefore Lord Gauranga, who is Sri Hari Himself, accepted the 
sentiments of Radha and thus fulfilled His own desires.
 
PURPORT
 
Of the four kinds of reciprocation of loving service -- dasya, sakhya, 
vatsalya and madhurya -- madhurya is considered the fullest. But the 
conjugal relationship is further divided into two varieties, namely 
svakiya and parakiya. Svakiya is the relationship with Krsna as a 
formally married husband, and parakiya is the relationship with Krsna as 
a paramour. Expert analysts have decided that the transcendental ecstasy 
of the parakiya mellow is better because it is more enthusiastic. This 
phase of conjugal love is found in those who have surrendered to the 
Lord in intense love, knowing well that such illicit love with a 
paramour is not morally approved in society. The risks involved in such 
love of Godhead make this emotion superior to the relationship in which 
such risk is not involved. The validity of such risk, however, is 
possible only in the transcendental realm. Svakiya and parakiya conjugal 
love of Godhead have no existence in the material world, and parakiya is 
not exhibited anywhere in Vaikuntha, but only in the portion of Goloka 
Vrndavana known as Vraja.
 
Some devotees think that Krsna is eternally the enjoyer in Goloka 
Vrndavana but only sometimes comes to the platform of Vraja to enjoy 
parakiya-rasa. The six Gosvamis of Vrndavana, however, have explained 
that Krsna's pastimes in Vraja are eternal, like His other activities in 
Goloka Vrndavana. Vraja is a confidential part of Goloka Vrndavana. 
Krsna exhibited His Vraja pastimes on the surface of this world, and 
similar pastimes are eternally exhibited in Vraja in Goloka Vrndavana, 
where parakiya-rasa is ever existent.
 
In the Third Chapter of this epic, Srila Krsnadasa Kaviraja Gosvami has 
explicitly accepted the fact that Krsna appears in this material world 
at the end of the Dvapara age of the twenty-eighth catur-yuga of 
Vaivasvata Manu and brings with Him His Vrajadhama, which is the eternal 
abode of His highest pastimes. As the Lord appears by His own internal 
potency, so He also brings all His paraphernalia by the same internal 
potency, without extraneous help. It is further stated here in the 
Caitanya-caritamrta that the parakiya sentiment exists only in 
that transcendental realm and nowhere else. This highest form of ecstasy 
can exist only in the most confidential part of the transcendental world,
 but by the causeless mercy of the Lord we can have a peep into that 
invisible Vraja.
 
The transcendental mellow relished by the gopis in Vraja is 
superexcellently featured in Srimati Radharani. Mature assimilation of 
the transcendental humor of conjugal love is represented by Srimati 
Radharani, whose feelings are incomprehensible even to the Lord Himself. 
The intensity of Her loving service is the highest form of ecstasy. No 
one can surpass Srimati Radharani in relishing the 
qualities of the Lord through this supreme transcendental mellow. 
Therefore the Lord Himself agreed to assume the position of Radharani in 
the form of Lord Sri Gauranga. He then relished the highest position of 
parakiya-rasa, as exhibited in the transcendental abode of Vraja.
 
Adi 4.51
 
TEXT 51
 
TEXT
 
suresanam durgam gatir atisayenopanisadam
muninam sarva-svam pranata-patalinam madhurima
viniryasah premno nikhila-pasu-palambuja-drsam
sa caitanyah kim me punar api drsor yasyati padam
SYNONYMS
 
sura-isanam -- of the kings of the demigods; durgam -- fortress; gatih --
 the goal; atisayena -- eminently; upanisadam -- of the Upanisads; 
muninam -- of the sages; sarva-svam -- the be-all and end-all; 
pranata-patalinam -- of the groups of the devotees; madhurima -- the 
sweetness; viniryasah -- the essence; premnah -- of love; nikhila -- all;
 pasu-pala -- of the cowherd women; ambuja-drsam -- lotus-eyed; sah -- 
He; caitanyah -- Lord Caitanya; kim -- what; me -- my; punah -- again; 
api -- certainly; drsoh -- of the two eyes; yasyati -- will come; padam -
- to the abode.
 
TRANSLATION
 
"Lord Caitanya is the shelter of the demigods, the goal of the Upanisads,
 the be-all and end-all of the great sages, the beautiful shelter of His 
devotees, and the essence of the love of the lotus-eyed gopis. Will He 
again be the object of my vision?"
 
Adi 4.52
 
TEXT 52
 
TEXT
 
aparam kasyapi pranayi-jana-vrndasya kutuki
rasa-stomam hrtva madhuram upabhoktum kam api yah
rucam svam avavre dyutim iha tadiyam prakatayan
sa devas caitanyakrtir atitaram nah krpayatu
SYNONYMS
 
aparam -- boundless; kasya api -- of someone; pranayi-jana-vrndasya -- 
of the multitude of lovers; kutuki -- one who is curious; rasa-stomam -- 
the group of mellows; hrtva -- stealing; madhuram -- sweet; upabhoktum --
 to enjoy; kam api -- some; yah -- who; rucam -- luster; svam -- own; 
avavre -- covered; dyutim -- luster; iha -- here; tadiyam -- related to 
Him; prakatayan -- manifesting; sah -- He; devah -- the Supreme 
Personality of Godhead; caitanya-akrtih -- having the form of Lord 
Caitanya Mahaprabhu; atitaram -- greatly; nah -- unto us; krpayatu -- 
may He show His mercy.
 
TRANSLATION
 
"Lord Krsna desired to taste the limitless nectarean mellows of the love 
of one of His multitude of loving damsels [Sri Radha], and so He has 
assumed the form of Lord Caitanya. He has tasted that love while hiding 
His own dark complexion with Her effulgent yellow color. May that Lord 
Caitanya confer upon us His grace."
 
PURPORT
 
Texts 51 and 52 are, respectively, Prathama Sri Caitanyastaka 2 and 
Dvitiya Sri Caitanyastaka 3, from the Stava-mala of Srila Rupa Gosvami.
 
Adi 4.53
 
TEXT 53
 
TEXT
 
bhava-grahanera hetu kaila dharma-sthapana
tara mukhya hetu kahi, suna sarva-jana
SYNONYMS
 
bhava-grahanera -- of accepting the mood; hetu -- the reason; kaila -- 
did; dharma -- religion; sthapana -- establishing; tara -- of that; 
mukhya -- principal; hetu -- reason; kahi -- I say; suna -- please hear; 
sarva-jana -- everyone.
 
TRANSLATION
 
To accept ecstatic love is the main reason He appeared and reestablished 
the religious system for this age. I shall now explain that reason. 
Everyone please listen.
 
Adi 4.54
 
TEXT 54
 
TEXT
 
mula hetu age slokera kaila abhasa
ebe kahi sei slokera artha prakasa
SYNONYMS
 
mula hetu -- the root cause; age -- in the beginning; slokera -- of the 
verse; kaila -- gave; abhasa -- hint; ebe -- now; kahi -- I shall speak; 
sei -- that; slokera -- of the verse; artha -- meaning; prakasa -- 
manifestation.
 
TRANSLATION
 
Having first given hints about the verse describing the principal reason 
why the Lord appeared, now I shall manifest its full meaning.
 
Adi 4.55
 
TEXT 55
 
TEXT
 
radha krsna-pranaya-vikrtir hladini saktir asmad
ekatmanav api bhuvi pura deha-bhedam gatau tau
caitanyakhyam prakatam adhuna tad-dvayam caikyam aptam
radha-bhava-dyuti-suvalitam naumi krsna-svarupam
SYNONYMS
 
radha -- Srimati Radharani; krsna -- of Lord Krsna; pranaya -- of love; 
vikrtih -- the transformation; hladini saktih -- pleasure potency; asmat 
-- from this; eka-atmanau -- both the same in identity; api -- although; 
bhuvi -- on earth; pura -- from beginningless time; deha-bhedam -- 
separate forms; gatau -- obtained; tau -- these two; caitanya-akhyam -- 
known as Sri Caitanya; prakatam -- manifest; adhuna -- now; tat-dvayam --
 the two of Them; ca -- and; aikyam -- unity; aptam -- obtained; radha --
 of Srimati Radharani; bhava -- mood; dyuti -- the luster; suvalitam -- 
who is adorned with; naumi -- I offer my obeisances; krsna-svarupam -- 
to Him who is identical with Sri Krsna.
 
TRANSLATION
 
"The loving affairs of Sri Radha and Krsna are transcendental 
manifestations of the Lord's internal pleasure-giving potency. Although 
Radha and Krsna are one in Their identity, They separated Themselves 
eternally. Now these two transcendental identities have again united, in 
the form of Sri Krsna Caitanya. I bow down to Him, who has manifested 
Himself with the sentiment and complexion of Srimati Radharani although 
He is Krsna Himself."
 
PURPORT
 
This text is from the diary of Srila Svarupa Damodara Gosvami. It 
appears as the fifth of the first fourteen verses of Sri Caitanya-
caritamrta.
 
Adi 4.56
 
TEXT 56
 
TEXT
 
radha-krsna eka atma, dui deha dhari'
anyonye vilase rasa asvadana kari'
SYNONYMS
 
radha-krsna -- Radha and Krsna; eka -- one; atma -- self; dui -- two; 
deha -- bodies; dhari' -- assuming; anyonye -- one another; vilase -- 
They enjoy; rasa -- the mellows of love; asvadana kari' -- tasting.
 
TRANSLATION
 
Radha and Krsna are one and the same, but They have assumed two bodies. 
Thus They enjoy each other, tasting the mellows of love.
 
PURPORT
 
The two transcendentalists Radha and Krsna are a puzzle to materialists. 
The above description of Radha and Krsna from the diary of Srila Svarupa 
Damodara Gosvami is a condensed explanation, but one needs great 
spiritual insight to understand the mystery of these two personalities. 
One is enjoying in two. Sri Krsna is the potent factor, and Srimati 
Radharani is the internal potency. According to Vedanta philosophy, 
there is no difference between the potent and the potency; they are 
identical. We cannot differentiate between one and the other, any more 
than we can separate fire from heat.
 
Everything in the Absolute is inconceivable in relative existence. 
Therefore in relative cognizance it is very difficult to assimilate this 
truth of the oneness between the potent and the potency. The philosophy 
of inconceivable oneness and difference propounded by Lord Caitanya is 
the only source of understanding for such intricacies of transcendence.
 
In fact, Radharani is the internal potency of Sri Krsna, and She 
eternally intensifies the pleasure of Sri Krsna. Impersonalists cannot 
understand this without the help of a maha-bhagavata devotee. The very 
name "Radha" suggests that Srimati Radharani is eternally the topmost 
mistress of the comforts of Sri Krsna. As such, She is the medium 
transmitting the living entities' service to Sri Krsna. Devotees in 
Vrndavana therefore seek the mercy of Srimati Radharani in order to be 
recognized as loving servitors of Sri Krsna.
 
Lord Caitanya Mahaprabhu personally approaches the fallen conditioned 
souls of the iron age to deliver the highest principle of transcendental 
relationships with the Lord. The activities of Lord Caitanya are 
primarily in the role of the pleasure-giving portion of His internal 
potency.
 
The absolute Personality of Godhead, Sri Krsna, is the omnipotent form 
of transcendental existence, knowledge and bliss in full. His internal 
potency is exhibited first as sat, or existence -- or, in other words, 
as the portion that expands the existence function of the Lord. When the 
same potency displays full knowledge it is called cit, or 
samvit, which expands the transcendental forms of the Lord. Finally, 
when the same potency plays as a pleasure-giving medium it is 
known as hladini, or the transcendental blissful potency. Thus the Lord 
manifests His internal potency in three transcendental divisions.
 
Adi 4.57
 
TEXT 57
 
TEXT
 
sei dui eka ebe caitanya gosani
rasa asvadite donhe haila eka-thani
SYNONYMS
 
sei -- these; dui -- two; eka -- one; ebe -- now; caitanya gosani -- 
Lord Caitanya Mahaprabhu; rasa -- mellow; asvadite -- to taste; donhe -- 
the two; haila -- have become; eka-thani -- one body.
 
TRANSLATION
 
Now, to enjoy rasa, They have appeared in one body as Lord Caitanya 
Mahaprabhu.
 
Adi 4.58
 
TEXT 58
 
TEXT
 
ithi lagi' age kari tara vivarana
yaha haite haya gaurera mahima-kathana
SYNONYMS
 
ithi lagi' -- for this; age -- first; kari -- I shall do; tara -- of 
that; vivarana -- description; yaha haite -- from which; haya -- there 
is; gaurera -- of Lord Caitanya Mahaprabhu; mahima -- the glory; kathana 
-- relating.
 
TRANSLATION
 
Therefore I shall first delineate the position of Radha and Krsna. From 
that description the glory of Lord Caitanya will be known.
 
Adi 4.59
 
TEXT 59
 
TEXT
 
radhika hayena krsnera pranaya-vikara
svarupa-sakti -- ‘hladini' nama yanhara
SYNONYMS
 
radhika -- Srimati Radharani; hayena -- is; krsnera -- of Lord Krsna; 
pranaya-vikara -- transformation of love; svarupa-sakti -- personal 
energy; hladini -- hladini; nama -- name; yanhara -- whose.
 
TRANSLATION
 
Srimati Radhika is the transformation of Krsna's love. She is His 
internal energy called hladini.
 
Adi 4.60
 
TEXT 60
 
TEXT
 
hladini karaya krsne anandasvadana
hladinira dvara kare bhaktera posana
SYNONYMS
 
hladini -- the hladini energy; karaya -- causes to do; krsne -- in Lord 
Krsna; ananda-asvadana -- the tasting of bliss; hladinira dvara -- by 
the pleasure potency; kare -- does; bhaktera -- of the devotee; posana --
 nourishing.
 
TRANSLATION
 
That hladini energy gives Krsna pleasure and nourishes His devotees.
 
PURPORT
 
Srila Jiva Gosvami has elaborately discussed the hladini potency in his 
Priti-sandarbha. He says that the Vedas clearly state, "Only devotional 
service can lead one to the Personality of Godhead. Only devotional 
service can help a devotee meet the Supreme Lord face to face. The 
Supreme Personality of Godhead is attracted by devotional service, and 
as such the ultimate supremacy of Vedic knowledge rests in knowing the 
science of devotional service."
 
What is the particular attraction that makes the Supreme Lord 
enthusiastic to accept devotional service, and what is the nature of 
such service? The Vedic scriptures inform us that the Supreme 
Personality of Godhead, the Absolute Truth, is self-sufficient, and that 
maya, nescience, can never influence Him at all. Therefore the 
potency that overcomes the Supreme must be purely spiritual. Such a 
potency cannot be anything of the material manifestation. The bliss 
enjoyed by the Supreme Personality of Godhead cannot be of material 
composition, like the impersonalist conception of the bliss of Brahman. 
Devotional service is reciprocation between two, and therefore it cannot 
be located simply within one's self. Therefore the bliss of self-
realization, brahmananda, cannot be equated with devotional service.
 
The Supreme Personality of Godhead has three kinds of internal potency, 
namely the hladini-sakti, or pleasure potency, the sandhini-sakti, or 
existential potency, and the samvit-sakti, or cognitive potency. In the 
Visnu Purana (1.12.69) the Lord is addressed as follows: "O Lord, You 
are the support of everything. The three attributes hladini, sandhini 
and samvit exist in You as one spiritual energy. But the material modes, 
which cause happiness, misery and mixtures of the two, do not exist in 
You, for You have no material qualities."
 
Hladini is the personal manifestation of the blissfulness of the Supreme 
Personality of Godhead, by which He enjoys pleasure. Because the 
pleasure potency is perpetually present in the Supreme Lord, the theory 
of the impersonalist that the Lord appears in the material mode of 
goodness cannot be accepted. The impersonalist conclusion is against the 
Vedic version that the Lord possesses a transcendental pleasure potency. 
When the pleasure potency of the Supreme Personality of Godhead is 
exhibited by His grace in the person of a devotee, that manifestation is 
called love of God. "Love of God" is an epithet for the pleasure 
potency of the Lord. Therefore devotional service reciprocated between 
the Lord and His devotee is an exhibition of the transcendental pleasure 
potency of the Lord.
 
The potency of the Supreme Personality of Godhead that always enriches 
Him with transcendental bliss is not material, but the Sankarites have 
accepted it as such because they are ignorant of the identity of the 
Supreme Lord and His pleasure potency. Those ignorant persons cannot 
understand the distinction between impersonal spiritual bliss and the 
variegatedness of the spiritual pleasure potency. The hladini potency 
gives the Lord all transcendental pleasure, and the Lord bestows such a 
potency upon His pure devotee.
 
Adi 4.61
 
TEXT 61
 
TEXT
 
sac-cid-ananda, purna, krsnera svarupa
eka-i cic-chakti tanra dhare tina rupa
SYNONYMS
 
sat-cit-ananda -- eternity, knowledge and bliss; purna -- full; krsnera -
- of Lord Krsna; sva-rupa -- own form; eka-i -- one; cit-sakti -- 
spiritual energy; tanra -- of Him; dhare -- manifests; tina -- three; 
rupa -- forms.
 
TRANSLATION
 
Lord Krsna's body is eternal [sat], full of knowledge [cit] and full of 
bliss [ananda]. His one spiritual energy manifests three forms.
 
Adi 4.62
 
TEXT 62
 
TEXT
 
anandamse hladini, sad-amse sandhini
cid-amse samvit -- yare jnana kari' mani
SYNONYMS
 
ananda-amse -- in the bliss portion; hladini -- the pleasure energy; sat-
amse -- in the eternal portion; sandhini -- the existence-expanding 
energy; cit-amse -- in the cognizant portion; samvit -- the full energy 
of knowledge; yare -- which; jnana kari' -- as knowledge; mani -- I 
accept.
 
TRANSLATION
 
Hladini is His aspect of bliss; sandhini, of eternal existence; and 
samvit, of cognizance, which is also accepted as knowledge.
 
PURPORT
 
In his thesis Bhagavat-sandarbha (103), Srila Jiva Gosvami 
explains the potencies of the Lord as follows: The transcendental 
potency of the Supreme Personality of Godhead by which He maintains His 
existence is called sandhini. The transcendental potency by which He 
knows Himself and causes others to know Him is called samvit. The 
transcendental potency by which He possesses transcendental bliss and 
causes His devotees to have bliss is called hladini.
 
The total exhibition of these potencies is called visuddha-sattva, and 
this platform of spiritual variegatedness is displayed even in the 
material world when the Lord appears here. The pastimes and 
manifestations of the Lord in the material world are therefore not at 
all material; they belong to the pure transcendental state. The Bhagavad-
gita confirms that anyone who understands the transcendental nature of 
the Lord's appearance, activities and disappearance becomes eligible for 
freedom from material bondage upon quitting the present material 
tabernacle. He can enter the spiritual kingdom to associate with the 
Supreme Personality of Godhead and reciprocate the hladini potency in 
transactions between him and the Lord. In the mundane mode of goodness 
there are tinges of passion and ignorance. Therefore mundane goodness, 
being mixed, is called misra-sattva. But the transcendental 
variegatedness of visuddha-sattva is completely free from all mundane 
qualities. Visuddha-sattva is therefore the proper atmosphere in which 
to experience the Personality of Godhead and His transcendental pastimes.
 Spiritual variegatedness is eternally independent of all material 
conditions and is nondifferent from the Supreme Personality of Godhead, 
both being absolute. The Lord and His devotees simultaneously perceive 
the hladini potency directly by the power of the samvit potency.
 
The material modes of nature control the conditioned souls, but the 
Supreme Personality of Godhead is never influenced by these modes, as 
all Vedic literatures directly and indirectly corroborate. Lord Krsna 
Himself says in the Eleventh Canto of Srimad-Bhagavatam (11.25.12), 
sattvam rajas tama iti guna jivasya naiva me: "The material modes of 
goodness, passion and ignorance are connected with the conditioned souls,
 but never with Me, the Supreme Personality of Godhead." The Visnu 
Purana confirms this as follows:
 
sattvadayo na santise yatra na prakrta gunah
sa suddhah sarva-suddhebhyah puman adyah prasidatu
 
 
 
"The Supreme Personality of Godhead, Visnu, is beyond the three 
qualities goodness, passion and ignorance. No material qualities exist 
in Him. May that original person, Narayana, who is situated in a 
completely transcendental position, be pleased with us." In the Tenth 
Canto of Srimad-Bhagavatam (10.27.4), Indra praises Krsna as follows:
 
visuddha-sattvam tava dhama santam
tapo-mayam dhvasta-rajas-tamaskam
maya-mayo ‘yam guna-sampravaho
na vidyate te 'grahananubandhah
 
"My dear Lord, Your abode is visuddha-sattva, always undisturbed by the 
material qualities, and the activities there are in transcendental 
loving service unto Your feet. The goodness, austerity and penance of 
the devotees enhance such activities, which are always free from the 
contamination of passion and ignorance. Material qualities cannot touch 
You under any circumstances."
 
When not manifested, the modes of material nature are said to be in 
goodness. When they are externally manifested and active in producing 
the varieties of material existence, they are said to be in passion. And 
when there is a lack of activity and variegatedness, they are said to be 
in ignorance. In other words, the pensive mood is goodness, activity is 
passion, and inactivity is ignorance. Above all these mundane 
qualitative manifestations is visuddha-sattva. When it is predominated 
by the sandhini potency, it is perceivable as the existence of all that 
be. When predominated by the samvit potency, it is perceived as 
knowledge in transcendence. And when predominated by the hladini potency,
 it is perceived as the most confidential love of Godhead. Visuddha-
sattva, the simultaneous manifestation of these three in one, is the 
main feature of the kingdom of God.
 
The Absolute Truth is therefore the substance of reality, eternally 
manifest in three energies. The manifestation of the internal energy of 
the Lord is the inconceivably variegated spiritual world, the 
manifestation of the marginal energy comprises the living entities, and 
the manifestation of the external energy is the material cosmos. 
Therefore the Absolute Truth includes these four principles -- the 
Supreme Personality of Godhead Himself, His internal energy, His 
marginal energy and His external energy. The form of the Lord and the 
expansions of His form as svayam-rupa and vaibhava-prakasa are directly 
the enjoyers of the internal energy, which is the eternal exhibitor of 
the spiritual world, the most confidential of the manifestations of 
energy. The external manifestation, the material energy, provides the 
covering bodies of the conditioned living entities, from Brahma down to 
the insignificant ant. This covering energy is manifested under the 
three modes of material nature and appreciated in various ways by living 
entities in both the higher and lower forms of life.
 
Each of the three divisions of the internal potency -- the sandhini, 
samvit and hladini energies -- influences one of the external potencies 
by which the conditioned souls are conducted. Such influence manifests 
the three qualitative modes of material nature, proving definitely that 
the living entities, the marginal potency, are eternally servitors of 
the Lord and are therefore controlled by either the internal or the 
external potency.
 
Adi 4.63
 
TEXT 63
 
TEXT
 
hladini sandhini samvit
tvayy eka sarva-samsthitau
hlada-tapa-kari misra
tvayi no guna-varjite
SYNONYMS
 
hladini -- pleasure potency; sandhini -- existence potency; samvit -- 
knowledge potency; tvayi -- in You; eka -- one; sarva-samsthitau -- who 
are the basis of all things; hlada -- pleasure; tapa -- and misery; kari 
-- causing; misra -- a mixture of the two; tvayi -- in You; na u -- not; 
guna-varjite -- who are without the three modes of material nature.
 
TRANSLATION
 
"O Lord, You are the support of everything. The three attributes hladini,
 sandhini and samvit exist in You as one spiritual energy. But the 
material modes, which cause happiness, misery and mixtures of the two, 
do not exist in You, for You have no material qualities."
 
PURPORT
 
This text is from the Visnu Purana (1.12.69).
 
Adi 4.64
 
TEXT 64
 
TEXT
 
sandhinira sara amsa -- ‘suddha-sattva' nama
bhagavanera satta haya yahate visrama
SYNONYMS
 
sandhinira -- of the existence potency; sara -- essence; amsa -- portion;
 suddha-sattva -- suddha-sattva (pure existence); nama -- named; 
bhagavanera -- of the Supreme Personality of Godhead; satta -- the 
existence; haya -- is; yahate -- in which; visrama -- the resting place.
 
TRANSLATION
 
The essential portion of the sandhini potency is suddha-sattva. Lord 
Krsna's existence rests upon it.
 
Adi 4.65
 
TEXT 65
 
TEXT
 
mata, pita, sthana, grha, sayyasana ara
e-saba krsnera suddha-sattvera vikara
SYNONYMS
 
mata -- mother; pita -- father; sthana -- place; grha -- house; sayya-
asana -- beds and seats; ara -- and; e-saba -- all these; krsnera -- of 
Lord Krsna; suddha-sattvera -- of the suddha-sattva; vikara -- 
transformations.
 
TRANSLATION
 
Krsna's mother, father, abode, house, bedding, seats and so on are all 
transformations of suddha-sattva.
 
PURPORT
 
Lord Krsna's father, mother and household affairs are all displayed in 
the same visuddha-sattva existence. A living entity situated in the 
status of pure goodness can understand the form, qualities and other 
features of the Supreme Personality of Godhead. Krsna consciousness 
begins on the platform of pure goodness. Although there is a faint 
realization of Krsna at first, Krsna is actually realized as Vasudeva, 
the absolute proprietor of omnipotence or the prime predominating Deity 
of all potencies. When the living entity is situated in visuddha-sattva, 
transcendental to the three material modes of nature, he can perceive 
the form, quality and other features of the Supreme Personality of 
Godhead through his service attitude. The status of pure goodness is the 
platform of understanding, for the Supreme Lord is always in spiritual 
existence.
 
Krsna is always all-spiritual. Aside from the parents of the Personality 
of Godhead, all the other paraphernalia of His existence are also 
essentially a manifestation of sandhini-sakti, or a transformation of 
visuddha-sattva. To make this more clear, it may be said that this 
sandhini-sakti of the internal potency maintains and manifests all the 
variegatedness of the spiritual world. In the kingdom of God, the Lord's 
servants and maidservants, His consorts, His father and mother and 
everything else are all transformations of the spiritual existence of 
sandhini-sakti. The existential sandhini-sakti in the external potency 
similarly expands all the variegatedness of the material cosmos, from 
which we can have a glimpse of the spiritual field.
 
Adi 4.66
 
TEXT 66
 
TEXT
 
sattvam visuddham vasudeva-sabditam
yad iyate tatra puman apavrtah
sattve ca tasmin bhagavan vasudevo
hy adhoksajo me manasa vidhiyate
SYNONYMS
 
sattvam -- existence; visuddham -- pure; vasudeva-sabditam -- named 
vasudeva; yat -- from which; iyate -- appears; tatra -- in that; puman --
 the Supreme Personality of Godhead; apavrtah -- without any covering; 
sattve -- in goodness; ca -- and; tasmin -- that; bhagavan -- the 
Supreme Personality of Godhead; vasudevah -- Vasudeva; hi -- certainly; 
adhoksajah -- who is beyond the senses; me -- my; manasa -- by the mind; 
vidhiyate -- is procured.
 
TRANSLATION
 
"The condition of pure goodness [suddha-sattva], in which the Supreme 
Personality of Godhead is revealed without any covering, is called 
vasudeva. In that pure state the Supreme Godhead, who is beyond the 
material senses and who is known as Vasudeva, is perceived by my mind."
 
PURPORT
 
This text from Srimad-Bhagavatam (4.3.23), spoken by Lord Siva when he 
condemned Daksa, the father of Sati, as an opponent of Visnu, confirms 
beyond a doubt that Lord Krsna, His name, His fame, His qualities and 
everything in connection with His paraphernalia exist in the sandhini-
sakti of the Lord's internal potency.
 
Adi 4.67
 
TEXT 67
 
TEXT
 
krsne bhagavatta-jnana -- samvitera sara
brahma-jnanadika saba tara parivara
SYNONYMS
 
krsne -- in Krsna; bhagavatta -- of the quality of being the original 
Supreme Personality of Godhead; jnana -- knowledge; samvitera -- of the 
knowledge potency; sara -- the essence; brahma-jnana -- knowledge of 
Brahman; adika -- and so on; saba -- all; tara -- of that; parivara -- 
dependents.
 
TRANSLATION
 
The essence of the samvit potency is knowledge that the Supreme 
Personality of Godhead is Lord Krsna. All other kinds of knowledge, such 
as the knowledge of Brahman, are its components.
 
PURPORT
 
The activities of the samvit-sakti produce the effect of cognition. Both 
the Lord and the living entities are cognizant. Sri Krsna, as the 
Supreme Personality of Godhead, has full knowledge of everything 
everywhere, and therefore there are no hindrances to His cognition. He 
can have knowledge merely by glancing over an object, whereas 
innumerable impediments block the cognition of ordinary living beings. 
The cognition of the living beings has three divisions: direct knowledge,
 indirect knowledge and perverted knowledge. Sense perception of 
material objects by the mundane senses, such as the eye, ear, nose and 
hand, always produces definitely perverted knowledge. This illusion is a 
presentation of the material energy, which is influenced by the samvit-
sakti in a perverted manner. Negative cognition of an object beyond the 
reach of sense perception is the way of indirect knowledge, which is not 
altogether imperfect but which produces only fragmentary knowledge in 
the form of impersonal spiritual realization and monism. But when the 
samvit factor of cognition is enlightened by the hladini potency of the 
same internal energy, they work together, and only thus can one attain 
knowledge of the Personality of Godhead. The samvit-sakti should be 
maintained in that state. Material knowledge and indirect spiritual 
knowledge are by-products of the samvit-sakti.
 
Adi 4.68
 
TEXT 68
 
TEXT
 
hladinira sara ‘prema', prema-sara ‘bhava'
bhavera parama-kastha, nama -- ‘maha-bhava'
SYNONYMS
 
hladinira -- of the pleasure potency; sara -- the essence; prema -- love 
for God; prema-sara -- the essence of such love; bhava -- emotion; 
bhavera -- of emotion; parama-kastha -- the highest limit; nama -- named;
 maha-bhava -- mahabhava.
 
TRANSLATION
 
The essence of the hladini potency is love of God, the essence of love 
of God is emotion [bhava], and the ultimate development of emotion is 
mahabhava.
 
PURPORT
 
The product of the hladini-sakti is love of Godhead, which has two 
divisions -- namely, pure love of Godhead and adulterated love of 
Godhead. Only when the hladini-sakti emanates from Sri Krsna and is 
bestowed upon the living being to attract Him does the living being 
become a pure lover of God. But when the same hladini-sakti is 
adulterated by the external, material energy and emanates from the 
living being, it does not attract Krsna; on the contrary, the living 
being becomes attracted by the glamor of the material energy. At that 
time instead of becoming mad with love of Godhead, the living being 
becomes mad after material sense enjoyment, and because of his 
association with the qualitative modes of material nature, he is 
captivated by its interactions of distressful, unhappy feelings.
 
Adi 4.69
 
TEXT 69
 
TEXT
 
mahabhava-svarupa sri-radha-thakurani
sarva-guna-khani krsna-kanta-siromani
SYNONYMS
 
maha-bhava -- of mahabhava; svarupa -- the form; sri-radha-
thakurani -- Srimati Radharani; sarva-guna -- of all good qualities; 
khani -- mine; krsna-kanta -- of the lovers of Lord Krsna; siromani -- 
crown jewel.
 
TRANSLATION
 
Sri Radha Thakurani is the embodiment of mahabhava. She is the 
repository of all good qualities and the crest jewel among all the 
lovely consorts of Lord Krsna.
 
PURPORT
 
The unadulterated action of the hladini-sakti is displayed in the 
dealings of the damsels of Vraja and Srimati Radharani, who is the 
topmost participant in that transcendental group. The essence of the 
hladini-sakti is love of Godhead, the essence of love of Godhead is 
bhava, or transcendental sentiment, and the highest pitch of that bhava 
is called mahabhava. Srimati Radharani is the personified embodiment of 
these three aspects of transcendental consciousness. She is therefore 
the highest principle in love of Godhead and is the supreme lovable 
object of Sri Krsna.
 
Adi 4.70
 
TEXT 70
 
TEXT
 
tayor apy ubhayor madhye
radhika sarvathadhika
mahabhava-svarupeyam
gunair ativariyasi
SYNONYMS
 
tayoh -- of them; api -- even; ubhayoh -- of both (Candravali and 
Radharani); madhye -- in the middle; radhika -- Srimati Radharani; 
sarvatha -- in every way; adhika -- greater; maha-bhava-svarupa -- the 
form of mahabhava; iyam -- this one; gunaih -- with good qualities; 
ativariyasi -- the best of all.
 
TRANSLATION
 
"Of these two gopis [Radharani and Candravali], Srimati Radharani is 
superior in all respects. She is the embodiment of mahabhava, and She 
surpasses all in good qualities."
 
PURPORT
 
This is a quotation from Srila Rupa Gosvami's Ujjvala-nilamani (
Radha-prakarana 3).
 
Adi 4.71
 
TEXT 71
 
TEXT
 
krsna-prema-bhavita yanra cittendriya-kaya
krsna-nija-sakti radha kridara sahaya
SYNONYMS
 
krsna-prema -- love for Lord Krsna; bhavita -- steeped in; yanra -- 
whose; citta -- mind; indriya -- senses; kaya -- body; krsna -- of Lord 
Krsna; nija-sakti -- His own energy; radha -- Srimati Radharani; kridara 
-- of pastimes; sahaya -- companion.
 
TRANSLATION
 
Her mind, senses and body are steeped in love for Krsna. She is Krsna's 
own energy, and She helps Him in His pastimes.
 
PURPORT
 
Srimati Radharani is as fully spiritual as Krsna. No one should consider 
Her to be material. She is definitely not like the conditioned souls, 
who have material bodies, gross and subtle, covered by material senses. 
She is all-spiritual, and both Her body and Her mind are of the same 
spiritual embodiment. Because Her body is spiritual, Her senses are also 
spiritual. Thus Her body, mind and senses fully shine in love of Krsna. 
She is the personified hladini-sakti (the pleasure-giving energy of the 
Lord's internal potency), and therefore She is the only source of 
enjoyment for Sri Krsna.
 
Sri Krsna cannot enjoy anything that is internally different from Him. 
Therefore Radha and Sri Krsna are identical. The sandhini portion of Sri 
Krsna's internal potency has manifested the all-attractive form of Sri 
Krsna, and the same internal potency, in the hladini feature, has 
presented Srimati Radharani, who is the attraction for the all-
attractive. No one can match Srimati Radharani in the transcendental 
pastimes of Sri Krsna.
 
Adi 4.72
 
TEXT 72
 
TEXT
 
ananda-cinmaya-rasa-pratibhavitabhis
tabhir ya eva nija-rupataya kalabhih
goloka eva nivasaty akhilatma-bhuto
govindam adi-purusam tam aham bhajami
SYNONYMS
 
ananda -- bliss; cit -- and knowledge; maya -- consisting of; rasa -- 
mellows; prati -- at every second; bhavitabhih -- who are engrossed with;
 tabhih -- with those; yah -- who; eva -- certainly; nija-rupataya -- 
with His own form; kalabhih -- who are parts of portions of His pleasure 
potency; goloke -- in Goloka Vrndavana; eva -- certainly; nivasati -- 
resides; akhila-atma -- as the soul of all; bhutah -- who exists; 
govindam -- Lord Govinda; adi-purusam -- the original personality; tam --
 Him; aham -- I; bhajami -- worship.
 
TRANSLATION
 
"I worship Govinda, the primeval Lord, who resides in His own realm, 
Goloka, with Radha, who resembles His own spiritual figure and who 
embodies the ecstatic potency [hladini]. Their companions are Her 
confidantes, who embody extensions of Her bodily form and who are imbued 
and permeated with ever-blissful spiritual rasa."
 
PURPORT
 
This text is from the Brahma-samhita (5.37).
 
Adi 4.73
 
TEXT 73
 
TEXT
 
krsnere karaya yaiche rasa asvadana
kridara sahaya yaiche, suna vivarana
SYNONYMS
 
krsnere -- unto Lord Krsna; karaya -- causes to do; yaiche -- how; rasa -
- the mellows; asvadana -- tasting; kridara -- of pastimes; sahaya -- 
helper; yaiche -- how; suna -- please hear; vivarana -- the description.
 
TRANSLATION
 
Now please listen to how Lord Krsna's consorts help Him taste rasa and 
how they help in His pastimes.
 
Adi 4.74–75
 
TEXTS 74–75
 
TEXT
 
krsna-kanta-gana dekhi tri-vidha prakara
eka laksmi-gana, pure mahisi-gana ara
vrajangana-rupa, ara kanta-gana-sara
sri-radhika haite kanta-ganera vistara
SYNONYMS
 
krsna-kanta-gana -- the lovers of Lord Krsna; dekhi -- I see; tri-vidha -
- three; prakara -- kinds; eka -- one; laksmi-gana -- the goddesses of 
fortune; pure -- in the city; mahisi-gana -- the queens; ara -- and; 
vraja-angana -- of the beautiful women of Vraja; rupa -- having the form;
 ara -- another type; kanta-gana -- of the lovers; sara -- the essence; 
sri-radhika haite -- from Srimati Radharani; kanta-ganera -- of the 
lovers of Krsna; vistara -- the expansion.
 
TRANSLATION
 
The beloved consorts of Lord Krsna are of three kinds: the goddesses of 
fortune, the queens, and the milkmaids of Vraja, who are the foremost of 
all. These consorts all proceed from Radhika.
 
Adi 4.76
 
TEXT 76
 
TEXT
 
avatari krsna yaiche kare avatara
amsini radha haite tina ganera vistara
SYNONYMS
 
avatari -- the source of all incarnations; krsna -- Lord Krsna; yaiche --
 just as; kare -- makes; avatara -- incarnation; amsini -- the source of 
all portions; radha -- Srimati Radharani; haite -- from; tina -- three; 
ganera -- of the groups; vistara -- expansion.
 
TRANSLATION
 
Just as the fountainhead, Lord Krsna, is the cause of all incarnations, 
so Sri Radha is the cause of all these consorts.
 
Adi 4.77
 
TEXT 77
 
TEXT
 
vaibhava-gana yena tanra anga-vibhuti
bimba-pratibimba-rupa mahisira tati
SYNONYMS
 
vaibhava-gana -- the expansions; yena -- as it were; tanra -- of Her; 
anga -- of the body; vibhuti -- powerful expansions; bimba -- 
reflections; pratibimba -- counterreflections; rupa -- 
having the form; mahisira -- of the queens; tati -- the expansion.
 
TRANSLATION
 
The goddesses of fortune are partial manifestations of Srimati Radhika, 
and the queens are reflections of Her image.
 
Adi 4.78
 
TEXT 78
 
TEXT
 
laksmi-gana tanra vaibhava-vilasamsa-rupa
mahisi-gana vaibhava-prakasa-svarupa
SYNONYMS
 
laksmi-gana -- the goddesses of fortune; tanra -- Her; vaibhava-vilasa --
 as vaibhava-vilasa; amsa -- of plenary portions; rupa -- having the 
form; mahisi-gana -- the queens; vaibhava-prakasa -- of vaibhava-prakasa;
 svarupa -- having the nature.
 
TRANSLATION
 
The goddesses of fortune are Her plenary portions, and they display the 
forms of vaibhava-vilasa. The queens are of the nature of Her vaibhava-
prakasa.
 
Adi 4.79
 
TEXT 79
 
TEXT
 
akara svabhava-bhede vraja-devi-gana
kaya-vyuha-rupa tanra rasera karana
SYNONYMS
 
akara -- of features; svabhava -- of natures; bhede -- with differences; 
vraja-devi-gana -- the gopis; kaya -- of Her body; vyuha -- of 
expansions; rupa -- having the form; tanra -- of Her; rasera -- of 
mellows; karana -- instruments.
 
TRANSLATION
 
The Vraja-devis have diverse bodily features. They are Her expansions 
and are the instruments for expanding rasa.
 
Adi 4.80
 
TEXT 80
 
TEXT
 
bahu kanta vina nahe rasera ullasa
lilara sahaya lagi' bahuta prakasa
SYNONYMS
 
bahu -- many; kanta -- lovers; vina -- without; nahe -- there is not; 
rasera -- of mellow; ullasa -- exultation; lilara -- of pastimes; sahaya 
-- helper; lagi' -- for the purpose of being; bahuta -- many; prakasa -- 
manifestations.
 
TRANSLATION
 
Without many consorts, there is not such exultation in rasa. Therefore 
there are many manifestations of Srimati Radharani to assist in the Lord'
s pastimes.
 
Adi 4.81
 
TEXT 81
 
TEXT
 
tara madhye vraje nana bhava-rasa-bhede
krsnake karaya rasadika-lilasvade
SYNONYMS
 
tara madhye -- among them; vraje -- in Vraja; nana -- various; bhava -- 
of moods; rasa -- and of mellows; bhede -- by differences; krsnake -- 
Lord Krsna; karaya -- cause to do; rasa-adika -- beginning with the rasa 
dance; lila -- of the pastimes; asvade -- tasting.
 
TRANSLATION
 
Among them are various groups of consorts in Vraja who have varieties of 
sentiments and mellows. They help Lord Krsna taste all the sweetness of 
the rasa dance and other pastimes.
 
PURPORT
 
As already explained, Krsna and Radha are one in two. They are identical.
 Krsna expands Himself in multi-incarnations and plenary portions like 
the purusas. Similarly, Srimati Radharani expands Herself in 
multiforms as the goddesses of fortune, the queens and the damsels 
of Vraja. Such expansions from Srimati Radharani are all Her plenary 
portions. All these womanly forms of Krsna are expansions corresponding 
to His plenary expansions of Visnu forms. These expansions have been 
compared to reflected forms of the original form. There is no difference 
between the original form and the reflected forms. The female 
reflections of Krsna's pleasure potency are as good as Krsna Himself.
 
The plenary expansions of Krsna's personality are called vaibhava-vilasa 
and vaibhava-prakasa, and Radha's expansions are similarly described. 
The goddesses of fortune are Her vaibhava-vilasa forms, and the queens 
are Her vaibhava-prakasa forms. The personal associates of 
Radharani, the damsels of Vraja, are direct expansions of Her body. As 
expansions of Her personal form and transcendental disposition, they are 
agents of different reciprocations of love in the pastimes of Lord Krsna,
 under the supreme direction of Srimati Radharani. In the transcendental 
realm, enjoyment is fully relished in variety. The exuberance of 
transcendental mellows is increased by the association of a large number 
of personalities similar to Radharani, who are also known as gopis or 
sakhis. The variety of innumerable mistresses is a source of relish for 
Sri Krsna, and therefore these expansions from Srimati Radharani are 
necessary for enhancing the pleasure potency of Sri Krsna. Their 
transcendental exchanges of love are the superexcellent affairs of the 
pastimes in Vrndavana. By these expansions of Srimati Radharani's 
personal body, She helps Lord Krsna taste the rasa dance and 
other, similar activities. Srimati Radharani, being the central petal of 
the rasa-lila flower, is also known by the names found in the following 
verses.
 
Adi 4.82
 
TEXT 82
 
TEXT
 
govindanandini radha, govinda-mohini
govinda-sarvasva, sarva-kanta-siromani
SYNONYMS
 
govinda-anandini -- She who gives pleasure to Govinda; radha -- Srimati 
Radharani; govinda-mohini -- She who mystifies Govinda; govinda-sarvasva 
-- the be-all and end-all of Lord Govinda; sarva-kanta -- of all the 
Lord's lovers; siromani -- the crown jewel.
 
TRANSLATION
 
Radha is the one who gives pleasure to Govinda, and She is also the 
enchantress of Govinda. She is the be-all and end-all of Govinda, and 
the crest jewel of all His consorts.
 
Adi 4.83
 
TEXT 83
 
TEXT
 
devi krsna-mayi prokta
radhika para-devata
sarva-laksmi-mayi sarva-
kantih sammohini para
SYNONYMS
 
devi -- who shines brilliantly; krsna-mayi -- nondifferent from Lord 
Krsna; prokta -- called; radhika -- Srimati Radharani; para-devata -- 
most worshipable; sarva-laksmi-mayi -- presiding over all the goddesses 
of fortune; sarva-kantih -- in whom all splendor exists; sammohini -- 
whose character completely bewilders Lord Krsna; para -- the superior 
energy.
 
TRANSLATION
 
"The transcendental goddess Srimati Radharani is the direct counterpart 
of Lord Sri Krsna. She is the central figure for all the goddesses of 
fortune. She possesses all the attractiveness to attract the all-
attractive Personality of Godhead. She is the primeval internal potency 
of the Lord."
 
PURPORT
 
This text is from the Brhad-gautamiya-tantra.
 
Adi 4.84
 
TEXT 84
 
TEXT
 
‘devi' kahi dyotamana, parama sundari
kimva, krsna-puja-kridara vasati nagari
SYNONYMS
 
devi -- the word devi; kahi -- I say; dyotamana -- shining; parama -- 
most; sundari -- beautiful; kimva -- or; krsna-puja -- of the worship of 
Lord Krsna; kridara -- and of sports; vasati -- the abode; nagari -- the 
town.
 
TRANSLATION
 
"Devi" means "resplendent and most beautiful." Or else it means "the 
lovely abode of the worship and love sports of Lord Krsna."
 
Adi 4.85
 
TEXT 85
 
TEXT
 
krsna-mayi -- krsna yara bhitare bahire
yanha yanha netra pade tanha krsna sphure
SYNONYMS
 
krsna-mayi -- the word krsna-mayi; krsna -- Lord Krsna; yara -- of 
whom; bhitare -- the within; bahire -- the without; yanha yanha -- 
wherever; netra -- the eyes; pade -- fall; tanha -- there; krsna -- Lord 
Krsna; sphure -- manifests.
 
TRANSLATION
 
"Krsna-mayi" means "one whose within and without are Lord Krsna." 
She sees Lord Krsna wherever She casts Her glance.
 
Adi 4.86
 
TEXT 86
 
TEXT
 
kimva, prema-rasa-maya krsnera svarupa
tanra sakti tanra saha haya eka-rupa
SYNONYMS
 
kimva -- or; prema-rasa -- the mellows of love; maya -- made of; krsnera 
-- of Lord Krsna; svarupa -- the real nature; tanra -- of Him; 
sakti -- the energy; tanra saha -- with Him; haya -- there is; eka-rupa -
- oneness.
 
TRANSLATION
 
Or "krsna-mayi" means that She is identical with Lord Krsna, for She 
embodies the mellows of love. The energy of Lord Krsna is identical with 
Him.
 
PURPORT
 
Krsna-mayi has two different imports. First, a person who always 
thinks of Krsna both within and without and who always remembers only 
Krsna, wherever he goes or whatever he sees, is called krsna-mayi. 
Also, since Krsna's personality is full of love, His loving potency, 
Radharani, being nondifferent from Him, is called krsna-mayi.
 
Adi 4.87
 
TEXT 87
 
TEXT
 
krsna-vancha-purti-rupa kare aradhane
ataeva ‘radhika' nama purane vakhane
SYNONYMS
 
krsna-vancha -- of the desire of Lord Krsna; purti-rupa -- of the nature 
of fulfillment; kare -- does; aradhane -- worship; ataeva -- therefore; 
radhika -- Srimati Radhika; nama -- named; purane -- in the Puranas; 
vakhane -- in the description.
 
TRANSLATION
 
Her worship [aradhana] consists of fulfilling the desires of Lord Krsna. 
Therefore the Puranas call Her Radhika.
 
PURPORT
 
The name "Radha" is derived from the root word aradhana, which means "
worship." The personality who excels all in worshiping Krsna may 
therefore be called Radhika, the greatest servitor.
 
Adi 4.88
 
TEXT 88
 
TEXT
 
anayaradhito nunam
bhagavan harir isvarah
yan no vihaya govindah
prito yam anayad rahah
SYNONYMS
 
anaya -- by this one; aradhitah -- worshiped; nunam -- certainly; 
bhagavan -- the Supreme Personality of Godhead; harih -- Lord Krsna; 
isvarah -- the Supreme Lord; yat -- from which; nah -- us; vihaya -- 
leaving aside; govindah -- Govinda; pritah -- pleased; yam -- whom; 
anayat -- lead; rahah -- to a lonely place.
 
TRANSLATION
 
"Truly the Personality of Godhead has been worshiped by Her. Therefore 
Lord Govinda, being pleased, has brought Her to a lonely spot, leaving 
us all behind."
 
PURPORT
 
This text is from Srimad-Bhagavatam (10.30.28).
 
Adi 4.89
 
TEXT 89
 
TEXT
 
ataeva sarva-pujya, parama-devata
sarva-palika, sarva jagatera mata
SYNONYMS
 
ataeva -- therefore; sarva-pujya -- worshipable by all; parama -- 
supreme; devata -- goddess; sarva-palika -- the protectress of all; 
sarva jagatera -- of all the universes; mata -- the mother.
 
TRANSLATION
 
Therefore Radha is parama-devata, the supreme goddess, and She is 
worshipable for everyone. She is the protectress of all, and She is the 
mother of the entire universe.
 
Adi 4.90
 
TEXT 90
 
TEXT
 
‘sarva-laksmi'-sabda purve kariyachi vyakhyana
sarva-laksmi-ganera tinho hana adhisthana
SYNONYMS
 
sarva-laksmi-sabda -- the word sarva-laksmi; purve -- previously; 
kariyachi -- I have done; vyakhyana -- explanation; sarva-laksmi-ganera -
- of all the goddesses of fortune; tinho -- She; hana -- is; adhisthana -
- abode.
 
TRANSLATION
 
I have already explained the meaning of "sarva-laksmi." Radha is the 
original source of all the goddesses of fortune.
 
Adi 4.91
 
TEXT 91
 
TEXT
 
kimva, ‘sarva-laksmi' -- krsnera sad-vidha aisvarya
tanra adhisthatri sakti -- sarva-sakti-varya
SYNONYMS
 
kimva -- or; sarva-laksmi -- the word sarva-laksmi; krsnera -- of Lord 
Krsna; sat-vidha -- six kinds; aisvarya -- opulences; tanra -- of Him; 
adhisthatri -- chief; sakti -- energy; sarva-sakti -- of all energies; 
varya -- the best.
 
TRANSLATION
 
Or "sarva-laksmi" indicates that She fully represents the six opulences 
of Krsna. Therefore She is the supreme energy of Lord Krsna.
 
Adi 4.92
 
TEXT 92
 
TEXT
 
sarva-saundarya-kanti vaisaye yanhate
sarva-laksmi-ganera sobha haya yanha haite
SYNONYMS
 
sarva-saundarya -- of all beauty; kanti -- the splendor; vaisaye -- sits;
 yanhate -- in whom; sarva-laksmi-ganera -- of all the goddesses of 
fortune; sobha -- the splendor; haya -- is; yanha haite -- from whom.
 
TRANSLATION
 
The word "sarva-kanti" indicates that all beauty and luster rest in Her 
body. All the laksmis derive their beauty from Her.
 
Adi 4.93
 
TEXT 93
 
TEXT
 
kimva ‘kanti'-sabde krsnera saba iccha kahe
krsnera sakala vancha radhatei rahe
SYNONYMS
 
kimva -- or; kanti-sabde -- by the word kanti; krsnera -- of Lord Krsna; 
saba -- all; iccha -- desires; kahe -- says; krsnera -- of Lord Krsna; 
sakala -- all; vancha -- desires; radhatei -- in Srimati Radharani; rahe 
-- remain.
 
TRANSLATION
 
"Kanti" may also mean "all the desires of Lord Krsna." All the desires 
of Lord Krsna rest in Srimati Radharani.
 
Adi 4.94
 
TEXT 94
 
TEXT
 
radhika karena krsnera vanchita purana
‘sarva-kanti'-sabdera ei artha vivarana
SYNONYMS
 
radhika -- Srimati Radharani; karena -- does; krsnera -- of Lord Krsna; 
vanchita -- desired object; purana -- fulfilling; sarva-kanti-sabdera -- 
of the word sarva-kanti; ei -- this; artha -- meaning; vivarana -- the 
description.
 
TRANSLATION
 
Srimati Radhika fulfills all the desires of Lord Krsna. This is the 
meaning of "sarva-kanti."
 
Adi 4.95
 
TEXT 95
 
TEXT
 
jagat-mohana krsna, tanhara mohini
ataeva samastera para thakurani
SYNONYMS
 
jagat-mohana -- enchanting the universe; krsna -- Lord Krsna; tanhara -- 
of Him; mohini -- the enchantress; ataeva -- therefore; samastera -- of 
all; para -- foremost; thakurani -- goddess.
 
TRANSLATION
 
Lord Krsna enchants the world, but Sri Radha enchants even Him. 
Therefore She is the supreme goddess of all.
 
Adi 4.96
 
TEXT 96
 
TEXT
 
radha -- purna-sakti, krsna -- purna-saktiman
dui vastu bheda nai, sastra-paramana
SYNONYMS
 
radha -- Srimati Radharani; purna-sakti -- the complete energy; krsna -- 
Lord Krsna; purna-saktiman -- the complete possessor of energy; dui -- 
two; vastu -- things; bheda -- difference; nai -- there is not; sastra-
paramana -- the evidence of revealed scripture.
 
TRANSLATION
 
Sri Radha is the full power, and Lord Krsna is the possessor of full 
power. The two are not different, as evidenced by the revealed 
scriptures.
 
Adi 4.97
 
TEXT 97
 
TEXT
 
mrgamada, tara gandha -- yaiche aviccheda
agni, jvalate -- yaiche kabhu nahi bheda
SYNONYMS
 
mrga-mada -- musk; tara -- of that; gandha -- fragrance; yaiche -- 
just as; aviccheda -- inseparable; agni -- the fire; jvalate -- 
temperature; yaiche -- just as; kabhu -- any; nahi -- there is not; 
bheda -- difference.
 
TRANSLATION
 
They are indeed the same, just as musk and its scent are inseparable, or 
as fire and its heat are nondifferent.
 
Adi 4.98
 
TEXT 98
 
TEXT
 
radha-krsna aiche sada eka-i svarupa
lila-rasa asvadite dhare dui-rupa
SYNONYMS
 
radha-krsna -- Radha and Krsna; aiche -- in this way; sada -- always; 
eka-i -- one; svarupa -- nature; lila-rasa -- the mellows of a 
pastime; asvadite -- to taste; dhare -- manifest; dui-rupa -- two forms.
 
TRANSLATION
 
Thus Radha and Lord Krsna are one, yet They have taken two forms to 
enjoy the mellows of pastimes.
 
Adi 4.99–100
 
TEXTS 99–100
 
TEXT
 
prema-bhakti sikhaite apane avatari
radha-bhava-kanti dui angikara kari'
sri-krsna-caitanya-rupe kaila avatara
ei ta' pancama slokera artha paracara
SYNONYMS
 
prema-bhakti -- devotional service in love of Godhead; sikhaite -- to 
teach; apane -- Himself; avatari -- descending; radha-bhava -- the mood 
of Srimati Radharani; kanti -- and luster; dui -- two; angikara kari' -- 
accepting; sri-krsna-caitanya -- of Lord Caitanya Mahaprabhu; rupe -- in 
the form; kaila -- made; avatara -- incarnation; ei -- this; ta' -- 
certainly; pancama -- fifth; slokera -- of the verse; artha -- meaning; 
paracara -- proclamation.
 
TRANSLATION
 
To promulgate prema-bhakti [devotional service in love of Godhead], 
Krsna appeared as Sri Krsna Caitanya with the mood and complexion of Sri 
Radha. Thus I have explained the meaning of the fifth verse.
 
Adi 4.101
 
TEXT 101
 
TEXT
 
sastha slokera artha karite prakasa
prathame kahiye sei slokera abhasa
SYNONYMS
 
sastha -- sixth; slokera -- of the verse; artha -- meaning; karite -- to 
do; prakasa -- manifestation; prathame -- first; kahiye -- I shall speak;
 sei -- that; slokera -- of the verse; abhasa -- hint.
 
TRANSLATION
 
To explain the sixth verse, I shall first give a hint of its meaning.
 
Adi 4.102
 
TEXT 102
 
TEXT
 
avatari' prabhu pracarila sankirtana
eho bahya hetu, purve kariyachi sucana
SYNONYMS
 
avatari' -- incarnating; prabhu -- the Lord; pracarila -- propagated; 
sankirtana -- the congregational chanting of the holy name; eho -- this; 
bahya -- external; hetu -- reason; purve -- previously; kariyachi -- I 
have given; sucana -- indication.
 
TRANSLATION
 
The Lord came to propagate sankirtana. That is an external purpose, as I 
have already indicated.
 
Adi 4.103
 
TEXT 103
 
TEXT
 
avatarera ara eka ache mukhya-bija
rasika-sekhara krsnera sei karya nija
SYNONYMS
 
avatarera -- of the incarnation; ara -- another; eka -- one; ache -- 
there is; mukhya-bija -- principal seed; rasika-sekhara -- the foremost 
enjoyer of the mellows of love; krsnera -- of Lord Krsna; sei -- that; 
karya -- business; nija -- own.
 
TRANSLATION
 
There is a principal cause for Lord Krsna's appearance. It grows from 
His own engagements as the foremost enjoyer of loving exchanges.
 
Adi 4.104
 
TEXT 104
 
TEXT
 
ati gudha hetu sei tri-vidha prakara
damodara-svarupa haite yahara pracara
SYNONYMS
 
ati -- very; gudha -- esoteric; hetu -- reason; sei -- that; tri-vidha --
 three; prakara -- kinds; damodara-svarupa haite -- from Svarupa 
Damodara; yahara -- of which; pracara -- the proclamation.
 
TRANSLATION
 
That most confidential cause is threefold. Svarupa Damodara has revealed 
it.
 
Adi 4.105
 
TEXT 105
 
TEXT
 
svarupa-gosani -- prabhura ati antaranga
tahate janena prabhura e-saba prasanga
SYNONYMS
 
svarupa-gosani -- Svarupa Damodara Gosani; prabhura -- of Lord Caitanya 
Mahaprabhu; ati -- very; antaranga -- confidential associate; tahate -- 
by that; janena -- he knows; prabhura -- of Lord Caitanya Mahaprabhu; e-
saba -- all these; prasanga -- topics.
 
TRANSLATION
 
Svarupa Gosani is the most intimate associate of the Lord. He 
therefore knows all these topics well.
 
PURPORT
 
Prior to the Lord's acceptance of the renounced order, Purusottama 
Bhattacarya, a resident of Navadvipa, desired to enter the renounced 
order of life. Therefore he left home and went to Benares, where he 
accepted the position of brahmacarya from a Mayavadi sannyasi. When he 
became a brahmacari, he was given the name Sri Damodara Svarupa. He left 
Benares shortly thereafter, without taking sannyasa, and he came to 
Nilacala, Jagannatha Puri, where Lord Caitanya was staying. He met 
Caitanya Mahaprabhu there and dedicated his life for the service of the 
Lord. He became Lord Caitanya's secretary and constant companion. He 
used to enhance the pleasure potency of the Lord by singing appropriate 
songs, which were very much appreciated. Svarupa Damodara could 
understand the secret mission of Lord Caitanya, and it was by his grace 
only that all the devotees of Lord Caitanya could know the real purpose 
of the Lord.
 
Svarupa Damodara has been identified as Lalita-devi, the second 
expansion of Radharani. However, text 160 of Kavi-karnapura's  
authoritative Gaura-ganoddesa-dipika describes Svarupa 
Damodara as the same Visakha-devi who serves the Lord in Goloka 
Vrndavana. Therefore it is to be understood that Sri Svarupa Damodara is 
a direct expansion of Radharani who helps the Lord experience the 
attitude of Radharani.
 
Adi 4.106
 
TEXT 106
 
TEXT
 
radhikara bhava-murti prabhura antara
sei bhave sukha-duhkha uthe nirantara
SYNONYMS
 
radhikara -- of Srimati Radharani; bhava-murti -- the form of the 
emotions; prabhura -- of Lord Caitanya Mahaprabhu; antara -- the heart; 
sei -- that; bhave -- in the condition; sukha-duhkha -- happiness and 
distress; uthe -- arise; nirantara -- constantly.
 
TRANSLATION
 
The heart of Lord Caitanya is the image of Sri Radhika's emotions. Thus 
feelings of pleasure and pain arise constantly therein.
 
PURPORT
 
Lord Caitanya's heart was full of the feelings of Srimati Radharani, and 
His appearance resembled Hers. Svarupa Damodara has explained His 
attitude as radha-bhava-murti, the attitude of Radharani. One who 
engages in sense gratification on the material platform can hardly 
understand radha-bhava, but one who is freed from the demands of sense 
gratification can understand it. Radha-bhava must be understood from the 
Gosvamis, those who are actually controllers of the senses. From such 
authorized sources it is to be known that the attitude of Srimati 
Radharani is the highest perfection of conjugal love, which is the 
highest of the five transcendental mellows, and it is the complete 
perfection of love of Krsna.
 
These transcendental affairs can be understood on two platforms. One is 
called elevated, and the other is called superelevated. The 
loving affairs exhibited in Dvaraka are the elevated form. The 
superelevated position is reached in the manifestations of the 
pastimes of Vrndavana. The attitude of Lord Caitanya is certainly 
superelevated.
 
From the life of Sri Caitanya Mahaprabhu, an intelligent person engaged 
in pure devotional service can understand that He always felt separation 
from Krsna within Himself. In that separation He sometimes felt that He 
had found Krsna and was enjoying the meeting. The significance of this 
separation and meeting is very specific. If someone tries to understand 
the exalted position of Lord Caitanya without knowing this, he is sure 
to misunderstand it. One must first become fully self-realized. 
Otherwise one may misidentify the Lord as nagara, or the enjoyer of the 
damsels of Vraja, thus committing the mistake of rasabhasa, or 
overlapping understanding.
 
Adi 4.107
 
TEXT 107
 
TEXT
 
sesa-lilaya prabhura krsna-viraha-unmada
bhrama-maya cesta, ara pralapa-maya vada
SYNONYMS
 
sesa-lilaya -- in the final pastimes; prabhura -- of Lord Caitanya 
Mahaprabhu; krsna-viraha -- from separation from Lord Krsna; unmada -- 
the madness; bhrama-maya -- erroneous; cesta -- efforts; ara -- and; 
pralapa-maya -- delirious; vada -- talk.
 
TRANSLATION
 
In the final portion of His pastimes, Lord Caitanya was obsessed with 
the madness of separation from Lord Krsna. He acted in erroneous ways 
and talked deliriously.
 
PURPORT
 
Lord Sri Caitanya exhibited the highest stage of the feelings of a 
devotee in separation from the Lord. This exhibition was sublime because 
He was completely perfect in the feelings of separation. Materialists, 
however, cannot understand this. Sometimes materialistic scholars think 
He was diseased or crazy. Their problem is that they always engage in 
material sense gratification and can never understand the feelings of 
the devotees and the Lord. Materialists are most abominable in their 
ideas. They think that they can enjoy directly perceivable gross objects 
by their senses and that they can similarly deal with the transcendental 
features of Lord Caitanya. But the Lord is understood only in pursuance 
of the principles laid down by the Gosvamis, headed by Svarupa Damodara. 
Doctrines like those of the nadiya-nagaris, a class of so-called 
devotees, are never presented by authorized persons like Svarupa 
Damodara or the six Gosvamis. The ideas of the gauranga-nagaris are 
simply a mental concoction, and they are completely on the mental 
platform.
 
Adi 4.108
 
TEXT 108
 
TEXT
 
radhikara bhava yaiche uddhava-darsane
sei bhave matta prabhu rahe ratri-dine
SYNONYMS
 
radhikara -- of Srimati Radharani; bhava -- emotion; yaiche -- just as; 
uddhava-darsane -- in seeing Sri Uddhava; sei -- that; bhave -- in the 
state; matta -- maddened; prabhu -- Lord Caitanya Mahaprabhu; rahe -- 
remains; ratri-dine -- day and night.
 
TRANSLATION
 
Just as Radhika went mad at the sight of Uddhava, so Lord Caitanya was 
obsessed day and night with the madness of separation.
 
PURPORT
 
Those under the shelter of the lotus feet of Sri Caitanya Mahaprabhu can 
understand that His mode of worship of the Supreme Lord Krsna in 
separation is the real worship of the Lord. When the feelings of 
separation become very intense, one attains the stage of meeting Sri 
Krsna.
 
So-called devotees like the sahajiyas cheaply imagine they are meeting 
Krsna in Vrndavana. Such thinking may be useful, but actually meeting 
Krsna is possible through the attitude of separation taught by Sri 
Caitanya Mahaprabhu.
 
Adi 4.109
 
TEXT 109
 
TEXT
 
ratre pralapa kare svarupera kantha dhari'
avese apana bhava kahaye ughadi'
SYNONYMS
 
ratre -- at night; pralapa -- delirium; kare -- does; svarupera -- of 
Svarupa Damodara; kantha dhari' -- embracing the neck; avese -- in 
ecstasy; apana -- His own; bhava -- mood; kahaye -- speaks; ughadi' -- 
exuberantly.
 
TRANSLATION
 
At night He talked incoherently in grief with His arms around Svarupa 
Damodara's neck. He spoke out His heart in ecstatic inspiration.
 
Adi 4.110
 
TEXT 110
 
TEXT
 
yabe yei bhava uthe prabhura antara
sei giti-sloke sukha dena damodara
SYNONYMS
 
yabe -- when; yei -- that; bhava -- mood; uthe -- arises; prabhura -- of 
Lord Caitanya Mahaprabhu; antara -- in the heart; sei -- that; giti -- 
by the song; sloke -- or verse; sukha -- happiness; dena -- gives; 
damodara -- Svarupa Damodara.
 
TRANSLATION
 
Whenever a particular sentiment arose in His heart, Svarupa Damodara 
satisfied Him by singing songs or reciting verses of the same nature.
 
Adi 4.111
 
TEXT 111
 
TEXT
 
ebe karya nahi kichu e-saba vicare
age iha vivariba kariya vistare
SYNONYMS
 
ebe -- now; karya -- business; nahi -- there is not; kichu -- any; e-
saba -- all these; vicare -- in the considerations; age -- ahead; iha -- 
this; vivariba -- I shall describe; kariya -- doing; vistare -- in 
expanded detail.
 
TRANSLATION
 
To analyze these pastimes is not necessary now. Later I shall describe 
them in detail.
 
Adi 4.112
 
TEXT 112
 
TEXT
 
purve vraje krsnera tri-vidha vayo-dharma
kaumara, pauganda, ara kaisora atimarma
SYNONYMS
 
purve -- previously; vraje -- in Vraja; krsnera -- of Lord Krsna; tri-
vidha -- three sorts; vayah-dharma -- characteristics of age; kaumara -- 
childhood; pauganda -- boyhood; ara -- and; kaisora -- adolescence; ati-
marma -- the very core.
 
TRANSLATION
 
Formerly in Vraja Lord Krsna displayed three ages, namely childhood, 
boyhood and adolescence. His adolescence is especially significant.
 
Adi 4.113
 
TEXT 113
 
TEXT
 
vatsalya-avese kaila kaumara saphala
pauganda saphala kaila lana sakhavala
SYNONYMS
 
vatsalya -- of parental love; avese -- in the attachment; kaila -- made; 
kaumara -- childhood; sa-phala -- fruitful; pauganda -- boyhood; sa-
phala -- fruitful; kaila -- made; lana -- taking along; sakha-avala -- 
friends.
 
TRANSLATION
 
Parental affection made His childhood fruitful. His boyhood was 
successful with His friends.
 
Adi 4.114
 
TEXT 114
 
TEXT
 
radhikadi lana kaila rasadi-vilasa
vancha bhari' asvadila rasera niryasa
SYNONYMS
 
radhika-adi -- Srimati Radharani and the other gopis; lana -- taking 
along; kaila -- did; rasa-adi -- beginning with the rasa dance; vilasa --
 pastimes; vancha bhari' -- fulfilling desires; asvadila -- He tasted; 
rasera -- of mellow; niryasa -- the essence.
 
TRANSLATION
 
In youth He tasted the essence of rasa, fulfilling His desires in 
pastimes like the rasa dance with Srimati Radhika and the other gopis.
 
Adi 4.115
 
TEXT 115
 
TEXT
 
kaisora-vayase kama, jagat-sakala
rasadi-lilaya tina karila saphala
SYNONYMS
 
kaisora-vayase -- in the adolescent age; kama -- amorous love; jagat-
sakala -- the entire universe; rasa-adi -- such as the rasa dance; 
lilaya -- by pastimes; tina -- three; karila -- made; sa-phala -- 
successful.
 
TRANSLATION
 
In His youth Lord Krsna made all three of His ages, and the entire 
universe, successful by His pastimes of amorous love like the rasa dance.
 
Adi 4.116
 
TEXT 116
 
TEXT
 
so 'pi kaisoraka-vayo
manayan madhusudanah
reme stri-ratna-kuta-sthah
ksapasu ksapitahitah
SYNONYMS
 
sah -- He; api -- especially; kaisoraka-vayah -- the age of adolescence; 
manayan -- honoring; madhu-sudanah -- the killer of the Madhu demon; 
reme -- enjoyed; stri-ratna -- of the gopis; kuta -- in multitudes; 
sthah -- situated; ksapasu -- in the autumn nights; ksapita-ahitah -- 
who destroys misfortune.
 
TRANSLATION
 
"Lord Madhusudana enjoyed His youth with pastimes on autumn nights in 
the midst of the jewellike milkmaids. Thus He dispelled all the 
misfortunes of the world."
 
PURPORT
 
This is a verse from the Visnu Purana (5.13.60).
 
Adi 4.117
 
TEXT 117
 
TEXT
 
vaca sucita-sarvari-rati-kala-pragalbhyaya radhikam
vrida-kuncita-locanam viracayann agre sakhinam asau
tad-vakso-ruha-citra-keli-makari-panditya-param gatah
kaisoram saphali-karoti kalayan kunje viharam harih
SYNONYMS
 
vaca -- by speech; sucita -- revealing; sarvari -- of the night; rati -- 
in amorous pastimes; kala -- of the portion; pragalbhyaya -- the 
impudence; radhikam -- Srimati Radharani; vrida -- from shame; kuncita-
locanam -- having Her eyes closed; viracayan -- making; agre -- before; 
sakhinam -- Her friends; asau -- that one; tat -- of Her; vaksah-ruha -- 
on the breasts; citra-keli -- with variegated pastimes; makari -- in 
drawing dolphins; panditya -- of cleverness; param -- the limit; gatah --
 who reached; kaisoram -- adolescence; sa-phali-karoti -- makes 
successful; kalayan -- performing; kunje -- in the bushes; viharam -- 
pastimes; harih -- the Supreme Personality of Godhead.
 
TRANSLATION
 
"Lord Krsna made Srimati Radharani close Her eyes in shame before Her 
friends by His words relating Their amorous activities on the previous 
night. Then He showed the highest limit of cleverness in drawing 
pictures of dolphins in various playful sports on Her breasts. In this 
way Lord Hari made His youth successful by performing pastimes in the 
bushes with Sri Radha and Her friends."
 
PURPORT
 
This is a verse from the Bhakti-rasamrta-sindhu (2.1.231) of Srila Rupa 
Gosvami.
 
Adi 4.118
 
TEXT 118
 
TEXT
 
harir esa na ced avatarisyan
mathurayam madhuraksi radhika ca
abhavisyad iyam vrtha visrstir
makarankas tu visesatas tadatra
SYNONYMS
 
harih -- Lord Krsna; esah -- this; na -- not; cet -- if; avatarisyat -- 
would have descended; mathurayam -- in Mathura; madhura-aksi -- O lovely-
eyed one (Paurnamasi); radhika -- Srimati Radhika; ca -- and; abhavisyat 
-- would have been; iyam -- this; vrtha -- useless; visrstih -- the 
whole creation; makara-ankah -- the demigod of love, Cupid; tu -- then; 
visesatah -- above all; tada -- then; atra -- in this.
 
TRANSLATION
 
"O Paurnamasi, if Lord Hari had not descended in Mathura with Srimati 
Radharani, this entire creation -- and especially Cupid, the demigod of 
love -- would have been useless."
 
PURPORT
 
This verse is spoken by Sri Vrnda-devi in the Vidagdha-madhava (7.3) 
of Srila Rupa Gosvami.
 
Adi 4.119–120
 
TEXTS 119–120
 
TEXT
 
ei mata purve krsna rasera sadana
yadyapi karila rasa-niryasa-carvana
tathapi nahila tina vanchita purana
taha asvadite yadi karila yatana
SYNONYMS
 
ei mata -- like this; purve -- previously; krsna -- Lord Krsna; rasera --
 of mellows; sadana -- the reservoir; yadyapi -- even though; karila -- 
did; rasa -- of the mellows; niryasa -- the essence; carvana -- chewing; 
tathapi -- still; nahila -- was not; tina -- three; vanchita -- desired 
objects; purana -- fulfilling; taha -- that; asvadite -- to taste; yadi -
- though; karila -- were made; yatana -- efforts.
 
TRANSLATION
 
Even though Lord Krsna, the abode of all mellows, had previously in this 
way chewed the essence of the mellows of love, still He was unable to 
fulfill three desires, although He made efforts to taste them.
 
Adi 4.121
 
TEXT 121
 
TEXT
 
tanhara prathama vancha kariye vyakhyana
krsna kahe, -- ‘ami ha-i rasera nidana
SYNONYMS
 
tanhara -- His; prathama -- first; vancha -- desire; kariye -- I do; 
vyakhyana -- explanation; krsna -- Lord Krsna; kahe -- says; ami -- I; 
ha-i -- am; rasera -- of mellow; nidana -- primary cause.
 
TRANSLATION
 
I shall explain His first desire. Krsna says, "I am the primary cause of 
all rasas.
 
Adi 4.122
 
TEXT 122
 
TEXT
 
purnananda-maya ami cin-maya purna-tattva
radhikara preme ama karaya unmatta
SYNONYMS
 
purna-ananda-maya -- made of full joy; ami -- I; cit-maya -- spiritual; 
purna-tattva -- full of truth; radhikara -- of Srimati Radharani; preme -
- the love; ama -- Me; karaya -- makes; unmatta -- maddened.
 
TRANSLATION
 
"I am the full spiritual truth and am made of full joy, but the love of 
Srimati Radharani drives Me mad.
 
Adi 4.123
 
TEXT 123
 
TEXT
 
na jani radhara preme ache kata bala
ye bale amare kare sarvada vihvala
SYNONYMS
 
na jani -- I do not know; radhara -- of Srimati Radharani; preme -- in 
the love; ache -- there is; kata -- how much; bala -- strength; ye -- 
which; bale -- strength; amare -- Me; kare -- makes; sarvada -- always; 
vihvala -- overwhelmed.
 
TRANSLATION
 
"I do not know the strength of Radha's love, with which She always 
overwhelms Me.
 
Adi 4.124
 
TEXT 124
 
TEXT
 
radhikara prema -- guru, ami -- sisya nata
sada ama nana nrtye nacaya udbhata
SYNONYMS
 
radhikara -- of Srimati Radharani; prema -- the love; guru -- teacher; 
ami -- I; sisya -- disciple; nata -- dancer; sada -- always; ama -- Me; 
nana -- various; nrtye -- in dances; nacaya -- causes to dance; udbhata -
- novel.
 
TRANSLATION
 
"The love of Radhika is My teacher, and I am Her dancing pupil. Her 
prema makes Me dance various novel dances."
 
Adi 4.125
 
TEXT 125
 
TEXT
 
kasmad vrnde priya-sakhi hareh pada-mulat kuto 'sau
kundaranye kim iha kurute nrtya-siksam guruh kah
tam tvan-murtih prati-taru-latam dig-vidiksu sphuranti
sailusiva bhramati parito nartayanti sva-pascat
SYNONYMS
 
kasmat -- from where; vrnde -- O Vrnda; priya-sakhi -- O dear friend; 
hareh -- of Lord Hari; pada-mulat -- from the lotus feet; kutah -- where;
 asau -- that one (Lord Krsna); kunda-aranye -- in the forest on the 
bank of Radha-kunda; kim -- what; iha -- here; kurute -- He does; 
nrtya-siksam -- dancing practice; guruh -- teacher; kah -- who; tam -- 
Him; tvat-murtih -- Your form; prati-taru-latam -- on every tree and 
vine; dik-vidiksu -- in all directions; sphuranti -- appearing; sailusi -
- expert dancer; iva -- like; bhramati -- wanders; paritah -- all around;
 nartayanti -- causing to dance; sva-pascat -- behind.
 
TRANSLATION
 
"O my beloved friend Vrnda, where are you coming from?"
 
"I am coming from the feet of Sri Hari."
 
"Where is He?"
 
"In the forest on the bank of Radha-kunda."
 
"What is He doing there?"
 
"He is learning dancing."
 
"Who is His master?"
 
"Your image, Radha, revealing itself in every tree and creeper in 
every direction, is roaming like a skillful dancer, making Him dance 
behind."
 
PURPORT
 
This text is from the Govinda-lilamrta (8.77) of Krsnadasa Kaviraja 
Gosvami.
 
Adi 4.126
 
TEXT 126
 
TEXT
 
nija-premasvade mora haya ye ahlada
taha ha'te koti-guna radha-premasvada
SYNONYMS
 
nija -- own; prema -- love; asvade -- in tasting; mora -- My; haya -- 
there is; ye -- whatever; ahlada -- pleasure; taha ha'te -- than that; 
koti-guna -- ten million times greater; radha -- of Srimati Radharani; 
prema-asvada -- the tasting of love.
 
TRANSLATION
 
"Whatever pleasure I get from tasting My love for Srimati Radharani, She 
tastes ten million times more than Me by Her love.
 
Adi 4.127
 
TEXT 127
 
TEXT
 
ami yaiche paraspara viruddha-dharmasraya
radha-prema taiche sada viruddha-dharma-maya
SYNONYMS
 
ami -- I; yaiche -- just as; paraspara -- mutually; viruddha-dharma -- 
of conflicting characteristics; asraya -- the abode; radha-prema -- the 
love of Srimati Radharani; taiche -- just so; sada -- always; viruddha-
dharma-maya -- consists of conflicting characteristics.
 
TRANSLATION
 
"Just as I am the abode of all mutually contradictory characteristics, 
so Radha's love is always full of similar contradictions.
 
Adi 4.128
 
TEXT 128
 
TEXT
 
radha-prema vibhu -- yara badite nahi thani
tathapi se ksane ksane badaye sadai
SYNONYMS
 
radha-prema -- the love of Srimati Radharani; vibhu -- all-pervading; 
yara -- of which; badite -- to increase; nahi -- there is not; thani -- 
space; tathapi -- still; se -- that; ksane ksane -- every second; badaye 
-- increases; sadai -- always.
 
TRANSLATION
 
"Radha's love is all-pervading, leaving no room for expansion. But still 
it is expanding constantly.
 
Adi 4.129
 
TEXT 129
 
TEXT
 
yaha va-i guru vastu nahi suniscita
tathapi gurura dharma gaurava-varjita
SYNONYMS
 
yaha -- which; va-i -- besides; guru -- great; vastu -- thing; nahi -- 
there is not; suniscita -- quite certainly; tathapi -- still; gurura -- 
of greatness; dharma -- characteristics; gaurava-varjita -- devoid of 
pride.
 
TRANSLATION
 
"There is certainly nothing greater than Her love. But Her love is 
devoid of pride. That is the sign of its greatness.
 
Adi 4.130
 
TEXT 130
 
TEXT
 
yaha haite sunirmala dvitiya nahi ara
tathapi sarvada vamya-vakra-vyavahara
SYNONYMS
 
yaha haite -- than which; su-nirmala -- very pure; dvitiya -- second; 
nahi -- there is not; ara -- another; tathapi -- still; sarvada -- 
always; vamya -- perverse; vakra -- crooked; vyavahara -- behavior.
 
TRANSLATION
 
"Nothing is purer than Her love. But its behavior is always perverse and 
crooked."
 
Adi 4.131
 
TEXT 131
 
TEXT
 
vibhur api kalayan sadabhivrddhim
gurur api gaurava-caryaya vihinah
muhur upacita-vakrimapi suddho
jayati mura-dvisi radhikanuragah
SYNONYMS
 
vibhuh -- all-pervading; api -- although; kalayan -- making; sada -- 
always; abhivrddhim -- increase; guruh -- important; api -- although; 
gaurava-caryaya vihinah -- without proud behavior; muhuh -- again and 
again; upacita -- increased; vakrima -- duplicity; api -- although; 
suddhah -- pure; jayati -- all glories to; mura-dvisi -- for Krsna, the 
enemy of the demon Mura; radhika -- of Srimati Radharani; anuragah -- 
the love.
 
TRANSLATION
 
"All glories to Radha's love for Krsna, the enemy of the demon Mura! 
Although it is all-pervading, it tends to increase at every moment. 
Although it is important, it is devoid of pride. And although it is pure,
 it is always beset with duplicity."
 
PURPORT
 
This is a verse from the Dana-keli-kaumudi (2) of Srila Rupa Gosvami.
 
Adi 4.132
 
TEXT 132
 
TEXT
 
sei premara sri-radhika parama ‘asraya'
sei premara ami ha-i kevala ‘visaya'
SYNONYMS
 
sei -- that; premara -- of the love; sri-radhika -- Srimati Radharani; 
parama -- highest; asraya -- abode; sei -- that; premara -- of the love; 
ami -- I; ha-i -- am; kevala -- only; visaya -- object.
 
TRANSLATION
 
"Sri Radhika is the highest abode of that love, and I am its only object.
 
Adi 4.133
 
TEXT 133
 
TEXT
 
visaya-jatiya sukha amara asvada
ama haite koti-guna asrayera ahlada
SYNONYMS
 
visaya jatiya -- relating to the object; sukha -- happiness; amara -- My;
 asvada -- tasting; ama haite -- than Me; koti-guna -- ten million times 
more; asrayera -- of the abode; ahlada -- pleasure.
 
TRANSLATION
 
"I taste the bliss to which the object of love is entitled. But the 
pleasure of Radha, the abode of that love, is ten million times greater.
 
Adi 4.134
 
TEXT 134
 
TEXT
 
asraya-jatiya sukha paite mana dhaya
yatne asvadite nari, ki kari upaya
SYNONYMS
 
asraya-jatiya -- relating to the abode; sukha -- happiness; paite -- to 
obtain; mana -- the mind; dhaya -- chases; yatne -- by effort; asvadite -
- to taste; nari -- I am unable; ki -- what; kari -- I do; upaya -- way.
 
TRANSLATION
 
"My mind races to taste the pleasure experienced by the abode, but I 
cannot taste it, even by My best efforts. How may I taste it?
 
Adi 4.135
 
TEXT 135
 
TEXT
 
kabhu yadi ei premara ha-iye asraya
tabe ei premanandera anubhava haya
SYNONYMS
 
kabhu -- sometime; yadi -- if; ei -- this; premara -- of the love; ha-
iye -- I become; asraya -- the abode; tabe -- then; ei -- this; prema-
anandera -- of the joy of love; anubhava -- experience; haya -- there is.
 
TRANSLATION
 
"If sometime I can be the abode of that love, only then may I taste its 
joy."
 
PURPORT
 
Visaya and asraya are two very significant words relating to the 
reciprocation between Krsna and His devotee. The devotee is called the 
asraya, and his beloved, Krsna, is the visaya. Different ingredients are 
involved in the exchange of love between the asraya and visaya, which 
are known as vibhava, anubhava, sattvika and vyabhicari. Vibhava is 
divided into the two categories alambana and uddipana. Alambana may be 
further divided into asraya and visaya. In the loving affairs of Radha 
and Krsna, Radharani is the asraya feature and Krsna the visaya. The 
transcendental consciousness of the Lord tells Him, "I am Krsna, and I 
experience pleasure as the visaya. The pleasure enjoyed by Radharani, 
the asraya, is many times greater than the pleasure I feel." Therefore, 
to feel the pleasure of the asraya category, Lord Krsna appeared as Sri 
Caitanya Mahaprabhu.
 
Adi 4.136
 
TEXT 136
 
TEXT
 
eta cinti' rahe krsna parama-kautuki
hrdaye badaye prema-lobha dhakdhaki
SYNONYMS
 
eta cinti' -- thinking this; rahe -- remains; krsna -- Lord Krsna; 
parama-kautuki -- the supremely curious; hrdaye -- in the heart; badaye -
- increases; prema-lobha -- eager desire for love; dhakdhaki -- blazing.
 
TRANSLATION
 
Thinking in this way, Lord Krsna was curious to taste that love. His 
eager desire for that love increasingly blazed in His heart.
 
Adi 4.137
 
TEXT 137
 
TEXT
 
ei eka, suna ara lobhera prakara
sva-madhurya dekhi' krsna karena vicara
SYNONYMS
 
ei -- this; eka -- one; suna -- please hear; ara -- another; lobhera -- 
of eager desire; prakara -- type; sva-madhurya -- own sweetness; dekhi' -
- seeing; krsna -- Lord Krsna; karena -- does; vicara -- consideration.
 
TRANSLATION
 
That is one desire. Now please hear of another. Seeing His own beauty, 
Lord Krsna began to consider.
 
Adi 4.138
 
TEXT 138
 
TEXT
 
adbhuta, ananta, purna mora madhurima
tri-jagate ihara keha nahi paya sima
SYNONYMS
 
adbhuta -- wonderful; ananta -- unlimited; purna -- full; mora -- My; 
madhurima -- sweetness; tri-jagate -- in the three worlds; ihara -- of 
this; keha -- someone; nahi -- not; paya -- obtains; sima -- limit.
 
TRANSLATION
 
"My sweetness is wonderful, infinite and full. No one in the three 
worlds can find its limit.
 
Adi 4.139
 
TEXT 139
 
TEXT
 
ei prema-dvare nitya radhika ekali
amara madhuryamrta asvade sakali
SYNONYMS
 
ei -- this; prema-dvare -- by means of the love; nitya -- always; 
radhika -- Srimati Radharani; ekali -- only; amara -- of Me; madhurya-
amrta -- the nectar of the sweetness; asvade -- tastes; sakali -- all.
 
TRANSLATION
 
"Only Radhika, by the strength of Her love, tastes all the nectar of My 
sweetness.
 
Adi 4.140
 
TEXT 140
 
TEXT
 
yadyapi nirmala radhara sat-prema-darpana
tathapi svacchata tara badhe ksane ksana
SYNONYMS
 
yadyapi -- although; nirmala -- pure; radhara -- of Srimati Radharani; 
sat-prema -- of real love; darpana -- the mirror; tathapi -- still; 
svacchata -- transparency; tara -- of that; badhe -- increases; ksane 
ksana -- every moment.
 
TRANSLATION
 
"Although Radha's love is pure like a mirror, its purity increases at 
every moment.
 
Adi 4.141
 
TEXT 141
 
TEXT
 
amara madhurya nahi badhite avakase
e-darpanera age nava nava rupe bhase
SYNONYMS
 
amara -- of Me; madhurya -- sweetness; nahi -- not; badhite -- to 
increase; avakase -- opportunity; e-darpanera age -- in front of this 
mirror; nava nava -- newer and newer; rupe -- in beauty; bhase -- shines.
 
TRANSLATION
 
"My sweetness also has no room for expansion, yet it shines before that 
mirror in newer and newer beauty.
 
Adi 4.142
 
TEXT 142
 
TEXT
 
man-madhurya radhara prema -- donhe hoda kari'
ksane ksane bade donhe, keha nahi hari
SYNONYMS
 
mat-madhurya -- My sweetness; radhara -- of Srimati Radharani; prema -- 
the love; donhe -- both together; hoda kari' -- challenging; ksane ksane 
-- every second; bade -- increase; donhe -- both; keha nahi -- no one; 
hari -- defeated.
 
TRANSLATION
 
"There is constant competition between My sweetness and the mirror of 
Radha's love. They both go on increasing, but neither knows defeat.
 
Adi 4.143
 
TEXT 143
 
TEXT
 
amara madhurya nitya nava nava haya
sva-sva-prema-anurupa bhakte asvadaya
SYNONYMS
 
amara -- of Me; madhurya -- the sweetness; nitya -- always; nava nava -- 
newer and newer; haya -- is; sva-sva-prema-anurupa -- according to one's 
own love; bhakte -- the devotee; asvadaya -- tastes.
 
TRANSLATION
 
"My sweetness is always newer and newer. Devotees taste it according to 
their own respective love.
 
Adi 4.144
 
TEXT 144
 
TEXT
 
darpanadye dekhi' yadi apana madhuri
asvadite haya lobha, asvadite nari
SYNONYMS
 
darpana-adye -- beginning in a mirror; dekhi' -- seeing; yadi -- if; 
apana -- own; madhuri -- sweetness; asvadite -- to taste; haya -- there 
is; lobha -- desire; asvadite -- to taste; nari -- I am not able.
 
TRANSLATION
 
"If I see My sweetness in a mirror, I am tempted to taste it, but 
nevertheless I cannot.
 
Adi 4.145
 
TEXT 145
 
TEXT
 
vicara kariye yadi asvada-upaya
radhika-svarupa ha-ite tabe mana dhaya
SYNONYMS
 
vicara -- consideration; kariye -- I do; yadi -- if; asvada -- to taste; 
upaya -- way; radhika-svarupa -- the nature of Srimati Radharani; ha-ite 
-- to become; tabe -- then; mana -- mind; dhaya -- chases.
 
TRANSLATION
 
"If I deliberate on a way to taste it, I find that I hanker for the 
position of Radhika."
 
PURPORT
 
Krsna's attractiveness is wonderful and unlimited. No one can know the 
end of it. Srimati Radharani alone can relish such extensiveness from 
Her position in the asraya category. The mirror of Srimati Radharani's 
transcendental love is perfectly clear, yet it appears clearer and 
clearest in the transcendental method of understanding Krsna. In the 
mirror of Radharani's heart, the transcendental features of Krsna appear 
increasingly new and fresh. In other words, the attraction of Krsna 
increases in proportion to the understanding of Srimati Radharani. Each 
tries to supersede the other. Neither wants to be defeated in increasing 
the intensity of love. Desiring to understand Radharani's attitude of 
increasing love, Lord Krsna appeared as Sri Caitanya Mahaprabhu.
 
Adi 4.146
 
TEXT 146
 
TEXT
 
aparikalita-purvah kas camatkara-kari
sphurati mama gariyan esa madhurya-purah
ayam aham api hanta preksya yam lubdha-cetah
sarabhasam upabhoktum kamaye radhikeva
SYNONYMS
 
aparikalita -- not experienced; purvah -- previously; kah -- who; 
camatkara-kari -- causing wonder; sphurati -- manifests; mama -- My; 
gariyan -- more great; esah -- this; madhurya-purah -- abundance of 
sweetness; ayam -- this; aham -- I; api -- even; hanta -- alas; preksya -
- seeing; yam -- which; lubdha-cetah -- My mind being bewildered; sa-
rabhasam -- impetuously; upabhoktum -- to enjoy; kamaye -- desire; 
radhika iva -- like Srimati Radharani.
 
TRANSLATION
 
"Who manifests an abundance of sweetness greater than Mine, which has 
never been experienced before and which causes wonder to all? Alas, I 
Myself, My mind bewildered upon seeing this beauty, impetuously desire 
to enjoy it like Srimati Radharani."
 
PURPORT
 
This text is from the Lalita-madhava (8.34) of Srila Rupa Gosvami. It 
was spoken by Lord Krsna when He saw the beauty of His own reflection in 
a jeweled fountain in Dvaraka.
 
Adi 4.147
 
TEXT 147
 
TEXT
 
krsna-madhuryera eka svabhavika bala
krsna-adi nara-nari karaye cancala
SYNONYMS
 
krsna -- of Lord Krsna; madhuryera -- of the sweetness; eka -- one; 
svabhavika -- natural; bala -- strength; krsna -- Lord Krsna; adi -- 
beginning with; nara-nari -- men and women; karaye -- makes; cancala -- 
perturbed.
 
TRANSLATION
 
The beauty of Krsna has one natural strength: it thrills the hearts of 
all men and women, beginning with Lord Krsna Himself.
 
Adi 4.148
 
TEXT 148
 
TEXT
 
sravane, darsane akarsaye sarva-mana
apana asvadite krsna karena yatana
SYNONYMS
 
sravane -- in hearing; darsane -- in seeing; akarsaye -- attracts; sarva-
mana -- all minds; apana -- Himself; asvadite -- to taste; krsna -- Lord 
Krsna; karena -- makes; yatana -- efforts.
 
TRANSLATION
 
All minds are attracted by hearing His sweet voice and flute, or by 
seeing His beauty. Even Lord Krsna Himself makes efforts to taste that 
sweetness.
 
Adi 4.149
 
TEXT 149
 
TEXT
 
e madhuryamrta pana sada yei kare
trsna-santi nahe, trsna badhe nirantare
SYNONYMS
 
e -- this; madhurya-amrta -- nectar of sweetness; pana -- drinks; sada --
 always; yei -- that person who; kare -- does; trsna-santi -- 
satisfaction of thirst; nahe -- there is not; trsna -- thirst; badhe -- 
increases; nirantare -- constantly.
 
TRANSLATION
 
The thirst of one who always drinks the nectar of that sweetness is 
never satisfied. Rather, that thirst increases constantly.
 
Adi 4.150
 
TEXT 150
 
TEXT
 
atrpta ha-iya kare vidhira nindana
avidagdha vidhi bhala na jane srjana
SYNONYMS
 
atrpta -- unsatisfied; ha-iya -- being; kare -- do; vidhira -- of Lord 
Brahma; nindana -- blaspheming; avidagdha -- inexperienced; vidhi -- 
Lord Brahma; bhala -- well; na jane -- does not know; srjana -- creating.
 
TRANSLATION
 
Such a person, being unsatisfied, begins to blaspheme Lord Brahma, 
saying that he does not know the art of creating well and is simply 
inexperienced.
 
Adi 4.151
 
TEXT 151
 
TEXT
 
koti netra nahi dila, sabe dila dui
tahate nimesa, -- krsna ki dekhiba muni
SYNONYMS
 
koti -- ten million; netra -- eyes; nahi dila -- did not give; sabe -- 
to all; dila -- gave; dui -- two; tahate -- in that; nimesa -- a blink; 
krsna -- Lord Krsna; ki -- how; dekhiba -- shall see; muni -- I.
 
TRANSLATION
 
He has not given millions of eyes to see the beauty of Krsna. He has 
given only two eyes, and even those eyes blink. How then shall I see the 
lovely face of Krsna?
 
Adi 4.152
 
TEXT 152
 
TEXT
 
atati yad bhavan ahni kananam
trutir yugayate tvam apasyatam
kutila-kuntalam sri-mukham ca te
jada udiksatam paksma-krd drsam
SYNONYMS
 
atati -- goes; yat -- when; bhavan -- Your Lordship; ahni -- in the day; 
kananam -- to the forest; trutih -- half a second; yugayate -- appears 
like a yuga; tvam -- You; apasyatam -- of those not seeing; kutila-
kuntalam -- adorned with curled hair; sri-mukham -- beautiful face; ca --
 and; te -- Your; jadah -- stupid; udiksatam -- looking at; paksma-krt --
 the maker of eyelashes; drsam -- of the eyes.
 
TRANSLATION
 
[The gopis said:] "O Krsna, when You go to the forest during the day and 
we do not see Your sweet face, which is surrounded by beautiful curling 
hair, half a second becomes as long as an entire age for us. And we 
consider the creator, who has put eyelids on the eyes we use for seeing 
You, to be simply a fool."
 
PURPORT
 
This verse is spoken by the gopis in Srimad-Bhagavatam (10.31.15).
 
Adi 4.153
 
TEXT 153
 
TEXT
 
gopyas ca krsnam upalabhya cirad abhistam
yat-preksane drsisu paksma-krtam sapanti
drgbhir hrdi-krtam alam parirabhya sarvas
tad-bhavam apur api nitya-yujam durapam
SYNONYMS
 
gopyah -- the gopis; ca -- and; krsnam -- Lord Krsna; upalabhya -- 
seeing; cirat -- after a long time; abhistam -- desired object; yat-
preksane -- in the seeing of whom; drsisu -- in the eyes; paksma-krtam --
 the maker of eyelashes; sapanti -- curse; drgbhih -- with the eyes; 
hrdi krtam -- who entered the hearts; alam -- enough; parirabhya -- 
embracing; sarvah -- all; tat-bhavam -- that highest stage of joy; apuh -
- obtained; api -- although; nitya-yujam -- by perfected yogis; durapam -
- difficult to obtain.
 
TRANSLATION
 
"The gopis saw their beloved Krsna at Kuruksetra after a long separation.
 They secured and embraced Him in their hearts through their eyes, and 
they attained a joy so intense that not even perfect yogis can attain it.
 The gopis cursed the creator for creating eyelids that interfered with 
their vision."
 
PURPORT
 
This text is from Srimad-Bhagavatam (10.82.39).
 
Adi 4.154
 
TEXT 154
 
TEXT
 
krsnavalokana vina netra phala nahi ana
yei jana krsna dekhe, sei bhagyavan
SYNONYMS
 
krsna -- Lord Krsna; avalokana -- looking at; vina -- without; netra -- 
the eyes; phala -- fruit; nahi -- not; ana -- other; yei -- who; jana -- 
the person; krsna -- Lord Krsna; dekhe -- sees; sei -- he; bhagyavan -- 
very fortunate.
 
TRANSLATION
 
There is no consummation for the eyes other than the sight of 
Krsna. Whoever sees Him is most fortunate indeed.
 
Adi 4.155
 
TEXT 155
 
TEXT
 
aksanvatam phalam idam na param vidamah
sakhyah pasun anuvivesayator vayasyaih
vaktram vrajesa-sutayor anuvenu-justam
yair va nipitam anurakta-kataksa-moksam
SYNONYMS
 
aksanvatam -- of those who have eyes; phalam -- the fruit; idam -- 
this; na -- not; param -- other; vidamah -- we know; sakhyah -- O 
friends; pasun -- the cows; anuvivesayatoh -- causing to enter one 
forest from another; vayasyaih -- with Their friends of the same age; 
vaktram -- the faces; vraja-isa -- of Maharaja Nanda; sutayoh -- of the 
two sons; anuvenu-justam -- possessed of flutes; yaih -- by which; va -- 
or; nipitam -- imbibed; anurakta -- loving; kata-aksa -- glances; moksam 
-- giving off.
 
TRANSLATION
 
[The gopis said:] "O friends, those eyes that see the beautiful faces of 
the sons of Maharaja Nanda are certainly fortunate. As these two sons 
enter the forest, surrounded by Their friends, driving the cows before 
Them, They hold Their flutes to Their mouths and glance lovingly upon 
the residents of Vrndavana. For those who have eyes, we think there is 
no greater object of vision."
 
PURPORT
 
Like the gopis, one can see Krsna continuously if one is fortunate 
enough. In the Brahma-samhita it is said that sages whose eyes have been 
smeared with the ointment of pure love can see the form of Syamasundara (
Krsna) continuously in the centers of their hearts. This text from 
Srimad-Bhagavatam (10.21.7) was sung by the gopis on the advent of the 
sarat season.
 
Adi 4.156
 
TEXT 156
 
TEXT
 
gopyas tapah kim acaran yad amusya rupam
lavanya-saram asamordhvam ananya-siddham
drgbhih pibanty anusavabhinavam durapam
ekanta-dhama yasasah sriya aisvarasya
SYNONYMS
 
gopyah -- the gopis; tapah -- austerities; kim -- what; acaran -- 
performed; yat -- from which; amusya -- of such a one (Lord Krsna); 
rupam -- the form; lavanya-saram -- the essence of loveliness; asama-
urdhvam -- not paralleled or surpassed; ananya-siddham -- not perfected 
by any other ornament (self-perfect); drgbhih -- by the eyes; pibanti -- 
they drink; anusava-abhinavam -- constantly new; durapam -- difficult to 
obtain; ekanta-dhama -- the only abode; yasasah -- of fame; sriyah -- of 
beauty; aisvarasya -- of opulence.
 
TRANSLATION
 
[The women of Mathura said:] "What austerities must the gopis have 
performed? With their eyes they always drink the nectar of the form of 
Lord Krsna, which is the essence of loveliness and is not to be equaled 
or surpassed. That loveliness is the only abode of beauty, fame and 
opulence. It is self-perfect, ever fresh and extremely rare."
 
PURPORT
 
This text from Srimad-Bhagavatam (10.44.14) was spoken by the women of 
Mathura when they saw Krsna and Balarama in the arena with King Kamsa's 
great wrestlers Mustika and Canura.
 
Adi 4.157
 
TEXT 157
 
TEXT
 
apurva madhuri krsnera, apurva tara bala
yahara sravane mana haya talamala
SYNONYMS
 
apurva -- unprecedented; madhuri -- sweetness; krsnera -- of Lord Krsna; 
apurva -- unprecedented; tara -- of that; bala -- the strength; yahara --
 of which; sravane -- in hearing; mana -- the mind; haya -- becomes; 
talamala -- unsteady.
 
TRANSLATION
 
The sweetness of Lord Krsna is unprecedented, and its strength is also 
unprecedented. Simply by one's hearing of such beauty, the mind becomes 
unsteady.
 
Adi 4.158
 
TEXT 158
 
TEXT
 
krsnera madhurye krsne upajaya lobha
samyak asvadite nare, mane rahe ksobha
SYNONYMS
 
krsnera -- of Lord Krsna; madhurye -- in the sweetness; krsne -- in Lord 
Krsna; upajaya -- arises; lobha -- eager desire; samyak -- fully; 
asvadite -- to taste; nare -- is not able; mane -- in the mind; rahe -- 
remains; ksobha -- sorrow.
 
TRANSLATION
 
Lord Krsna's own beauty attracts Lord Krsna Himself. But because He 
cannot fully enjoy it, His mind remains full of sorrow.
 
Adi 4.159
 
TEXT 159
 
TEXT
 
ei ta' dvitiya hetura kahila vivarana
trtiya hetura ebe sunaha laksana
SYNONYMS
 
ei -- this; ta' -- certainly; dvitiya -- second; hetura -- of the reason;
 kahila -- has been said; vivarana -- description; trtiya -- the third; 
hetura -- of the reason; ebe -- now; sunaha -- please hear; laksana -- 
the characteristic.
 
TRANSLATION
 
This is a description of His second desire. Now please listen as I 
describe the third.
 
Adi 4.160
 
TEXT 160
 
TEXT
 
atyanta-nigudha ei rasera siddhanta
svarupa-gosani matra janena ekanta
SYNONYMS
 
atyanta -- extremely; nigudha -- deep; ei -- this; rasera -- of mellow; 
siddhanta -- conclusion; svarupa-gosani -- Svarupa Damodara Gosvami; 
matra -- only; janena -- knows; ekanta -- much.
 
TRANSLATION
 
This conclusion of rasa is extremely deep. Only Svarupa Damodara knows 
much about it.
 
Adi 4.161
 
TEXT 161
 
TEXT
 
yeba keha anya jane, seho tanha haite
caitanya-gosanira tenha atyanta marma yate
SYNONYMS
 
yeba -- whoever; keha -- someone; anya -- other; jane -- knows; seho -- 
he; tanha haite -- from him (Svarupa Damodara); caitanya-gosanira -- of 
Lord Caitanya Mahaprabhu; tenha -- he; atyanta -- extremely; marma -- 
secret core; yate -- since.
 
TRANSLATION
 
Anyone else who claims to know it must have heard it from him, for he 
was the most intimate companion of Lord Caitanya Mahaprabhu.
 
Adi 4.162
 
TEXT 162
 
TEXT
 
gopi-ganera premera ‘rudha-bhava' nama
visuddha nirmala prema, kabhu nahe kama
SYNONYMS
 
gopi-ganera -- of the gopis; premera -- of the love; rudha-bhava -- 
rudha-bhava; nama -- named; visuddha -- pure; nirmala -- spotless; prema 
-- love; kabhu -- at anytime; nahe -- is not; kama -- lust.
 
TRANSLATION
 
The love of the gopis is called rudha-bhava. It is pure and spotless. It 
is not at any time lust.
 
PURPORT
 
As already explained, the position of the gopis in their loving dealings 
with Krsna is transcendental. Their emotion is called rudha-bhava. 
Although it is apparently like mundane sex, one should not confuse it 
with mundane sexual love, for it is pure and unadulterated love of 
Godhead.
 
Adi 4.163
 
TEXT 163
 
TEXT
 
premaiva gopa-ramanam
kama ity agamat pratham
ity uddhavadayo 'py etam
vanchanti bhagavat-priyah
SYNONYMS
 
prema -- love; eva -- only; gopa-ramanam -- of the women of Vraja; kamah 
-- lust; iti -- as; agamat -- went to; pratham -- fame; iti -- thus; 
uddhava-adayah -- headed by Sri Uddhava; api -- even; etam -- this; 
vanchanti -- desire; bhagavat-priyah -- dear devotees of the Supreme 
Personality of Godhead.
 
TRANSLATION
 
"The pure love of the gopis has become celebrated by the name ‘lust.' 
The dear devotees of the Lord, headed by Sri Uddhava, desire to taste 
that love."
 
PURPORT
 
This is a verse from the Bhakti-rasamrta-sindhu (1.2.285).
 
Adi 4.164
 
TEXT 164
 
TEXT
 
kama, prema, -- donhakara vibhinna laksana
lauha ara hema yaiche svarupe vilaksana
SYNONYMS
 
kama -- lust; prema -- love; donhakara -- of the two; vibhinna -- 
separate; laksana -- symptoms; lauha -- iron; ara -- and; hema -- gold; 
yaiche -- just as; svarupe -- in nature; vilaksana -- different.
 
TRANSLATION
 
Lust and love have different characteristics, just as iron and gold have 
different natures.
 
PURPORT
 
One should try to discriminate between sexual love and pure love, for 
they belong to different categories, with a gulf of difference between 
them. They are as different from one another as iron is from gold.
 
Adi 4.165
 
TEXT 165
 
TEXT
 
atmendriya-priti-vancha -- tare bali ‘kama'
krsnendriya-priti-iccha dhare ‘prema' nama
SYNONYMS
 
atma-indriya-priti -- for the pleasure of one's own senses; vancha -- 
desires; tare -- to that; bali -- I say; kama -- lust; krsna-indriya-
priti -- for the pleasure of Lord Krsna's senses; iccha -- desire; dhare 
-- holds; prema -- love; nama -- the name.
 
TRANSLATION
 
The desire to gratify one's own senses is kama [lust], but the desire to 
please the senses of Lord Krsna is prema [love].
 
PURPORT
 
The revealed scriptures describe pure love as follows:
 
sarvatha dhvamsa-rahitam saty api dhvamsa-karane
yad bhava-bandhanam yunoh sa prema parikirtitah
 
 
 
"If there is ample reason for the dissolution of a conjugal relationship 
and yet such a dissolution does not take place, such a relationship of 
intimate love is called pure."
 
The predominated gopis were bound to Krsna in such pure love. For them 
there was no question of sexual love based on sense gratification. Their 
only engagement in life was to see Krsna happy in all respects, 
regardless of their own personal interests. They dedicated their souls 
only for the satisfaction of the Personality of Godhead, Sri Krsna. 
There was not the slightest tinge of sexual love between the gopis and 
Krsna.
 
The author of Sri Caitanya-caritamrta asserts with authority that sexual 
love is a matter of personal sense enjoyment. All the regulative 
principles in the Vedas pertaining to desires for popularity, fatherhood,
 wealth and so on are different phases of sense gratification. Acts of 
sense gratification may be performed under the cover of public welfare, 
nationalism, religion, altruism, ethical codes, Biblical codes, health 
directives, fruitive action, bashfulness, tolerance, personal comfort, 
liberation from material bondage, progress, family affection or fear of 
social ostracism or legal punishment, but all these categories are 
different subdivisions of one substance -- sense gratification. All such 
good acts are performed basically for one's own sense gratification, for 
no one can sacrifice his personal interest while discharging these much-
advertised moral and religious principles. But above all this is a 
transcendental stage in which one feels himself to be only an eternal 
servitor of Krsna, the absolute Personality of Godhead. All acts 
performed in this sense of servitude are called pure love of God because 
they are performed for the absolute sense gratification of Sri Krsna. 
However, any act performed for the purpose of enjoying its fruits or 
results is an act of sense gratification. Such actions are visible 
sometimes in gross and sometimes in subtle forms.
 
Adi 4.166
 
TEXT 166
 
TEXT
 
kamera tatparya -- nija-sambhoga kevala
krsna-sukha-tatparya-matra prema ta' prabala
SYNONYMS
 
kamera -- of lust; tatparya -- the intent; nija -- own; sambhoga -- 
enjoyment; kevala -- only; krsna-sukha -- for Lord Krsna's happiness; 
tatparya -- the intent; matra -- only; prema -- love; ta' -- certainly; 
prabala -- powerful.
 
TRANSLATION
 
The object of lust is only the enjoyment of one's own senses. But love 
caters to the enjoyment of Lord Krsna, and thus it is very powerful.
 
Adi 4.167–169
 
TEXTS 167–169
 
TEXT
 
loka-dharma, veda-dharma, deha-dharma, karma
lajja, dhairya, deha-sukha, atma-sukha-marma
dustyaja arya-patha, nija parijana
sva-jane karaye yata tadana-bhartsana
sarva-tyaga kari' kare krsnera bhajana
krsna-sukha-hetu kare prema-sevana
SYNONYMS
 
loka-dharma -- customs of the people; veda-dharma -- Vedic injunctions; 
deha-dharma -- necessities of the body; karma -- fruitive work; lajja -- 
bashfulness; dhairya -- patience; deha-sukha -- the happiness of the 
body; atma-sukha -- the happiness of the self; marma -- the essence; 
dustyaja -- difficult to give up; arya-patha -- the path of varnasrama; 
nija -- own; parijana -- family members; sva-jane -- one's own family; 
karaye -- do; yata -- all; tadana -- punishment; bhartsana -- scolding; 
sarva-tyaga kari' -- giving up everything; kare -- do; krsnera -- of 
Lord Krsna; bhajana -- worship; krsna-sukha-hetu -- for the purpose of 
Lord Krsna's happiness; kare -- do; prema -- out of love; sevana -- 
service.
 
TRANSLATION
 
Social customs, scriptural injunctions, bodily demands, fruitive action, 
shyness, patience, bodily pleasures, self-gratification and the path of 
varnasrama-dharma, which is difficult to give up -- the gopis have 
forsaken all these, along with their families, and 
suffered their relatives' punishment and scolding, all for the sake of 
serving Lord Krsna. They render loving service to Him for the sake of 
His enjoyment.
 
Adi 4.170
 
TEXT 170
 
TEXT
 
ihake kahiye krsne drdha anuraga
svaccha dhauta-vastre yaiche nahi kona daga
SYNONYMS
 
ihake -- this; kahiye -- I say; krsne -- in Lord Krsna; drdha -- strong; 
anuraga -- love; svaccha -- pure; dhauta -- clean; vastre -- in cloth; 
yaiche -- just as; nahi -- not; kona -- some; daga -- mark.
 
TRANSLATION
 
That is called firm attachment to Lord Krsna. It is spotlessly pure, 
like a clean cloth that has no stain.
 
PURPORT
 
The author of Sri Caitanya-caritamrta advises everyone to give up all 
engagements of sense gratification and, like the gopis, dovetail oneself 
entirely with the will of the Supreme Lord. That is the ultimate 
instruction of Krsna in the Bhagavad-gita. We should be prepared to do 
anything and everything to please the Lord, even at the risk of 
violating the Vedic principles or ethical laws. That is the standard of 
love of Godhead. Such activities in pure love of Godhead are as spotless 
as white linen that has been completely washed. Srila Bhaktivinoda 
Thakura warns us in this connection that we should not mistakenly think 
that the idea of giving up everything implies the renunciation of duties 
necessary in relation to the body and mind. Even such duties are not 
sense gratification if they are undertaken in a spirit of service to 
Krsna.
 
Adi 4.171
 
TEXT 171
 
TEXT
 
ataeva kama-preme bahuta antara
kama -- andha-tamah, prema -- nirmala bhaskara
SYNONYMS
 
ataeva -- therefore; kama-preme -- in lust and love; bahuta -- much; 
antara -- space between; kama -- lust; andha-tamah -- blind darkness; 
prema -- love; nirmala -- pure; bhaskara -- sun.
 
TRANSLATION
 
Therefore lust and love are quite different. Lust is like dense darkness,
 but love is like the bright sun.
 
Adi 4.172
 
TEXT 172
 
TEXT
 
ataeva gopi-ganera nahi kama-gandha
krsna-sukha lagi matra, krsna se sambandha
SYNONYMS
 
ataeva -- therefore; gopi-ganera -- of the gopis; nahi -- not; kama-
gandha -- the slightest bit of lust; krsna-sukha -- the happiness of 
Lord Krsna; lagi -- for; matra -- only; krsna -- Lord Krsna; se -- that; 
sambandha -- the relationship.
 
TRANSLATION
 
Thus there is not the slightest taint of lust in the gopis' love. Their 
relationship with Krsna is only for the sake of His enjoyment.
 
Adi 4.173
 
TEXT 173
 
TEXT
 
yat te sujata-caranamburuham stanesu
bhitah sanaih priya dadhimahi karkasesu
tenatavim atasi tad vyathate na kim svit
kurpadibhir bhramati dhir bhavad-ayusam nah
SYNONYMS
 
yat -- which; te -- Your; sujata -- very fine; carana-ambu-ruham -- 
lotus feet; stanesu -- on the breasts; bhitah -- being afraid; sanaih -- 
gently; priya -- O dear one; dadhimahi -- we place; karkasesu -- rough; 
tena -- with them; atavim -- the path; atasi -- You roam; tat -- they; 
vyathate -- are distressed; na -- not; kim svit -- we wonder; kurpa-
adibhih -- by small stones and so on; bhramati -- flutters; dhih -- the 
mind; bhavat-ayusam -- of those of whom Your Lordship is the very life; 
nah -- of us.
 
TRANSLATION
 
"O dearly beloved! Your lotus feet are so soft that we place them gently 
on our breasts, fearing that Your feet will be hurt. Our life rests only 
in You. Our minds, therefore, are filled with anxiety that Your tender 
feet might be wounded by pebbles as You roam about on the forest path."
 
PURPORT
 
This text from Srimad-Bhagavatam (10.31.19) was spoken by the gopis when 
Krsna left them in the midst of the rasa-lila.
 
Adi 4.174
 
TEXT 174
 
TEXT
 
atma-sukha-duhkhe gopira nahika vicara
krsna-sukha-hetu cesta mano-vyavahara
SYNONYMS
 
atma-sukha-duhkhe -- in personal happiness or distress; gopira -- of the 
gopis; nahika -- not; vicara -- consideration; krsna-sukha-hetu -- for 
the purpose of Lord Krsna's happiness; cesta -- activity; manah -- of 
the mind; vyavahara -- the business.
 
TRANSLATION
 
The gopis do not care for their own pleasures or pains. All their 
physical and mental activities are directed toward offering enjoyment to 
Lord Krsna.
 
Adi 4.175
 
TEXT 175
 
TEXT
 
krsna lagi' ara saba kare parityaga
krsna-sukha-hetu kare suddha anuraga
SYNONYMS
 
krsna lagi' -- for Lord Krsna; ara -- other; saba -- all; kare -- do; 
parityaga -- give up; krsna-sukha-hetu -- for the purpose of Lord Krsna'
s happiness; kare -- do; suddha -- pure; anuraga -- attachments.
 
TRANSLATION
 
They renounced everything for Krsna. They have pure attachment to giving 
Krsna pleasure.
 
Adi 4.176
 
TEXT 176
 
TEXT
 
evam mad-arthojjhita-loka-veda-
svanam hi vo mayy anuvrttaye 'balah
maya paroksam bhajata tirohitam
masuyitum marhatha tat priyam priyah
SYNONYMS
 
evam -- thus; mat-artha -- for Me; ujjhita -- rejected; loka -- popular 
customs; veda -- Vedic injunctions; svanam -- own families; hi -- 
certainly; vah -- of you; mayi -- Me; anuvrttaye -- to increase regard 
for; abalah -- O women; maya -- by Me; paroksam -- invisible; bhajata -- 
favoring; tirohitam -- withdrawn from sight; ma -- Me; asuyitum -- to be 
displeased with; ma arhatha -- you do not deserve; tat -- therefore; 
priyam -- who is dear; priyah -- O dear ones.
 
TRANSLATION
 
"O My beloved gopis, you have renounced social customs, scriptural 
injunctions and your relatives for My sake. I disappeared behind you 
only to increase your concentration upon Me. Since I disappeared for 
your benefit, you should not be displeased with Me."
 
PURPORT
 
This text from Srimad-Bhagavatam (10.32.21) was spoken by Lord Krsna 
when He returned to the arena of the rasa-lila.
 
Adi 4.177
 
TEXT 177
 
TEXT
 
krsnera pratijna eka ache purva haite
ye yaiche bhaje, krsna tare bhaje taiche
SYNONYMS
 
krsnera -- of Lord Krsna; pratijna -- promise; eka -- one; ache -- there 
is; purva haite -- from before; ye -- whoever; yaiche -- just as; bhaje -
- he worships; krsna -- Lord Krsna; tare -- to him; bhaje -- 
reciprocates; taiche -- just so.
 
TRANSLATION
 
Lord Krsna has a promise from before to reciprocate with His devotees 
according to the way they worship Him.
 
Adi 4.178
 
TEXT 178
 
TEXT
 
ye yatha mam prapadyante
tams tathaiva bhajamy aham
mama vartmanuvartante
manusyah partha sarvasah
SYNONYMS
 
ye -- those who; yatha -- as; mam -- to Me; prapadyante -- surrender; 
tan -- them; tatha -- so; eva -- certainly; bhajami -- reward; aham -- I;
 mama -- My; vartma -- path; anuvartante -- follow; manusyah -- men; 
partha -- O son of Prtha; sarvasah -- in all respects.
 
TRANSLATION
 
"In whatever way My devotees surrender unto Me, I reward them 
accordingly. Everyone follows My path in all respects, O son of Prtha."
 
PURPORT
 
Krsna was never ungrateful to the gopis, for as He declares to Arjuna in 
this verse from the Bhagavad-gita (4.11), He reciprocates with His 
devotees in proportion to the transcendental loving service they render 
unto Him. Everyone follows the path that leads toward Him, but there are 
different degrees of progress on that path, and the Lord is realized in 
proportion to one's advancement. The path is one, but the progress in 
approaching the ultimate goal is different, and therefore the proportion 
of realization of this goal -- namely the absolute Personality of 
Godhead-is also different. The gopis attained the highest goal, and 
Lord Caitanya affirmed that there is no method of worshiping God 
higher than that followed by the gopis.
 
Adi 4.179
 
TEXT 179
 
TEXT
 
se pratijna bhanga haila gopira bhajane
tahate pramana krsna-sri-mukha-vacane
SYNONYMS
 
se -- that; pratijna -- promise; bhanga haila -- was broken; gopira -- 
of the gopis; bhajane -- by the worship; tahate -- in that; pramana -- 
the proof; krsna -- of Lord Krsna; sri-mukha-vacane -- by the words from 
the mouth.
 
TRANSLATION
 
That promise has been broken by the worship of the gopis, as Lord Krsna 
Himself admits.
 
Adi 4.180
 
TEXT 180
 
TEXT
 
na paraye 'ham niravadya-samyujam
sva-sadhu-krtyam vibudhayusapi vah
ya mabhajan durjaya-geha-srnkhalah
samvrscya tad vah pratiyatu sadhuna
SYNONYMS
 
na -- not; paraye -- am able to make; aham -- I; niravadya-samyujam -- 
to those who are completely free from deceit; sva-sadhu-krtyam -- proper 
compensation; vibudha-ayusa -- with a lifetime as long as that of the 
demigods; api -- although; vah -- to you; yah -- who; ma -- Me; abhajan -
- have worshiped; durjaya-geha-srnkhalah -- the chains of household life,
 which are difficult to overcome; samvrscya -- cutting; tat -- that; vah 
-- of you; pratiyatu -- let it be returned; sadhuna -- by the good 
activity itself.
 
TRANSLATION
 
"O gopis, I am not able to repay My debt for your spotless service, even 
within a lifetime of Brahma. Your connection with Me is beyond reproach. 
You have worshiped Me, cutting off all domestic ties, which are 
difficult to break. Therefore please let your own glorious deeds be your 
compensation."
 
PURPORT
 
This verse from Srimad-Bhagavatam (10.32.22) was spoken by Sri Krsna 
Himself when He returned to the gopis upon hearing their songs of 
separation.
 
Adi 4.181
 
TEXT 181
 
TEXT
 
tabe ye dekhiye gopira nija-dehe prita
seho ta' krsnera lagi, janiha niscita
SYNONYMS
 
tabe -- now; ye -- whatever; dekhiye -- we see; gopira -- of the gopis; 
nija-dehe -- for their own bodies; prita -- affection; seho -- that; ta' 
-- certainly; krsnera lagi -- for Lord Krsna; janiha -- know; niscita -- 
for certain.
 
TRANSLATION
 
Now, whatever affection we see the gopis show for their own bodies, know 
it for certain to be only for the sake of Lord Krsna.
 
PURPORT
 
The selfless love of Godhead exhibited by the gopis cannot have any 
parallel. We should not, therefore, misunderstand the carefulness of the 
gopis in their personal decoration. The gopis dressed themselves as 
beautifully as possible just to make Krsna happy by seeing them. They 
had no ulterior desires. They dedicated their bodies, and everything 
they possessed, to the service of Sri Krsna, taking it for granted that 
their bodies were meant for His enjoyment. They dressed themselves with 
the understanding that Krsna would be happy by seeing and touching them.
 
Adi 4.182
 
TEXT 182
 
TEXT
 
‘ei deha kailun ami krsne samarpana
tanra dhana tanra iha sambhoga-sadhana
SYNONYMS
 
ei -- this; deha -- body; kailun -- have done; ami -- I; krsne -- to 
Lord Krsna; samarpana -- offering; tanra -- of Him; dhana -- the wealth; 
tanra -- of Him; iha -- this; sambhoga-sadhana -- brings about the 
enjoyment.
 
TRANSLATION
 
[The gopis think:] "I have offered this body to Lord Krsna. He is its 
owner, and it brings Him enjoyment.
 
Adi 4.183
 
TEXT 183
 
TEXT
 
e-deha-darsana-sparse krsna-santosana'
ei lagi' kare dehera marjana-bhusana
SYNONYMS
 
e-deha -- of this body; darsana -- by sight; sparse -- and touch; krsna -
- of Lord Krsna; santosana -- the satisfaction; ei lagi' -- for this; 
kare -- they do; dehera -- of the body; marjana -- cleaning; bhusana -- 
decorating.
 
TRANSLATION
 
"Krsna finds joy in seeing and touching this body." It is for this 
reason that they cleanse and decorate their bodies.
 
Adi 4.184
 
TEXT 184
 
TEXT
 
nijangam api ya gopyo
mameti samupasate
tabhyah param na me partha
nigudha-prema-bhajanam
SYNONYMS
 
nija-angam -- own body; api -- although; yah -- who; gopyah -- the gopis;
 mama -- Mine; iti -- thus thinking; samupasate -- engage in decorating; 
tabhyah -- than them; param -- greater; na -- not; me -- for Me; partha -
- O Arjuna; nigudha-prema -- of deep love; bhajanam -- receptacles.
 
TRANSLATION
 
"O Arjuna, there are no greater receptacles of deep love for Me than the 
gopis, who cleanse and decorate their bodies because they consider them 
Mine."
 
PURPORT
 
This verse is spoken by Lord Krsna in the Adi Purana.
 
Adi 4.185
 
TEXT 185
 
TEXT
 
ara eka adbhuta gopi-bhavera svabhava
buddhira gocara nahe yahara prabhava
SYNONYMS
 
ara -- another; eka -- one; adbhuta -- wonderful; gopi-bhavera -- of the 
emotion of the gopis; svabhava -- nature; buddhira -- of the 
intelligence; gocara -- an object of perception; nahe -- is not; yahara -
- of which; prabhava -- the power.
 
TRANSLATION
 
There is another wonderful feature of the emotion of the gopis. Its 
power is beyond the comprehension of the intelligence.
 
Adi 4.186
 
TEXT 186
 
TEXT
 
gopi-gana kare yabe krsna-darasana
sukha-vancha nahi, sukha haya koti-guna
SYNONYMS
 
gopi-gana -- the gopis; kare -- do; yabe -- when; krsna-darasana -- 
seeing Lord Krsna; sukha-vancha -- desire for happiness; nahi -- there 
is not; sukha -- the happiness; haya -- there is; koti-guna -- ten 
million times.
 
TRANSLATION
 
When the gopis see Lord Krsna, they derive unbounded bliss, although 
they have no desire for such pleasure.
 
Adi 4.187
 
TEXT 187
 
TEXT
 
gopika-darsane krsnera ye ananda haya
taha haite koti-guna gopi asvadaya
SYNONYMS
 
gopika-darsane -- in seeing the gopis; krsnera -- of Lord Krsna; ye -- 
whatever; ananda -- joy; haya -- there is; taha haite -- than that; koti-
guna -- ten million times more; gopi -- the gopis; asvadaya -- taste.
 
TRANSLATION
 
The gopis taste a pleasure ten million times greater than the pleasure 
Lord Krsna derives from seeing them.
 
PURPORT
 
The wonderful characteristics of the gopis are beyond imagination. They 
have no desire for personal satisfaction, yet when Krsna is happy by 
seeing them, that happiness of Krsna makes the gopis a million times 
more happy than Krsna Himself.
 
Adi 4.188
 
TEXT 188
 
TEXT
 
tan sabara nahi nija-sukha-anurodha
tathapi badhaye sukha, padila virodha
SYNONYMS
 
tan sabara -- of all of them; nahi -- not; nija-sukha -- for their own 
happiness; anurodha -- entreaty; tathapi -- still; badhaye -- increases; 
sukha -- happiness; padila -- happened; virodha -- contradiction.
 
TRANSLATION
 
The gopis have no inclination for their own enjoyment, and yet their joy 
increases. That is indeed a contradiction.
 
Adi 4.189
 
TEXT 189
 
TEXT
 
e virodhera eka matra dekhi samadhana
gopikara sukha krsna-sukhe paryavasana
SYNONYMS
 
e -- this; virodhera -- of the contradiction; eka -- one; matra -- only; 
dekhi -- I see; samadhana -- solution; gopikara -- of the gopis; sukha --
 the happiness; krsna-sukhe -- in the happiness of Lord Krsna; 
paryavasana -- the conclusion.
 
TRANSLATION
 
For this contradiction I see only one solution: the joy of the gopis 
lies in the joy of their beloved Krsna.
 
PURPORT
 
The situation of the gopis is perplexing, for although they did not want 
personal happiness, it was imposed upon them. The solution to this 
perplexity is that Sri Krsna's sense of happiness is limited by the 
happiness of the gopis. Devotees at Vrndavana therefore try to serve the 
gopis, namely Radharani and Her associates. If one gains the favor of 
the gopis, he easily gains the favor of Krsna because on the 
recommendation of the gopis Krsna at once accepts the service of a 
devotee. Lord Caitanya, therefore, wanted to please the gopis instead of 
Krsna. But His contemporaries misunderstood Him, and for this reason 
Lord Caitanya renounced the order of householder life and became a 
sannyasi.
 
Adi 4.190
 
TEXT 190
 
TEXT
 
gopika-darsane krsnera badhe praphullata
se madhurya badhe yara nahika samata
SYNONYMS
 
gopika-darsane -- in seeing the gopis; krsnera -- of Lord Krsna; badhe --
 increases; praphullata -- the cheerfulness; se -- that; madhurya -- 
sweetness; badhe -- increases; yara -- of which; nahika -- there is not; 
samata -- equality.
 
TRANSLATION
 
When Lord Krsna sees the gopis, His joy increases, and His unparalleled 
sweetness increases also.
 
Adi 4.191
 
TEXT 191
 
TEXT
 
amara darsane krsna paila eta sukha
ei sukhe gopira praphulla anga-mukha
SYNONYMS
 
amara darsane -- in seeing me; krsna -- Lord Krsna; paila -- obtained; 
eta -- so much; sukha -- happiness; ei -- this; sukhe -- in happiness; 
gopira -- of the gopis; praphulla -- full-blown; anga-mukha -- bodies 
and faces.
 
TRANSLATION
 
[The gopis think:] "Krsna has obtained so much pleasure by seeing me." 
That thought increases the fullness and beauty of their faces and bodies.
 
Adi 4.192
 
TEXT 192
 
TEXT
 
gopi-sobha dekhi' krsnera sobha badhe yata
krsna-sobha dekhi' gopira sobha badhe tata
SYNONYMS
 
gopi-sobha -- the beauty of the gopis; dekhi' -- seeing; krsnera -- of 
Lord Krsna; sobha -- the beauty; badhe -- increases; yata -- as much as; 
krsna-sobha -- the beauty of Lord Krsna; dekhi' -- seeing; gopira -- of 
the gopis; sobha -- the beauty; badhe -- increases; tata -- that much.
 
TRANSLATION
 
The beauty of Lord Krsna increases at the sight of the beauty of the 
gopis. And the more the gopis see Lord Krsna's beauty, the more their 
beauty increases.
 
Adi 4.193
 
TEXT 193
 
TEXT
 
ei-mata paraspara pade hudahudi
paraspara badhe, keha mukha nahi mudi
SYNONYMS
 
ei mata -- like this; paraspara -- reciprocal; pade -- happens; hudahudi 
-- jostling; paraspara -- mutually; badhe -- increases; keha -- someone; 
mukha -- face; nahi -- not; mudi -- covering.
 
TRANSLATION
 
In this way a competition takes place between them in which no one 
acknowledges defeat.
 
Adi 4.194
 
TEXT 194
 
TEXT
 
kintu krsnera sukha haya gopi-rupa-gune
tanra sukhe sukha-vrddhi haye gopi-gane
SYNONYMS
 
kintu -- but; krsnera -- of Lord Krsna; sukha -- the happiness; haya -- 
is; gopi-rupa-gune -- in the qualities and beauty of the gopis; tanra -- 
of Him; sukhe -- in the happiness; sukha-vrddhi -- increase of happiness;
 haye -- there is; gopi-gane -- in the gopis.
 
TRANSLATION
 
Krsna, however, derives pleasure from the beauty and good qualities of 
the gopis. And when the gopis see His pleasure, the joy of the gopis 
increases.
 
Adi 4.195
 
TEXT 195
 
TEXT
 
ataeva sei sukha krsna-sukha pose
ei hetu gopi-preme nahi kama-dose
SYNONYMS
 
ataeva -- therefore; sei -- that; sukha -- happiness; krsna-sukha -- the 
happiness of Lord Krsna; pose -- nourishes; ei -- this; hetu -- reason; 
gopi-preme -- in the love of the gopis; nahi -- there is not; kama-dose -
- the fault of lust.
 
TRANSLATION
 
Therefore we find that the joy of the gopis nourishes the joy of Lord 
Krsna. For that reason the fault of lust is not present in their love.
 
PURPORT
 
By looking at the beautiful gopis Krsna becomes enlivened, and this 
enlivens the gopis, whose youthful faces and bodies blossom. This 
competition of increasing beauty between the gopis and Krsna, which is 
without limitations, is so delicate that sometimes mundane moralists 
mistake these dealings to be purely amorous. But these affairs are not 
at all mundane, because the gopis' intense desire to satisfy Krsna 
surcharges the entire scene with pure love of Godhead, with not a spot 
of sexual indulgence.
 
Adi 4.196
 
TEXT 196
 
TEXT
 
upetya pathi sundari-tatibhir abhir abhyarcitam
smitankura-karambitair natad-apanga-bhangi-sataih
stana-stavaka-sancaran-nayana-cancarikancalam
vraje vijayinam bhaje vipina-desatah kesavam
SYNONYMS
 
upetya -- having mounted their palaces; pathi -- on the path; sundari-
tatibhih abhih -- by the women of Vraja; abhyarcitam -- who is worshiped;
 smita-ankura-karambitaih -- intermingled with the sprouts of gentle 
smiles; natat -- dancing; apanga -- of glances; bhangi-sataih -- 
with a hundred manners; stana-stavaka -- the multitude of breasts; 
sancarat -- wandering about; nayana -- of the two eyes; cancarika -- 
like bees; ancalam -- Him whose corners; vraje -- in Vraja; vijayinam -- 
coming; bhaje -- I worship; vipina-desatah -- from the forest; kesavam --
 Lord Kesava.
 
TRANSLATION
 
"I worship Lord Kesava. Coming back from the forest of Vraja, He is 
worshiped by the gopis, who mount the roofs of their palaces and meet 
Him on the path with a hundred manners of dancing glances and gentle 
smiles. The corners of His eyes wander, like large black bees, around 
the gopis' breasts."
 
PURPORT
 
This statement appears in the Kesavastaka (8) of the Stava-mala, 
compiled by Srila Rupa Gosvami.
 
Adi 4.197
 
TEXT 197
 
TEXT
 
ara eka gopi-premera svabhavika cihna
ye prakare haya prema kama-gandha-hina
SYNONYMS
 
ara -- another; eka -- one; gopi-premera -- of the love of the gopis; 
svabhavika -- natural; cihna -- symptom; ye -- which; prakare -- in the 
way; haya -- is; prema -- the love; kama-gandha-hina -- without a trace 
of lust.
 
TRANSLATION
 
There is another natural symptom of the gopis' love that shows it to be 
without a trace of lust.
 
Adi 4.198
 
TEXT 198
 
 
 
gopi-preme kare krsna-madhuryera pusti
madhurye badhaya prema hana maha-tusti
SYNONYMS
 
gopi-preme -- the love of the gopis; kare -- does; krsna-madhuryera -- 
of the sweetness of Lord Krsna; pusti -- nourishment; madhurye -- the 
sweetness; badhaya -- causes to increase; prema -- the love; hana -- 
being; maha-tusti -- greatly pleased.
 
TRANSLATION
 
The love of the gopis nourishes the sweetness of Lord Krsna. That 
sweetness in turn increases their love, for they are greatly satisfied.
 
Adi 4.199
 
TEXT 199
 
TEXT
 
priti-visayanande tad-asrayananda
tanha nahi nija-sukha-vanchara sambandha
SYNONYMS
 
priti-visaya-anande -- in the joy of the object of love; tat -- of that 
love; asraya-ananda -- the joy of the abode; tanha -- that; nahi -- not; 
nija-sukha-vanchara -- of desire for one's own happiness; sambandha -- 
relationship.
 
TRANSLATION
 
The happiness of the abode of love is in the happiness of the object of 
that love. This is not a relationship of desire for personal 
gratification.
 
Adi 4.200–201
 
TEXTS 200–201
 
TEXT
 
nirupadhi prema yanha, tanha ei riti
priti-visaya-sukhe asrayera priti
nija-premanande krsna-sevananda badhe
se anandera prati bhaktera haya maha-krodhe
SYNONYMS
 
nirupadhi -- without identification; prema -- love; yanha -- which; 
tanha -- that; ei -- this; riti -- style; priti-visaya -- of the object 
of love; sukhe -- in the happiness; asrayera -- of the abode of that 
love; priti -- the pleasure; nija -- one's own; prema -- of love; anande 
-- by the joy; krsna -- to Lord Krsna; seva-ananda -- the joy of service;
 badhe -- is obstructed; se -- that; anandera prati -- toward the joy; 
bhaktera -- of the devotee; haya -- is; maha-krodhe -- great anger.
 
TRANSLATION
 
Whenever there is unselfish love, that is its style. The reservoir of 
love derives pleasure when the lovable object is pleased. When the 
pleasure of love interferes with the service of Lord Krsna, the devotee 
becomes angry toward such ecstasy.
 
PURPORT
 
As mentioned above, the gopis are the predominated lovers, and Sri Krsna 
is the predominator, the beloved. The love of the predominated nourishes 
the love of the predominator. The gopis had no desire for selfish 
enjoyment. Their feeling of happiness was indirect, for it was dependent 
on the pleasure of Krsna. Causeless love of Godhead is always so. Such 
pure love is possible only when the predominated is made happy by the 
happiness of the predominator. Such unadulterated love is exemplified 
when the lover deprecates her happiness in service that hinders her from 
discharging it.
 
Adi 4.202
 
TEXT 202
 
TEXT
 
anga-stambharambham uttungayantam
premanandam daruko nabhyanandat
kamsarater vijane yena saksad
aksodiyan antarayo vyadhayi
SYNONYMS
 
anga -- of the limbs; stambha-arambham -- the beginning of stupefaction; 
uttungayantam -- which was causing him to reach; prema-anandam -- the 
joy of love; darukah -- Daruka, the Lord's chariot driver; na -- not; 
abhyanandat -- welcomed; kamsa-arateh -- of Lord Krsna, the enemy of 
Kamsa; vijane -- in fanning with a camara fan; yena -- by which; saksat -
- clearly; aksodiyan -- greater; antarayah -- obstacle; vyadhayi -- has 
been created.
 
TRANSLATION
 
"Sri Daruka did not relish his ecstatic feelings of love, for they 
caused his limbs to become stunned and thus obstructed his service of 
fanning Lord Krsna."
 
PURPORT
 
This verse is from the Bhakti-rasamrta-sindhu (3.2.62).
 
Adi 4.203
 
TEXT 203
 
TEXT
 
govinda-preksanaksepi-
baspa-purabhivarsinam
uccair anindad anandam
aravinda-vilocana
SYNONYMS
 
govinda -- of Lord Govinda; preksana -- the seeing; aksepi -- hindering; 
baspa-pura -- groups of tears; abhivarsinam -- which cause to rain; 
uccaih -- powerfully; anindat -- condemned; anandam -- the bliss; 
aravinda-vilocana -- the lotus-eyed Radharani.
 
TRANSLATION
 
"The lotus-eyed Radharani powerfully condemned the ecstatic love that 
caused a flow of tears that hindered Her sight of Govinda."
 
PURPORT
 
This verse is also from the Bhakti-rasamrta-sindhu (2.3.54).
 
Adi 4.204
 
TEXT 204
 
TEXT
 
ara suddha-bhakta krsna-prema-seva vine
sva-sukhartha salokyadi na kare grahane
SYNONYMS
 
ara -- and; suddha-bhakta -- the pure devotee; krsna-prema -- out of 
love for Lord Krsna; seva -- service; vine -- without; sva-sukha-artha --
 for the purpose of one's own pleasure; salokya-adi -- the five types of 
liberation, beginning from salokya (residing on the same spiritual 
planet as the Lord); na kare -- do not do; grahane -- acceptance.
 
TRANSLATION
 
Furthermore, pure devotees never forsake the loving service of Lord 
Krsna to aspire for their own personal pleasure through the five kinds 
of liberation.
 
PURPORT
 
A pure devotee of Krsna who loves Him exclusively will flatly refuse to 
accept any sort of liberation, beginning from merging with the body of 
the Lord and extending to the other varieties of liberation, such as 
equality of form, opulence or abode and the opulence of living near the 
Lord.
 
Adi 4.205
 
TEXT 205
 
TEXT
 
mad-guna-sruti-matrena
mayi sarva-guhasaye
mano-gatir avicchinna
yatha gangambhaso 'mbudhau
SYNONYMS
 
mat -- of Me; guna -- of the qualities; sruti-matrena -- only by hearing;
 mayi -- to Me; sarva-guha -- in all hearts; asaye -- who am situated; 
manah-gatih -- the movement of the mind; avicchinna -- unobstructed; 
yatha -- just as; ganga-ambhasah -- of the celestial waters of the 
Ganges; ambudhau -- to the ocean.
 
TRANSLATION
 
"Just as the celestial waters of the Ganges flow unobstructed into the 
ocean, so when My devotees simply hear of Me, their minds come to Me, 
who reside in the hearts of all.
 
Adi 4.206
 
TEXT 206
 
TEXT
 
laksanam bhakti-yogasya
nirgunasya hy udahrtam
ahaituky avyavahita
ya bhaktih purusottame
SYNONYMS
 
laksanam -- the symptom; bhakti-yogasya -- of devotional service; 
nirgunasya -- beyond the three modes of nature; hi -- certainly; 
udahrtam -- is cited; ahaituki -- causeless; avyavahita -- uninterrupted;
 ya -- which; bhaktih -- devotional service; purusottame -- to the 
Supreme Personality of Godhead.
 
TRANSLATION
 
"These are the characteristics of transcendental loving service to 
Purusottama, the Supreme Personality of Godhead: it is causeless, and it 
cannot be obstructed in any way.
 
Adi 4.207
 
TEXT 207
 
TEXT
 
salokya-sarsti-sarupya-
samipyaikatvam apy uta
diyamanam na grhnanti
vina mat-sevanam janah
SYNONYMS
 
salokya -- being on the same planet as Me; sarsti -- having opulence 
equal to Mine; sarupya -- having the same form as Me; samipya -- having 
direct association with Me; ekatvam -- oneness with Me; api -- even; uta 
-- or; diyamanam -- being given; na -- not; grhnanti -- accept; vina -- 
without; mat-sevanam -- My service; janah -- the devotees.
 
TRANSLATION
 
"My devotees do not accept salokya, sarsti, sarupya, samipya or oneness 
with Me -- even if I offer these liberations -- in preference to serving 
Me."
 
PURPORT
 
These three verses from Srimad-Bhagavatam (3.29.11–13) were spoken by 
Lord Krsna in the form of Kapiladeva.
 
Adi 4.208
 
TEXT 208
 
TEXT
 
mat-sevaya pratitam te
salokyadi-catustayam
necchanti sevaya purnah
kuto 'nyat kala-viplutam
SYNONYMS
 
mat -- of Me; sevaya -- by service; pratitam -- obtained; te -- they; 
salokya-adi -- liberation, beginning salokya; catustayam -- four 
kinds of; na icchanti -- do not desire; sevaya -- by service; purnah -- 
complete; kutah -- where; anyat -- other things; kala-viplutam -- which 
are lost in time.
 
TRANSLATION
 
"My devotees, having fulfilled their desires by serving Me, do not 
accept the four kinds of salvation that are easily earned by such 
service. Why then should they accept any pleasures that are lost in the 
course of time?"
 
PURPORT
 
This verse from Srimad-Bhagavatam (9.4.67) was spoken by the Lord in 
connection with the characteristics of Maharaja Ambarisa. Merging into 
the existence of the Absolute is as temporary as living in the celestial 
kingdom. Both of them are controlled by time; neither position is 
permanent.
 
Adi 4.209
 
TEXT 209
 
TEXT
 
kama-gandha-hina svabhavika gopi-prema
nirmala, ujjvala, suddha yena dagdha hema
SYNONYMS
 
kama-gandha-hina -- without any scent of lust; svabhavika -- natural; 
gopi-prema -- the love of the gopis; nirmala -- spotless; ujjvala -- 
blazing; suddha -- pure; yena -- like; dagdha hema -- molten gold.
 
TRANSLATION
 
The natural love of the gopis is devoid of any trace of lust. It is 
faultless, bright and pure, like molten gold.
 
Adi 4.210
 
TEXT 210
 
TEXT
 
krsnera sahaya, guru, bandhava, preyasi
gopika hayena priya sisya, sakhi dasi
SYNONYMS
 
krsnera -- of Lord Krsna; sahaya -- helpers; guru -- teachers; bandhava -
- friends; preyasi -- wives; gopika -- the gopis; hayena -- are; priya --
 dear; sisya -- students; sakhi -- confidantes; dasi -- servants.
 
TRANSLATION
 
The gopis are the helpers, teachers, friends, wives, dear disciples, 
confidantes and serving maids of Lord Krsna.
 
Adi 4.211
 
TEXT 211
 
TEXT
 
sahaya guravah sisya
bhujisya bandhavah striyah
satyam vadami te partha
gopyah kim me bhavanti na
SYNONYMS
 
sahayah -- helpers; guravah -- teachers; sisyah -- students; bhujisyah --
 servants; bandhavah -- friends; striyah -- wives; satyam -- truthfully; 
vadami -- I say; te -- unto you; partha -- O Arjuna; gopyah -- the gopis;
 kim -- what; me -- for Me; bhavanti -- are; na -- not.
 
TRANSLATION
 
"O Partha, I speak to you the truth. The gopis are My helpers, teachers, 
disciples, servants, friends and consorts. I do not know what they are 
not to Me."
 
PURPORT
 
This verse was spoken by Lord Krsna in the Gopi-premamrta.
 
Adi 4.212
 
TEXT 212
 
TEXT
 
gopika janena krsnera manera vanchita
prema-seva-paripati, ista-samihita
SYNONYMS
 
gopika -- the gopis; janena -- know; krsnera -- of Lord Krsna; manera -- 
of the mind; vanchita -- the desired object; prema-seva -- of service in 
love; paripati -- perfection; ista-samihita -- achievement of the 
desired goal of life.
 
TRANSLATION
 
The gopis know Krsna's desires, and they know how to render perfect 
loving service for His enjoyment. They perform their service expertly 
for the satisfaction of their beloved.
 
Adi 4.213
 
TEXT 213
 
TEXT
 
man-mahatmyam mat-saparyam
mac-chraddham man-mano-gatam
jananti gopikah partha
nanye jananti tattvatah
SYNONYMS
 
mat-mahatmyam -- My greatness; mat-saparyam -- My service; mat-sraddham -
- respect for Me; mat-manah-gatam -- the intention of My mind; jananti --
 they know; gopikah -- the gopis; partha -- O Arjuna; na -- not; anye -- 
others; jananti -- know; tattvatah -- factually.
 
TRANSLATION
 
"O Partha, the gopis know My greatness, My loving service, respect for 
Me, and My mentality. Others cannot really know these."
 
PURPORT
 
This verse was spoken by Lord Krsna to Arjuna in the Adi Purana.
 
Adi 4.214
 
TEXT 214
 
TEXT
 
sei gopi-gana-madhye uttama radhika
rupe, gune, saubhagye, preme sarvadhika
SYNONYMS
 
sei -- those; gopi-gana -- the gopis; madhye -- among; uttama -- the 
highest; radhika -- Srimati Radharani; rupe -- in beauty; gune -- in 
qualities; saubhagye -- in good fortune; preme -- in love; sarva-adhika -
- above all.
 
TRANSLATION
 
Among the gopis, Srimati Radhika is the foremost. She surpasses all in 
beauty, in good qualities, in good fortune and, above all, in love.
 
PURPORT
 
Among all the gopis, Srimati Radharani is the most exalted. She is the 
most beautiful, the most qualified and, above all, the greatest lover 
of Krsna.
 
Adi 4.215
 
TEXT 215
 
TEXT
 
yatha radha priya visnos
tasyah kundam priyam tatha
sarva-gopisu saivaika
visnor atyanta-vallabha
SYNONYMS
 
yatha -- just as; radha -- Srimati Radharani; priya -- very dear; visnoh 
-- to Lord Krsna; tasyah -- Her; kundam -- bathing place; priyam -- very 
dear; tatha -- so also; sarva-gopisu -- among all the gopis; sa -- She; 
eva -- certainly; eka -- alone; visnoh -- of Lord Krsna; atyanta-
vallabha -- most dear.
 
TRANSLATION
 
"Just as Radha is dear to Lord Krsna, so Her bathing place [Radha-kunda] 
is dear to Him. She alone is His most beloved of all the gopis."
 
PURPORT
 
This verse is from the Padma Purana.
 
Adi 4.216
 
TEXT 216
 
TEXT
 
trai-lokye prthivi dhanya
yatra vrndavanam puri
tatrapi gopikah partha
yatra radhabhidha mama
SYNONYMS
 
trai-lokye -- in the three worlds; prthivi -- the earth; dhanya -- 
fortunate; yatra -- where; vrndavanam -- Vrndavana; puri -- the town; 
tatra -- there; api -- certainly; gopikah -- the gopis; partha -- O 
Arjuna; yatra -- where; radha -- Srimati Radharani; abhidha -- named; 
mama -- My.
 
TRANSLATION
 
"O Partha, in all the three planetary systems, this earth is especially 
fortunate, for on earth is the town of Vrndavana. And there the gopis 
are especially glorious because among them is My Srimati Radharani."
 
PURPORT
 
This verse, spoken by Lord Krsna to Arjuna, is cited from the Adi Purana.
 
Adi 4.217
 
TEXT 217
 
TEXT
 
radha-saha krida rasa-vrddhira karana
ara saba gopi-gana rasopakarana
SYNONYMS
 
radha-saha -- with Srimati Radharani; krida -- pastimes; rasa -- of 
mellow; vrddhira -- of the increase; karana -- the cause; ara -- the 
other; saba -- all; gopi-gana -- gopis; rasa-upakarana -- accessories of 
mellow.
 
TRANSLATION
 
All the other gopis help increase the joy of Krsna's pastimes with 
Radharani. The gopis act as the instruments of Their mutual enjoyment.
 
PURPORT
 
It is said that the gopis are divided into five groups, namely the 
sakhis, nitya-sakhis, prana-sakhis, priya-sakhis and parama-prestha-
sakhis. All these fair-complexioned associates of Srimati Radharani, the 
Queen of Vrndavana-dhama, are expert artists in evoking erotic 
sentiments in Krsna. The parama-prestha-sakhis are eight in number, and 
in the ecstatic dealings of Krsna and Radha they side sometimes with 
Krsna and at other times with Radharani, just to create a situation in 
which it appears that they favor one against the other. That makes the 
exchange of mellows more palatable.
 
Adi 4.218
 
TEXT 218
 
TEXT
 
krsnera vallabha radha krsna-prana-dhana
tanha vinu sukha-hetu nahe gopi-gana
SYNONYMS
 
krsnera -- of Lord Krsna; vallabha -- beloved; radha -- Srimati 
Radharani; krsna-prana-dhana -- the wealth of the life of Lord Krsna; 
tanha -- Her; vinu -- without; sukha-hetu -- cause of happiness; nahe -- 
are not; gopi-gana -- the gopis.
 
TRANSLATION
 
Radha is the beloved consort of Krsna, and She is the wealth of His life.
 Without Her, the gopis cannot give Him pleasure.
 
Adi 4.219
 
TEXT 219
 
TEXT
 
kamsarir api samsara-
vasana-baddha-srnkhalam
radham adhaya hrdaye
tatyaja vraja-sundarih
SYNONYMS
 
kamsa-arih -- Lord Krsna, the enemy of Kamsa; api -- moreover; samsara --
 for the essence of enjoyment (rasa-lila); vasana -- by the desire; 
baddha -- tied on; srnkhalam -- who was like the chains; radham -- 
Srimati Radharani; adhaya -- taking; hrdaye -- in the heart; tatyaja -- 
left aside; vraja-sundarih -- the other gopis.
 
TRANSLATION
 
"Lord Krsna, the enemy of Kamsa, left aside the other gopis during the 
rasa dance and took Srimati Radharani to His heart, for She is the 
helper of the Lord in realizing the essence of His desires."
 
PURPORT
 
In this verse from the Gita-govinda (3.1), Jayadeva Gosvami describes 
Sri Krsna's leaving the rasa-lila to search for Srimati Radharani.
 
Adi 4.220
 
TEXT 220
 
TEXT
 
sei radhara bhava lana caitanyavatara
yuga-dharma nama-prema kaila paracara
SYNONYMS
 
sei -- that; radhara -- of Srimati Radharani; bhava -- the emotion; lana 
-- taking; caitanya -- of Lord Caitanya; avatara -- the incarnation; 
yuga-dharma -- the religion of the age; nama-prema -- the holy name and 
love of Godhead; kaila -- did; paracara -- preaching.
 
TRANSLATION
 
Lord Caitanya appeared with the sentiment of Radha. He preached the 
dharma of this age -- the chanting of the holy name and pure love of God.
 
Adi 4.221
 
TEXT 221
 
TEXT
 
sei bhave nija-vancha karila purana
avatarera ei vancha mula-karana
SYNONYMS
 
sei -- that; bhave -- in the mood; nija-vancha -- His own desires, 
karila -- did; purana -- fulfilling; avatarera -- of the incarnation; ei 
-- this; vancha -- desire; mula -- root; karana -- cause.
 
TRANSLATION
 
In the mood of Srimati Radharani, He also fulfilled His own desires. 
This is the principal reason for His appearance.
 
Adi 4.222
 
TEXT 222
 
TEXT
 
sri-krsna-caitanya gosani vrajendra-kumara
rasa-maya-murti krsna saksat srngara
SYNONYMS
 
sri-krsna-caitanya gosani -- Sri Caitanya Mahaprabhu; vrajendra-kumara --
 the child of King Nanda; rasa-maya -- consisting of mellows; murti -- 
the form; krsna -- Lord Krsna; saksat -- directly; srngara -- amorous 
love.
 
TRANSLATION
 
Lord Sri Krsna Caitanya is Krsna [Vrajendra-kumara], the embodiment of 
rasas. He is amorous love personified.
 
Adi 4.223
 
TEXT 223
 
TEXT
 
sei rasa asvadite kaila avatara
anusange kaila saba rasera pracara
SYNONYMS
 
sei -- that; rasa -- mellow; asvadite -- to taste; kaila -- made; 
avatara -- incarnation; anusange -- as a secondary motive; kaila -- did; 
saba -- all; rasera -- of mellows; pracara -- broadcasting.
 
TRANSLATION
 
He made His appearance to taste that conjugal mellow and incidentally to 
broadcast all the rasas.
 
Adi 4.224
 
TEXT 224
 
TEXT
 
visvesam anuranjanena janayann anandam indivara-
sreni-syamala-komalair upanayann angair anangotsavam
svacchandam vraja-sundaribhir abhitah praty-angam alingitah
srngarah sakhi murtiman iva madhau mugdho harih kridati
SYNONYMS
 
visvesam -- of all the gopis; anuranjanena -- by the act of pleasing; 
janayan -- producing; anandam -- the bliss; indivara-sreni -- like a row 
of blue lotuses; syamala -- bluish black; komalaih -- and soft; upanayan 
-- bringing; angaih -- with His limbs; ananga-utsavam -- a festival for 
Cupid; svacchandam -- without restriction; vraja-sundaribhih -- by the 
young women of Vraja; abhitah -- on both sides; prati-angam -- each 
limb; alingitah -- embraced; srngarah -- amorous love; sakhi -- O friend;
 murtiman -- embodied; iva -- like; madhau -- in the springtime; mugdhah 
-- perplexed; harih -- Lord Hari; kridati -- plays.
 
TRANSLATION
 
"My dear friends, just see how Sri Krsna is enjoying the season of 
spring! With the gopis embracing each of His limbs, He is like amorous 
love personified. With His transcendental pastimes, He enlivens all the 
gopis and the entire creation. With His soft bluish-black arms and legs,
 which resemble blue lotus flowers, He has created a festival for Cupid."
 
PURPORT
 
This is also a verse from the Gita-govinda (1.11).
 
Adi 4.225
 
TEXT 225
 
TEXT
 
sri-krsna-caitanya gosani rasera sadana
asesa-visese kaila rasa asvadana
SYNONYMS
 
sri-krsna-caitanya gosani -- Lord Sri Caitanya Mahaprabhu; rasera -- of 
mellow; sadana -- the residence; asesa-visese -- unlimited varieties of 
enjoyment; kaila -- did; rasa -- mellow; asvadana -- tasting.
 
TRANSLATION
 
Lord Sri Krsna Caitanya is the abode of rasa. He Himself tasted the 
sweetness of rasa in endless ways.
 
Adi 4.226
 
TEXT 226
 
TEXT
 
sei dvare pravartaila kali-yuga-dharma
caitanyera dase jane ei saba marma
SYNONYMS
 
sei dvare -- in that way; pravartaila -- He initiated; kali-yuga -- of 
the Age of Kali; dharma -- the religion; caitanyera -- of Lord Caitanya 
Mahaprabhu; dase -- the servant; jane -- knows; ei -- these; saba -- all;
 marma -- secrets.
 
TRANSLATION
 
Thus He initiated the dharma for the Age of Kali. The devotees of Lord 
Caitanya know all these truths.
 
PURPORT
 
Lord Caitanya is Sri Krsna Himself, the absolute enjoyer of the love of 
the gopis. He Himself assumes the role of the gopis to taste the 
predominated happiness of transcendental mellows. He appeared in that 
mode, but simultaneously He propagated the religious process for this 
age in a most fascinating way. Only the confidential devotees of Sri 
Caitanya Mahaprabhu can understand this transcendental secret.
 
Adi 4.227–228
 
TEXTS 227–228
 
TEXT
 
advaita acarya, nityananda, srinivasa
gadadhara, damodara, murari, haridasa
ara yata caitanya-krsnera bhakta-gana
bhakti-bhave sire dhari sabara carana
SYNONYMS
 
advaita acarya -- Advaita Acarya; nityananda -- Lord Nityananda; 
srinivasa -- Srivasa Pandita; gadadhara -- Gadadhara Pandita; damodara --
 Svarupa Damodara; murari -- Murari Gupta; haridasa -- Haridasa Thakura; 
ara -- other; yata -- all; caitanya-krsnera -- of Sri Krsna Caitanya; 
bhakta-gana -- devotees; bhakti-bhave -- with a devotional attitude; 
sire -- on my head; dhari -- I take; sabara -- of all of them; carana -- 
the lotus feet.
 
TRANSLATION
 
Advaita Acarya, Lord Nityananda, Srivasa Pandita, Gadadhara Pandita, 
Svarupa Damodara, Murari Gupta, Haridasa Thakura and all the other 
devotees of Sri Krsna Caitanya -- bowing down with devotion, I hold 
their lotus feet on my head.
 
PURPORT
 
The author of Sri Caitanya-caritamrta teaches us that we must offer our 
respectful obeisances to all such pure confidential devotees of Lord 
Caitanya if we indeed want to know Him in truth.
 
Adi 4.229
 
TEXT 229
 
TEXT
 
sastha-slokera ei kahila abhasa
mula slokera artha suna kariye prakasa
SYNONYMS
 
sastha-slokera -- of the sixth verse; ei -- this; kahila -- has been 
spoken; abhasa -- a hint; mula slokera -- of the original verse; artha --
 meaning; suna -- please hear; kariye prakasa -- I am revealing.
 
TRANSLATION
 
I have given a hint of the sixth verse. Now please hear as I reveal the 
meaning of that original verse.
 
Adi 4.230
 
TEXT 230
 
TEXT
 
sri-radhayah pranaya-mahima kidrso vanayaiva-
svadyo yenadbhuta-madhurima kidrso va madiyah
saukhyam casya mad-anubhavatah kidrsam veti lobhat
tad-bhavadhyah samajani saci-garbha-sindhau harinduh
SYNONYMS
 
sri-radhayah -- of Srimati Radharani; pranaya-mahima -- the greatness of 
the love; kidrsah -- of what kind; va -- or; anaya -- by this one (Radha)
; eva -- alone; asvadyah -- to be relished; yena -- by that love; 
adbhuta-madhurima -- the wonderful sweetness; kidrsah -- of what kind; 
va -- or; madiyah -- of Me; saukhyam -- the happiness; ca -- and; asyah -
- Her; mat-anubhavatah -- from realization of My sweetness; kidrsam -- 
of what kind; va -- or; iti -- thus; lobhat -- from the desire; tat -- 
Her; bhava-adhyah -- richly endowed with the emotions; samajani -- took 
birth; saci-garbha -- of the womb of Saci-devi; sindhau -- in the 
ocean; hari -- Lord Krsna; induh -- like the moon.
 
TRANSLATION
 
"Desiring to understand the glory of Radharani's love, the wonderful 
qualities in Him that She alone relishes through Her love, and the 
happiness She feels when She realizes the sweetness of His love, the 
Supreme Lord Hari, richly endowed with Her emotions, appeared from the 
womb of Srimati Saci-devi, as the moon appeared from the ocean."
 
Adi 4.231
 
TEXT 231
 
TEXT
 
e saba siddhanta gudha, -- kahite na yuyaya
na kahile, keha ihara anta nahi paya
SYNONYMS
 
e -- this; saba -- all; siddhanta -- conclusions; gudha -- very 
confidential; kahite -- to speak; na -- not; yuyaya -- quite fit; na -- 
not; kahile -- speaking; keha -- anyone; ihara -- of it; anta -- end; 
nahi -- not; paya -- gets.
 
TRANSLATION
 
All these conclusions are unfit to disclose in public. But if they are 
not disclosed, no one will understand them.
 
Adi 4.232
 
TEXT 232
 
TEXT
 
ataeva kahi kichu karina nigudha
bujhibe rasika bhakta, na bujhibe mudha
SYNONYMS
 
ataeva -- therefore; kahi -- I speak; kichu -- something; karina -- 
squeezing; nigudha -- essence; bujhibe -- can understand; rasika -- 
skilled in relishing transcendental humors; bhakta -- devotees; na -- 
not; bujhibe -- will understand; mudha -- rascals.
 
TRANSLATION
 
Therefore I shall mention them, revealing only their essence, so that 
loving devotees will understand them but fools will not.
 
Adi 4.233
 
TEXT 233
 
TEXT
 
hrdaye dharaye ye caitanya-nityananda
e-saba siddhante sei paibe ananda
SYNONYMS
 
hrdaye -- in the heart; dharaye -- captures; ye -- anyone who; caitanya -
- Sri Caitanya Mahaprabhu; nityananda -- and Lord Nityananda; e-saba -- 
all these; siddhante -- by transcendental conclusions; sei -- that man; 
paibe -- will get; ananda -- bliss.
 
TRANSLATION
 
Anyone who has captured Lord Caitanya Mahaprabhu and Lord Nityananda 
Prabhu in his heart will become blissful by hearing all these 
transcendental conclusions.
 
Adi 4.234
 
TEXT 234
 
TEXT
 
e saba siddhanta haya amrera pallava
bhakta-gana-kokilera sarvada vallabha
SYNONYMS
 
e -- these; saba -- all; siddhanta -- transcendental conclusions; haya --
 are; amrera -- of mango; pallava -- twigs; bhakta-gana -- the devotees; 
kokilera -- to those who are just like cuckoo birds; sarvada -- always; 
vallabha -- pleasing.
 
TRANSLATION
 
All these conclusions are like the newly grown twigs of a mango tree; 
they are always pleasing to the devotees, who in this way resemble 
cuckoo birds.
 
Adi 4.235
 
TEXT 235
 
TEXT
 
abhakta-ustrera ithe na haya pravesa
tabe citte haya mora ananda-visesa
SYNONYMS
 
abhakta -- nondevotee; ustrera -- of a camel; ithe -- in this; na -- not;
 haya -- is there; pravesa -- entrance; tabe -- then; citte -- in my 
heart; haya -- there is; mora -- my; ananda-visesa -- special jubilation.
 
TRANSLATION
 
The camellike nondevotees cannot enter into these topics. Therefore 
there is special jubilation in my heart.
 
Adi 4.236
 
TEXT 236
 
TEXT
 
ye lagi kahite bhaya, se yadi na jane
iha va-i kiba sukha ache tribhuvane
SYNONYMS
 
ye lagi -- for the matter of which; kahite bhaya -- afraid to speak; se 
yadi najane -- if they do not know; iha va-i -- except this; kiba --
 what; sukha -- happiness; ache -- there is; tri-bhuvane -- in the three 
worlds.
 
TRANSLATION
 
For fear of them I do not wish to speak, but if they do not understand, 
then what can be happier in all the three worlds?
 
Adi 4.237
 
TEXT 237
 
TEXT
 
ataeva bhakta-gane kari namaskara
nihsanke kahiye, tara hauk camatkara
SYNONYMS
 
ataeva -- therefore; bhakta-gane -- unto the devotees; kari -- I offer; 
namaskara -- obeisances; nihsanke -- without any doubt; kahiye -- I say; 
tara -- of the devotees; hauk -- let there be; camatkara -- astonishment.
 
TRANSLATION
 
Therefore after offering obeisances to the devotees, for their 
satisfaction I shall speak without hesitating.
 
Adi 4.238
 
TEXT 238
 
TEXT
 
krsnera vicara eka achaye antare
purnananda-purna-rasa-rupa kahe more
SYNONYMS
 
krsnera -- of Lord Krsna; vicara -- consideration; eka -- one; achaye -- 
is; antare -- within the heart; purna-ananda -- complete transcendental 
bliss; purna-rasa-rupa -- full with transcendental mellows; kahe more -- 
they say unto Me.
 
TRANSLATION
 
Once Lord Krsna considered within His heart, "Everyone says that I am 
complete bliss, full of all rasas.
 
Adi 4.239
 
TEXT 239
 
TEXT
 
ama ha-ite anandita haya tribhuvana
amake ananda dibe -- aiche kon jana
SYNONYMS
 
ama ha-ite -- from Me; anandita -- pleased; haya -- becomes; tri-bhuvana 
-- all the three worlds; amake -- unto Me; ananda dibe -- will give 
pleasure; aiche -- such; kon jana -- what person.
 
TRANSLATION
 
"All the world derives pleasure from Me. Is there anyone who can give Me 
pleasure?
 
Adi 4.240
 
TEXT 240
 
TEXT
 
ama haite yara haya sata sata guna
sei-jana ahladite pare mora mana
SYNONYMS
 
ama haite -- than Me; yara -- whose; haya -- there is; sata sata guna -- 
hundreds of qualities more; sei-jana -- that person; ahladite -- to give 
pleasure; pare -- is able; mora -- My; mana -- to the mind.
 
TRANSLATION
 
"One who has a hundred times more qualities than Me could give pleasure 
to My mind.
 
Adi 4.241
 
TEXT 241
 
TEXT
 
ama haite guni bada jagate asambhava
ekali radhate taha kari anubhava
SYNONYMS
 
ama haite -- than Me; guni -- qualified; bada -- greater; jagate -- in 
the world; asambhava -- there is no possibility; ekali -- only; radhate -
- in Srimati Radharani; taha -- that; kari anubhava -- I can understand.
 
TRANSLATION
 
"One more qualified than Me is impossible to find in the world. But in 
Radha alone I feel the presence of one who can give Me pleasure.
 
Adi 4.242–243
 
TEXTS 242–243
 
TEXT
 
koti-kama jini' rupa yadyapi amara
asamordhva-madhurya -- samya nahi yara
mora rupe apyayita haya tribhuvana
radhara darsane mora judaya nayana
SYNONYMS
 
koti-kama -- ten million Cupids; jini' -- conquering; rupa -- beauty; 
yadyapi -- although; amara -- Mine; asama-urdhva -- unequaled and 
unsurpassed; madhurya -- sweetness; samya -- equality; nahi -- there is 
not; yara -- of whom; mora -- My; rupe -- in beauty; apyayita -- pleased;
 haya -- becomes; tri-bhuvana -- all three worlds; radhara -- of Srimati 
Radharani; darsane -- seeing; mora -- My; judaya -- satisfies; nayana -- 
eyes.
 
TRANSLATION
 
"Although My beauty defeats the beauty of ten million Cupids, although 
it is unequaled and unsurpassed, and although it gives pleasure to the 
three worlds, seeing Radharani gives pleasure to My eyes.
 
Adi 4.244
 
TEXT 244
 
TEXT
 
mora vamsi-gite akarsaye tri-bhuvana
radhara vacane hare amara sravana
SYNONYMS
 
mora -- My; vamsi-gite -- by the vibration of the flute; akarsaye -- I 
attract; tri-bhuvana -- the three worlds; radhara vacane -- the 
words of Srimati Radharani; hare -- conquers; amara -- My; sravana -- 
hearing power.
 
TRANSLATION
 
"The vibration of My transcendental flute attracts the three worlds, but 
My ears are enchanted by the sweet words of Srimati Radharani.
 
Adi 4.245
 
TEXT 245
 
TEXT
 
yadyapi amara gandhe jagat sugandha
mora citta-prana hare radha-anga-gandha
SYNONYMS
 
yadyapi -- although; amara -- My; gandhe -- by the fragrance; jagat -- 
the whole universe; su-gandha -- sweet-smelling; mora -- My; citta-prana 
-- mind and heart; hare -- attracts; radha -- of Srimati Radharani; anga 
-- bodily; gandha -- flavor.
 
TRANSLATION
 
"Although My body lends fragrance to the entire creation, the scent of 
Radharani's limbs captivates My mind and heart.
 
Adi 4.246
 
TEXT 246
 
TEXT
 
yadyapi amara rase jagat sarasa
radhara adhara-rasa ama kare vasa
SYNONYMS
 
yadyapi -- although; amara -- of Me; rase -- by the taste; jagat -- the 
whole world; sa-rasa -- is palatable; radhara -- of Srimati Radharani; 
adhara-rasa -- the taste of the lips; ama -- Me; kare -- makes; vasa -- 
submissive.
 
TRANSLATION
 
"Although the entire creation is full of different tastes because of Me, 
I am charmed by the nectarean taste of the lips of Srimati Radharani.
 
Adi 4.247
 
TEXT 247
 
TEXT
 
yadyapi amara sparsa kotindu-sitala
radhikara sparse ama kare susitala
SYNONYMS
 
yadyapi -- although; amara -- My; sparsa -- touch; koti-indu -- like 
millions upon millions of moons; sitala -- cool; radhikara -- of Srimati 
Radharani; sparse -- the touch; ama -- Me; kare -- makes; su-sitala -- 
very, very cool.
 
TRANSLATION
 
"And although My touch is cooler than ten million moons, I am refreshed 
by the touch of Srimati Radhika.
 
Adi 4.248
 
TEXT 248
 
TEXT
 
ei mata jagatera sukhe ami hetu
radhikara rupa-guna amara jivatu
SYNONYMS
 
ei mata -- in this way; jagatera -- of the whole world; sukhe -- in the 
matter of happiness; ami -- I am; hetu -- the cause; radhikara -- of 
Srimati Radharani; rupa-guna -- beauty and attributes; amara -- My; 
jivatu -- life and soul.
 
TRANSLATION
 
"Thus although I am the source of happiness for the entire world, 
the beauty and attributes of Sri Radhika are My life and soul.
 
Adi 4.249
 
TEXT 249
 
TEXT
 
ei mata anubhava amara pratita
vicari' dekhiye yadi, saba viparita
SYNONYMS
 
ei mata -- in this way; anubhava -- affectionate feelings; amara -- My; 
pratita -- understood; vicari' -- by consideration; dekhiye -- I see; 
yadi -- if; saba -- everything; viparita -- contrary.
 
TRANSLATION
 
"In this way My affectionate feelings for Srimati Radharani may be 
understood, but on analysis I find them contradictory.
 
Adi 4.250
 
TEXT 250
 
TEXT
 
radhara darsane mora judaya nayana
amara darsane radha sukhe ageyana
SYNONYMS
 
radhara -- of Srimati Radharani; darsane -- in meeting; mora -- My; 
judaya -- are satisfied; nayana -- eyes; amara -- of Me; darsane -- in 
meeting; radha -- Srimati Radharani; sukhe -- in happiness; ageyana -- 
more advanced.
 
TRANSLATION
 
"My eyes are fully satisfied when I look upon Srimati Radharani, but by 
looking upon Me, She becomes even more advanced in satisfaction.
 
Adi 4.251
 
TEXT 251
 
TEXT
 
paraspara venu-gite haraye cetana
mora bhrame tamalere kare alingana
SYNONYMS
 
paraspara -- against each other; venu-gite -- the singing of the bamboo; 
haraye -- attracts; cetana -- consciousness; mora -- of Me; bhrame -- in 
mistake; tamalere -- a black tree known as tamala; kare -- She does; 
alingana -- embracing.
 
TRANSLATION
 
"The flutelike murmur of the bamboos rubbing against one another steals 
Radharani's consciousness, for She thinks it to be the sound of My flute.
 And She embraces a tamala tree, mistaking it for Me.
 
Adi 4.252
 
TEXT 252
 
TEXT
 
krsna-alingana painu, janama saphale
krsna-sukhe magna rahe vrksa kari' kole
SYNONYMS
 
krsna -- of Lord Krsna; alingana -- the embrace; painu -- I have gotten; 
janama sa-phale -- My birth is now fulfilled; krsna-sukhe -- in the 
matter of pleasing Krsna; magna -- immersed; rahe -- She remains; vrksa -
- the tree; kari' -- taking; kole -- on the lap.
 
TRANSLATION
 
"‘I have gotten the embrace of Sri Krsna,' She thinks, ‘so now My life 
is fulfilled.' Thus She remains immersed in pleasing Krsna, taking the 
tree in Her arms.
 
Adi 4.253
 
TEXT 253
 
TEXT
 
anukula-vate yadi paya mora gandha
udiya padite cahe, preme haya andha
SYNONYMS
 
anukula-vate -- in a favorable breeze; yadi -- if; paya -- there is; 
mora -- My; gandha -- fragrance; udiya -- flying; padite -- to drop; 
cahe -- She wants; preme -- in ecstatic love; haya -- becomes; andha -- 
blind.
 
TRANSLATION
 
"When a favorable breeze carries to Her the fragrance of My body, She is 
blinded by love and tries to fly into that breeze.
 
Adi 4.254
 
TEXT 254
 
TEXT
 
tambula-carvita yabe kare asvadane
ananda-samudre dube, kichui na jane
SYNONYMS
 
tambula -- betel nut; carvita -- chewed; yabe -- when; kare -- does; 
asvadane -- tasting; ananda-samudre -- in an ocean of transcendental 
bliss; dube -- drowns; kichui -- anything; na -- not; jane -- knows.
 
TRANSLATION
 
"When She tastes the betel chewed by Me, She merges in an ocean of joy 
and forgets everything else.
 
Adi 4.255
 
TEXT 255
 
TEXT
 
amara sangame radha paya ye ananda
sata-mukhe bali, tabu na pai tara anta
SYNONYMS
 
amara -- My; sangame -- in association; radha -- Srimati Radharani; paya 
-- gets; ye -- whatever; ananda -- transcendental bliss; sata-mukhe -- 
in hundreds of mouths; bali -- if I say; tabu -- still; na -- not; pai --
 I reach; tara -- its; anta -- limitation.
 
TRANSLATION
 
"Even with hundreds of mouths I could not express the transcendental 
pleasure She derives from My association.
 
Adi 4.256
 
TEXT 256
 
TEXT
 
lila-ante sukhe inhara angera madhuri
taha dekhi' sukhe ami apana pasari
SYNONYMS
 
lila-ante -- at the end of Our pastimes; sukhe -- in happiness; inhara --
 of Srimati Radharani; angera -- of the body; madhuri -- sweetness; taha 
-- that; dekhi' -- seeing; sukhe -- in happiness; ami -- I; apana -- 
Myself; pasari -- forget.
 
TRANSLATION
 
"Seeing the luster of Her complexion after Our pastimes together, I 
forget My own identity in happiness.
 
Adi 4.257
 
TEXT 257
 
TEXT
 
donhara ye sama-rasa, bharata-muni mane
amara vrajera rasa seha nahi jane
SYNONYMS
 
donhara -- of both; ye -- whatever; sama-rasa -- equal mellows; bharata-
muni -- the saintly person named Bharata Muni; mane -- accepts; amara -- 
My; vrajera -- of Vrndavana; rasa -- mellows; seha -- he; nahi -- not; 
jane -- knows.
 
TRANSLATION
 
"The sage Bharata has said that the mellows of lover and beloved are 
equal. But he does not know the mellows of My Vrndavana.
 
PURPORT
 
According to expert sexologists like Bharata Muni, the male and the 
female enjoy equally in material sexual pleasure. But in the spiritual 
world the relationships are different, although this is unknown to 
mundane experts.
 
Adi 4.258
 
TEXT 258
 
TEXT
 
anyera sangame ami yata sukha pai
taha haite radha-sukha sata adhikai
SYNONYMS
 
anyera -- others; sangame -- by meeting; ami -- I; yata -- all; sukha -- 
happiness; pai -- get; taha haite -- than that; radha-sukha -- happiness 
by association with Radharani; sata -- one hundred times; adhikai -- 
increased.
 
TRANSLATION
 
"The happiness I feel when meeting Radharani is a hundred times greater 
than the happiness I get from meeting others.
 
Adi 4.259
 
TEXT 259
 
TEXT
 
nirdhutamrta-madhuri-parimalah kalyani bimbadharo
vaktram pankaja-saurabham kuharita-slagha-bhidas te girah
angam candana-sitalam tanur iyam saundarya-sarvasva-bhak
tvam asadya mamedam indriya-kulam radhe muhur modate
SYNONYMS
 
nirdhuta -- defeats; amrta -- of nectar; madhuri -- the sweetness; 
parimalah -- whose flavor; kalyani -- O most auspicious one; bimba-
adharah -- red lips; vaktram -- face; pankaja-saurabham -- which smells 
like a lotus flower; kuharita -- of the sweet sounds made by the cuckoos;
 slagha -- the pride; bhidah -- which defeat; te -- Your; girah -- words;
 angam -- limbs; candana-sitalam -- as cool as sandalwood pulp; tanuh -- 
body; iyam -- this; saundarya -- of beauty; sarva-sva-bhak -- which 
displays the all-in-all; tvam -- You; asadya -- tasting; mama -- My; 
idam -- this; indriya-kulam -- all the senses; radhe -- O Srimati 
Radharani; muhuh -- again and again; modate -- become pleased.
 
TRANSLATION
 
"‘My dear auspicious Radharani, Your body is the source of all beauty. 
Your red lips are softer than the sense of immortal sweetness, Your face 
bears the aroma of a lotus flower, Your sweet words defeat the 
vibrations of the cuckoo, and Your limbs are cooler than the pulp of 
sandalwood. All My transcendental senses are overwhelmed in ecstatic 
pleasure by tasting You, who are completely decorated by beautiful 
qualities.'
 
PURPORT
 
This verse, spoken by Lord Krsna to Radha, is recorded in the Lalita-
madhava (9.9) of Srila Rupa Gosvami.
 
Adi 4.260
 
TEXT 260
 
TEXT
 
rupe kamsa-harasya lubdha-nayanam sparse 'tihrsyat-tvacam
vanyam utkalita-srutim parimale samhrsta-nasa-putam
arajyad-rasanam kiladhara-pute nyancan-mukhambho-ruham
dambhodgirna-maha-dhrtim bahir api prodyad-vikarakulam
SYNONYMS
 
rupe -- in the beauty; kamsa-harasya -- of Krsna, the enemy of Kamsa; 
lubdha -- captivated; nayanam -- whose eyes; sparse -- in the touch; ati-
hrsyat -- very jubilant; tvacam -- whose skin; vanyam -- in the 
vibration of the words; utkalita -- very eager; srutim -- whose ear; 
parimale -- in the fragrance; samhrsta -- stolen by happiness; nasa-
putam -- whose nostrils; arajyat -- being completely attracted; rasanam -
- whose tongue; kila -- what to speak of; adhara-pute -- to the lips; 
nyancat -- bending down; mukha -- whose face; ambhah-ruham -- like a 
lotus flower; dambha -- by pride; udgirna -- manifesting; maha-dhrtim -- 
great patience; bahih -- externally; api -- although; prodyat -- 
manifesting; vikara -- transformations; akulam -- overwhelmed.
 
TRANSLATION
 
"‘Her eyes are enchanted by the beauty of Lord Krsna, the enemy of Kamsa.
 Her body thrills in pleasure at His touch. Her ears are always 
attracted to His sweet voice, Her nostrils are enchanted by His 
fragrance, and Her tongue hankers for the nectar of His soft lips. She 
hangs down her lotuslike face, exercising self-control only by pretense, 
but She cannot help showing the external signs of Her spontaneous love 
for Lord Krsna.'
 
PURPORT
 
Thus Srila Rupa Gosvami describes the countenance of Radharani.
 
Adi 4.261
 
TEXT 261
 
TEXT
 
tate jani, mote ache kona eka rasa
amara mohini radha, tare kare vasa
SYNONYMS
 
tate -- thereupon; jani -- I can understand; mote -- in Me; ache -- 
there is; kona -- some; eka -- one; rasa -- transcendental mellow; amara 
-- My; mohini -- captivator; radha -- Srimati Radharani; tare -- Her; 
kare vasa -- subdues.
 
TRANSLATION
 
"Considering this, I can understand that some unknown mellow in Me 
controls the entire existence of My captivator, Srimati Radharani.
 
Adi 4.262
 
TEXT 262
 
TEXT
 
ama haite radha paya ye jatiya sukha
taha asvadite ami sadai unmukha
SYNONYMS
 
ama haite -- from Me; radha -- Srimati Radharani; paya -- gets; ye -- 
whatever; jatiya -- types of; sukha -- happiness; taha -- that; asvadite 
-- to taste; ami -- I; sadai -- always; unmukha -- very eager.
 
TRANSLATION
 
"I am always eager to taste the joy that Radharani derives from Me.
 
Adi 4.263
 
TEXT 263
 
TEXT
 
nana yatna kari ami, nari asvadite
sei sukha-madhurya-ghrane lobha badhe citte
SYNONYMS
 
nana -- various; yatna -- attempts; kari -- do; ami -- I; nari -- I am 
not able; asvadite -- to taste; sei -- that; sukha -- of the happiness; 
madhurya -- the sweetness; ghrane -- by smelling; lobha -- desire; badhe 
-- increases; citte -- in the mind.
 
TRANSLATION
 
"In spite of various efforts, I have not been able to taste it. But My 
desire to relish that pleasure increases as I smell its sweetness.
 
Adi 4.264
 
TEXT 264
 
TEXT
 
rasa asvadite ami kaila avatara
prema-rasa asvadila vividha prakara
SYNONYMS
 
rasa -- mellows; asvadite -- to taste; ami -- I; kaila -- made; avatara -
- incarnation; prema-rasa -- transcendental mellows of love; asvadila -- 
I tasted; vividha prakara -- different varieties of.
 
TRANSLATION
 
"Formerly I appeared in the world to taste mellows, and I tasted 
the mellows of pure love in various ways.
 
Adi 4.265
 
TEXT 265
 
TEXT
 
raga-marge bhakta bhakti kare ye prakare
taha sikhaila lila-acarana-dvare
SYNONYMS
 
raga-marge -- on the path of spontaneous love; bhakta -- the devotee; 
bhakti -- devotional service; kare -- does; ye prakare -- in what way; 
taha -- that; sikhaila -- I taught; lila -- pastimes; acarana-
dvare -- by means of practical demonstration.
 
TRANSLATION
 
"I taught devotional service that springs from the devotees' 
spontaneous love by demonstrating it with My 
pastimes.
 
Adi 4.266
 
TEXT 266
 
TEXT
 
ei tina trsna mora nahila purana
vijatiya-bhave nahe taha asvadana
SYNONYMS
 
ei -- these; tina -- three; trsna -- desires; mora -- My; nahila -- were 
not; purana -- satisfied; vijatiya -- of the opposite partner of a 
relationship; bhave -- in ecstasy; nahe -- is not possible; taha -- that;
 asvadana -- tasting.
 
TRANSLATION
 
"But these three desires of Mine were not satisfied, for one cannot 
enjoy them in a contrary position.
 
Adi 4.267
 
TEXT 267
 
TEXT
 
radhikara bhava-kanti angikara vine
sei tina sukha kabhu nahe asvadane
SYNONYMS
 
radhikara -- of Srimati Radharani; bhava-kanti -- luster of ecstatic 
love; angikara -- accepting; vine -- without; sei -- those; tina -- 
three; sukha -- happiness; kabhu -- at any time; nahe -- is not possible;
 asvadane -- tasting.
 
TRANSLATION
 
"Unless I accept the luster of the ecstatic love of Sri Radhika, these 
three desires cannot be fulfilled.
 
Adi 4.268
 
TEXT 268
 
TEXT
 
radha-bhava angikari' dhari' tara varna
tina-sukha asvadite haba avatirna
SYNONYMS
 
radha-bhava -- the moods of Radharani; angikari' -- accepting; dhari' -- 
taking; tara varna -- Her bodily complexion; tina -- three; sukha -- 
happiness; asvadite -- to taste; haba -- I shall; avatirna -- descend as 
an incarnation.
 
TRANSLATION
 
"Therefore, assuming Radharani's sentiments and bodily complexion, I 
shall descend to fulfill these three desires."
 
Adi 4.269
 
TEXT 269
 
TEXT
 
sarva-bhave kaila krsna ei ta' niscaya
hena-kale aila yugavatara-samaya
SYNONYMS
 
sarva-bhave -- in all respects; kaila -- made; krsna -- Lord Krsna; ei --
 this; ta' -- certainly; niscaya -- decision; hena-kale -- at this time; 
aila -- came; yuga-avatara -- of the incarnation according to the age; 
samaya -- the time.
 
TRANSLATION
 
In this way Lord Krsna came to a decision. Simultaneously, the time came 
for the incarnation of the age.
 
Adi 4.270
 
TEXT 270
 
TEXT
 
sei-kale sri-advaita karena aradhana
tanhara hunkare kaila krsne akarsana
SYNONYMS
 
sei-kale -- at that time; sri-advaita -- Advaita Acarya; karena -- 
performs; aradhana -- worship; tanhara -- of Him; hunkare -- by the 
tumultuous call; kaila -- did; krsne -- to Lord Krsna; akarsana -- 
attraction.
 
TRANSLATION
 
At that time Sri Advaita was earnestly worshiping Him. Advaita attracted 
Him with His loud calls.
 
Adi 4.271–272
 
TEXTS 271–272
 
TEXT
 
pita-mata, guru-gana, age avatari'
radhikara bhava-varna angikara kari'
nava-dvipe saci-garbha-suddha-dugdha-sindhu
tahate prakata haila krsna purna indu
SYNONYMS
 
pita-mata -- parents; guru-gana -- teachers; age -- first; avatari' -- 
descending; radhikara -- of Srimati Radharani; bhava-varna -- the luster 
of transcendental ecstasy; angikara kari' -- accepting; navadvipe -
- in Navadvipa; saci-garbha -- the womb of Saci; suddha -- pure; dugdha-
sindhu -- the ocean of milk; tahate -- in that; prakata -- manifested; 
haila -- became; krsna -- Lord Krsna; purna indu -- full moon.
 
TRANSLATION
 
First Lord Krsna made His parents and elders appear. Then Krsna Himself, 
with the sentiments and complexion of Radhika, appeared in Navadvipa, 
like the full moon, from the womb of mother Saci, which is like an ocean 
of pure milk.
 
Adi 4.273
 
TEXT 273
 
TEXT
 
ei ta' karilun sastha slokera vyakhyana
sri-rupa-gosanira pada-padma kari' dhyana
SYNONYMS
 
ei ta' -- thus; karilun -- I have made; sastha slokera -- of the sixth 
verse; vyakhyana -- explanation; sri-rupa -- Srila Rupa Gosvami; 
gosanira -- of the master; pada-padma -- lotus feet; kari' -- doing; 
dhyana -- meditation.
 
TRANSLATION
 
Meditating on the lotus feet of Sri Rupa Gosvami, I have thus explained 
the sixth verse.
 
Adi 4.274
 
TEXT 274
 
TEXT
 
ei dui slokera ami ye karila artha
sri-rupa-gosanira sloka pramana samartha
SYNONYMS
 
ei -- these; dui -- two; slokera -- of the verses; ami -- I; ye -- 
whatever; karila -- gave; artha -- the meanings; sri-rupa-gosanira -- of 
Sri Rupa Gosvami; sloka -- verse; pramana -- evidence; samartha -- 
competent.
 
TRANSLATION
 
I can support the explanation of these two verses [verses 5 and 6 of the 
First Chapter] with a verse by Sri Rupa Gosvami.
 
Adi 4.275
 
TEXT 275
 
TEXT
 
aparam kasyapi pranayi-jana-vrndasya kutuki
rasa-stomam hrtva madhuram upabhoktum kam api yah
rucam svam avavre dyutim iha tadiyam prakatayan
sa devas caitanyakrtir atitaram nah krpayatu
SYNONYMS
 
aparam -- boundless; kasya api -- of someone; pranayi-jana-vrndasya -- 
of the multitude of lovers; kutuki -- one who is    curious; rasa-stomam 
-- the group of mellows; hrtva -- stealing; madhuram -- sweet; 
upabhoktum -- to enjoy; kam api -- some; yah -- who; rucam -- luster; 
svam -- own; avavre -- covered; dyutim -- luster; iha -- here; tadiyam --
 related to Him; prakatayan -- manifesting; sah -- He; devah -- the 
Supreme Personality of Godhead; caitanya-akrtih -- having the form of 
Lord Caitanya Mahaprabhu; atitaram -- greatly; nah -- unto us; krpayatu -
- may He show His mercy.
 
TRANSLATION
 
"Lord Krsna desired to taste the limitless nectarean mellows of the love 
possessed by one of His multitude of loving damsels [Sri Radha], and so 
He has assumed the form of Lord Caitanya. He has tasted that love while 
hiding His own dark complexion with Her effulgent yellow color. May that 
Lord Caitanya confer upon us His grace."
 
PURPORT
 
This is the third verse of the second Caitanyastaka of Srila Rupa 
Gosvami's Stava-mala.
 
Adi 4.276
 
TEXT 276
 
TEXT
 
mangalacaranam krsna-
caitanya-tattva-laksanam
prayojanam cavatare
sloka-satkair nirupitam
SYNONYMS
 
mangala-acaranam -- invoking auspiciousness; krsna-caitanya -- of Lord 
Krsna Caitanya Mahaprabhu; tattva-laksanam -- symptoms of the truth; 
prayojanam -- necessity; ca -- also; avatare -- in the matter of His 
incarnation; sloka -- verses; satkaih -- by six; nirupitam -- 
ascertained.
 
TRANSLATION
 
Thus the auspicious invocation, the essential nature of the truth of 
Lord Caitanya, and the need for His appearance have been set forth in 
six verses.
 
Adi 4.277
 
TEXT 277
 
TEXT
 
sri-rupa-raghunatha-pade yara asa
caitanya-caritamrta kahe krsnadasa
SYNONYMS
 
sri-rupa -- Srila Rupa Gosvami; raghunatha -- Srila Raghunatha dasa 
Gosvami; pade -- at the lotus feet; yara -- whose; asa -- expectation; 
Caitanya-caritamrta -- the book named Caitanya-caritamrta; kahe -- 
describes; krsna-dasa -- Srila Krsnadasa Kaviraja Gosvami.
 
TRANSLATION
 
Praying at the lotus feet of Sri Rupa and Sri Raghunatha, always 
desiring their mercy, I, Krsnadasa, narrate Sri Caitanya-caritamrta, 
following in their footsteps.
 
Thus end the Bhaktivedanta purports to Sri Caitanya-caritamrta, 
Adi-lila, Fourth Chapter, describing the confidential reasons for the 
appearance of Lord Caitanya.
 