\\psf\Home\Desktop\Cc-2003\Madhya 23--2003.TXT
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Madhya 23: Life's Ultimate Goal-Love of Godhead
Chapter 23:
Life's Ultimate Goal-Love of Godhead
The following summary of the Twenty-third Chapter is given by Srila
Bhaktivinoda Thakura in his Amrta-pravaha-bhasya. In this chapter Sri
Caitanya Mahaprabhu describes the symptoms of emotion and love and the
awakening of one's original loving relationship with the Lord, as well
as the characteristics of a devotee who has actually attained that stage.
He then describes the gradual increase of love of God up to the point
of mahabhava. He then describes the five divisions of attraction and how
they continue. He also describes the mellow derived from conjugal love,
which is the supreme emotion. Conjugal love is divided into two
categories-svakiya and parakiya. Svakiya refers to loving affairs
between husband and wife, and parakiya refers to loving affairs between
two lovers. There are a number of descriptions in this connection. There
is also a description of the sixty-four transcendental qualities of
Krsna and the twenty-five transcendental qualities of Srimati Radharani.
Sri Caitanya Mahaprabhu then describes those candidates who are eligible
to taste the mellows of devotional service. Their fundamental natures
and their varieties are also described. The Lord also informs Sanatana
Gosvami about all the confidential paraphernalia of devotional service.
He gives a description of Goloka Vrndavana, where the Lord is engaged in
His eternal pastimes described in the Hari-vamsa. There is also an
opposing description and a favorable description of kesa-avatara. All
these instructions are mentioned herein.
In this way Sri Caitanya Mahaprabhu blessed Sanatana Gosvami, placing
His hand on his head. Thus Sanatana received the power to describe these
subjects in books like Hari-bhakti-vilasa.
Madhya 23.1
TEXT 1
TEXT
cirad adattam nija-gupta-vittam
sva-prema-namamrtam aty-udarah
a-pamaram yo vitatara gaurah
krsno janebhyas tam aham prapadye
SYNONYMS
cirat -- for a long time; adattam -- not given; nija-gupta-vittam -- His
own personal confidential property; sva-prema -- of love for Him; nama --
of the holy name; amrtam -- the ambrosia; ati-udarah -- most munificent;
a-pamaram -- even down to the lowest of men; yah -- one who; vitatara --
distributed; gaurah -- Sri Gaurasundara; krsnah -- Lord Krsna Himself;
janebhyah -- to the people in general; tam -- to Him; aham -- I;
prapadye -- offer obeisances.
TRANSLATION
The most munificent Supreme Personality of Godhead, known as Gaurakrsna,
distributed to everyone -- even the lowest of men -- His own
confidential treasury in the form of the nectar of love of Himself and
the holy name. This was never given to the people at any time before. I
therefore offer my respectful obeisances unto Him.
Madhya 23.2
TEXT 2
TEXT
jaya jaya gauracandra jaya nityananda
jayadvaita-candra jaya gaura-bhakta-vrnda
SYNONYMS
jaya jaya -- all glories; gauracandra -- to Sri Caitanya Mahaprabhu;
jaya -- all glories; nityananda -- to Nityananda Prabhu; jaya -- all
glories; advaita-candra -- to Advaita Acarya; jaya -- all glories; gaura-
bhakta-vrnda -- to the devotees of Sri Caitanya Mahaprabhu.
TRANSLATION
All glories to Sri Caitanya Mahaprabhu! All glories to Lord Nityananda!
All glories to Advaita Acarya! And all glories to all the devotees of
Lord Caitanya Mahaprabhu!
Madhya 23.3
TEXT 3
TEXT
ebe suna bhakti-phala ‘prema'-prayojana
yahara sravane haya bhakti-rasa-jnana
SYNONYMS
ebe suna -- now hear; bhakti-phala -- the result of practice of
devotional service; prema -- love of Godhead; prayojana -- the ultimate
goal of life; yahara sravane -- by hearing of which; haya -- there is;
bhakti-rasa-jnana -- transcendental knowledge of the mellows of
devotional service.
TRANSLATION
Sri Caitanya Mahaprabhu continued, "Now hear, O Sanatana, about the
result of devotional service, which is love of Godhead, life's ultimate
goal. One who hears this description will be enlightened in the
transcendental mellows of devotional service.
Madhya 23.4
TEXT 4
TEXT
krsne rati gadha haile ‘prema'-abhidhana
krsna-bhakti-rasera ei ‘sthayi-bhava'-nama
SYNONYMS
krsne -- unto Lord Krsna; rati -- affection; gadha -- deep; haile --
when it becomes; prema-abhidhana -- called love of God; krsna-bhakti-
rasera -- of the mellows of devotional service to Krsna; ei -- this;
sthayi-bhava-nama -- called sthayi-bhava.
TRANSLATION
"When affection for Krsna becomes deeper, one attains love of Godhead in
devotional service. Such a position is called sthayi-bhava, permanent
enjoyment of the mellows of devotional service to Krsna.
Madhya 23.5
TEXT 5
TEXT
suddha-sattva-visesatma
prema-suryamsu-samya-bhak
rucibhis citta-masrnya-
krd asau bhava ucyate
SYNONYMS
suddha-sattva -- by unadulterated goodness; visesa -- distinguished;
atma -- whose nature; prema -- of love of God; surya -- like the sun;
amsu -- a ray; samya-bhak -- which is similar to; rucibhih -- by
different tastes; citta -- of the heart; masrnya -- softness; krt --
which causes; asau -- that softness; bhavah -- emotion; ucyate -- is
called.
TRANSLATION
"‘When devotional service is executed on the transcendental platform of
pure goodness, it is like a sun-ray of love for Krsna. At such a time,
devotional service causes the heart to be softened by various tastes,
and one is then situated in bhava [emotion].'
PURPORT
This verse is found in the Bhakti-rasamrta-sindhu (1.3.1).
Madhya 23.6
TEXT 6
TEXT
e dui, -- bhavera ‘svarupa', ‘tatastha' laksana
premera laksana ebe suna, sanatana
SYNONYMS
ei dui -- these two; bhavera -- of emotion; svarupa -- constitutional;
tatastha -- marginal; laksana -- symptoms; premera -- of love; laksana --
the symptoms; ebe -- now; suna -- hear; sanatana -- O Sanatana.
TRANSLATION
"Bhava [emotion] has two different symptoms -- constitutional and
marginal. Now, My dear Sanatana, listen to the symptoms of love.
PURPORT
The word suddha-sattva-visesatma means "situated on the transcendental
platform of pure goodness." In this way the soul is purified of all
material contamination, and this position is called svarupa-laksana, the
constitutional symptom of bhava, emotion. By various tastes, one's heart
is softened, and there is an awakening of one's loving propensity to
render spontaneous service to the Lord. This is called tatastha-laksana,
the marginal symptom of bhava.
Madhya 23.7
TEXT 7
TEXT
samyan-masrnita-svanto
mamatvatisayankitah
bhavah sa eva sandratma
budhaih prema nigadyate
SYNONYMS
samyak -- completely; masrnita-sva-antah -- which makes the heart soft;
mamatva -- of a sense of ownership; atisaya-ankitah -- marked with an
abundance; bhavah -- emotion; sah -- that; eva -- certainly; sandra-atma
-- whose nature is very condensed; budhaih -- by learned persons; prema -
- love of Godhead; nigadyate -- is described.
TRANSLATION
"‘When that bhava softens the heart completely, becomes endowed with a
great feeling of possessiveness in relation to the Lord and becomes very
much condensed and intensified, it is called prema [love of Godhead] by
learned scholars.
PURPORT
This verse is also found in the Bhakti-rasamrta-sindhu (1.4.1).
Madhya 23.8
TEXT 8
TEXT
ananya-mamata visnau
mamata prema-sangata
bhaktir ity ucyate bhisma-
prahladoddhava-naradaih
SYNONYMS
ananya-mamata -- having a sense of relationships with no others; visnau -
- in Lord Visnu, or Krsna; mamata -- the sense of ownership; prema-
sangata -- endowed only with love; bhaktih -- devotional service; iti --
thus; ucyate -- is said; bhisma -- by Bhisma; prahlada -- by Prahlada
Maharaja; uddhava -- by Uddhava; naradaih -- and by Narada.
TRANSLATION
"‘When one develops an unflinching sense of ownership or possessiveness
in relation to Lord Visnu, or, in other words, when one thinks Visnu and
no one else to be the only object of love, such an awakening is called
bhakti [devotion] by exalted persons like Bhisma, Prahlada, Uddhava and
Narada.'
PURPORT
This verse, quoted from the Narada-pancaratra, is found in the Bhakti-
rasamrta-sindhu (1.4.2).
Madhya 23.9
TEXT 9
TEXT
kona bhagye kona jivera ‘sraddha' yadi haya
tabe sei jiva ‘sadhu-sanga' ye karaya
SYNONYMS
kona bhagye -- by some good fortune; kona jivera -- of some living
entity; sraddha yadi haya -- if there is faith; tabe -- then; sei jiva --
that living entity; sadhu-sanga -- association with devotees; ye --
certainly; karaya -- makes.
TRANSLATION
"If, by good fortune, a living entity develops faith in Krsna, he begins
to associate with devotees.
Madhya 23.10
TEXT 10
TEXT
sadhu-sanga haite haya ‘sravana-kirtana'
sadhana-bhaktye haya ‘sarvanartha-nivartana'
SYNONYMS
sadhu-sanga haite -- from association with devotees; haya -- there is;
sravana-kirtana -- hearing, chanting and so on; sadhana-bhaktye -- by
devotional service; haya -- there is; sarva -- all; anartha-nivartana --
disappearance of unwanted things.
TRANSLATION
"When one is encouraged in devotional service by the association of
devotees, one becomes free from all unwanted contamination by following
the regulative principles and chanting and hearing.
Madhya 23.11
TEXT 11
TEXT
anartha-nivrtti haile bhaktye ‘nistha' haya
nistha haite sravanadye ‘ruci' upajaya
SYNONYMS
anartha-nivrtti-disappearance of all unwanted contamination; haile-when
there is; bhaktye-in devotional service; nistha-firm faith; haya-there
is; nistha haite-from such firm faith; sravana-adye-in hearing, chanting
and so on; ruci-taste; upajaya-awakens.
TRANSLATION
"When one is freed from all unwanted contamination, he advances with
firm faith. When firm faith in devotional service awakens, a taste for
hearing and chanting also awakens.
Madhya 23.12
TEXT 12
TEXT
ruci haite bhaktye haya ‘asakti' pracura
asakti haite citte janme krsne prity-ankura
SYNONYMS
ruci haite -- from such a taste; bhaktye -- in devotional service; haya -
- there is; asakti -- attachment; pracura -- deep; asakti haite -- from
attachment; citte -- within the heart; janme -- appears; krsne -- for
Krsna; priti-ankura -- the seed of affection.
TRANSLATION
"After taste is awakened, a deep attachment arises, and from that
attachment the seed of love for Krsna grows in the heart.
Madhya 23.13
TEXT 13
TEXT
sei ‘bhava' gadha haile dhare ‘prema'-nama
sei prema ‘prayojana' sarvananda-dhama
SYNONYMS
sei bhava -- that emotional condition; gadha haile -- when it becomes
intensified; dhare -- takes; prema-nama -- the name love of Godhead; sei
prema -- that love of Godhead; prayojana -- the ultimate goal of life;
sarva-ananda-dhama -- the reservoir of all pleasure.
TRANSLATION
"When that ecstatic emotional stage intensifies, it is called love of
Godhead. Such love is life's ultimate goal and the reservoir of all
pleasure.
PURPORT
Srila Bhaktivinoda Thakura summarizes this growth of love of Godhead as
a gradual process. A person becomes interested in devotional service by
some good fortune. Eventually he becomes interested in pure devotional
service without material contamination. At that point, a person wants to
associate with devotees. As a result of this association, he becomes
more and more interested in discharging devotional service and hearing
and chanting. The more one is interested in hearing and chanting, the
more he is purified of material contamination. Liberation from material
contamination is called anartha-nivrtti, indicating a diminishing of all
unwanted things. This is the test of development in devotional service.
If one actually develops the devotional attitude, he must be freed from
the material contamination of illicit sex, intoxication, gambling and
meat-eating. These are the preliminary symptoms. When one is freed from
all material contamination, his firm faith in devotional service awakens.
When firm faith develops, a taste arises, and by that taste one becomes
attached to devotional service. When this attachment intensifies, the
seed of love of Krsna fructifies. This position is called priti or rati (
affection) or bhava (emotion). When rati intensifies, it is called love
of Godhead. This love of Godhead is actually life's highest perfection
and the reservoir of all pleasure.
Thus devotional life is divided into two stages -- sadhana-bhakti and
bhava-bhakti. Sadhana-bhakti refers to the development of devotional
service through the regulative principles. The basic principle for the
execution of devotional service is faith. Above that, there is
association with devotees, and after that there is initiation by a bona
fide spiritual master. After initiation, when one follows the regulative
principles of devotional service, one becomes freed from all unwanted
things. In this way one becomes firmly fixed and gradually develops a
taste for devotional service. The more the taste grows, the more one
desires to render service to the Lord. In this way one becomes attached
to a particular mellow in the Lord's service -- santa, dasya, sakhya,
vatsalya or madhura. As a result of such attachment, bhava develops.
Bhava-bhakti is the platform of purified goodness. By such purified
goodness, one's heart melts in devotional service. Bhava-bhakti is the
first seed of love of Godhead. This emotional stage is there before one
attains pure love. When that emotional stage intensifies, it is called
prema-bhakti, or transcendental love of Godhead. This gradual process is
also described in the following two verses, which are found in the
Bhakti-rasamrta-sindhu (1.4.15–16).
Madhya 23.14–15
TEXTS 14–15
TEXT
adau sraddha tatah sadhu-
sango ‘tha bhajana-kriya
tato ‘nartha-nivrttih syat
tato nistha rucis tatah
athasaktis tato bhavas
tatah premabhyudancati
sadhakanam ayam premnah
pradurbhave bhavet kramah
SYNONYMS
adau -- in the beginning; sraddha -- firm faith, or disinterest in
material affairs and interest in spiritual advancement; tatah --
thereafter; sadhu-sangah -- association with pure devotees; atha -- then;
bhajana-kriya -- performance of devotional service to Krsna (
surrendering to the spiritual master and being encouraged by the
association of devotees, so that initiation takes place); tatah --
thereafter; anartha-nivrttih -- the diminishing of all unwanted habits;
syat -- there should be; tatah -- then; nistha -- firm faith; rucih --
taste; tatah -- thereafter; atha -- then; asaktih -- attachment; tatah --
then; bhavah -- emotion or affection; tatah -- thereafter; prema --
love of God; abhyudancati -- arises; sadhakanam -- of the devotees
practicing Krsna consciousness; ayam -- this; premnah -- of love of
Godhead; pradurbhave -- in the appearance; bhavet -- is; kramah -- the
chronological order.
TRANSLATION
"‘In the beginning there must be faith. Then one becomes interested in
associating with pure devotees. Thereafter one is initiated by the
spiritual master and executes the regulative principles under his orders.
Thus one is freed from all unwanted habits and becomes firmly fixed in
devotional service. Thereafter, one develops taste and attachment. This
is the way of sadhana-bhakti, the execution of devotional service
according to the regulative principles. Gradually emotions intensify,
and finally there is an awakening of love. This is the gradual
development of love of Godhead for the devotee interested in Krsna
consciousness.'
Madhya 23.16
TEXT 16
TEXT
satam prasangan mama virya-samvido
bhavanti hrt-karna-rasayanah kathah
taj-josanad asv apavarga-vartmani
sraddha ratir bhaktir anukramisyati
SYNONYMS
satam -- of the devotees; prasangat -- by the intimate association; mama
-- of Me; virya-samvidah -- talks full of spiritual potency; bhavanti --
appear; hrt -- to the heart; karna -- and to the ears; rasa-ayanah -- a
source of sweetness; kathah -- talks; tat -- of them; josanat -- from
proper cultivation; asu -- quickly; apavarga -- of liberation; vartmani -
- on the path; sraddha -- faith; ratih -- attraction; bhaktih -- love;
anukramisyati -- will follow one after another.
TRANSLATION
"‘The spiritually powerful message of Godhead can be properly discussed
only in a society of devotees, and it is greatly pleasing to hear in
that association. If one hears from devotees, the way of transcendental
experience quickly opens, and gradually one attains firm faith that in
due course develops into attraction and devotion.'
PURPORT
This is a quotation from Srimad-Bhagavatam (3.25.25).
Madhya 23.17
TEXT 17
TEXT
yanhara hrdaye ei bhavankura haya
tanhate eteka cihna sarva-sastre kaya
SYNONYMS
yanhara -- of whom; hrdaye -- in the heart; ei -- this; bhava-ankura --
seed of emotion; haya -- there is; tanhate -- in him; eteka -- these;
cihna -- symptoms; sarva-sastre -- all revealed scriptures; kaya -- say.
TRANSLATION
"If one actually has the seed of transcendental emotion in his heart,
the symptoms will be visible in his activities. That is the verdict of
all revealed scriptures.
Madhya 23.18–19
TEXTS 18–19
TEXT
ksantir avyartha-kalatvam
viraktir mana-sunyata
asa-bandhah samutkantha
nama-gane sada rucih
asaktis tad-gunakhyane
pritis tad-vasati-sthale
ity-adayo ‘nubhavah syur
jata-bhavankure jane
SYNONYMS
ksantih -- forgiveness; avyartha-kalatvam -- being free from wasting
time; viraktih -- detachment; mana-sunyata -- absence of false prestige;
asa-bandhah -- hope; samutkantha -- eagerness; nama-gane -- in chanting
the holy names; sada -- always; rucih -- taste; asaktih -- attachment;
tat -- of Lord Krsna; guna-akhyane -- in describing the transcendental
qualities; pritih -- affection; tat -- His; vasati-sthale -- for places
of residence (the temple or holy places); iti -- thus; adayah -- and so
on; anubhavah -- the signs; syuh -- are; jata -- developed; bhava-ankure
-- whose seed of ecstatic emotion; jane -- in a person.
TRANSLATION
"‘When the seed of ecstatic emotion for Krsna fructifies, the following
nine symptoms manifest in one's behavior: forgiveness, concern that time
should not be wasted, detachment, absence of false prestige, hope,
eagerness, a taste for chanting the holy name of the Lord, attachment to
descriptions of the transcendental qualities of the Lord, and affection
for those places where the Lord resides -- that is, a temple or a holy
place like Vrndavana. These are all called anubhava, subordinate signs
of ecstatic emotion. They are visible in a person in whose heart the
seed of love of God has begun to fructify.'
PURPORT
These two verses are found in the Bhakti-rasamrta-sindhu (1.3.25–26).
Madhya 23.20
TEXT 20
TEXT
ei nava prity-ankura yanra citte haya
prakrta-ksobhe tanra ksobha nahi haya
SYNONYMS
ei -- this; nava -- nine; priti-ankura -- fructification of the seed of
love; yanra -- of whom; citte -- in the mind; haya -- there is; prakrta -
- material; ksobhe -- in agitation; tanra -- his; ksobha -- agitation;
nahi haya -- there is not.
TRANSLATION
"If love for Krsna in a seedling state has fructified in one's heart,
one is not agitated by material things.
Madhya 23.21
TEXT 21
TEXT
tam mopayatam pratiyantu vipra
ganga ca devi dhrta-cittam ise
dvijopasrstah kuhakas taksako va
dasatv alam gayata visnu-gathah
SYNONYMS
tam -- him; ma -- me; upayatam -- surrendered; pratiyantu -- you may
know; viprah -- O brahmanas; ganga -- mother Ganges; ca -- and; devi --
the demigoddess; dhrta -- offered; cittam -- whose mind; ise -- unto the
Supreme Personality of Godhead; dvija-upasrstah -- created by the
brahmana; kuhakah -- some trickery; taksakah -- snake-bird; va -- or;
dasatu -- let it bite; alam -- never mind; gayata -- chant; visnu-gathah
-- the holy names of Lord Visnu.
TRANSLATION
"‘O brahmanas, just accept me as a completely surrendered soul, and let
mother Ganges, the representative of the Lord, also accept me in that
way, for I have already taken the lotus feet of the Lord into my heart.
Let the snakebird -- or whatever magical thing the brahmana created --
bite me at once. I only desire that you all continue singing the deeds
of Lord Visnu.'
PURPORT
This is a verse from Srimad-Bhagavatam (1.19.15) spoken by Maharaja
Pariksit while he was sitting on the bank of the Ganges expecting to be
bitten by a snake-bird summoned by the curse of a brahmana boy named
Srngi, who was the son of a great sage named Samika. News of the curse
was conveyed to the King, who prepared for his imminent death. Many
great saintly persons, sages, brahmanas, kings and demigods came to see
him in his last days. Maharaja Pariksit, however, was not at all afraid
of being bitten by the snake-bird. Indeed, he requested all the great
personalities assembled to continue chanting the holy name of Lord Visnu.
Madhya 23.22
TEXT 22
TEXT
krsna-sambandha vina kala vyartha nahi yaya
SYNONYMS
krsna-sambandha vina -- without a connection with Krsna; kala -- time;
vyartha -- useless; nahi yaya -- does not become.
TRANSLATION
"Not a moment should be lost. Every moment should be utilized for Krsna
or connected with Him.
PURPORT
Maharaja Pariksit's expression of anxiety is explained in this verse. He
says, "Let whatever is destined to happen take place. It doesn't matter.
Just let me see that not a moment of my time is wasted without a
relationship with Krsna." One has to tolerate all obstacles on the path
of Krsna consciousness, and one has to see that not a moment of his life
is wasted outside of Krsna's service.
Madhya 23.23
TEXT 23
TEXT
vagbhih stuvanto manasa smarantas
tanva namanto ‘py anisam na trptah
bhaktah sravan-netra-jalah samagram
ayur harer eva samarpayanti
SYNONYMS
vagbhih -- by words; stuvantah -- offering prayers to the Supreme
Personality of Godhead; manasa -- by the mind; smarantah -- remembering;
tanva -- by the body; namantah -- offering obeisances; api -- although;
anisam -- all the time; na trptah -- not satisfied; bhaktah -- the
devotees; sravat -- shedding; netra-jalah -- tears from the eyes;
samagram -- the whole; ayuh -- life; hareh -- to Krsna; eva -- only;
samarpayanti -- dedicate.
TRANSLATION
"‘With their words, they offer prayers to the Lord. With their minds,
they always remember the Lord. With their bodies, they offer obeisances
to the Lord. Despite all these activities, they are still not satisfied.
This is the nature of pure devotees. Shedding tears from their eyes,
they dedicate their whole lives to the Lord's service.'
PURPORT
This verse from the Hari-bhakti-sudhodaya is found in the Bhakti-
rasamrta-sindhu (1.3.29).
Madhya 23.24
TEXT 24
TEXT
bhukti, siddhi, indriyartha tare nahi bhaya
SYNONYMS
bhukti -- material enjoyment; siddhi -- mystic power; indriya-artha --
the objects of the senses; tare -- unto him; nahi bhaya -- do not appeal.
TRANSLATION
"In the material field, people are interested in material enjoyment,
mystic power and sense gratification. But these things do not appeal to
the devotee at all.
Madhya 23.25
TEXT 25
TEXT
yo dustyajan dara-sutan
suhrd-rajyam hrdi-sprsah
jahau yuvaiva mala-vad
uttamahsloka-lalasah
SYNONYMS
yah -- who (Bharata Maharaja); dustyajan -- difficult to give up; dara-
sutan -- wife and children; suhrt -- friends; rajyam -- kingdom; hrdi-
sprsah -- dear to the core of the heart; jahau -- gave up; yuva --
youthful; eva -- at that time; mala-vat -- like stool; uttamah-sloka-
lalasah -- being captivated by the transcendental qualities, pastimes
and association of the Supreme Personality of Godhead.
TRANSLATION
"‘King Bharata was very eager to attain the association of the Supreme
Personality of Godhead, Krsna, who is called Uttamahsloka because poems
and prayers are offered to Him for His favor. In his youth, King Bharata
gave up his attractive wife and children, as well as his beloved friends
and opulent kingdom, just as one gives up stool after passing it.'
PURPORT
These are the signs of virakti (detachment) found in a person who has
developed bhava, the preliminary stage of love of Godhead. This verse is
quoted from Srimad-Bhagavatam (5.14.43).
Madhya 23.26
TEXT 26
TEXT
'sarvottama' apanake ‘hina' kari mane
SYNONYMS
sarva-uttama -- although standing above all; apanake -- himself; hina
kari -- as the lowest; mane -- considers.
TRANSLATION
"Although a pure devotee's standard is above all, he still considers
himself to be in the lowest stage of life.
Madhya 23.27
TEXT 27
TEXT
harau ratim vahann esa
narendranam sikha-manih
bhiksam atann ari-pure
sva-pakam api vandate
SYNONYMS
harau -- toward the Supreme Personality of Godhead; ratim -- affection;
vahan -- carrying; esah -- this one; nara-indranam -- of all the kings;
sikha-manih -- brilliant crown jewel; bhiksam -- begging alms; atan --
wandering for; ari-pure -- even in the city of enemies; sva-pakam -- the
fifth-grade candalas; api -- even; vandate -- worships.
TRANSLATION
"‘Bharata Maharaja always carried affection for Krsna within his heart.
Although Bharata Maharaja was the crown jewel of kings, he was still
wandering about and begging alms in the city of his enemies. He was even
offering respects to candalas, low-class men who eat dogs.'
PURPORT
This is a quotation from the Padma Purana.
Madhya 23.28
TEXT 28
TEXT
'krsna krpa karibena' -- drdha kari' jane
SYNONYMS
krsna -- Lord Krsna; krpa karibena -- will show His mercy; drdha kari' --
making firm; jane -- he believes.
TRANSLATION
"A fully surrendered devotee always hopes that Lord Krsna will be kind
to him. This hope is very firm in him.
Madhya 23.29
TEXT 29
TEXT
na prema sravanadi-bhaktir api va yogo ‘tha va vaisnavo
jnanam va subha-karma va kiyad aho saj-jatir apy asti va
hinarthadhika-sadhake tvayi tathapy acchedya-mula sati
he gopi-jana-vallabha vyathayate ha ha mad-asaiva mam
SYNONYMS
na -- not; prema -- love of Godhead; sravana-adi -- consisting of
chanting, hearing and so on; bhaktih -- devotional service; api -- also;
va -- or; yogah -- the power of mystic yoga; atha va -- or; vaisnavah --
befitting a devotee; jnanam -- knowledge; va -- or; subha-karma -- pious
activities; va -- or; kiyat -- a little; aho -- O my Lord; sat-jatih --
birth in a good family; api -- even; asti -- there is; va -- or; hina-
artha-adhika-sadhake -- who bestows greater benedictions upon one who is
fallen and possesses no good qualities; tvayi -- unto You; tatha-api --
still; acchedya-mula -- whose root is uncuttable; sati -- being; he -- O;
gopi-jana-vallabha -- most dear friend of the gopis; vyathayate --
gives pain; ha ha -- alas; mat -- my; asa -- hope; eva -- certainly; mam
-- to me.
TRANSLATION
"‘O my Lord, I do not have any love for You, nor am I qualified for
discharging devotional service by chanting and hearing. Nor do I possess
the mystic power of a Vaisnava, knowledge or pious activities. Nor do I
belong to a very high-caste family. On the whole, I do not possess
anything. Still, O beloved of the gopis, because You bestow Your mercy
on the most fallen, I have an unbreakable hope that is constantly in my
heart. That hope is always giving me pain.'
PURPORT
This verse is found in the Bhakti-rasamrta-sindhu (
1.3.35).
Madhya 23.30
TEXT 30
TEXT
samutkantha haya sada lalasa-pradhana
SYNONYMS
samutkantha -- eagerness; haya -- is; sada -- always; lalasa -- ardent
desire; pradhana -- chiefly characterized by.
TRANSLATION
"This eagerness is chiefly characterized by an ardent desire to
associate with the Lord.
Madhya 23.31
TEXT 31
TEXT
tvac-chaisavam tri-bhuvanadbhutam ity avehi
mac-capalam ca tava va mama vadhigamyam
tat kim karomi viralam murali-vilasi
mugdham mukhambujam udiksitum iksanabhyam
SYNONYMS
tvat -- Your; saisavam -- early age; tri-bhuvana -- within the three
worlds; adbhutam -- wonderful; iti -- thus; avehi -- know; mat-capalam --
My unsteadiness; ca -- and; tava -- of You; va -- or; mama -- of Me; va
-- or; adhigamyam -- to by understood; tat -- that; kim -- what; karomi -
- I do; viralam -- in solitude; murali-vilasi -- O player of the flute;
mugdham -- attractive; mukha-ambujam -- lotuslike face; udiksitum -- to
see sufficiently; iksanabhyam -- by the eyes.
TRANSLATION
"‘O Krsna, O flute-player, the sweetness of Your early age is wonderful
within these three worlds. You know My unsteadiness, and I know Yours.
No one else knows about this. I want to see Your beautiful, attractive
face somewhere in a solitary place, but how can this be accomplished?'
PURPORT
This is a verse from the Krsna-karnamrta (32).
Madhya 23.32
TEXT 32
TEXT
nama-gane sada ruci, laya krsna-nama
SYNONYMS
nama-gane -- in chanting the holy names; sada -- constantly; ruci --
taste, relish; laya -- takes; krsna-nama -- the Hare Krsna mantra.
TRANSLATION
"Due to having great relish for the holy name, one is inclined to chant
the Hare Krsna maha-mantra constantly.
Madhya 23.33
TEXT 33
TEXT
rodana-bindu-maranda-syandi-drg-indivaradya govinda
tava madhura-svara-kanthi gayati namavalim bala
SYNONYMS
rodana-bindu -- with teardrops; maranda -- like the nectar or juice of
flowers; syandi -- pouring; drk-indivara -- whose lotus eyes; adya --
today; govinda -- O my Lord Govinda; tava -- Your; madhura-svara-kanthi -
- who has a very sweet voice; gayati -- sings; nama-avalim -- holy names;
bala -- this young girl (Radhika).
TRANSLATION
"‘O Govinda, this youthful girl named Radhika is today constantly
pouring forth tears like nectar falling from flowers as She sings Your
holy names in a sweet voice.'
PURPORT
This verse is found in the Bhakti-rasamrta-sindhu (1.3.38).
Madhya 23.34
TEXT 34
TEXT
krsna-gunakhyane haya sarvada asakti
SYNONYMS
krsna-guna-akhyane -- in describing the transcendental qualities of
Krsna; haya -- there is; sarvada -- always; asakti -- attachment.
TRANSLATION
"At this stage of bhava, a devotee has awakened the tendency to chant
and describe the transcendental qualities of the Lord. He has attachment
for this process.
Madhya 23.35
TEXT 35
TEXT
madhuram madhuram vapur asya vibhor
madhuram madhuram vadanam madhuram
madhu-gandhi mrdu-smitam etad aho
madhuram madhuram madhuram madhuram
SYNONYMS
madhuram -- sweet; madhuram -- sweet; vapuh -- the transcendental form;
asya -- His; vibhoh -- of the Lord; madhuram -- sweet; madhuram -- sweet;
vadanam -- face; madhuram -- more sweet; madhu-gandhi -- the fragrance
of honey; mrdu-smitam -- soft smiling; etat -- this; aho -- O my Lord;
madhuram -- sweet; madhuram -- sweet; madhuram -- sweet; madhuram --
still more sweet.
TRANSLATION
"‘O my Lord, the transcendental body of Krsna is very sweet, and His
face is even sweeter than His body. But His soft smile, which has the
fragrance of honey, is sweeter still.'
PURPORT
This is a verse quoted from Bilvamangala Thakura's Krsna-karnamrta (92).
Madhya 23.36
TEXT 36
TEXT
krsna-lila-sthane kare sarvada vasati
SYNONYMS
krsna-lila-sthane -- in the place where Krsna has His pastimes; kare --
makes; sarvada -- always; vasati -- abode.
TRANSLATION
"A devotee absorbed in ecstatic emotion for Krsna always resides in a
place where Krsna's pastimes were performed.
Madhya 23.37
TEXT 37
TEXT
kadaham yamuna-tire
namani tava kirtayan
udbaspah pundarikaksa
racayisyami tandavam
SYNONYMS
kada -- when; aham -- I; yamuna-tire -- on the bank of the Yamuna;
namani -- holy names; tava -- Your; kirtayan -- chanting; udbaspah --
full of tears; pundarika-aksa -- O lotus-eyed one; racayisyami -- I
shall create; tandavam -- dancing like a madman.
TRANSLATION
"‘O Lord Pundarikaksa, while chanting Your holy name with tears in my
eyes, when shall I dance in ecstasy on the bank of the Yamuna?'
PURPORT
This verse is found in the Bhakti-rasamrta-sindhu (1.2.156).
Madhya 23.38
TEXT 38
TEXT
krsne ‘ratira' cihna ei kailun vivarana
'krsna-premera' cihna ebe suna sanatana
SYNONYMS
krsne -- for Krsna; ratira -- of attraction; cihna -- the symptoms; ei --
all these; kailun vivarana -- I have described; krsna-premera -- of
love for Lord Krsna; cihna -- the symptoms; ebe -- now; suna sanatana --
please hear, Sanatana.
TRANSLATION
"These are the symptoms of a person who has developed attraction [bhava]
for Krsna. Now let Me describe the symptoms of a person who is actually
elevated to love of Krsna. O Sanatana, please hear this from Me.
Madhya 23.39
TEXT 39
TEXT
yanra citte krsna-prema karaye udaya
tanra vakya, kriya, mudra vijneha na bujhaya
yanra citte -- in whose heart; krsna-prema -- love of Krsna; karaye
udaya -- awakens; tanra -- his; vakya -- words; kriya -- activities;
mudra -- symptoms; vijneha -- even a learned scholar; na bujhaya -- does
not understand.
TRANSLATION
"Even the most learned man cannot understand the words, activities and
symptoms of a person situated in love of Godhead.
Madhya 23.40
TEXT 40
TEXT
dhanyasyayam nava-prema
yasyonmilati cetasi
antar-vanibhir apy asya
mudra susthu su-durgama
SYNONYMS
dhanyasya -- of a most fortunate person; ayam -- this; navah -- new;
prema -- love of Godhead; yasya -- of whom; unmilati -- manifests;
cetasi -- in the heart; antar-vanibhih -- by persons well versed in the
sastras; api -- even; asya -- of him; mudra -- symptoms; susthu --
exceedingly; su-durgama -- difficult to understand.
TRANSLATION
"‘Even a most learned scholar cannot understand the activities and
symptoms of an exalted personality in whose heart love of Godhead has
awakened.'
PURPORT
This verse is also found in the Bhakti-rasamrta-sindhu (1.4.17).
Madhya 23.41
TEXT 41
TEXT
evam-vratah sva-priya-nama-kirtya
jatanurago druta-citta uccaih
hasaty atho roditi rauti gayaty
unmada-van nrtyati loka-bahyah
SYNONYMS
evam-vratah -- when one thus engages in a vow to chant and dance; sva --
own; priya -- very dear; nama -- the holy name; kirtya -- by chanting;
jata -- in this way develops; anuragah -- attachment; druta-cittah --
very eagerly; uccaih -- loudly; hasati -- laughs; atho -- also; roditi --
cries; rauti -- becomes agitated; gayati -- chants; unmada-vat -- like
a madman; nrtyati -- dances; loka-bahyah -- not caring for outsiders.
TRANSLATION
"‘When a person is actually advanced and takes pleasure in chanting the
holy name of the Lord, who is very dear to him, he is agitated and
loudly chants the holy name. He also laughs, cries, becomes agitated and
chants just like a madman, not caring for outsiders.'
PURPORT
This verse is quoted from Srimad-Bhagavatam (11.2.40).
Madhya 23.42
TEXT 42
TEXT
prema krame badi' haya -- sneha, mana, pranaya
raga, anuraga, bhava, mahabhava haya
SYNONYMS
prema -- love of God; krame -- gradually; badi' -- increasing; haya --
is; sneha -- affection; mana -- indignation due to affection; pranaya --
love; raga -- attachment; anuraga -- subattachment; bhava -- ecstasy;
maha-bhava -- exalted ecstasy; haya -- is.
TRANSLATION
"Love of Godhead increases and is manifested as affection, counterlove,
love, attachment, subattachment, ecstasy and sublime ecstasy.
Madhya 23.43
TEXT 43
TEXT
bija, iksu, rasa, guda tabe khanda-sara
sarkara, sita-michari, suddha-michari ara
SYNONYMS
bija -- seeds; iksu -- sugarcane plants; rasa -- juice; guda -- molasses;
tabe -- then; khanda-sara -- crude sugar; sarkara -- sugar; sita-
michari -- sugar candy; suddha-michari -- rock candy; ara -- also.
TRANSLATION
"This development is compared to sugarcane seeds, sugarcane plants,
sugarcane juice, molasses, crude sugar, refined sugar, sugar candy and
rock candy.
Madhya 23.44
TEXT 44
TEXT
iha yaiche krame nirmala, krame bade svada
rati-premadira taiche badaye asvada
SYNONYMS
iha -- this; yaiche -- like; krame -- by succession; nirmala -- pure;
krame -- gradually; bade -- increases; svada -- taste; rati -- from
attachment; prema-adira -- of love of Godhead and so on; taiche -- in
that way; badaye -- increases; asvada -- taste.
TRANSLATION
"One should understand that just as the taste of sugar increases as it
is gradually purified, so when love of Godhead increases from rati,
which is compared to the beginning seed, its taste increases.
Madhya 23.45
TEXT 45
TEXT
adhikari-bhede rati -- panca parakara
santa, dasya, sakhya, vatsalya, madhura ara
SYNONYMS
adhikari -- of the possessor; bhede -- according to differences; rati --
attachment; panca parakara -- five varieties; santa -- neutral; dasya --
servitude; sakhya -- friendship; vatsalya -- parental love; madhura --
conjugal love; ara -- also.
TRANSLATION
"According to the candidate possessing these transcendental qualities [
sneha, mana and so on], there are five transcendental mellows --
neutrality, servitorship, friendship, parental love and conjugal love.
PURPORT
In the Bhakti-rasamrta-sindhu, rati (attraction) is thus
described:
vyaktam masrnitevantar laksyate rati-laksanam
mumuksu-prabhrtinam ced bhaved esa ratir na hi
kintu bala-camatkara-kari tac-cihna-viksaya
abhijnena subodho ‘yam raty-abhasah prakirtitah
The real symptoms of the fructification of the seed of love (rati) are
manifested because the heart is melted. When such symptoms are found
among speculators and fruitive actors, they cannot be accepted as real
symptoms of attachment. Foolish people without knowledge of
devotional service praise such symptoms of attachment even when they are
based on something other than a desire to serve Krsna. However, one who
is expert in devotional service calls such symptoms raty-abhasa, a mere
glimpse of attachment.
Madhya 23.46
TEXT 46
TEXT
ei panca sthayi bhava haya panca ‘rasa'
ye-rase bhakta ‘sukhi', krsna haya ‘vasa'
SYNONYMS
ei panca -- these five kinds of transcendental mellows; sthayi bhava --
permanent ecstatic moods; haya -- become; panca rasa -- five kinds of
transcendental mellows; ye-rase -- in a particular mellow; bhakta sukhi -
- a devotee becomes happy; krsna -- Lord Krsna; haya -- becomes; vasa --
under the control.
TRANSLATION
"These five transcendental mellows exist permanently. The devotee may be
attracted to one of these mellows, and thus he becomes happy. Krsna also
becomes inclined toward such a devotee and comes under his control.
PURPORT
In the Bhakti-rasamrta-sindhu (2.5.1), sthayi-bhava, permanent ecstasy,
is thus described:
aviruddhan viruddhams ca bhavan yo vasatam nayan
su-rajeva virajeta sa sthayi bhava ucyate
sthayi bhavo ‘tra sa proktah sri-krsna-visaya ratih
"These moods (bhavas) bring under control the favorable ecstasies (such
as laughing) and unfavorable ecstasies (such as anger). When these moods
continue to remain as kings, they are called sthayi-bhava, or permanent
ecstasies. Continuous ecstatic love for Krsna is called permanent
ecstasy."
Madhya 23.47
TEXT 47
TEXT
premadika sthayi-bhava samagri-milane
krsna-bhakti rasa-rupe paya pariname
SYNONYMS
prema-adika -- love of Godhead, beginning with santa, dasya and so on;
sthayi-bhava -- the permanent ecstasies; samagri-milane -- by mixing
with other ingredients; krsna-bhakti -- devotional service to Lord Krsna;
rasa-rupe -- composed of transcendental mellows; paya -- becomes;
pariname -- by transformation.
TRANSLATION
"When the permanent ecstasies [neutrality, servitorship and so on] are
mixed with other ingredients, devotional service in love of Godhead is
transformed and becomes composed of transcendental mellows.
PURPORT
In the Bhakti-rasamrta-sindhu (2.1.4–5), the following definition is
given:
athasyah kesava-rater laksitaya nigadyate
samagri-pariposena parama rasa-rupata
vibhavair anubhavais ca sattvikair vyabhicaribhih
svadyatvam hrdi bhaktanam anita sravanadibhih
esa krsna-ratih sthayi bhavo bhakti-raso bhavet
"Love for Krsna, Kesava, as previously described, reaches the supreme
state of being composed of mellows when its ingredients are fulfilled.
By means of vibhava, anubhava, sattvika and vyabhicari, hearing and
chanting are activated, and the devotee is able to taste love for Krsna.
Then attachment for Krsna, or permanent ecstasy (sthayi-bhava), becomes
the mellow of devotional service (bhakti-rasa)."
Madhya 23.48
TEXT 48
TEXT
vibhava, anubhava, sattvika, vyabhicari
sthayi-bhava ‘rasa' haya ei cari mili'
SYNONYMS
vibhava -- special ecstasy; anubhava -- subordinate ecstasy; sattvika --
natural ecstasy; vyabhicari -- transitory ecstasy; sthayi-bhava --
permanent ecstasy; rasa -- mellow; haya -- becomes; ei cari -- these
four; mili' -- meeting.
TRANSLATION
"Permanent ecstasy becomes a more and more relishable transcendental
mellow through the mixture of special ecstasy, subordinate ecstasy,
natural ecstasy and transitory ecstasy.
Madhya 23.49
TEXT 49
TEXT
dadhi yena khanda-marica-karpura-milane
'rasalakhya' rasa haya apurvasvadane
SYNONYMS
dadhi -- yogurt; yena -- as if; khanda -- sugar candy; marica -- black
pepper; karpura -- camphor; milane -- being mixed; rasala-akhya -- known
as delicious; rasa -- mellow; haya -- becomes; apurva-asvadane -- by an
unprecedented taste.
TRANSLATION
"Yogurt mixed with sugar candy, black pepper and camphor is very
palatable and tasty. Similarly, when permanent ecstasy mixes with other
ecstatic symptoms, it becomes unprecedentedly tasty.
Madhya 23.50
TEXT 50
TEXT
dvividha ‘vibhava', -- alambana, uddipana
vamsi-svaradi -- ‘uddipana', krsnadi -- ‘alambana'
SYNONYMS
dvi-vidha -- two kinds; vibhava -- particular ecstasy; alambana -- the
support; uddipana -- awakening; vamsi-svara-adi -- such as the vibration
of the flute; uddipana -- exciting; krsna-adi -- Krsna and others;
alambana -- the support.
TRANSLATION
"There are two kinds of particular ecstasies [vibhava]. One is called
the support, and the other is called the awakening. The vibration of
Krsna's flute is an example of the awakening, and Lord Krsna Himself is
an example of the support.
Madhya 23.51
TEXT 51
TEXT
'anubhava' -- smita, nrtya, gitadi udbhasvara
stambhadi -- ‘sattvika' anubhavera bhitara
SYNONYMS
anubhava -- subordinate ecstasy; smita -- smiling; nrtya -- dancing;
gita-adi -- songs and so on; udbhasvara -- symptoms of bodily
manifestation; stambha-adi -- being stunned and others; sattvika --
natural; anubhavera bhitara -- within the category of subordinate
ecstasies.
TRANSLATION
"The subordinate ecstasies are smiling, dancing and singing, as well as
different manifestations in the body. The natural ecstasies, such as
being stunned, are considered among the subordinate ecstasies [anubhava].
PURPORT
In the Bhakti-rasamrta-sindhu (2.1.14), vibhava is described as follows:
tatra jneya vibhavas tu raty-asvadana-hetavah
te dvidhalambana eke tathaivoddipanah pare
"The cause bringing about the tasting of love for Krsna is called
vibhava. Vibhava is divided into two categories -- alambana (support)
and uddipana (awakening)."
In the Agni Purana it is stated:
vibhavyate hi raty-adir yatra yena vibhavyate
vibhavo nama sa dvedhalambanoddipanatmakah
"That which causes love for Krsna to appear is called vibhava. That has
two divisions -- alambana (in which love appears) and uddipana (by which
love appears)."
In the Bhakti-rasamrta-sindhu (2.1.16), the following is stated about
alambana:
krsnas ca krsna-bhaktas ca budhair alambana matah
raty-ader visayatvena tathadharatayapi ca
"The object of love is Krsna, and the container of that love is the
devotee of Krsna. Learned scholars call them alambana -- the foundations.
" Similarly, uddipana is described as follows:
uddipanas tu te prokta bhavam uddipayanti ye
te tu sri-krsna-candrasya gunas cestah prasadhanam
"Those things which awaken ecstatic love are called uddipana. Mainly
this awakening is made possible by the qualities and activities of Krsna,
as well as by His mode of decoration and the way His hair is arranged."
(B.r.s. 2.1.301) The Bhakti-rasamrta-sindhu (2.1.302) also gives the
following further examples of uddipana:
smitanga-saurabhe vamsa-srnga-nupura-kambavah
padanka-ksetra-tulasi-bhakta-tad-vasaradayah
"Krsna's smile, the fragrance of His transcendental body, His flute,
bugle, ankle bells and conchshell, the marks on His feet, His place of
residence, His favorite plant [tulasi], His devotees, and the observance
of fasts and vows connected to His devotion all awaken the symptoms of
ecstatic love."
The Bhakti-rasamrta-sindhu (2.2.1) describes anubhava as follows:
anubhavas tu citta-stha-bhavanam avabodhakah
te bahir vikriya prayah prokta udbhasvarakhyaya
"The many external ecstatic symptoms, or bodily transformations which
indicate ecstatic emotions in the mind and which are also called
udbhasvara, are the anubhavas, or subordinate ecstatic expressions of
love." Some of these symptoms are dancing, falling down and rolling on
the ground, singing and crying very loudly, bodily contortions, loud
vibrations, yawning, deep breathing, disregard for others, the frothing
of saliva, mad laughter, spitting, hiccups and other, similar symptoms.
All these symptoms are divided into two divisions -- sita and ksepana.
Singing, yawning and so on are called sita. Dancing and bodily
contortions are called ksepana.
In his Anubhasya, Srila Bhaktisiddhanta Sarasvati Thakura quotes the
following verse from the Vedic literature describing udbhasvara:
udbhasante sva-dhamniti prokta udbhasvara budhaih
nivy-uttariya-dhammilla-sramsanam gatra-motanam
jrmbha ghranasya phullatvam nisvasadyas ca te matah
"The ecstatic symptoms manifest in the external body of a person in
ecstatic love are called udbhasvara by learned scholars. Some of these
are a slackening of the belt and a dropping of clothes and hair. Others
are bodily contortions, yawning, a trembling of the front portion of the
nostrils, heavy breathing, hiccupping and falling down and rolling on
the ground. These are the external manifestations of emotional love."
Stambha and other symptoms are described in Madhya-lila 14.167.
Madhya 23.52
TEXT 52
TEXT
nirveda-harsadi -- tetrisa ‘vyabhicari'
saba mili' ‘rasa' haya camatkara-kari
nirveda-harsa-adi-complete despondency, jubilation and so on; tetrisa-
thirty-three; vyabhicari-transitory elements; saba mili'-all meeting
together; rasa-the mellow; haya-becomes; camatkara-kari-a cause of
wonder.
TRANSLATION
"There are other ingredients, beginning with complete despondency and
jubilation. Altogether there are thirty-three varieties, and when these
combine, the mellow becomes very wonderful.
PURPORT
Nirveda, harsa and other symptoms are explained in Madhya-lila 14.167.
The transitory elements (vyabhicari) are described in the Bhakti-
rasamrta-sindhu as follows:
athocyante trayas trimsad-bhava ye vyabhicarinah
visesenabhimukhyena caranti sthayinam prati
vag-anga-sattva-sucya ye jneyas te vyabhicarinah
sancarayanti bhavasya gatim sancarino'pi te
unmajjanti nimajjanti stayiny amrta-varidhau
urmi-vad vardhayanty enam yanti tad-rupatam ca te
"There are thirty-three transitory elements, known as vyabhicari
ecstatic emotions. They especially wander about the permanent sentiments
as assistants. They are to be known by words, by different symptoms seen
in the limbs and in other parts of the body, and by the peculiar
conditions of the heart. Because they set in motion the progress of the
permanent sentiments, they are specifically called sancari, or impelling
principles. These impelling principles rise up and fall back in the
permanent sentiments of ecstatic love like waves in an ocean of ecstasy.
Consequently they are called vyabhicari."
Madhya 23.53
TEXT 53
TEXT
panca-vidha rasa -- santa, dasya, sakhya, vatsalya
madhura-nama srngara-rasa -- sabate prabalya
SYNONYMS
panca-vidha rasa -- five kinds of mellows; santa -- neutrality; dasya --
servitorship; sakhya -- friendship; vatsalya -- parental affection;
madhura -- sweet; nama -- named; srngara-rasa -- the conjugal mellow;
sabate -- among all of them; prabalya -- predominant.
TRANSLATION
"There are five transcendental mellows -- neutrality, servitorship,
friendship, parental affection and conjugal love, which is also known as
the mellow of sweetness. Conjugal love excels all the others.
Madhya 23.54
TEXT 54
TEXT
santa-rase santi-rati ‘prema' paryanta haya
dasya-rati ‘raga' paryanta krameta badaya
SYNONYMS
santa-rase -- in the mellow of neutrality; santi-rati -- spiritual
attachment in peacefulness; prema paryanta -- up to love of Godhead;
haya -- is; dasya-rati -- attachment in servitude; raga -- spontaneous
love; paryanta -- up to; krameta -- gradually; badaya -- increases.
TRANSLATION
"The position of neutrality increases up to the point where one can
appreciate love of Godhead. The mellow of servitorship gradually
increases to the point of spontaneous love of Godhead.
Madhya 23.55
TEXT 55
TEXT
sakhya-vatsalya-rati paya ‘anuraga'-sima
subaladyera ‘bhava' paryanta premera mahima
sakhya-in friendship; vatsalya-in parental affection; rati-affection;
paya-obtains; anuraga-sima-up to the limit of subordinate spontaneous
love; subala-adyera-of friends like Subala and others; bhava-ecstatic
love; paryanta-up to; premera mahima-the glory of love of Godhead.
TRANSLATION
"After the mellow of servitorship, there are the mellows of friendship
and parental love, which increase to subordinate spontaneous love. The
greatness of the love found in friends like Subala extends to the
standard of ecstatic love of Godhead.
PURPORT
Srila Bhaktisiddhanta Sarasvati Thakura says that the mellow of
neutrality increases to simple love of Godhead. In the mellow of
servitorship, love of Godhead increases beyond that to affection,
counterlove (anger based on love), love and attachment. Similarly, the
mellow of friendship increases to affection, counterlove, love,
attachment and subattachment. It is the same with the mellow of parental
affection. The special feature of the mellow of friendship exhibited by
personalities like Subala is that it increases from fraternal affection
to counterlove, to spontaneous attachment, to subordinate attachment,
and finally to the ecstasy where all the ecstatic symptoms continuously
exist.
Madhya 23.56
TEXT 56
TEXT
santadi rasera ‘yoga', ‘viyoga' -- dui bheda
sakhya-vatsalye yogadira aneka vibheda
SYNONYMS
santa-adi rasera -- of the mellows beginning from neutrality; yoga --
connection; viyoga -- separation; dui bheda -- two divisions; sakhya --
in the mellow of friendship; vatsalye -- in parental affection; yoga-
adira -- of connection and separation; aneka vibheda -- many varieties.
TRANSLATION
"There are two divisions of each of the five mellows -- yoga [connection]
and viyoga [separation]. Among the mellows of friendship and parental
affection, there are many divisions of connection and separation.
PURPORT
In the Bhakti-rasamrta-sindhu (3.2.93), these divisions are described:
ayoga-yogavetasya
prabhedau kathitav ubhau
"In the mellows of bhakti-yoga, there are two stages -- ayoga and yoga."
Ayoga (viyoga) is described in the Bhakti-rasamrta-sindhu (3.2.94) as
follows:
sangabhavo harer dhirair ayoga iti kathyate
ayoge tvan-manaskatvam tad-gunady-anusandhayah
tat-prapty-upaya-cintadyah sarvesam kathitah kriyah
"Learned scholars in the science of bhakti-yoga say that when there is
an absence of association with the Supreme Personality of Godhead,
separation takes place. In the stage of ayoga (separation), the mind is
filled with Krsna consciousness and is fully absorbed in thoughts of
Krsna. In that stage, the devotee searches out the transcendental
qualities of the Supreme Personality of Godhead. It is said that in that
stage of separation, all the devotees in the different mellows are
always active in thinking of ways to attain Krsna's association."
The word yoga ("connection") is thus described in the Bhakti-rasamrta-
sindhu (3.2.129):
krsnena sangamo yas tu
sa yoga iti kirtyate
"When one meets Krsna directly, that is called yoga."
In the transcendental mellows of neutrality and servitorship, there are
similar divisions of yoga and viyoga, but they are not variegated. The
divisions of yoga and viyoga are always existing in the five mellows.
However, in the transcendental mellows of friendship and parental
affection, there are many varieties of yoga and viyoga. The varieties of
yoga are thus described:
yogo ‘pi kathitah siddhis
tustih sthitir iti tridha
"Yoga (connection) is of three types -- success, satisfaction and
permanence." (B.r.s. 3.2.129) The divisions of ayoga (separation) are
described as follows:
utkanthitam viyogas cety
ayogo ‘pi dvidhocyate
"Thus ayoga has two divisions -- longing and separation." (B.r.s. 3.2.95)
Madhya 23.57
TEXT 57
TEXT
'rudha', ‘adhirudha' bhava -- kevala ‘madhure'
mahisi-ganera ‘rudha', ‘adhirudha' gopika-nikare
SYNONYMS
rudha -- advanced; adhirudha -- highly advanced; bhava -- ecstasy;
kevala -- only; madhure -- in the transcendental mellow of conjugal love;
mahisi-ganera -- of the queens of Dvaraka; rudha -- advanced; adhirudha
-- highly advanced; gopika-nikare -- among the gopis.
TRANSLATION
"Only in the conjugal mellow are there two ecstatic symptoms called
rudha [advanced] and adhirudha [highly advanced]. The advanced ecstasies
are found among the queens of Dvaraka, and the highly advanced ecstasies
are found among the gopis.
PURPORT
The adhirudha ecstasies are explained in the Ujjvala-nilamani (Sthayi-
bhava-prakarana 170):
rudhoktebhyo ‘nubhavebhyah kam apy apta visistatam
yatranubhava drsyante so ‘dhirudho nigadyate
The very sweet attraction of conjugal love increases through affection,
counterlove, love, attachment, subattachment, ecstasy and highly
advanced ecstasy (mahabhava). The platform of mahabhava includes rudha
and adhirudha. These platforms are possible only in conjugal love.
Advanced ecstasy is found in Dvaraka, whereas highly advanced ecstasy is
found among the gopis.
Madhya 23.58
TEXT 58
TEXT
adhirudha-mahabhava -- dui ta' prakara
sambhoge ‘madana', virahe ‘mohana' nama tara
SYNONYMS
adhirudha-mahabhava -- highly advanced ecstasy; dui ta' prakara -- two
varieties; sambhoge -- in actually meeting; madana -- madana; virahe --
in separation; mohana -- mohana; nama -- the names; tara -- of them.
TRANSLATION
"Highly advanced ecstasy is divided into two categories -- madana and
mohana. Meeting together is called madana, and separation is called
mohana.
Madhya 23.59
TEXT 59
TEXT
'madane' -- cumbanadi haya ananta vibheda
'udghurna', ‘citra-jalpa' -- ‘mohane' dui bheda
SYNONYMS
madane -- in the stage of madana; cumbana-adi -- kissing and similar
activities; haya -- are; ananta vibheda -- unlimited divisions; udghurna
-- unsteadiness; citra-jalpa -- various mad talks; mohane -- the stage
of mohana; dui bheda -- two divisions.
TRANSLATION
"On the madana platform there are kissing and many other symptoms, which
are unlimited. In the mohana stage, there are two divisions -- udghurna [
unsteadiness] and citra-jalpa [varieties of mad emotional talks].
PURPORT
For further information, see Madhya-lila 1.87.
Madhya 23.60
TEXT 60
TEXT
citra-jalpera dasa anga -- prajalpadi-nama
'bhramara-gita'ra dasa sloka tahate pramana
SYNONYMS
citra-jalpera -- of the mad talks; dasa -- ten; anga -- parts; prajalpa-
adi-nama -- named prajalpa and so on; bhramara-gitara -- of Radharani's
talks with the bumblebee (Srimad-Bhagavatam, Canto Ten, Chapter Forty-
seven); dasa sloka -- ten verses; tahate -- in that matter; pramana --
the evidence.
TRANSLATION
"Mad emotional talks include ten divisions, called prajalpa and other
names. An example of this is the ten verses spoken by Srimati Radharani
called ‘The Song to the Bumblebee.'
PURPORT
Imaginative mad talks, known as citra-jalpa, can be divided into ten
categories -- prajalpa, parijalpa, vijalpa, ujjalpa, sanjalpa, avajalpa,
abhijalpa, ajalpa, pratijalpa and sujalpa. There are no English
equivalents for these different features of jalpa (imaginative talk).
Madhya 23.61
TEXT 61
TEXT
udghurna, vivasa-cesta -- divyonmada-nama
virahe krsna-sphurti, apanake ‘krsna'-jnana
SYNONYMS
udghurna -- unsteadiness; vivasa-cesta -- boastful activities; divya-
unmada-nama -- named transcendental madness; virahe -- in separation;
krsna-sphurti -- manifestation of Krsna; apanake -- oneself; krsna-jnana
-- thinking as Krsna.
TRANSLATION
"Udghurna [unsteadiness] and vivasa-cesta [boastful activities] are
aspects of transcendental madness. In separation from Krsna, one
experiences the manifestation of Krsna, and one thinks oneself to be
Krsna.
Madhya 23.62
TEXT 62
TEXT
'sambhoga'-‘vipralambha'-bhede dvividha srngara
sambhogera ananta anga, nahi anta tara
SYNONYMS
sambhoga -- of meeting (enjoyment together); vipralambha -- of
separation; bhede -- in two divisions; dvi-vidha srngara -- two kinds of
conjugal love; sambhogera -- of the stage of sambhoga, or meeting;
ananta anga -- unlimited parts; nahi -- not; anta -- an end; tara -- of
that.
TRANSLATION
"In conjugal love [srngara] there are two departments -- meeting and
separation. On the platform of meeting, there are unlimited varieties
that are beyond description.
PURPORT
Vipralambha is described in the Ujjvala-nilamani (Vipralambha-prakarana
3–4):
yunor ayuktayor bhavo yuktayor vatha yo mithah
abhistalinganadinam anavaptau prakrsyate
sa vipralambho vijneyah sambhogonnati-karakah
na vina vipralambhena sambhogah pustim asnute
"When the lover and the beloved meet, they are called yukta (connected).
Previous to their meeting, they are called ayukta (not connected).
Whether connected or not connected, the ecstatic emotion arising due to
not being able to embrace and kiss each other as desired is called
vipralambha. This vipralambha helps nourish emotions at the time of
meeting." Similarly, sambhoga is described in the following verse quoted
from the Vedic literature by Srila Bhaktisiddhanta Sarasvati Thakura in
his Anubhasya:
darsanalinganadinam anukulyan nisevaya
yunor ullasam arohan bhavah sambhoga iryate
"Meeting each other and embracing each other are aimed at bringing about
the happiness of the lover and the beloved. When this stage becomes
increasingly jubilant, the resultant ecstatic emotion is called sambhoga.
" When awakened, sambhoga is divided into four categories:
(1) purva-raga-anantara -- after purva-raga (attachment prior to meeting)
, sambhoga is called brief (sanksipta);
(2) mana-anantara -- after mana (anger based on love), sambhoga is
called encroached (sankirna);
(3) kincid-dura-pravasa-anantara -- after being a little distance away
for some time, sambhoga is called accomplished (sampanna);
(4) sudura-pravasa-anantara -- after being far away, sambhoga is called
perfection (samrddhiman).
The meetings of the lovers that take place in dreams also have these
four divisions.
Madhya 23.63
TEXT 63
TEXT
'vipralambha' catur-vidha -- purva-raga, mana
pravasakhya, ara prema-vaicittya-akhyana
SYNONYMS
vipralambha -- separation; catur-vidha -- four divisions; purva-raga --
purva-raga; mana -- mana; pravasa-akhya -- known as pravasa; ara -- and;
prema-vaicittya-prema-vaicittya; akhyana -- calling.
TRANSLATION
"Vipralambha has four divisions -- purva-raga, mana, pravasa and prema-
vaicittya.
PURPORT
Purva-raga is described in the Ujjvala-nilamani (Vipralambha-prakarana 5)
:
ratir ya sangamat purvam darsana-sravanadi-ja
tayor unmilati prajnaih purva-ragah sa ucyate
"When attachment produced in the lover and beloved before their meeting
by seeing, hearing and so on becomes very palatable by the mixture of
four ingredients, such as vibhava and anubhava, this is called purva-
raga."
The word mana is also described in the Ujjvala-nilamani (Vipralambha-
prakarana 68):
dam-patyor bhava ekatra sator apy anuraktayoh
svabhistaslesa-viksadi-nirodhi mana ucyate
"Mana is a word used to indicate the mood of the lover and the beloved
experienced whether they are in one place or in different places. This
mood obstructs their looking at each other and embracing each other,
despite the fact that they are attached to each other."
Pravasa is also explained in the Ujjvala-nilamani (Vipralambha-prakarana
139), as follows:
purva-sangatayor yunor bhaved desantaradibhih
vyavadhanam tu yat prajnaih sa pravasa itiryate
"Pravasa is a word used to indicate the separation of lovers who were
previously intimately associated. This separation is due to their being
in different places."
Similarly, prema-vaicittya is also explained in the Ujjvala-nilamani (
Vipralambha-prakarana 134):
priyasya sannikarse ‘pi premotkarsa-svabhavatah
ya visesa-dhiyartis tat prema-vaicittyam ucyate
"Prema-vaicittya is a word used to indicate an abundance of love that
brings about grief from fear of separation, although the lover is
present."
Madhya 23.64
TEXT 64
TEXT
radhikadye ‘purva-raga' prasiddha ‘pravasa', ‘mane'
'prema-vaicittya' sri-dasame mahisi-gane
SYNONYMS
radhikadye -- in Srimati Radharani and the other gopis; purva-raga -
- feelings before union; prasiddha -- celebrated; pravasa mane -- also
pravasa and mana; prema-vaicittya -- feelings of fear of separation; sri-
dasame -- in the Tenth Canto; mahisi-gane -- among the queens.
TRANSLATION
"Of the four kinds of separation, three [purva-raga, pravasa and mana]
are celebrated in Srimati Radharani and the gopis. In Dvaraka, among the
queens, feelings of prema-vaicittya are very prominent.
Madhya 23.65
TEXT 65
TEXT
kurari vilapasi tvam vita-nidra na sese
svapiti jagati ratryam isvaro gupta-bodhah
vayam iva sakhi kaccid gadha-nirviddha-ceta
nalina-nayana-hasodara-lileksitena
SYNONYMS
kurari -- O female osprey; vilapasi -- are lamenting; tvam -- you; vita-
nidra -- without sleep; na -- not; sese -- rest; svapiti -- sleeps;
jagati -- in the world; ratryam -- at night; isvarah -- Lord Krsna;
gupta-bodhah -- whose consciousness is hidden; vayam -- we; iva -- like;
sakhi -- O dear friend; kaccit -- whether; gadha -- deeply; nirviddha-
cetah -- pierced in the heart; nalina-nayana -- of the lotus-eyed Lord;
hasa -- smiling; udara -- liberal; lila-iksitena -- by the playful
glancing.
TRANSLATION
"‘My dear friend kurari, it is now night, and Lord Sri Krsna is sleeping.
You yourself are not asleep or resting but are lamenting. Should I
presume that you, like us, are affected by the smiling, liberal, playful
glances of lotus-eyed Krsna? If so, your heart is deeply pierced. Is
that why you are showing these signs of sleepless lamentation?'
PURPORT
This verse from Srimad-Bhagavatam (10.90.15) was spoken by Lord Krsna's
queens. Although they were with Krsna, they were still thinking of
losing His company.
Madhya 23.66
TEXT 66
TEXT
vrajendra-nandana krsna -- nayaka-siromani
nayikara siromani -- radha-thakurani
SYNONYMS
vrajendra-nandana krsna -- Lord Krsna, the son of Maharaja Nanda; nayaka-
siromani -- best of all heroes; nayikara siromani -- the best of all
heroines; radha-thakurani -- Srimati Radharani.
TRANSLATION
"Lord Krsna, the Supreme Personality of Godhead, who appeared as the son
of Nanda Maharaja, is the supreme hero in all dealings. Similarly,
Srimati Radharani is the topmost heroine in all dealings.
Madhya 23.67
TEXT 67
TEXT
nayakanam siro-ratnam
krsnas tu bhagavan svayam
yatra nityataya sarve
virajante maha-gunah
SYNONYMS
nayakanam -- of all heroes; sirah-ratnam -- the crown jewel; krsnah --
Lord Krsna; tu -- but; bhagavan svayam -- the Supreme Personality of
Godhead Himself; yatra -- in whom; nityataya -- with permanence; sarve --
all; virajante -- exist; maha-gunah -- transcendental qualities.
TRANSLATION
"‘Krsna is the Supreme Personality of Godhead Himself, and He is the
crown jewel of all heroes. In Krsna, all transcendental good qualities
are permanently situated.'
PURPORT
This verse is also found in the Bhakti-rasamrta-sindhu (2.1.17).
Madhya 23.68
TEXT 68
TEXT
devi krsna-mayi prokta
radhika para-devata
sarva-laksmi-mayi sarva-
kantih sammohini para
SYNONYMS
devi -- who shines brilliantly; krsna-mayi -- nondifferent from Lord
Krsna; prokta -- called; radhika -- Srimati Radharani; para-devata --
most worshipable; sarva-laksmi-mayi -- presiding over all the goddesses
of fortune; sarva-kantih -- in whom all splendor exists; sammohini --
whose character completely bewilders Lord Krsna; para -- the superior
energy.
TRANSLATION
"‘The transcendental goddess Srimati Radharani is the direct counterpart
of Lord Sri Krsna. She is the central figure for all the goddesses of
fortune. She possesses all the attraction to attract the all-attractive
Personality of Godhead. She is the primeval internal potency of the Lord.
'
PURPORT
This text is found in the Brhad-gautamiya-tantra. For an explanation,
see Adi-lila 4.83–95.
Madhya 23.69
TEXT 69
TEXT
ananta krsnera guna, causatti -- pradhana
eka eka guna suni' judaya bhakta-kana
SYNONYMS
ananta -- unlimited; krsnera -- of Lord Krsna; guna -- qualities;
causatti -- sixty-four; pradhana -- chief ones; eka eka -- one by one;
guna -- qualities; suni' -- hearing; judaya -- satisfies; bhakta-kana --
the ears of the devotees.
TRANSLATION
"The transcendental qualities of Lord Krsna are unlimited. Out of these,
sixty-four are considered prominent. The ears of the devotees are
satisfied simply by hearing all these qualities one after the other.
Madhya 23.70
TEXT 70
TEXT
ayam neta su-ramyangah
sarva-sal-laksananvitah
ruciras tejasa yukto
baliyan vayasanvitah
SYNONYMS
ayam -- this (Krsna); neta -- supreme hero; su-ramya-angah -- having the
most beautiful transcendental body; sarva-sat-laksana -- all-auspicious
bodily marks; anvitah -- endowed with; rucirah -- possessing radiance
very pleasing to the eyes; tejasa -- with all power; yuktah -- bestowed;
baliyan -- very strong; vayasa-anvitah -- having a youthful age.
TRANSLATION
"‘Krsna, the supreme hero, has the most beautiful transcendental body.
This body possesses all good features. It is radiant and very pleasing
to the eyes. His body is powerful, strong and youthful.
PURPORT
This verse and the following six verses are also found in the Bhakti-
rasamrta-sindhu (2.1.23–29).
Madhya 23.71
TEXT 71
TEXT
vividhadbhuta-bhasa-vit
satya-vakyah priyam-vadah
vavadukah su-pandityo
buddhiman pratibhanvitah
SYNONYMS
vividha -- various; adbhuta -- wonderful; bhasa-vit -- knower of
languages; satya-vakyah -- whose words are truthful; priyam-vadah -- who
speaks very pleasingly; vavadukah -- expert in speaking; su-pandityah --
very learned; buddhi-man -- very wise; pratibha-anvitah -- genius.
TRANSLATION
"‘Krsna is the linguist of all wonderful languages. He is a truthful and
very pleasing speaker. He is expert in speaking, and He is a very wise,
learned scholar and a genius.
Madhya 23.72
TEXT 72
TEXT
vidagdhas caturo daksah
krta-jnah su-drdha-vratah
desa-kala-supatra-jnah
sastra-caksuh sucir vasi
SYNONYMS
vidagdhah -- expert in artistic enjoyment; caturah -- cunning; daksah --
expert; krta-jnah -- grateful; su-drdha-vratah -- firmly determined;
desa -- of country; kala -- time; su-patra -- of fitness; jnah -- a
knower; sastra-caksuh -- expert in the authoritative scriptures; sucih --
very clean and neat; vasi -- self-controlled.
TRANSLATION
"‘Krsna is very expert in artistic enjoyment. He is highly cunning,
expert, grateful and firmly determined in His vows. He knows how to deal
according to time, person and country, and He sees through the
scriptures and authoritative books. He is very clean and self-controlled.
Madhya 23.73
TEXT 73
TEXT
sthiro dantah ksama-silo
gambhiro dhrtiman samah
vadanyo dharmikah surah
karuno manya-mana-krt
SYNONYMS
sthirah -- steady; dantah -- having controlled senses; ksama-silah --
forgiving; gambhirah -- grave; dhrti-man -- calm, never bereft of
intelligence; samah -- equal; vadanyah -- magnanimous; dharmikah --
religious; surah -- chivalrous; karunah -- kind; manya-mana-krt --
respectful to the respectable.
TRANSLATION
"‘Lord Krsna is steady, His senses are controlled, and He is forgiving,
grave and calm. He is also equal to all. Moreover, He is magnanimous,
religious, chivalrous and kind. He is always respectful to respectable
people.
Madhya 23.74
TEXT 74
TEXT
daksino vinayi hriman
saranagata-palakah
sukhi bhakta-suhrt prema-
vasyah sarva-subhan-karah
SYNONYMS
daksinah -- simple and liberal; vinayi -- humble; hri-man -- bashful
when glorified; sarana-agata-palakah -- protector of the surrendered
souls; sukhi -- always happy; bhakta-suhrt -- well-wisher of the
devotees; prema-vasyah -- submissive to love; sarva-subham-karah -- all-
auspicious.
TRANSLATION
"‘Krsna is very simple and liberal, He is humble and bashful, and He is
the protector of the surrendered souls. He is very happy, and He is
always the well-wisher of His devotees. He is all-auspicious, and He is
submissive to love.
Madhya 23.75
TEXT 75
TEXT
pratapi kirtiman rakta-
lokah sadhu-samasrayah
nari-gana-manohari
sarvaradhyah samrddhiman
SYNONYMS
pratapi -- very influential; kirti-man -- famous for good works; rakta-
lokah -- who is the object of the attachment of all people; sadhu-
samasrayah -- the shelter of the good and virtuous; nari-gana -- to
women; manah-hari -- attractive; sarva-aradhyah -- worshipable by
everyone; samrddhi-man -- very rich.
TRANSLATION
"‘Krsna is very influential and famous, and He is the object of
attachment for everyone. He is the shelter of the good and the virtuous.
He is attractive to the minds of women, and He is worshiped by everyone.
He is very, very rich.
Madhya 23.76
TEXT 76
TEXT
variyan isvaras ceti
gunas tasyanukirtitah
samudra iva pancasad
durvigaha harer ami
SYNONYMS
variyan -- the best; isvarah -- the supreme controller; ca -- and; iti --
thus; gunah -- the transcendental qualities; tasya -- of Him;
anukirtitah -- described; samudrah -- oceans; iva -- like; pancasat --
fifty; durvigahah -- difficult to penetrate fully; hareh -- of the
Supreme Personality of Godhead; ami -- all these.
TRANSLATION
"‘Krsna is the Supreme, and He is always glorified as the Supreme Lord
and controller. Thus all the previously mentioned transcendental
qualities are in Him. The fifty qualities of the Supreme Personality of
Godhead mentioned above are as deep as an ocean. In other words, they
are difficult to fully comprehend.
Madhya 23.77
TEXT 77
TEXT
jivesv ete vasanto ‘pi
bindu-bindutaya kvacit
paripurnataya bhanti
tatraiva purusottame
SYNONYMS
jivesu -- in the living entities; ete -- these; vasantah -- are residing;
api -- though; bindu-bindutaya -- with a very minute quantity; kvacit --
sometimes; paripurnataya -- with fullness; bhanti -- are manifested;
tatra -- in Him; eva -- certainly; purusa-uttame -- in the Supreme
Personality of Godhead.
TRANSLATION
"‘These qualities are sometimes very minutely exhibited in living beings,
but they are fully manifested in the Supreme Personality of Godhead.'
PURPORT
This verse is found in the Bhakti-rasamrta-sindhu (2.1.30). Living
entities are parts and parcels of the Supreme Personality of Godhead. As
Lord Krsna states in the Bhagavad-gita (15.7):
mamaivamso jiva-loke jiva-bhutah sanatanah
manah-sasthanindriyani prakrti-sthani karsati
"The living entities in this conditioned world are My eternal,
fragmental parts. Due to conditioned life, they are struggling very hard
with the six senses, which include the mind."
The qualities of Krsna are present in the living entity in minute,
atomic quantities. A small portion of gold is certainly gold, but it
cannot be equal to a gold mine. Similarly, the living entities have all
the characteristics of the Supreme Personality of Godhead in minute
quantity, but the living entity is never equal to the Supreme
Personality of Godhead. God is therefore described as the Supreme Being,
and the living entity is described as a jiva. God is described as the
Supreme Being, the chief of all living beings, because He is supplying
the necessities of all others -- eko bahunam yo vidadhati kaman. The
Mayavadis maintain that everyone is God, but even if this philosophy is
accepted, no one can maintain that everyone is equal to the Supreme
Godhead in every respect. Only unintelligent men maintain that everyone
is equal to God or that everyone is God.
Madhya 23.78
TEXT 78
TEXT
atha panca-guna ye syur
amsena girisadisu
SYNONYMS
atha -- now (over and above these); panca-gunah -- five qualities; ye --
which; syuh -- may exist; amsena -- by part; girisa-adisu -- in demigods
like Lord Siva.
TRANSLATION
"‘Apart from these fifty qualities, there are five other qualities found
in the Supreme Personality of Godhead that are partially present in
demigods like Siva.
PURPORT
This verse and the following seven verses are also found in the Bhakti-
rasamrta-sindhu (2.1.37–44).
Madhya 23.79–81
TEXTS 79–81
TEXT
sada svarupa-sampraptah
sarva-jno nitya-nutanah
sac-cid-ananda-sandrangah
sarva-siddhi-nisevitah
athocyante gunah panca
ye laksmisadi-vartinah
avicintya-maha-saktih
koti-brahmanda-vigrahah
avataravali-bijam
hatari-gati-dayakah
atmarama-ganakarsity
ami krsne kiladbhutah
SYNONYMS
sada -- always; svarupa-sampraptah -- situated in one's eternal nature;
sarva-jnah -- omniscient; nitya-nutanah -- ever fresh; sat-cit-ananda-
sandra-angah -- the concentrated form of eternity, knowledge and bliss;
sarva-siddhi-nisevitah -- attended by all mystic perfections; atha --
now; ucyante -- are said; gunah -- qualities; panca -- five; ye -- which;
laksmi-isa -- in the proprietor of the goddess of fortune; adi -- etc.;
vartinah -- represented; avicintya -- inconceivable; maha-saktih --
possessing supreme energy; koti-brahmanda -- consisting of innumerable
universes; vigrahah -- having a body; avatara -- of incarnations; avali -
- of groups; bijam -- the source; hata-ari -- to enemies killed by Him;
gati-dayakah -- giving liberation; atmarama-gana -- of those fully
satisfied in themselves; akarsi -- attracting; iti -- thus; ami -- these;
krsne -- in Krsna; kila -- certainly; adbhutah -- very wonderful.
TRANSLATION
"‘These qualities are (1) the Lord is always situated in His original
position, (2) He is omniscient, (3) He is always fresh and youthful, (4)
He is the concentrated form of eternity, knowledge and bliss, and (5) He
is the possessor of all mystic perfection. There are another five
qualities, which exist in the Vaikuntha planets in Narayana, the Lord of
Laksmi. These qualities are also present in Krsna, but they are not
present in demigods like Lord Siva or in other living entities. These
are (1) the Lord possesses inconceivable supreme power, (2) He generates
innumerable universes from His body, (3) He is the original source of
all incarnations, (4) He bestows salvation upon enemies He kills, and (5)
He has the ability to attract exalted persons who are satisfied in
themselves. Although these qualities are present in Narayana, the
dominating Deity of the Vaikuntha planets, they are even more
wonderfully present in Krsna.
Madhya 23.82–83
TEXTS 82–83
TEXT
sarvadbhuta-camatkara-
lila-kallola-varidhih
atulya-madhura-prema-
mandita-priya-mandalah
tri-jagan-manasakarsi-
murali-kala-kujitah
asamanordhva-rupa-sri-
vismapita-caracarah
SYNONYMS
sarva-adbhuta-camatkara -- bringing wonder to all; lila -- of pastimes;
kallola -- full of waves; varidhih -- an ocean; atulya-madhura-prema --
with incomparable conjugal love; mandita -- decorated; priya-mandalah --
with a circle of favorite personalities; tri-jagat -- of the three
worlds; manasa-akarsi -- attracting the minds; murali -- of the flute;
kala-kujitah -- the melodious vibration; asamana-urdhva -- unequaled and
unsurpassed; rupa -- by beauty; sri -- and opulence; vismapita-cara-
acarah -- astonishing the moving and nonmoving living entities.
TRANSLATION
"‘Apart from these sixty transcendental qualities, Krsna has an
additional four transcendental qualities, which are not manifested even
in the personality of Narayana. These are: (1) Krsna is like an ocean
filled with waves of pastimes that evoke wonder within everyone in the
three worlds. (2) In His activities of conjugal love, He is always
surrounded by His dear devotees who possess unequaled love for Him. (3)
He attracts the minds of all three worlds with the melodious vibration
of His flute. (4) His personal beauty and opulence are beyond compare.
No one is equal to Him, and no one is greater than Him. Thus the
Personality of Godhead astonishes all living entities, both moving and
nonmoving, within the three worlds. He is so beautiful that He is called
Krsna.
PURPORT
Mayavadi philosophers, who have a poor fund of knowledge, simply dismiss
the subject by explaining that krsna means "black." Not understanding
the qualities of Krsna, these atheistic rascals do not accept Him as the
Supreme Personality of Godhead. Although the Lord is described and
accepted by great personalities, acaryas and sages, the Mayavadis still
do not appreciate Him. Unfortunately, at the present moment human
society is so degraded that people cannot even provide themselves with
life's daily necessities, yet they are captivated by Mayavadi
philosophers and are being misled. According to the Bhagavad-gita,
simply by understanding Krsna one can get free from the cycle of birth
and death. Tyaktva deham punar janma naiti mam eti so ‘rjuna [Bg. 4.9].
Unfortunately this great science of Krsna consciousness has been impeded
by Mayavadi philosophers, who are opposed to the personality of Krsna.
Those who are preaching this Krsna consciousness movement must try to
understand Krsna from the statements given in the Bhakti-rasamrta-sindhu
(The Nectar of Devotion).
Madhya 23.84–85
TEXTS 84–85
TEXT
lila premna priyadhikyam
madhuryam venu-rupayoh
ity asadharanam proktam
govindasya catustayam
evam gunas catur-bhedas
catuh-sastir udahrtah
SYNONYMS
lila -- pastimes; premna -- with transcendental love; priya-adhikyam --
an abundance of highly elevated devotees; madhuryam -- sweetness; venu-
rupayoh -- of the flute and the beauty of Krsna; iti -- thus;
asadharanam -- uncommon; proktam -- said; govindasya -- of Lord Krsna;
catustayam -- four special features; evam -- thus; gunah --
transcendental qualities; catuh-bhedah -- having four divisions; catuh-
sastih -- sixty-four; udahrtah -- declared.
TRANSLATION
"‘Above Narayana, Krsna has four specific transcendental qualities --
His wonderful pastimes, an abundance of wonderful associates who are
very dear to Him [like the gopis], His wonderful beauty and the
wonderful vibration of His flute. Lord Krsna is more exalted than
ordinary living beings and demigods like Lord Siva. He is even more
exalted than His personal expansion Narayana. In all, the Supreme
Personality of Godhead has sixty-four transcendental qualities in full.'
Madhya 23.86
TEXT 86
TEXT
ananta guna sri-radhikara, pancisa -- pradhana
yei gunera ‘vasa' haya krsna bhagavan
SYNONYMS
ananta guna -- unlimited qualities; sri-radhikara -- of Srimati
Radharani; pancisa -- twenty-five; pradhana -- chief; yei gunera -- by
those qualities; vasa -- under the control; haya -- is; krsna -- Lord
Krsna; bhagavan -- the Supreme Personality of Godhead.
TRANSLATION
"Similarly, Srimati Radharani has unlimited transcendental qualities, of
which twenty-five are principal. Sri Krsna is controlled by these
transcendental qualities of Srimati Radharani.
Madhya 23.87–91
TEXTS 87–91
TEXT
atha vrndavanesvaryah
kirtyante pravara gunah
madhureyam nava-vayas
calapangojjvala-smita
caru-saubhagya-rekhadhya
gandhonmadita-madhava
sangita-prasarabhijna
ramya-van narma-pandita
vinita karuna-purna
vidagdha patavanvita
lajja-sila su-maryada
dhairya-gambhirya-salini
su-vilasa mahabhava-
paramotkarsa-tarsini
gokula-prema-vasatir
jagac-chreni-lasad-yasah
gurv-arpita-guru-sneha
sakhi-pranayita-vasa
krsna-priyavali-mukhya
santatasrava-kesava
bahuna kim gunas tasyah
sankhyatita harer iva
SYNONYMS
atha -- now; vrndavana-isvaryah -- of the Queen of Vrndavana (Sri
Radhika); kirtyante -- are glorified; pravarah -- chief; gunah --
qualities; madhura -- sweet; iyam -- this one (Radhika); nava-vayah --
youthful; cala-apanga -- having restless eyes; ujjvala-smita -- having a
bright smile; caru-saubhagya-rekha-adhya -- possessing beautiful,
auspicious lines on the body; gandha -- by the wonderful fragrance of
Her body; unmadita-madhava -- exciting Krsna; sangita -- of songs;
prasara-abhijna -- knowledgeable in the expansion; ramya-vak -- having
charming speech; narma-pandita -- learned in joking; vinita -- humble;
karuna-purna -- full of mercy; vidagdha -- cunning; patava-anvita --
expert in performing Her duties; lajja-sila -- shy; su-maryada --
respectful; dhairya -- calm; gambhirya-salini -- and grave; su-vilasa --
playful; maha-bhava -- of advanced ecstasy; parama-utkarsa -- in the
highest excellence; tarsini -- desirous; gokula-prema -- the love of the
residents of Gokula; vasatih -- the abode; jagat-sreni -- among the
surrendered devotees who are the abodes (asraya) of love for Krsna;
lasat -- shining; yasah -- whose fame; guru -- to the elders; arpita --
offered; guru-sneha -- whose great affection; sakhi-pranayita-vasa --
controlled by the love of Her gopi friends; krsna-priya-avali -- among
those who are dear to Krsna; mukhya -- the chief; santata -- always;
asrava-kesavah -- to whom Lord Kesava is submissive; bahuna kim -- in
short; gunah -- the qualities; tasyah -- of Her; sankhyatitah -- beyond
count; hareh -- of Lord Krsna; iva -- like.
TRANSLATION
"‘Srimati Radharani's twenty-five chief transcendental qualities are: (1)
She is very sweet. (2) She is always freshly youthful. (3) Her eyes are
restless. (4) She smiles brightly. (5) She has beautiful, auspicious
lines. (6) She makes Krsna happy with Her bodily aroma. (7) She is very
expert in singing. (8) Her speech is charming. (9) She is very expert in
joking and speaking pleasantly. (10) She is very humble and meek. (11)
She is always full of mercy. (12) She is cunning. (13) She is expert in
executing Her duties. (14) She is shy. (15) She is always respectful. (
16) She is always calm. (17) She is always grave. (18) She is expert in
enjoying life. (19) She is situated at the topmost level of ecstatic
love. (20) She is the reservoir of loving affairs in Gokula. (21) She is
the most famous of submissive devotees. (22) She is very affectionate to
elderly people. (23) She is very submissive to the love of Her friends. (
24) She is the chief gopi. (25) She always keeps Krsna under Her control.
In short, She possesses unlimited transcendental qualities, just as
Lord Krsna does.'
PURPORT
These verses are found in the Ujjvala-nilamani (Sri-radha-prakarana 11–
15).
Madhya 23.92
TEXT 92
TEXT
nayaka, nayika, -- dui rasera ‘alambana'
sei dui srestha, -- radha, vrajendra-nandana
SYNONYMS
nayaka -- hero; nayika -- heroine; dui -- two; rasera -- of mellows;
alambana -- the basis; sei -- those; dui -- two; srestha -- chief; radha
-- Srimati Radharani; vrajendra-nandana -- and Krsna, the son of
Maharaja Nanda.
TRANSLATION
"The basis of all transcendental mellows is the hero and the heroine,
and Srimati Radharani and Lord Krsna, the son of Maharaja Nanda, are the
best.
Madhya 23.93
TEXT 93
TEXT
ei-mata dasye dasa, sakhye sakha-gana
vatsalye mata pita asrayalambana
SYNONYMS
ei-mata -- in this way; dasye -- in the transcendental mellow of
servitude; dasa -- servants; sakhye -- in the transcendental mellow of
friendship; sakha-gana -- the friends; vatsalye -- in the transcendental
mellow of parental affection; mata pita -- mother and father; asraya-
alambana -- the support or shelter of love as the abode or dwelling
place of love.
TRANSLATION
"Just as Lord Krsna and Srimati Radharani are the object and shelter of
the mellow of conjugal love, so, in the mellow of
servitorship, Krsna, the son of Maharaja Nanda, is the object, and
servants like Citraka, Raktaka and Patraka are the shelter. Similarly,
in the transcendental mellow of friendship, Lord Krsna is the object,
and friends like Sridama, Sudama and Subala are the shelter. In the
transcendental mellow of parental affection, Krsna is the object, and
mother Yasoda and Maharaja Nanda are the shelter.
Madhya 23.94
TEXT 94
TEXT
ei rasa anubhave yaiche bhakta-gana
yaiche rasa haya, suna tahara laksana
SYNONYMS
ei -- this; rasa -- mellow; anubhave -- realize; yaiche -- how; bhakta-
gana -- the devotees; yaiche -- how; rasa -- the mellow; haya -- appears;
suna -- hear; tahara -- of them; laksana -- the symptoms.
TRANSLATION
"Now hear how the mellows appear and how they are realized by the
devotees on different transcendental platforms.
Madhya 23.95–98
TEXTS 95–98
TEXT
bhakti-nirdhuta-dosanam
prasannojjvala-cetasam
sri-bhagavata-raktanam
rasikasanga-ranginam
jivani-bhuta-govinda-
pada-bhakti-sukha-sriyam
premantaranga-bhutani
krtyany evanutisthatam
bhaktanam hrdi rajanti
samskara-yugalojjvala
ratir ananda-rupaiva
niyamana tu rasyatam
krsnadibhir vibhavadyair
gatair anubhavadhvani
praudhanandas camatkara-
kastham apadyate param
SYNONYMS
bhakti -- by devotional service; nirdhuta-dosanam -- whose material
contaminations are washed off; prasanna-ujjvala-cetasam -- whose hearts
are satisfied and clean; sri-bhagavata-raktanam -- who are interested in
understanding the transcendental meaning of Srimad-Bhagavatam; rasika-
asanga-ranginam -- who live with the devotees and enjoy their
transcendental company; jivani-bhuta -- has become the life; govinda-
pada -- to the lotus feet of Govinda; bhakti-sukha-sriyam -- those for
whom the only opulence is the happiness of devotional service; prema-
antaranga-bhutani -- which are of a confidential nature in the loving
affairs of the devotees and Krsna; krtyani -- activities; eva --
certainly; anutisthatam -- of those performing; bhaktanam -- of the
devotees; hrdi -- in the hearts; rajanti -- existing; samskara-yugala --
by both previous and current purificatory methods; ujjvala -- expanded;
ratih -- love; ananda-rupa -- whose form is transcendental bliss; eva --
certainly; niyamana -- being brought; tu -- but; rasyatam -- to
tastefulness; krsna-adibhih -- by Krsna and others; vibhava-adyaih -- by
ingredients such as vibhava; gataih -- gone; anubhava-adhvani -- to the
path of perception; praudha-anandah -- mature bliss; camatkara-kastham --
the platform of wonder; apadyate -- arrives at; param -- the supreme.
TRANSLATION
"‘For those who are completely washed of all material contamination by
pure devotional service, who are always satisfied and brightly
enlightened in the heart, who are always attached to understanding the
transcendental meaning of Srimad-Bhagavatam, who are always eager to
associate with advanced devotees, whose happiness in the service of the
lotus feet of Govinda is their very life, who always discharge the
confidential activities of love -- for such advanced devotees, who are
by nature situated in bliss, the seed of love [rati] is expanded in the
heart by previous and current reformatory processes. Thus the mixture of
ecstatic ingredients becomes tasty and, being within the perception of
the devotee, reaches the highest platform of wonder and deep bliss.'
PURPORT
These verses are found in the Bhakti-rasamrta-sindhu (2.1.7–10).
Madhya 23.99
TEXT 99
TEXT
ei rasa-asvada nahi abhaktera gane
krsna-bhakta-gana kare rasa asvadane
SYNONYMS
ei -- this; rasa-asvada -- tasting of transcendental mellows; nahi --
not; abhaktera gane -- among nondevotees; krsna-bhakta-gane -- the pure
devotees of Lord Krsna; kare -- do; rasa -- these transcendental mellows;
asvadane -- tasting.
TRANSLATION
"The exchange between Krsna and different devotees situated in different
transcendental mellows is not to be experienced by nondevotees. Advanced
devotees can understand and appreciate the different varieties of
devotional service reciprocated with the Supreme Personality of Godhead.
Madhya 23.100
TEXT 100
TEXT
sarvathaiva duruho ‘yam
abhaktair bhagavad-rasah
tat padambuja-sarvasvair
bhaktair evanurasyate
SYNONYMS
sarvatha -- in all respects; eva -- certainly; duruhah -- difficult to
be understood; ayam -- this; abhaktaih -- by nondevotees; bhagavat-rasah
-- the exchange of transcendental mellows with the Supreme Personality
of Godhead; tat -- that; pada-ambuja-sarva-svaih -- whose all in all is
the lotus feet; bhaktaih -- by devotees; eva -- certainly; anurasyate --
is relished.
TRANSLATION
"‘Nondevotees cannot understand the exchange of transcendental mellows
between the devotees and the Lord. In all respects, this is very
difficult to understand, but one who has dedicated everything to the
lotus feet of Krsna can taste the transcendental mellows.'
PURPORT
This verse is also found in the Bhakti-rasamrta-sindhu (2.5.131).
Madhya 23.101
TEXT 101
TEXT
sanksepe kahilun ei ‘prayojana'-vivarana
pancama-purusartha -- ei ‘krsna-prema'-dhana
SYNONYMS
sanksepe kahilun -- briefly I have spoken; ei -- this; prayojana-
vivarana -- description of the ultimate achievement; pancama-purusa-
artha -- the fifth and ultimate goal of life; ei -- this; krsna-prema-
dhana -- the treasure of love of Krsna.
TRANSLATION
"This brief description is an elaboration of the ultimate goal of life.
Indeed, this is the fifth and ultimate goal, which is beyond the
platform of liberation. It is called krsna-prema-dhana, the treasure of
love for Krsna.
Madhya 23.102
TEXT 102
TEXT
purve prayage ami rasera vicare
tomara bhai rupe kailun sakti-sancare
SYNONYMS
purve -- previously; prayage -- in Prayaga; ami -- I; rasera vicare --
in consideration of different mellows; tomara bhai -- your brother; rupe
-- unto Rupa Gosvami; kailun -- I have done; sakti-sancare -- endowment
of all power.
TRANSLATION
"Previously I empowered your brother Rupa Gosvami to understand these
mellows. I did this while instructing him at the Dasasvamedha-ghata in
Prayaga.
Madhya 23.103
TEXT 103
TEXT
tumiha kariha bhakti-sastrera pracara
mathuraya lupta-tirthera kariha uddhara
SYNONYMS
tumiha -- you also; kariha -- should perform; bhakti-sastrera pracara --
propagation of the revealed scriptures of devotional service; mathuraya -
- in Mathura; lupta-tirthera -- of lost places of pilgrimage; kariha --
should make; uddhara -- recovery.
TRANSLATION
"O Sanatana, you should broadcast the revealed scriptures on devotional
service and excavate the lost places of pilgrimage in the district of
Mathura.
Madhya 23.104
TEXT 104
TEXT
vrndavane krsna-seva, vaisnava-acara
bhakti-smrti-sastra kari' kariha pracara
SYNONYMS
vrndavane -- in Vrndavana; krsna-seva -- the service of Lord Krsna;
vaisnava-acara -- behavior of Vaisnavas; bhakti-smrti-sastra -- the
reference books of devotional service; kari' -- compiling; kariha -- do;
pracara -- preaching.
TRANSLATION
"Establish devotional service to Lord Krsna and Radharani in Vrndavana.
You should also compile bhakti scriptures and preach the bhakti cult
from Vrndavana."
PURPORT
Sanatana Gosvami was enjoined (1) to broadcast the revealed scriptures
on devotional service and establish the conclusions of devotional
service, (2) to reestablish lost places of pilgrimage like Vrndavana and
Radha-kunda, (3) to establish the Vrndavana method of temple worship and
install Deities in temples (Sri Sanatana Gosvami established the Madana-
mohana temple, and Rupa Gosvami established the Govindaji temple), and (
4) to enunciate the behavior of a Vaisnava (as Srila Sanatana Gosvami
did in the Hari-bhakti-vilasa). In this way Sanatana Gosvami was
empowered to establish the cult of Vaisnavism. As stated by Srinivasa
Acarya in his Sad-gosvamy-astaka (2):
nana-sastra-vicaranaika-nipunau sad-dharma-samsthapakau
lokanam hita-karinau tri-bhuvane manyau saranyakarau
radha-krsna-padaravinda-bhajananandena mattalikau
vande rupa-sanatanau raghu-yugau sri-jiva-gopalakau
"I offer my respectful obeisances unto the six Gosvamis, namely Sri
Sanatana Gosvami, Sri Rupa Gosvami, Sri Raghunatha Bhatta Gosvami, Sri
Raghunatha dasa Gosvami, Sri Jiva Gosvami and Sri Gopala Bhatta Gosvami,
who are very expert in scrutinizingly studying all the revealed
scriptures with the aim of establishing eternal religious principles for
the benefit of all human beings. Thus they are honored all over the
three worlds, and they are worth taking shelter of because they are
absorbed in the mood of the gopis and are engaged in the transcendental
loving service of Radha and Krsna."
This Krsna consciousness movement continues the tradition of the six
Gosvamis, especially Srila Sanatana Gosvami and Srila Rupa Gosvami.
Serious students of this Krsna consciousness movement must understand
their great responsibility to preach the cult of Vrndavana (devotional
service to the Lord) all over the world. We now have a nice temple in
Vrndavana, and serious students should take advantage of it. I am very
hopeful that some of our students can take up this responsibility and
render the best service to humanity by educating people in Krsna
consciousness.
Madhya 23.105
TEXT 105
TEXT
yukta-vairagya-sthiti saba sikhaila
suska-vairagya-jnana saba nisedhila
SYNONYMS
yukta-vairagya -- of proper renunciation; sthiti -- the situation; saba -
- all; sikhaila -- instructed; suska-vairagya -- dry renunciation; jnana
-- speculative knowledge; saba -- all; nisedhila -- forbade.
TRANSLATION
Sri Caitanya Mahaprabhu then told Sanatana Gosvami about proper
renunciation according to a particular situation, and the Lord forbade
dry renunciation and speculative knowledge in all respects.
PURPORT
This is the technique for understanding suska-vairagya and yukta-
vairagya. In the Bhagavad-gita (6.17) it is said:
yuktahara-viharasya yukta-cestasya karmasu
yukta-svapnavabodhasya yogo bhavati duhkha-ha
"He who is temperate in his habits of eating, sleeping, recreation and
work can mitigate all material pains by practicing the yoga system." To
broadcast the cult of Krsna consciousness, one has to learn the
possibility of renunciation in terms of country, time and candidate. A
candidate for Krsna consciousness in the Western countries should be
taught about the renunciation of material existence, but one would teach
candidates from a country like India in a different way. The teacher (
acarya) has to consider time, candidate and country. He must avoid the
principle of niyamagraha -- that is, he should not try to perform the
impossible. What is possible in one country may not be possible in
another. The acarya's duty is to accept the essence of devotional
service. There may be a little change here and there as far as yukta-
vairagya (proper renunciation) is concerned. Dry renunciation is
forbidden by Sri Caitanya Mahaprabhu, and we have also learned this from
our spiritual master, His Divine Grace Bhaktisiddhanta Sarasvati Thakura
Gosvami Maharaja. The essence of devotional service must be taken into
consideration, and not the outward paraphernalia.
Sanatana Gosvami wrote his Vaisnava smrti, Hari-bhakti-vilasa, which was
specifically meant for India. In those days, India was more or less
following the principle of smarta-vidhi. Srila Sanatana Gosvami had to
keep pace with this, and his Hari-bhakti-vilasa was compiled with this
in mind. According to smarta-brahmanas, a person not born in a brahmana
family could not be elevated to the position of a brahmana. Sanatana
Gosvami, however, says in the Hari-bhakti-vilasa (2.12) that anyone can
be elevated to the position of a brahmana by the process of initiation.
yatha kancanatam yati kamsyam rasa-vidhanatah
tatha diksa-vidhanena dvijatvam jayate nrnam
"As bell metal is turned to gold when mixed with mercury in an
alchemical process, so one who is properly trained and initiated by a
bona fide spiritual master immediately becomes a brahmana."
There is a difference between the smarta process and the gosvami process.
According to the smarta process, one cannot be accepted as a brahmana
unless he is born in a brahmana family. According to the gosvami process,
the Hari-bhakti-vilasa and the Narada-pancaratra, anyone can be a
brahmana if he is properly initiated by a bona fide spiritual master.
This is also the verdict of Sukadeva Gosvami in Srimad-Bhagavatam (2.4.
18):
kirata-hunandhra-pulinda-pulkasa
abhira-sumbha yavanah khasadayah
ye ‘nye ca papa yad-apasrayasrayah
sudhyanti tasmai prabhavisnave namah
"Kiratas, Hunas, Andhras, Pulindas, Pulkasas, Abhiras, Sumbhas, Yavanas
and members of the Khasa races, and even others who are addicted to
sinful acts, can be purified by taking shelter of the devotees of the
Lord, due to His being the supreme power. I beg to offer my respectful
obeisances unto Him."
A Vaisnava is immediately purified, provided he follows the rules and
regulations of his bona fide spiritual master. It is not necessary that
the rules and regulations followed in India be exactly the same as those
in Europe, America and other Western countries. Simply imitating without
effect is called niyamagraha. Not following the regulative principles
but instead living extravagantly is also called niyamagraha. The word
niyama means "regulative principles," and agraha means "eagerness." The
word agraha means "not to accept." We should not follow regulative
principles without an effect, nor should we fail to accept the
regulative principles. What is required is a special technique according
to country, time and candidate. Without the sanction of the spiritual
master, we should not try to imitate. This principle is recommended here:
suska-vairagya-jnana saba nisedhila. This is Sri Caitanya Mahaprabhu's
liberal demonstration of the bhakti cult. We should not introduce
anything whimsically, without the sanction of the bona fide spiritual
master. In this connection, Srila Bhaktisiddhanta Sarasvati Thakura
comments on these points by quoting two verses by Sri Rupa Gosvami (
Bhakti-rasamrta-sindhu 1.2.255–256).
anasaktasya visayan yatharham upayunjatah
nirbandhah krsna-sambandhe yuktam vairagyam ucyate
prapancikataya buddhya hari-sambandhi-vastunah
mumuksubhih parityago vairagyam phalgu kathyate
"When one is not attached to anything but at the same time accepts
everything in relation to Krsna, one is rightly situated above
possessiveness. On the other hand, one who rejects everything without
knowledge of its relationship to Krsna is not as complete in his
renunciation." To preach the bhakti cult, one should seriously consider
these verses.
Madhya 23.107
TEXTS 106–107
TEXT
advesta sarva-bhutanam
maitrah karuna eva ca
nirmamo nirahankarah
sama-duhkha-sukhah ksami
santustah satatam yogi
yatatma drdha-niscayah
mayy arpita-mano-buddhir
yo mad-bhaktah sa me priyah
SYNONYMS
advesta -- not envious or jealous; sarva-bhutanam -- to all living
entities in all parts of the world; maitrah -- friendly; karunah --
compassionate; eva -- certainly; ca -- and; nirmamah -- with no sense of
proprietorship; nirahankarah -- without pride (without considering
oneself a great preacher); sama-duhkha-sukhah -- equal in distress and
happiness (peaceful); ksami -- tolerant of offenses created by others;
santustah -- satisfied; satatam -- continuously; yogi -- engaged in
bhakti-yoga; yata-atma -- having controlled the senses and mind; drdha-
niscayah -- having firm confidence and determination; mayi -- unto Me;
arpita -- dedicated; manah-buddhih -- mind and intelligence; yah -- who;
mat-bhaktah -- My devotee; sah -- that person; me -- to Me; priyah --
dear.
TRANSLATION
"‘One who is not envious but is a kind friend to all living entities,
who does not think himself a proprietor and is free from false ego, who
is equal in both happiness and distress, who is always satisfied,
forgiving and self-controlled, and who is engaged in devotional service
with determination, his mind and intelligence dedicated to Me -- such a
devotee of Mine is very dear to Me.
PURPORT
One should not be jealous of members of other castes or nations. It is
not that only Indians or brahmanas can become Vaisnavas. Anyone can
become a Vaisnava. Therefore one should recognize that the bhakti cult
must be spread all over the world. That is real advesta. Moreover, the
word maitra, "friendly," indicates that one who is able to preach the
bhakti cult all over the world should be equally friendly to everyone.
These two and the following six verses were spoken by Sri Krsna in the
Bhagavad-gita (12.13–20).
Madhya 23.108
TEXT 108
TEXT
yasman nodvijate loko
lokan nodvijate tu yah
harsamarsa-bhayodvegair
mukto yah sa ca me priyah
SYNONYMS
yasmat -- from whom; na -- not; udvijate -- is agitated by fear or
lamentation; lokah -- the people in general; lokat -- from the people;
na -- not; udvijate -- is agitated; tu -- but; yah -- who; harsa --
jubilation; amarsa -- anger; bhaya -- fear; udvegaih -- and from anxiety;
muktah -- liberated; yah -- anyone who; sah -- he; ca -- also; me
priyah -- My very dear devotee.
TRANSLATION
"‘He by whom no one is put into difficulty or anxiety and who is not
disturbed by anyone, who is liberated from jubilation, anger, fear and
anxiety, is very dear to Me.
Madhya 23.109
TEXT 109
TEXT
anapeksah sucir daksa
udasino gata-vyathah
sarvarambha-parityagi
yo me bhaktah sa me priyah
SYNONYMS
anapeksah -- indifferent; sucih -- clean; daksah -- expert in executing
devotional service; udasinah -- without affection for anything material;
gata-vyathah -- liberated from all material distress; sarva-arambha --
all kinds of endeavor; parityagi -- completely rejecting; yah -- anyone
who; me -- My; bhaktah -- devotee; sah -- he; me priyah -- very dear to
Me.
TRANSLATION
"‘A devotee who is not dependent on others but is dependent solely on Me,
who is clean inwardly and outwardly, who is expert, indifferent to
material things, without cares and free from all pains, and who rejects
all pious and impious activities is very dear to Me.
PURPORT
The word anapeksa means that one should not be concerned with mundane
people and should not depend upon them. One should depend solely on the
Supreme Personality of Godhead and be free from material desires. One
should also be clean, within and without. To be outwardly clean, one
should regularly bathe with soap and oil, and to be inwardly clean one
should always be absorbed in thoughts of Krsna. The words sarvarambha-
parityagi indicate that one should not be interested in the so-called
smarta-vidhi of pious and impious activities.
Madhya 23.110
TEXT 110
TEXT
yo na hrsyati na dvesti
na socati na kanksati
subhasubha-parityagi
bhaktiman yah sa me priyah
SYNONYMS
yah -- he who; na hrsyati -- is not jubilant (upon getting something
favorable); na dvesti -- does not hate (being artificially influenced by
something unfavorable); na -- not; socati -- laments; na -- not;
kanksati -- desires; subha-asubha -- the materially auspicious and
inauspicious; parityagi -- completely rejecting; bhakti-man --
possessing devotion; yah -- anyone who; sah -- that person; me priyah --
very dear to Me.
TRANSLATION
"One who is free of all material jubilation, hatred, lamentation and
desire, who renounces both materially auspicious and materially
inauspicious things, and who is devoted to Me is very dear to Me.
Madhya 23.111–112
TEXTS 111–112
TEXT
samah satrau ca mitre ca
tatha manapamanayoh
sitosna-sukha-duhkhesu
samah sanga-vivarjitah
tulya-ninda-stutir mauni
santusto yena kenacit
aniketah sthira-matir
bhaktiman me priyo narah
SYNONYMS
samah -- equal; satrau -- to the enemy; ca -- also; mitre -- to the
friend; ca -- and; tatha -- similarly; mana-apamanayoh -- in honor and
dishonor; sita -- in winter; usna -- and in scorching heat; sukha -- in
happiness; duhkhesu -- and in distress; samah -- equipoised; sanga-
vivarjitah -- without affection; tulya -- equal; ninda -- blasphemy;
stutih -- and praise; mauni -- grave; santustah -- always satisfied;
yena kenacit -- by whatever comes; aniketah -- without attachment for a
residence; sthira -- steady; matih -- minded; bhakti-man -- fixed in
devotional service; me -- to Me; priyah -- dear; narah -- a person.
TRANSLATION
"‘One who is equal to friends and enemies, who is equipoised in honor
and dishonor, heat and cold, happiness and distress, fame and infamy,
who is always free from attachment to material things and always grave
and satisfied in all circumstances, who doesn't care for any residence,
and who is always fixed in devotional service -- such a person is very
dear to Me.
Madhya 23.113
TEXT 113
TEXT
ye tu dharmamrtam idam
yathoktam paryupasate
sraddadhana mat-parama
bhaktas te ‘tiva me priyah
SYNONYMS
ye -- the devotees who; tu -- but; dharma-amrtam -- eternal religious
principle of Krsna consciousness; idam -- this; yatha-uktam -- as
mentioned above; paryupasate -- worship; sraddadhanah -- having faith
and devotion; mat-paramah -- accepting Me as the Supreme or the ultimate
goal of life; bhaktah -- such devotees; te -- they; ativa -- very; me --
to Me; priyah -- dear.
TRANSLATION
"‘Devotees who follow these imperishable religious principles of Krsna
consciousness with great faith and devotion, fully accepting Me as the
supreme goal, are very, very dear to Me.'
Madhya 23.114
TEXT 114
TEXT
cirani kim pathi na santi disanti bhiksam
naivanghri-pah para-bhrtah sarito ‘py asusyan
ruddha guhah kim ajito ‘vati nopasannan
kasmad bhajanti kavayo dhana-durmadandhan
SYNONYMS
cirani -- torn old clothes; kim -- whether; pathi -- on the path; na --
not; santi -- are; disanti -- give; bhiksam -- alms; na -- not; eva --
certainly; anghri-pah -- the trees; para-bhrtah -- maintainers of others;
saritah -- rivers; api -- also; asusyan -- have dried up; ruddhah --
closed; guhah -- caves; kim -- whether; ajitah -- the Supreme
Personality of Godhead, who is unconquerable; avati -- protects; na --
not; upasannan -- the surrendered; kasmat -- for what reason, therefore;
bhajanti -- flatter; kavayah -- the devotees; dhana-durmada-andhan --
persons who are puffed up with material possessions.
TRANSLATION
"‘Are there no torn clothes lying on the common road? Do the trees,
which exist for maintaining others, no longer give alms in charity? Do
the rivers, being dried up, no longer supply water to the thirsty? Are
the caves of the mountains now closed, or, above all, does the
unconquerable Supreme Personality of Godhead not protect the fully
surrendered souls? Why then should learned persons like devotees go to
flatter those who are intoxicated by hard-earned wealth?'"
PURPORT
This is a quotation from Srimad-Bhagavatam (2.2.5). In this verse,
Sukadeva Gosvami advises Maharaja Pariksit that a devotee should be
independent in all circumstances. The body can be maintained with no
problem if one follows the instructions given in this verse. To maintain
the body, we require shelter, food, water and clothing, and all these
necessities can be obtained without approaching puffed-up rich men. One
can collect old garments that have been thrown out, one can eat fruits
offered by the trees, one can drink water from the rivers, and one can
live within the caves of mountains. By nature's arrangements, shelter,
clothing and food are supplied to the devotee who is completely
surrendered to the Supreme Personality of Godhead. Such a devotee does
not need a puffed-up materialistic person to maintain him. In other
words, devotional service can be discharged in any condition. This is
the version of Srimad-Bhagavatam (1.2.6):
sa vai pumsam paro dharmo yato bhaktir adhoksaje
ahaituky apratihata yayatma suprasidati
"The supreme occupation [dharma] for all humanity is that by which men
can attain to loving devotional service unto the transcendent Lord. Such
devotional service must be unmotivated and uninterrupted in order to
completely satisfy the self." This verse explains that devotional
service cannot be checked by any material condition.
Madhya 23.115
TEXT 115
TEXT
tabe sanatana saba siddhanta puchila
bhagavata-siddhanta gudha sakali kahila
SYNONYMS
tabe -- thereafter; sanatana -- Sanatana Gosvami; saba -- all; siddhanta
-- conclusive statements; puchila -- inquired about; bhagavata-siddhanta
-- the conclusive statements about devotional service mentioned in
Srimad-Bhagavatam; gudha -- very confidential; sakali -- all; kahila --
Sri Caitanya Mahaprabhu described.
TRANSLATION
Thereafter Sanatana Gosvami inquired from Sri Caitanya Mahaprabhu about
all the conclusive statements concerning devotional service, and the
Lord very vividly explained all the confidential meanings of Srimad-
Bhagavatam.
Madhya 23.116
TEXT 116
TEXT
hari-vamse kahiyache goloke nitya-sthiti
indra asi' karila yabe sri-krsnere stuti
SYNONYMS
hari-vamse -- the revealed scripture known as Hari-vamsa; kahiyache --
has told of; goloke -- on the planet called Goloka; nitya-sthiti -- the
eternal situation; indra -- King Indra of the heavenly planets; asi' --
coming; karila -- offered; yabe -- when; sri-krsnere stuti -- prayers to
Lord Sri Krsna.
TRANSLATION
In the revealed scripture Hari-vamsa, there is a description of Goloka
Vrndavana, the planet where Lord Sri Krsna eternally resides. This
information was given by King Indra when he surrendered to Krsna and
offered prayers after Krsna had raised Govardhana Hill.
PURPORT
In the Vedic scripture Hari-vamsa (Visnu-parva, Chapter Nineteen), there
is the following description of Goloka Vrndavana:
manusya-lokad urdhvam tu khaganam gatir ucyate
akasasyopari ravir dvaram svargasya bhanuman
svargad urdhvam brahma-loko brahmarsi-gana-sevitah
tatra soma-gatis caiva jyotisam ca mahatmanam
tasyopari gavam lokah sadhyas tam palayanti hi
sa hi sarva-gatah krsnah maha-kasa-gato mahan
upary upari tatrapi gatis tava tapo-mayi
yam na vidmo vayam sarve prcchanto ‘pi pitam aham
gatih sama-damatyanam svargah su-krta-karmanam
brahmye tapasi yuktanam brahma-lokah para gatih
gavam eva tu goloko duraroha hi sa gatih
sa tu lokas tvaya krsna sidamanah krtatmana
dhrto dhrtimata vira nighnatopadravan gavam
When the King of heaven, Indra, surrendered to Krsna after Krsna had
raised Govardhana Hill, Lord Indra stated that above the planetary
systems wherein human beings reside is the sky, where birds fly. Above
the sky is the sun and its orbit. This is the entrance to the heavenly
planets. Above the heavenly planets are other planets, up to Brahmaloka,
where those advancing in spiritual knowledge reside. The planets up to
Brahmaloka are part of the material world (Devi-dhama). Because the
material world is under the control of Devi, Durga, it is called Devi-
dhama. Above Devi-dhama is a place where Lord Siva and his wife Uma
reside. Those brightened by spiritual knowledge and liberated from
material contamination reside in that Sivaloka. Beyond that planetary
system is the spiritual world, where there are planets called
Vaikunthalokas. Goloka Vrndavana is situated above all the
Vaikunthalokas. Goloka Vrndavana is the kingdom of Srimati Radharani and
the parents of Krsna, Maharaja Nanda and mother Yasoda. In this way
there are various planetary systems, and they are all creations of the
Supreme Lord. As stated in the Brahma-samhita (5.43):
goloka-namni nija-dhamni tale ca tasya
devi-mahesa-hari-dhamasu tesu tesu
te te prabhava-nicaya vihitas ca yena
govindam adi-purusam tam aham bhajami
"Below the planet named Goloka Vrndavana are the planets known as Devi-
dhama, Mahesa-dhama and Hari-dhama. These are opulent in different ways.
They are managed by the Supreme Personality of Godhead, Govinda, the
original Lord. I offer my obeisances unto Him."
Thus Goloka Vrndavana-dhama is situated above the Vaikuntha planets. The
spiritual sky containing all the Vaikuntha planets is very small
compared to Goloka Vrndavana-dhama. The space occupied by Goloka
Vrndavana-dhama is called mahakasa, or "the greatest sky of all." Lord
Indra said, "We asked Lord Brahma about Your eternal planet, but we
could not understand it. Those fruitive actors who have controlled their
senses and mind with pious activities can be elevated to the heavenly
planets. Pure devotees who are always engaged in Lord Narayana's service
are promoted to the Vaikunthalokas. However, my Lord Krsna, Your Goloka
Vrndavana-dhama is very difficult to attain. Yet both You and that
supreme planetary system have descended here upon this earth.
Unfortunately, I have disturbed You by my misdeeds, and that was due to
my foolishness. I am therefore trying to satisfy You by my prayers."
Sri Nilakantha confirms the existence of Goloka Vrndavana-dhama by
quoting the Rg-samhita (Rg Veda 1.154.6):
ta vam vastuny usmasi gamadhyai
yatra gavo bhuri-srnga ayasah
atraha tad urugayasya krsnah
paramam padam avabhati bhuri
"We wish to go to Your [Radha's and Krsna's] beautiful houses, about
which cows with large, excellent horns are wandering. Yet distinctly
shining on this earth is that supreme abode of Yours that showers joy on
all, O Urugaya [Krsna, who is much praised]."
Madhya 23.117–118
TEXTS 117–118
TEXT
mausala-lila, ara krsna-antardhana
kesavatara, ara yata viruddha vyakhyana
mahisi-harana adi, saba -- mayamaya
vyakhya sikhaila yaiche susiddhanta haya
SYNONYMS
mausala-lila-the pastimes of destroying the Yadu dynasty; ara-also;
krsna-antardhana-the disappearance of Krsna; kesa-avatara-the
incarnation of the hairs; ara-also; yata-all; viruddha vyakhyana-
statements against the Krsna conscious conclusions; mahisi-harana-
kidnapping of the queens; adi-and so on; saba-all; maya-maya-made of the
external energy; vyakhya-explanations (countering the attack of the
asuras); sikhaila-instructed; yaiche-which; su-siddhanta-proper
conclusions; haya-are.
TRANSLATION
Illusory stories opposed to the conclusions of Krsna consciousness
concern the destruction of the Yadu dynasty, Krsna's disappearance, the
story that Krsna and Balarama arise from a black hair and a white hair
of Ksirodakasayi Visnu, and the story about the kidnapping of the queens.
Sri Caitanya Mahaprabhu explained to Sanatana Gosvami the proper
conclusions of these stories.
PURPORT
Due to envy, many asuras describe Krsna to be like a black crow or an
incarnation of a hair. Sri Caitanya Mahaprabhu told Sanatana Gosvami how
to counteract all these asuric explanations of Krsna. The word kaka
means crow, and kesa means hair. The asuras describe Krsna as an
incarnation of a crow, an incarnation of a sudra (a blackish tribe) and
an incarnation of a hair, not knowing that the word kesa means ka-isa
and that ka means Lord Brahma and isa means Lord. Thus the word kesa
indicates that Krsna is the Lord of Lord Brahma.
Some of Lord Krsna's pastimes are mentioned in the Mahabharata as
mausala-lila. These include the stories of the destruction of the Yadu
dynasty, Krsna's disappearance, His being pierced by a hunter's arrow,
the story of Krsna's being an incarnation of a piece of hair (kesa-
avatara) as well as mahisi-harana, the kidnapping of Krsna's queens.
Actually these are not factual but are related for the bewilderment of
the asuras, who want to prove that Krsna is an ordinary human being.
They are false in the sense that these pastimes are not eternal, nor are
they transcendental or spiritual. There are many people who are by
nature averse to the supremacy of the Supreme Personality of Godhead,
Visnu. Such people are called asuras. They have mistaken ideas about
Krsna. As stated in the Bhagavad-gita, the asuras are given a chance to
forget Krsna more and more, birth after birth. Thus they make their
appearance in a family of asuras and continue this process, being kept
in bewilderment about Krsna. Asuras in the dress of sannyasis even
explain the Bhagavad-gita and Srimad-Bhagavatam in different ways
according to their own imaginations. Thus they continue to remain asuras
birth after birth.
As far as the kesa-avatara (incarnation of a hair) is concerned, it is
mentioned in Srimad-Bhagavatam (2.7.26). The Visnu Purana also states,
ujjaharatmanah kesau sita-krsnau maha-bala.
Similarly, it is stated in the Mahabharata (Adi-parva 189.31–32):
sa capi kesau harir uccakarta
ekam suklam aparam capi krsnam
tau capi kesav avisatam yadunam
kule striyau rohinim devakim ca
tayor eko balabhadro babhuva
yo ‘sau svetas tasya devasya kesah
krsno dvitiyah kesavah sambabhuva
kesah yo ‘sau varnatah krsna uktah
Thus in Srimad-Bhagavatam, the Visnu Purana and the Mahabharata there
are references to Krsna and Balarama being incarnations of a black hair
and a white hair respectively. It is stated that Lord Visnu snatched two
hairs -- one white and one black -- from His head. These two hairs
entered the wombs of Rohini and Devaki, members of the Yadu dynasty.
Balarama was born from Rohini, and Krsna was born of Devaki. Thus
Balarama appeared from the first hair, and Krsna appeared from the
second hair. It was also foretold that all the asuras, who are enemies
of the demigods, would be cut down by Lord Visnu by His white and black
plenary expansions and that the Supreme Personality of Godhead would
appear and perform wonderful activities. In this connection, one should
see the Laghu-bhagavatamrta, the chapter called Krsnamrta, verses 156–
164. Srila Rupa Gosvami has refuted this argument about the hair
incarnation, and his refutation is supported by Sri Baladeva
Vidyabhusana's commentaries. This matter is further discussed in the
Krsna-sandarbha (29) and in the commentary known as Sarva-samvadini, by
Srila Jiva Gosvami.
Madhya 23.119
TEXT 119
TEXT
tabe sanatana prabhura carane dhariya
nivedana kare dante trna-guccha lana
tabe-at that time; sanatana-Sanatana Gosvami; prabhura-of Sri Caitanya
Mahaprabhu; carane dhariya-catching the lotus feet; nivedana kare-
submits a petition; dante-in the teeth; trna-guccha-a bunch of straw;
lana-taking.
TRANSLATION
Sanatana Gosvami then humbly accepted his position as lower than a piece
of straw, and symbolically holding some straw in his mouth, he fell down,
clasped the lotus feet of Sri Caitanya Mahaprabhu and submitted the
following petition.
Madhya 23.120
TEXT 120
TEXT
"nica-jati, nica-sevi, muni -- supamara
siddhanta sikhaila, -- yei brahmara agocara
SYNONYMS
nica-jati -- lower class; nica-sevi -- servant of lowborn people; muni --
I; supamara -- very, very fallen; siddhanta sikhaila -- You have taught
the topmost conclusions in detail; yei -- which; brahmara -- of Brahma;
agocara -- beyond the reach.
TRANSLATION
Sanatana Gosvami said, "My dear Lord, I am a very lowborn person. Indeed,
I am a servant to lowborn people; therefore I am very, very downtrodden.
Nonetheless, You have taught me conclusions unknown even to Lord Brahma.
Madhya 23.121
TEXT 121
TEXT
tumi ye kahila, ei siddhantamrta-sindhu
mora mana chunite nare ihara eka-bindu
SYNONYMS
tumi ye -- You; kahila -- have spoken; ei -- this; siddhanta-amrta-
sindhu -- the ocean of the ambrosia of conclusive truth; mora mana -- my
mind; chunite -- to touch; nare -- is not able; ihara -- of it; eka-
bindu -- even a drop.
TRANSLATION
"The conclusions that You have told me are the ocean of the ambrosia of
truth. My mind is unable to approach even a drop of that ocean.
Madhya 23.122
TEXT 122
TEXT
pangu nacaite yadi haya tomara mana
vara deha' mora mathe dhariya carana
SYNONYMS
pangu -- lame man; nacaite -- to make dance; yadi -- if; haya -- it is;
tomara mana -- Your mind; vara -- a benediction; deha' -- kindly give;
mora mathe -- on my head; dhariya -- holding; carana -- Your lotus feet.
TRANSLATION
"If You want to make a lame man like me dance, kindly bestow Your
transcendental blessings by placing Your lotus feet on my head.
Madhya 23.123
TEXT 123
TEXT
'muni ye sikhalun tore sphuruka sakala'
ei tomara vara haite habe mora bala"
SYNONYMS
muni -- I; ye -- whatever; sikhalun -- have instructed; tore -- unto you;
sphuruka sakala -- let it be manifested; ei -- this; tomara vara --
Your benediction; haite -- from; habe -- there will be; mora bala -- my
strength.
TRANSLATION
"Now, will You please tell me, ‘Let whatever I have instructed all be
fully manifested unto you.' By blessing me in this way, You will give me
strength to describe all this."
Madhya 23.124
TEXT 124
TEXT
tabe mahaprabhu tanra sire dhari' kare
vara dila -- ‘ei saba sphuruka tomare'
SYNONYMS
tabe -- after that; mahaprabhu -- Sri Caitanya Mahaprabhu; tanra -- of
Sanatana Gosvami; sire -- on the head; dhari' -- holding; kare -- by the
hand; vara dila -- gave the benediction; ei saba -- all this; sphuruka
tomare -- let it be manifested to you properly.
TRANSLATION
Sri Caitanya Mahaprabhu then placed His hand on Sanatana Gosvami's head
and blessed him, saying, "Let all these instructions be manifested to
you."
Madhya 23.125
TEXT 125
TEXT
sanksepe kahilun -- ‘prema'-prayojana-samvada
vistari' kahana na yaya prabhura prasada
SYNONYMS
sanksepe -- briefly; kahilun -- I have described; prema-prayojana-
samvada -- the discussion of the ultimate goal of life, love of Godhead;
vistari' -- expansively; kahana -- describing; na yaya -- not possible;
prabhura prasada -- the benediction of Sri Caitanya Mahaprabhu.
TRANSLATION
Thus I have briefly described a discussion of the ultimate goal of life,
love of Godhead. The mercy of Sri Caitanya Mahaprabhu cannot be
described expansively.
Madhya 23.126
TEXT 126
TEXT
prabhura upadesamrta sune yei jana
acirat milaye tanre krsna-prema-dhana
SYNONYMS
prabhura -- of Sri Caitanya Mahaprabhu; upadesa-amrta -- the nectar of
the instructions; sune -- hears; yei jana -- anyone who; acirat --
without delay; milaye -- meets; tanre -- him; krsna-prema-dhana -- the
treasure of love of Krsna.
TRANSLATION
Whoever hears these instructions given to Sanatana Gosvami by the Lord
comes very soon to realize love of God, Krsna.
Madhya 23.127
TEXT 127
TEXT
sri-rupa-raghunatha-pade yara asa
caitanya-caritamrta kahe krsnadasa
SYNONYMS
sri-rupa -- Srila Rupa Gosvami; raghunatha -- Srila Raghunatha dasa
Gosvami; pade -- at the lotus feet; yara -- whose; asa -- expectation;
Caitanya-caritamrta -- the book named Caitanya-caritamrta; kahe --
describes; krsnadasa -- Srila Krsnadasa Kaviraja Gosvami.
TRANSLATION
Praying at the lotus feet of Sri Rupa and Sri Raghunatha, always
desiring their mercy, I, Krsnadasa, narrate Sri Caitanya-caritamrta,
following in their footsteps.
Thus end the Bhaktivedanta purports to Sri Caitanya-caritamrta, Madhya-
lila, Twenty-third Chapter, describing love of Godhead.
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Madhya 23: Life's Ultimate Goal-Love of Godhead
Chapter 23:
Life's Ultimate Goal-Love of Godhead
The following summary of the Twenty-third Chapter is given by Srila
Bhaktivinoda Thakura in his Amrta-pravaha-bhasya. In this chapter Sri
Caitanya Mahaprabhu describes the symptoms of emotion and love and the
awakening of one's original loving relationship with the Lord, as well
as the characteristics of a devotee who has actually attained that stage.
He then describes the gradual increase of love of God up to the point
of mahabhava. He then describes the five divisions of attraction and how
they continue. He also describes the mellow derived from conjugal love,
which is the supreme emotion. Conjugal love is divided into two
categories-svakiya and parakiya. Svakiya refers to loving affairs
between husband and wife, and parakiya refers to loving affairs between
two lovers. There are a number of descriptions in this connection. There
is also a description of the sixty-four transcendental qualities of
Krsna and the twenty-five transcendental qualities of Srimati Radharani.
Sri Caitanya Mahaprabhu then describes those candidates who are eligible
to taste the mellows of devotional service. Their fundamental natures
and their varieties are also described. The Lord also informs Sanatana
Gosvami about all the confidential paraphernalia of devotional service.
He gives a description of Goloka Vrndavana, where the Lord is engaged in
His eternal pastimes described in the Hari-vamsa. There is also an
opposing description and a favorable description of kesa-avatara. All
these instructions are mentioned herein.
In this way Sri Caitanya Mahaprabhu blessed Sanatana Gosvami, placing
His hand on his head. Thus Sanatana received the power to describe these
subjects in books like Hari-bhakti-vilasa.
Madhya 23.1
TEXT 1
TEXT
cirad adattam nija-gupta-vittam
sva-prema-namamrtam aty-udarah
a-pamaram yo vitatara gaurah
krsno janebhyas tam aham prapadye
SYNONYMS
cirat -- for a long time; adattam -- not given; nija-gupta-vittam -- His
own personal confidential property; sva-prema -- of love for Him; nama --
of the holy name; amrtam -- the ambrosia; ati-udarah -- most munificent;
a-pamaram -- even down to the lowest of men; yah -- one who; vitatara --
distributed; gaurah -- Sri Gaurasundara; krsnah -- Lord Krsna Himself;
janebhyah -- to the people in general; tam -- to Him; aham -- I;
prapadye -- offer obeisances.
TRANSLATION
The most munificent Supreme Personality of Godhead, known as Gaurakrsna,
distributed to everyone -- even the lowest of men -- His own
confidential treasury in the form of the nectar of love of Himself and
the holy name. This was never given to the people at any time before. I
therefore offer my respectful obeisances unto Him.
Madhya 23.2
TEXT 2
TEXT
jaya jaya gauracandra jaya nityananda
jayadvaita-candra jaya gaura-bhakta-vrnda
SYNONYMS
jaya jaya -- all glories; gauracandra -- to Sri Caitanya Mahaprabhu;
jaya -- all glories; nityananda -- to Nityananda Prabhu; jaya -- all
glories; advaita-candra -- to Advaita Acarya; jaya -- all glories; gaura-
bhakta-vrnda -- to the devotees of Sri Caitanya Mahaprabhu.
TRANSLATION
All glories to Sri Caitanya Mahaprabhu! All glories to Lord Nityananda!
All glories to Advaita Acarya! And all glories to all the devotees of
Lord Caitanya Mahaprabhu!
Madhya 23.3
TEXT 3
TEXT
ebe suna bhakti-phala ‘prema'-prayojana
yahara sravane haya bhakti-rasa-jnana
SYNONYMS
ebe suna -- now hear; bhakti-phala -- the result of practice of
devotional service; prema -- love of Godhead; prayojana -- the ultimate
goal of life; yahara sravane -- by hearing of which; haya -- there is;
bhakti-rasa-jnana -- transcendental knowledge of the mellows of
devotional service.
TRANSLATION
Sri Caitanya Mahaprabhu continued, "Now hear, O Sanatana, about the
result of devotional service, which is love of Godhead, life's ultimate
goal. One who hears this description will be enlightened in the
transcendental mellows of devotional service.
Madhya 23.4
TEXT 4
TEXT
krsne rati gadha haile ‘prema'-abhidhana
krsna-bhakti-rasera ei ‘sthayi-bhava'-nama
SYNONYMS
krsne -- unto Lord Krsna; rati -- affection; gadha -- deep; haile --
when it becomes; prema-abhidhana -- called love of God; krsna-bhakti-
rasera -- of the mellows of devotional service to Krsna; ei -- this;
sthayi-bhava-nama -- called sthayi-bhava.
TRANSLATION
"When affection for Krsna becomes deeper, one attains love of Godhead in
devotional service. Such a position is called sthayi-bhava, permanent
enjoyment of the mellows of devotional service to Krsna.
Madhya 23.5
TEXT 5
TEXT
suddha-sattva-visesatma
prema-suryamsu-samya-bhak
rucibhis citta-masrnya-
krd asau bhava ucyate
SYNONYMS
suddha-sattva -- by unadulterated goodness; visesa -- distinguished;
atma -- whose nature; prema -- of love of God; surya -- like the sun;
amsu -- a ray; samya-bhak -- which is similar to; rucibhih -- by
different tastes; citta -- of the heart; masrnya -- softness; krt --
which causes; asau -- that softness; bhavah -- emotion; ucyate -- is
called.
TRANSLATION
"‘When devotional service is executed on the transcendental platform of
pure goodness, it is like a sun-ray of love for Krsna. At such a time,
devotional service causes the heart to be softened by various tastes,
and one is then situated in bhava [emotion].'
PURPORT
This verse is found in the Bhakti-rasamrta-sindhu (1.3.1).
Madhya 23.6
TEXT 6
TEXT
e dui, -- bhavera ‘svarupa', ‘tatastha' laksana
premera laksana ebe suna, sanatana
SYNONYMS
ei dui -- these two; bhavera -- of emotion; svarupa -- constitutional;
tatastha -- marginal; laksana -- symptoms; premera -- of love; laksana --
the symptoms; ebe -- now; suna -- hear; sanatana -- O Sanatana.
TRANSLATION
"Bhava [emotion] has two different symptoms -- constitutional and
marginal. Now, My dear Sanatana, listen to the symptoms of love.
PURPORT
The word suddha-sattva-visesatma means "situated on the transcendental
platform of pure goodness." In this way the soul is purified of all
material contamination, and this position is called svarupa-laksana, the
constitutional symptom of bhava, emotion. By various tastes, one's heart
is softened, and there is an awakening of one's loving propensity to
render spontaneous service to the Lord. This is called tatastha-laksana,
the marginal symptom of bhava.
Madhya 23.7
TEXT 7
TEXT
samyan-masrnita-svanto
mamatvatisayankitah
bhavah sa eva sandratma
budhaih prema nigadyate
SYNONYMS
samyak -- completely; masrnita-sva-antah -- which makes the heart soft;
mamatva -- of a sense of ownership; atisaya-ankitah -- marked with an
abundance; bhavah -- emotion; sah -- that; eva -- certainly; sandra-atma
-- whose nature is very condensed; budhaih -- by learned persons; prema -
- love of Godhead; nigadyate -- is described.
TRANSLATION
"‘When that bhava softens the heart completely, becomes endowed with a
great feeling of possessiveness in relation to the Lord and becomes very
much condensed and intensified, it is called prema [love of Godhead] by
learned scholars.
PURPORT
This verse is also found in the Bhakti-rasamrta-sindhu (1.4.1).
Madhya 23.8
TEXT 8
TEXT
ananya-mamata visnau
mamata prema-sangata
bhaktir ity ucyate bhisma-
prahladoddhava-naradaih
SYNONYMS
ananya-mamata -- having a sense of relationships with no others; visnau -
- in Lord Visnu, or Krsna; mamata -- the sense of ownership; prema-
sangata -- endowed only with love; bhaktih -- devotional service; iti --
thus; ucyate -- is said; bhisma -- by Bhisma; prahlada -- by Prahlada
Maharaja; uddhava -- by Uddhava; naradaih -- and by Narada.
TRANSLATION
"‘When one develops an unflinching sense of ownership or possessiveness
in relation to Lord Visnu, or, in other words, when one thinks Visnu and
no one else to be the only object of love, such an awakening is called
bhakti [devotion] by exalted persons like Bhisma, Prahlada, Uddhava and
Narada.'
PURPORT
This verse, quoted from the Narada Pancaratra, is found in the Bhakti-
rasamrta-sindhu (1.4.2).
Madhya 23.9
TEXT 9
TEXT
kona bhagye kona jivera ‘sraddha' yadi haya
tabe sei jiva ‘sadhu-sanga' ye karaya
SYNONYMS
kona bhagye -- by some good fortune; kona jivera -- of some living
entity; sraddha yadi haya -- if there is faith; tabe -- then; sei jiva --
that living entity; sadhu-sanga -- association with devotees; ye --
certainly; karaya -- makes.
TRANSLATION
"If, by good fortune, a living entity develops faith in Krsna, he begins
to associate with devotees.
Madhya 23.10
TEXT 10
TEXT
sadhu-sanga haite haya ‘sravana-kirtana'
sadhana-bhaktye haya ‘sarvanartha-nivartana'
SYNONYMS
sadhu-sanga haite -- from association with devotees; haya -- there is;
sravana-kirtana -- hearing, chanting and so on; sadhana-bhaktye -- by
devotional service; haya -- there is; sarva -- all; anartha-nivartana --
disappearance of unwanted things.
TRANSLATION
"When one is encouraged in devotional service by the association of
devotees, one becomes free from all unwanted contamination by following
the regulative principles and chanting and hearing.
Madhya 23.11
TEXT 11
TEXT
anartha-nivrtti haile bhaktye ‘nistha' haya
nistha haite sravanadye ‘ruci' upajaya
SYNONYMS
anartha-nivrtti-disappearance of all unwanted contamination; haile-when
there is; bhaktye-in devotional service; nistha-firm faith; haya-there
is; nistha haite-from such firm faith; sravana-adye-in hearing, chanting
and so on; ruci-taste; upajaya-awakens.
TRANSLATION
"When one is freed from all unwanted contamination, he advances with
firm faith. When firm faith in devotional service awakens, a taste for
hearing and chanting also awakens.
Madhya 23.12
TEXT 12
TEXT
ruci haite bhaktye haya ‘asakti' pracura
asakti haite citte janme krsne prity-ankura
SYNONYMS
ruci haite -- from such a taste; bhaktye -- in devotional service; haya -
- there is; asakti -- attachment; pracura -- deep; asakti haite -- from
attachment; citte -- within the heart; janme -- appears; krsne -- for
Krsna; priti-ankura -- the seed of affection.
TRANSLATION
"After taste is awakened, a deep attachment arises, and from that
attachment the seed of love for Krsna grows in the heart.
Madhya 23.13
TEXT 13
TEXT
sei ‘bhava' gadha haile dhare ‘prema'-nama
sei prema ‘prayojana' sarvananda-dhama
SYNONYMS
sei bhava -- that emotional condition; gadha haile -- when it becomes
intensified; dhare -- takes; prema-nama -- the name love of Godhead; sei
prema -- that love of Godhead; prayojana -- the ultimate goal of life;
sarva-ananda-dhama -- the reservoir of all pleasure.
TRANSLATION
"When that ecstatic emotional stage intensifies, it is called love of
Godhead. Such love is life's ultimate goal and the reservoir of all
pleasure.
PURPORT
Srila Bhaktivinoda Thakura summarizes this growth of love of Godhead as
a gradual process. A person becomes interested in devotional service by
some good fortune. Eventually he becomes interested in pure devotional
service without material contamination. At that point, a person wants to
associate with devotees. As a result of this association, he becomes
more and more interested in discharging devotional service and hearing
and chanting. The more one is interested in hearing and chanting, the
more he is purified of material contamination. Liberation from material
contamination is called anartha-nivrtti, indicating a diminishing of all
unwanted things. This is the test of development in devotional service.
If one actually develops the devotional attitude, he must be freed from
the material contamination of illicit sex, intoxication, gambling and
meat-eating. These are the preliminary symptoms. When one is freed from
all material contamination, his firm faith in devotional service awakens.
When firm faith develops, a taste arises, and by that taste one becomes
attached to devotional service. When this attachment intensifies, the
seed of love of Krsna fructifies. This position is called priti or rati (
affection) or bhava (emotion). When rati intensifies, it is called love
of Godhead. This love of Godhead is actually life's highest perfection
and the reservoir of all pleasure.
Thus devotional life is divided into two stages -- sadhana-bhakti and
bhava-bhakti. Sadhana-bhakti refers to the development of devotional
service through the regulative principles. The basic principle for the
execution of devotional service is faith. Above that, there is
association with devotees, and after that there is initiation by a bona
fide spiritual master. After initiation, when one follows the regulative
principles of devotional service, one becomes freed from all unwanted
things. In this way one becomes firmly fixed and gradually develops a
taste for devotional service. The more the taste grows, the more one
desires to render service to the Lord. In this way one becomes attached
to a particular mellow in the Lord's service -- santa, dasya, sakhya,
vatsalya or madhura. As a result of such attachment, bhava develops.
Bhava-bhakti is the platform of purified goodness. By such purified
goodness, one's heart melts in devotional service. Bhava-bhakti is the
first seed of love of Godhead. This emotional stage is there before one
attains pure love. When that emotional stage intensifies, it is called
prema-bhakti, or transcendental love of Godhead. This gradual process is
also described in the following two verses, which are found in the
Bhakti-rasamrta-sindhu (1.4.15–16).
Madhya 23.14–15
TEXTS 14–15
TEXT
adau sraddha tatah sadhu-
sango ‘tha bhajana-kriya
tato ‘nartha-nivrttih syat
tato nistha rucis tatah
athasaktis tato bhavas
tatah premabhyudancati
sadhakanam ayam premnah
pradurbhave bhavet kramah
SYNONYMS
adau -- in the beginning; sraddha -- firm faith, or disinterest in
material affairs and interest in spiritual advancement; tatah --
thereafter; sadhu-sangah -- association with pure devotees; atha -- then;
bhajana-kriya -- performance of devotional service to Krsna (
surrendering to the spiritual master and being encouraged by the
association of devotees, so that initiation takes place); tatah --
thereafter; anartha-nivrttih -- the diminishing of all unwanted habits;
syat -- there should be; tatah -- then; nistha -- firm faith; rucih --
taste; tatah -- thereafter; atha -- then; asaktih -- attachment; tatah --
then; bhavah -- emotion or affection; tatah -- thereafter; prema --
love of God; abhyudancati -- arises; sadhakanam -- of the devotees
practicing Krsna consciousness; ayam -- this; premnah -- of love of
Godhead; pradurbhave -- in the appearance; bhavet -- is; kramah -- the
chronological order.
TRANSLATION
"‘In the beginning there must be faith. Then one becomes interested in
associating with pure devotees. Thereafter one is initiated by the
spiritual master and executes the regulative principles under his orders.
Thus one is freed from all unwanted habits and becomes firmly fixed in
devotional service. Thereafter, one develops taste and attachment. This
is the way of sadhana-bhakti, the execution of devotional service
according to the regulative principles. Gradually emotions intensify,
and finally there is an awakening of love. This is the gradual
development of love of Godhead for the devotee interested in Krsna
consciousness.'
Madhya 23.16
TEXT 16
TEXT
satam prasangan mama virya-samvido
bhavanti hrt-karna-rasayanah kathah
taj-josanad asv apavarga-vartmani
sraddha ratir bhaktir anukramisyati
SYNONYMS
satam -- of the devotees; prasangat -- by the intimate association; mama
-- of Me; virya-samvidah -- talks full of spiritual potency; bhavanti --
appear; hrt -- to the heart; karna -- and to the ears; rasa-ayanah -- a
source of sweetness; kathah -- talks; tat -- of them; josanat -- from
proper cultivation; asu -- quickly; apavarga -- of liberation; vartmani -
- on the path; sraddha -- faith; ratih -- attraction; bhaktih -- love;
anukramisyati -- will follow one after another.
TRANSLATION
"‘The spiritually powerful message of Godhead can be properly discussed
only in a society of devotees, and it is greatly pleasing to hear in
that association. If one hears from devotees, the way of transcendental
experience quickly opens, and gradually one attains firm faith that in
due course develops into attraction and devotion.'
PURPORT
This is a quotation from Srimad-Bhagavatam (3.25.25).
Madhya 23.17
TEXT 17
TEXT
yanhara hrdaye ei bhavankura haya
tanhate eteka cihna sarva-sastre kaya
SYNONYMS
yanhara -- of whom; hrdaye -- in the heart; ei -- this; bhava-ankura --
seed of emotion; haya -- there is; tanhate -- in him; eteka -- these;
cihna -- symptoms; sarva-sastre -- all revealed scriptures; kaya -- say.
TRANSLATION
"If one actually has the seed of transcendental emotion in his heart,
the symptoms will be visible in his activities. That is the verdict of
all revealed scriptures.
Madhya 23.18–19
TEXTS 18–19
TEXT
ksantir avyartha-kalatvam
viraktir mana-sunyata
asa-bandhah samutkantha
nama-gane sada rucih
asaktis tad-gunakhyane
pritis tad-vasati-sthale
ity-adayo ‘nubhavah syur
jata-bhavankure jane
SYNONYMS
ksantih -- forgiveness; avyartha-kalatvam -- being free from wasting
time; viraktih -- detachment; mana-sunyata -- absence of false prestige;
asa-bandhah -- hope; samutkantha -- eagerness; nama-gane -- in chanting
the holy names; sada -- always; rucih -- taste; asaktih -- attachment;
tat -- of Lord Krsna; guna-akhyane -- in describing the transcendental
qualities; pritih -- affection; tat -- His; vasati-sthale -- for places
of residence (the temple or holy places); iti -- thus; adayah -- and so
on; anubhavah -- the signs; syuh -- are; jata -- developed; bhava-ankure
-- whose seed of ecstatic emotion; jane -- in a person.
TRANSLATION
"‘When the seed of ecstatic emotion for Krsna fructifies, the following
nine symptoms manifest in one's behavior: forgiveness, concern that time
should not be wasted, detachment, absence of false prestige, hope,
eagerness, a taste for chanting the holy name of the Lord, attachment to
descriptions of the transcendental qualities of the Lord, and affection
for those places where the Lord resides -- that is, a temple or a holy
place like Vrndavana. These are all called anubhava, subordinate signs
of ecstatic emotion. They are visible in a person in whose heart the
seed of love of God has begun to fructify.'
PURPORT
These two verses are found in the Bhakti-rasamrta-sindhu (1.3.25–26).
Madhya 23.20
TEXT 20
TEXT
ei nava prity-ankura yanra citte haya
prakrta-ksobhe tanra ksobha nahi haya
SYNONYMS
ei -- this; nava -- nine; priti-ankura -- fructification of the seed of
love; yanra -- of whom; citte -- in the mind; haya -- there is; prakrta -
- material; ksobhe -- in agitation; tanra -- his; ksobha -- agitation;
nahi haya -- there is not.
TRANSLATION
"If love for Krsna in a seedling state has fructified in one's heart,
one is not agitated by material things.
Madhya 23.21
TEXT 21
TEXT
tam mopayatam pratiyantu vipra
ganga ca devi dhrta-cittam ise
dvijopasrstah kuhakas taksako va
dasatv alam gayata visnu-gathah
SYNONYMS
tam -- him; ma -- me; upayatam -- surrendered; pratiyantu -- you may
know; viprah -- O brahmanas; ganga -- mother Ganges; ca -- and; devi --
the demigoddess; dhrta -- offered; cittam -- whose mind; ise -- unto the
Supreme Personality of Godhead; dvija-upasrstah -- created by the
brahmana; kuhakah -- some trickery; taksakah -- snake-bird; va -- or;
dasatu -- let it bite; alam -- never mind; gayata -- chant; visnu-gathah
-- the holy names of Lord Visnu.
TRANSLATION
"‘O brahmanas, just accept me as a completely surrendered soul, and let
mother Ganges, the representative of the Lord, also accept me in that
way, for I have already taken the lotus feet of the Lord into my heart.
Let the snakebird -- or whatever magical thing the brahmana created --
bite me at once. I only desire that you all continue singing the deeds
of Lord Visnu.'
PURPORT
This is a verse from Srimad-Bhagavatam (1.19.15) spoken by Maharaja
Pariksit while he was sitting on the bank of the Ganges expecting to be
bitten by a snake-bird summoned by the curse of a brahmana boy named
Srngi, who was the son of a great sage named Samika. News of the curse
was conveyed to the King, who prepared for his imminent death. Many
great saintly persons, sages, brahmanas, kings and demigods came to see
him in his last days. Maharaja Pariksit, however, was not at all afraid
of being bitten by the snake-bird. Indeed, he requested all the great
personalities assembled to continue chanting the holy name of Lord Visnu.
Madhya 23.22
TEXT 22
TEXT
krsna-sambandha vina kala vyartha nahi yaya
SYNONYMS
krsna-sambandha vina -- without a connection with Krsna; kala -- time;
vyartha -- useless; nahi yaya -- does not become.
TRANSLATION
"Not a moment should be lost. Every moment should be utilized for Krsna
or connected with Him.
PURPORT
Maharaja Pariksit's expression of anxiety is explained in this verse. He
says, "Let whatever is destined to happen take place. It doesn't matter.
Just let me see that not a moment of my time is wasted without a
relationship with Krsna." One has to tolerate all obstacles on the path
of Krsna consciousness, and one has to see that not a moment of his life
is wasted outside of Krsna's service.
Madhya 23.23
TEXT 23
TEXT
vagbhih stuvanto manasa smarantas
tanva namanto ‘py anisam na trptah
bhaktah sravan-netra-jalah samagram
ayur harer eva samarpayanti
SYNONYMS
vagbhih -- by words; stuvantah -- offering prayers to the Supreme
Personality of Godhead; manasa -- by the mind; smarantah -- remembering;
tanva -- by the body; namantah -- offering obeisances; api -- although;
anisam -- all the time; na trptah -- not satisfied; bhaktah -- the
devotees; sravat -- shedding; netra-jalah -- tears from the eyes;
samagram -- the whole; ayuh -- life; hareh -- to Krsna; eva -- only;
samarpayanti -- dedicate.
TRANSLATION
"‘With their words, they offer prayers to the Lord. With their minds,
they always remember the Lord. With their bodies, they offer obeisances
to the Lord. Despite all these activities, they are still not satisfied.
This is the nature of pure devotees. Shedding tears from their eyes,
they dedicate their whole lives to the Lord's service.'
PURPORT
This verse from the Hari-bhakti-sudhodaya is found in the Bhakti-
rasamrta-sindhu (1.3.29).
Madhya 23.24
TEXT 24
TEXT
bhukti, siddhi, indriyartha tare nahi bhaya
SYNONYMS
bhukti -- material enjoyment; siddhi -- mystic power; indriya-artha --
the objects of the senses; tare -- unto him; nahi bhaya -- do not appeal.
TRANSLATION
"In the material field, people are interested in material enjoyment,
mystic power and sense gratification. But these things do not appeal to
the devotee at all.
Madhya 23.25
TEXT 25
TEXT
yo dustyajan dara-sutan
suhrd-rajyam hrdi-sprsah
jahau yuvaiva mala-vad
uttamahsloka-lalasah
SYNONYMS
yah -- who (Bharata Maharaja); dustyajan -- difficult to give up; dara-
sutan -- wife and children; suhrt -- friends; rajyam -- kingdom; hrdi-
sprsah -- dear to the core of the heart; jahau -- gave up; yuva --
youthful; eva -- at that time; mala-vat -- like stool; uttamah-sloka-
lalasah -- being captivated by the transcendental qualities, pastimes
and association of the Supreme Personality of Godhead.
TRANSLATION
"‘King Bharata was very eager to attain the association of the Supreme
Personality of Godhead, Krsna, who is called Uttamahsloka because poems
and prayers are offered to Him for His favor. In his youth, King Bharata
gave up his attractive wife and children, as well as his beloved friends
and opulent kingdom, just as one gives up stool after passing it.'
PURPORT
These are the signs of virakti (detachment) found in a person who has
developed bhava, the preliminary stage of love of Godhead. This verse is
quoted from Srimad-Bhagavatam (5.14.43).
Madhya 23.26
TEXT 26
TEXT
sarvottama' apanake ‘hina' kari mane
SYNONYMS
sarva-uttama -- although standing above all; apanake -- himself; hina
kari -- as the lowest; mane -- considers.
TRANSLATION
"Although a pure devotee's standard is above all, he still considers
himself to be in the lowest stage of life.
Madhya 23.27
TEXT 27
TEXT
harau ratim vahann esa
narendranam sikha-manih
bhiksam atann ari-pure
sva-pakam api vandate
SYNONYMS
harau -- toward the Supreme Personality of Godhead; ratim -- affection;
vahan -- carrying; esah -- this one; nara-indranam -- of all the kings;
sikha-manih -- brilliant crown jewel; bhiksam -- begging alms; atan --
wandering for; ari-pure -- even in the city of enemies; sva-pakam -- the
fifth-grade candalas; api -- even; vandate -- worships.
TRANSLATION
"‘King Bhagaratha always carried affection for Krsna within his heart.
Although Bhagaratha Maharaja was the crown jewel of kings, he was still
wandering about and begging alms in the city of his enemies. He was even
offering respects to candalas, low-class men who eat dogs.'
PURPORT
This is a quotation from the Padma Purana.
Madhya 23.28
TEXT 28
TEXT
'krsna krpa karibena' -- drdha kari' jane
SYNONYMS
krsna -- Lord Krsna; krpa karibena -- will show His mercy; drdha kari' --
making firm; jane -- he believes.
TRANSLATION
"A fully surrendered devotee always hopes that Lord Krsna will be kind
to him. This hope is very firm in him.
Madhya 23.29
TEXT 29
TEXT
na prema sravanadi-bhaktir api va yogo ‘tha va vaisnavo
jnanam va subha-karma va kiyad aho saj-jatir apy asti va
hinarthadhika-sadhake tvayi tathapy acchedya-mula sati
he gopi-jana-vallabha vyathayate ha ha mad-asaiva mam
SYNONYMS
na -- not; prema -- love of Godhead; sravana-adi -- consisting of
chanting, hearing and so on; bhaktih -- devotional service; api -- also;
va -- or; yogah -- the power of mystic yoga; atha va -- or; vaisnavah --
befitting a devotee; jnanam -- knowledge; va -- or; subha-karma -- pious
activities; va -- or; kiyat -- a little; aho -- O my Lord; sat-jatih --
birth in a good family; api -- even; asti -- there is; va -- or; hina-
artha-adhika-sadhake -- who bestows greater benedictions upon one who is
fallen and possesses no good qualities; tvayi -- unto You; tatha-api --
still; acchedya-mula -- whose root is uncuttable; sati -- being; he -- O;
gopi-jana-vallabha -- most dear friend of the gopis; vyathayate --
gives pain; ha ha -- alas; mat -- my; asa -- hope; eva -- certainly; mam
-- to me.
TRANSLATION
"‘O my Lord, I do not have any love for You, nor am I qualified for
discharging devotional service by chanting and hearing. Nor do I possess
the mystic power of a Vaisnava, knowledge or pious activities. Nor do I
belong to a very high-caste family. On the whole, I do not possess
anything. Still, O beloved of the gopis, because You bestow Your mercy
on the most fallen, I have an unbreakable hope that is constantly in my
heart. That hope is always giving me pain.'
PURPORT
This verse by Sanatana Gosvami is quoted in the Bhakti-rasamrta-sindhu (
1.3.35).
Madhya 23.30
TEXT 30
TEXT
samutkantha haya sada lalasa-pradhana
SYNONYMS
samutkantha -- eagerness; haya -- is; sada -- always; lalasa -- ardent
desire; pradhana -- chiefly characterized by.
TRANSLATION
"This eagerness is chiefly characterized by an ardent desire to
associate with the Lord.
Madhya 23.31
TEXT 31
TEXT
tvac-chaisavam tri-bhuvanadbhutam ity avehi
mac-capalam ca tava va mama vadhigamyam
tat kim karomi viralam murali-vilasi
mugdham mukhambujam udiksitum iksanabhyam
SYNONYMS
tvat -- Your; saisavam -- early age; tri-bhuvana -- within the three
worlds; adbhutam -- wonderful; iti -- thus; avehi -- know; mat-capalam --
my unsteadiness; ca -- and; tava -- of You; va -- or; mama -- of me; va
-- or; adhigamyam -- to be understood; tat -- that; kim -- what; karomi -
- I do; viralam -- in solitude; murali-vilasi -- O player of the flute;
mugdham -- attractive; mukha-ambujam -- lotuslike face; udiksitum -- to
see sufficiently; iksanabhyam -- by the eyes.
TRANSLATION
"‘O Krsna, O flute-player, the sweetness of Your early age is wonderful
within these three worlds. You know My unsteadiness, and I know Yours.
No one else knows about this. I want to see Your beautiful, attractive
face somewhere in a solitary place, but how can this be accomplished?'
PURPORT
This is a verse from the Krsna-karnamrta (32).
Madhya 23.32
TEXT 32
TEXT
nama-gane sada ruci, laya krsna-nama
SYNONYMS
nama-gane -- in chanting the holy names; sada -- constantly; ruci --
taste, relish; laya -- takes; krsna-nama -- the Hare Krsna mantra.
TRANSLATION
"Due to having great relish for the holy name, one is inclined to chant
the Hare Krsna maha-mantra constantly.
Madhya 23.33
TEXT 33
TEXT
rodana-bindu-maranda-syandi-drg-indivaradya govinda
tava madhura-svara-kanthi gayati namavalim bala
SYNONYMS
rodana-bindu -- with teardrops; maranda -- like the nectar or juice of
flowers; syandi -- pouring; drk-indivara -- whose lotus eyes; adya --
today; govinda -- O my Lord Govinda; tava -- Your; madhura-svara-kanthi -
- who has a very sweet voice; gayati -- sings; nama-avalim -- holy names;
bala -- this young girl (Radhika).
TRANSLATION
"‘O Govinda, this youthful girl named Radhika is today constantly
pouring forth tears like nectar falling from flowers as She sings Your
holy names in a sweet voice.'
PURPORT
This verse is found in the Bhakti-rasamrta-sindhu (1.3.38).
Madhya 23.34
TEXT 34
TEXT
krsna-gunakhyane haya sarvada asakti
SYNONYMS
krsna-guna-akhyane -- in describing the transcendental qualities of
Krsna; haya -- there is; sarvada -- always; asakti -- attachment.
TRANSLATION
"At this stage of bhava, a devotee has awakened the tendency to chant
and describe the transcendental qualities of the Lord. He has attachment
for this process.
Madhya 23.35
TEXT 35
TEXT
madhuram madhuram vapur asya vibhor
madhuram madhuram vadanam madhuram
madhu-gandhi mrdu-smitam etad aho
madhuram madhuram madhuram madhuram
SYNONYMS
madhuram -- sweet; madhuram -- sweet; vapuh -- the transcendental form;
asya -- His; vibhoh -- of the Lord; madhuram -- sweet; madhuram -- sweet;
vadanam -- face; madhuram -- more sweet; madhu-gandhi -- the fragrance
of honey; mrdu-smitam -- soft smiling; etat -- this; aho -- O my Lord;
madhuram -- sweet; madhuram -- sweet; madhuram -- sweet; madhuram --
still more sweet.
TRANSLATION
"‘O my Lord, the transcendental body of Krsna is very sweet, and His
face is even sweeter than His body. But His soft smile, which has the
fragrance of honey, is sweeter still.'
PURPORT
This is a verse quoted from Bilvamangala Thakura's Krsna-karnamrta (92).
Madhya 23.36
TEXT 36
TEXT
krsna-lila-sthane kare sarvada vasati
SYNONYMS
krsna-lila-sthane -- in the place where Krsna has His pastimes; kare --
makes; sarvada -- always; vasati -- abode.
TRANSLATION
"A devotee absorbed in ecstatic emotion for Krsna always resides in a
place where Krsna's pastimes were performed.
Madhya 23.37
TEXT 37
TEXT
kadaham yamuna-tire
namani tava kirtayan
udbaspah pundarikaksa
racayisyami tandavam
SYNONYMS
kada -- when; aham -- I; yamuna-tire -- on the bank of the Yamuna;
namani -- holy names; tava -- Your; kirtayan -- chanting; udbaspah --
full of tears; pundarika-aksa -- O lotus-eyed one; racayisyami -- I
shall create; tandavam -- dancing like a madman.
TRANSLATION
"‘O Lord Pundarikaksa, while chanting Your holy name with tears in my
eyes, when shall I dance in ecstasy on the bank of the Yamuna?'
PURPORT
This verse is found in the Bhakti-rasamrta-sindhu (1.2.156).
Madhya 23.38
TEXT 38
TEXT
krsne ‘ratira' cihna ei kailun vivarana
'krsna-premera' cihna ebe suna sanatana
SYNONYMS
krsne -- for Krsna; ratira -- of attraction; cihna -- the symptoms; ei --
all these; kailun vivarana -- I have described; krsna-premera -- of
love for Lord Krsna; cihna -- the symptoms; ebe -- now; suna sanatana --
please hear, Sanatana.
TRANSLATION
"These are the symptoms of a person who has developed attraction [bhava]
for Krsna. Now let Me describe the symptoms of a person who is actually
elevated to love of Krsna. O Sanatana, please hear this from Me.
Madhya 23.39
TEXT 39
TEXT
yanra citte krsna-prema karaye udaya
tanra vakya, kriya, mudra vijneha na bujhaya
yanra citte -- in whose heart; krsna-prema -- love of Krsna; karaye
udaya -- awakens; tanra -- his; vakya -- words; kriya -- activities;
mudra -- symptoms; vijneha -- even a learned scholar; na bujhaya -- does
not understand.
TRANSLATION
"Even the most learned man cannot understand the words, activities and
symptoms of a person situated in love of Godhead.
Madhya 23.40
TEXT 40
TEXT
dhanyasyayam nava-prema
yasyonmilati cetasi
antar-vanibhir apy asya
mudra susthu su-durgama
SYNONYMS
dhanyasya -- of a most fortunate person; ayam -- this; navah -- new;
prema -- love of Godhead; yasya -- of whom; unmilati -- manifests;
cetasi -- in the heart; antar-vanibhih -- by persons well versed in the
sastras; api -- even; asya -- of him; mudra -- symptoms; susthu --
exceedingly; su-durgama -- difficult to understand.
TRANSLATION
"‘Even a most learned scholar cannot understand the activities and
symptoms of an exalted personality in whose heart love of Godhead has
awakened.'
PURPORT
This verse is also found in the Bhakti-rasamrta-sindhu (1.4.17).
Madhya 23.41
TEXT 41
TEXT
evam-vratah sva-priya-nama-kirtya
jatanurago druta-citta uccaih
hasaty atho roditi rauti gayaty
unmada-van nrtyati loka-bahyah
SYNONYMS
evam-vratah -- when one thus engages in a vow to chant and dance; sva --
own; priya -- very dear; nama -- the holy name; kirtya -- by chanting;
jata -- in this way develops; anuragah -- attachment; druta-cittah --
very eagerly; uccaih -- loudly; hasati -- laughs; atho -- also; roditi --
cries; rauti -- becomes agitated; gayati -- chants; unmada-vat -- like
a madman; nrtyati -- dances; loka-bahyah -- not caring for outsiders.
TRANSLATION
"‘When a person is actually advanced and takes pleasure in chanting the
holy name of the Lord, who is very dear to him, he is agitated and
loudly chants the holy name. He also laughs, cries, becomes agitated and
chants just like a madman, not caring for outsiders.'
PURPORT
This verse is quoted from Srimad-Bhagavatam (11.2.40).
Madhya 23.42
TEXT 42
TEXT
prema krame badi' haya -- sneha, mana, pranaya
raga, anuraga, bhava, mahabhava haya
SYNONYMS
prema -- love of God; krame -- gradually; badi' -- increasing; haya --
is; sneha -- affection; mana -- indignation due to affection; pranaya --
love; raga -- attachment; anuraga -- subattachment; bhava -- ecstasy;
maha-bhava -- exalted ecstasy; haya -- is.
TRANSLATION
"Love of Godhead increases and is manifested as affection, counterlove,
love, attachment, subattachment, ecstasy and sublime ecstasy.
Madhya 23.43
TEXT 43
TEXT
bija, iksu, rasa, guda tabe khanda-sara
sarkara, sita-michari, suddha-michari ara
SYNONYMS
bija -- seeds; iksu -- sugarcane plants; rasa -- juice; guda -- molasses;
tabe -- then; khanda-sara -- crude sugar; sarkara -- sugar; sita-
michari -- sugar candy; suddha-michari -- rock candy; ara -- also.
TRANSLATION
"This development is compared to sugarcane seeds, sugarcane plants,
sugarcane juice, molasses, crude sugar, refined sugar, sugar candy and
rock candy.
Madhya 23.44
TEXT 44
TEXT
iha yaiche krame nirmala, krame bade svada
rati-premadira taiche badaye asvada
SYNONYMS
iha -- this; yaiche -- like; krame -- by succession; nirmala -- pure;
krame -- gradually; bade -- increases; svada -- taste; rati -- from
attachment; prema-adira -- of love of Godhead and so on; taiche -- in
that way; badaye -- increases; asvada -- taste.
TRANSLATION
"One should understand that just as the taste of sugar increases as it
is gradually purified, so when love of Godhead increases from rati,
which is compared to the beginning seed, its taste increases.
Madhya 23.45
TEXT 45
TEXT
adhikari-bhede rati -- panca parakara
santa, dasya, sakhya, vatsalya, madhura ara
SYNONYMS
adhikari -- of the possessor; bhede -- according to differences; rati --
attachment; panca parakara -- five varieties; santa -- neutral; dasya --
servitude; sakhya -- friendship; vatsalya -- parental love; madhura --
conjugal love; ara -- also.
TRANSLATION
"According to the candidate possessing these transcendental qualities [
sneha, mana and so on], there are five transcendental mellows --
neutrality, servitorship, friendship, parental love and conjugal love.
PURPORT
In the Bhakti-rasamrta-sindhu (1.3.41, 44), rati (attraction) is thus
described:
vyaktam masrnitevantar laksyate rati-laksanam
mumuksu-prabhrtinam ced bhaved esa ratir na hi
kintu bala-camatkara-kari tac-cihna-viksaya
abhijnena subodho ‘yam raty-abhasah prakirtitah
"The real symptoms of the fructification of the seed of love (rati) are
manifested because the heart is melted. When such symptoms are found
among speculators and fruitive actors, they cannot be accepted as real
symptoms of attachment.... Foolish people without knowledge of
devotional service praise such symptoms of attachment even when they are
based on something other than a desire to serve Krsna. However, one who
is expert in devotional service calls such symptoms raty-abhasa, a mere
glimpse of attachment."
Madhya 23.46
TEXT 46
TEXT
ei panca sthayi bhava haya panca ‘rasa'
ye-rase bhakta ‘sukhi', krsna haya ‘vasa'
SYNONYMS
ei panca -- these five kinds of transcendental mellows; sthayi bhava --
permanent ecstatic moods; haya -- become; panca rasa -- five kinds of
transcendental mellows; ye-rase -- in a particular mellow; bhakta sukhi -
- a devotee becomes happy; krsna -- Lord Krsna; haya -- becomes; vasa --
under the control.
TRANSLATION
"These five transcendental mellows exist permanently. The devotee may be
attracted to one of these mellows, and thus he becomes happy. Krsna also
becomes inclined toward such a devotee and comes under his control.
PURPORT
In the Bhakti-rasamrta-sindhu (2.5.1), sthayi-bhava, permanent ecstasy,
is thus described:
aviruddhan viruddhams ca bhavan yo vasatam nayan
su-rajeva virajeta sa sthayi bhava ucyate
sthayi bhavo ‘tra sa proktah sri-krsna-visaya ratih
"These moods (bhavas) bring under control the favorable ecstasies (such
as laughing) and unfavorable ecstasies (such as anger). When these moods
continue to remain as kings, they are called sthayi-bhava, or permanent
ecstasies. Continuous ecstatic love for Krsna is called permanent
ecstasy."
Madhya 23.47
TEXT 47
TEXT
premadika sthayi-bhava samagri-milane
krsna-bhakti rasa-rupe paya pariname
SYNONYMS
prema-adika -- love of Godhead, beginning with santa, dasya and so on;
sthayi-bhava -- the permanent ecstasies; samagri-milane -- by mixing
with other ingredients; krsna-bhakti -- devotional service to Lord Krsna;
rasa-rupe -- composed of transcendental mellows; paya -- becomes;
pariname -- by transformation.
TRANSLATION
"When the permanent ecstasies [neutrality, servitorship and so on] are
mixed with other ingredients, devotional service in love of Godhead is
transformed and becomes composed of transcendental mellows.
PURPORT
In the Bhakti-rasamrta-sindhu (2.1.4–5), the following definition is
given:
athasyah kesava-rater laksitaya nigadyate
samagri-pariposena parama rasa-rupata
vibhavair anubhavais ca sattvikair vyabhicaribhih
svadyatvam hrdi bhaktanam anita sravanadibhih
esa krsna-ratih sthayi bhavo bhakti-raso bhavet
"Love for Krsna, Kesava, as previously described, reaches the supreme
state of being composed of mellows when its ingredients are fulfilled.
By means of vibhava, anubhava, sattvika and vyabhicari, hearing and
chanting are activated, and the devotee is able to taste love for Krsna.
Then attachment for Krsna, or permanent ecstasy (sthayi-bhava), becomes
the mellow of devotional service (bhakti-rasa)."
Madhya 23.48
TEXT 48
TEXT
vibhava, anubhava, sattvika, vyabhicari
sthayi-bhava ‘rasa' haya ei cari mili'
SYNONYMS
vibhava -- special ecstasy; anubhava -- subordinate ecstasy; sattvika --
natural ecstasy; vyabhicari -- transitory ecstasy; sthayi-bhava --
permanent ecstasy; rasa -- mellow; haya -- becomes; ei cari -- these
four; mili' -- meeting.
TRANSLATION
"Permanent ecstasy becomes a more and more relishable transcendental
mellow through the mixture of special ecstasy, subordinate ecstasy,
natural ecstasy and transitory ecstasy.
Madhya 23.49
TEXT 49
TEXT
dadhi yena khanda-marica-karpura-milane
'rasalakhya' rasa haya apurvasvadane
SYNONYMS
dadhi -- yogurt; yena -- as if; khanda -- sugar candy; marica -- black
pepper; karpura -- camphor; milane -- being mixed; rasala-akhya -- known
as delicious; rasa -- mellow; haya -- becomes; apurva-asvadane -- by an
unprecedented taste.
TRANSLATION
"Yogurt mixed with sugar candy, black pepper and camphor is very
palatable and tasty. Similarly, when permanent ecstasy mixes with other
ecstatic symptoms, it becomes unprecedentedly tasty.
Madhya 23.50
TEXT 50
TEXT
dvividha ‘vibhava', -- alambana, uddipana
vamsi-svaradi -- ‘uddipana', krsnadi -- ‘alambana'
SYNONYMS
dvi-vidha -- two kinds; vibhava -- particular ecstasy; alambana -- the
support; uddipana -- awakening; vamsi-svara-adi -- such as the vibration
of the flute; uddipana -- exciting; krsna-adi -- Krsna and others;
alambana -- the support.
TRANSLATION
"There are two kinds of particular ecstasies [vibhava]. One is called
the support, and the other is called the awakening. The vibration of
Krsna's flute is an example of the awakening, and Lord Krsna Himself is
an example of the support.
Madhya 23.51
TEXT 51
TEXT
'anubhava' -- smita, nrtya, gitadi udbhasvara
stambhadi -- ‘sattvika' anubhavera bhitara
SYNONYMS
anubhava -- subordinate ecstasy; smita -- smiling; nrtya -- dancing;
gita-adi -- songs and so on; udbhasvara -- symptoms of bodily
manifestation; stambha-adi -- being stunned and others; sattvika --
natural; anubhavera bhitara -- within the category of subordinate
ecstasies.
TRANSLATION
"The subordinate ecstasies are smiling, dancing and singing, as well as
different manifestations in the body. The natural ecstasies, such as
being stunned, are considered among the subordinate ecstasies [anubhava].
PURPORT
In the Bhakti-rasamrta-sindhu (2.1.14), vibhava is described as follows:
tatra jneya vibhavas tu raty-asvadana-hetavah
te dvidhalambana eke tathaivoddipanah pare
"The cause bringing about the tasting of love for Krsna is called
vibhava. Vibhava is divided into two categories -- alambana (support)
and uddipana (awakening)."
In the Agni Purana it is stated:
vibhavyate hi raty-adir yatra yena vibhavyate
vibhavo nama sa dvedhalambanoddipanatmakah
"That which causes love for Krsna to appear is called vibhava. That has
two divisions -- alambana (in which love appears) and uddipana (by which
love appears)."
In the Bhakti-rasamrta-sindhu (2.1.16), the following is stated about
alambana:
krsnas ca krsna-bhaktas ca budhair alambana matah
raty-ader visayatvena tathadharatayapi ca
"The object of love is Krsna, and the container of that love is the
devotee of Krsna. Learned scholars call them alambana -- the foundations.
" Similarly, uddipana is described as follows:
uddipanas tu te prokta bhavam uddipayanti ye
te tu sri-krsna-candrasya gunas cestah prasadhanam
"Those things which awaken ecstatic love are called uddipana. Mainly
this awakening is made possible by the qualities and activities of Krsna,
as well as by His mode of decoration and the way His hair is arranged."
(B.r.s. 2.1.301) The Bhakti-rasamrta-sindhu (2.1.302) also gives the
following further examples of uddipana:
smitanga-saurabhe vamsa-srnga-nupura-kambavah
padanka-ksetra-tulasi-bhakta-tad-vasaradayah
"Krsna's smile, the fragrance of His transcendental body, His flute,
bugle, ankle bells and conchshell, the marks on His feet, His place of
residence, His favorite plant [tulasi], His devotees, and the observance
of fasts and vows connected to His devotion all awaken the symptoms of
ecstatic love."
The Bhakti-rasamrta-sindhu (2.2.1) describes anubhava as follows:
anubhavas tu citta-stha-bhavanam avabodhakah
te bahir vikriya prayah prokta udbhasvarakhyaya
"The many external ecstatic symptoms, or bodily transformations which
indicate ecstatic emotions in the mind and which are also called
udbhasvara, are the anubhavas, or subordinate ecstatic expressions of
love." Some of these symptoms are dancing, falling down and rolling on
the ground, singing and crying very loudly, bodily contortions, loud
vibrations, yawning, deep breathing, disregard for others, the frothing
of saliva, mad laughter, spitting, hiccups and other, similar symptoms.
All these symptoms are divided into two divisions -- sita and ksepana.
Singing, yawning and so on are called sita. Dancing and bodily
contortions are called ksepana.
In his Anubhasya, Srila Bhaktisiddhanta Sarasvati Thakura quotes the
following verse from the Vedic literature describing udbhasvara:
udbhasante sva-dhamniti prokta udbhasvara budhaih
nivy-uttariya-dhammilla-sramsanam gatra-motanam
jrmbha ghranasya phullatvam nisvasadyas ca te matah
"The ecstatic symptoms manifest in the external body of a person in
ecstatic love are called udbhasvara by learned scholars. Some of these
are a slackening of the belt and a dropping of clothes and hair. Others
are bodily contortions, yawning, a trembling of the front portion of the
nostrils, heavy breathing, hiccupping and falling down and rolling on
the ground. These are the external manifestations of emotional love."
Stambha and other symptoms are described in Madhya-lila 14.167.
Madhya 23.52
TEXT 52
TEXT
nirveda-harsadi -- tetrisa ‘vyabhicari'
saba mili' ‘rasa' haya camatkara-kari
nirveda-harsa-adi-complete despondency, jubilation and so on; tetrisa-
thirty-three; vyabhicari-transitory elements; saba mili'-all meeting
together; rasa-the mellow; haya-becomes; camatkara-kari-a cause of
wonder.
TRANSLATION
"There are other ingredients, beginning with complete despondency and
jubilation. Altogether there are thirty-three varieties, and when these
combine, the mellow becomes very wonderful.
PURPORT
Nirveda, harsa and other symptoms are explained in Madhya-lila 14.167.
The transitory elements (vyabhicari) are described in the Bhakti-
rasamrta-sindhu (2.4.1-3) as follows:
athocyante trayas trimsad-bhava ye vyabhicarinah
visesenabhimukhyena caranti sthayinam prati
vag-anga-sattva-sucya ye jneyas te vyabhicarinah
sancarayanti bhavasya gatim sancarino'pi te
unmajjanti nimajjanti stayiny amrta-varidhau
urmi-vad vardhayanty enam yanti tad-rupatam ca te
"There are thirty-three transitory elements, known as vyabhicari
ecstatic emotions. They especially wander about the permanent sentiments
as assistants. They are to be known by words, by different symptoms seen
in the limbs and in other parts of the body, and by the peculiar
conditions of the heart. Because they set in motion the progress of the
permanent sentiments, they are specifically called sancari, or impelling
principles. These impelling principles rise up and fall back in the
permanent sentiments of ecstatic love like waves in an ocean of ecstasy.
Consequently they are called vyabhicari."
Madhya 23.53
TEXT 53
TEXT
panca-vidha rasa -- santa, dasya, sakhya, vatsalya
madhura-nama srngara-rasa -- sabate prabalya
SYNONYMS
panca-vidha rasa -- five kinds of mellows; santa -- neutrality; dasya --
servitorship; sakhya -- friendship; vatsalya -- parental affection;
madhura -- sweet; nama -- named; srngara-rasa -- the conjugal mellow;
sabate -- among all of them; prabalya -- predominant.
TRANSLATION
"There are five transcendental mellows -- neutrality, servitorship,
friendship, parental affection and conjugal love, which is also known as
the mellow of sweetness. Conjugal love excels all the others.
Madhya 23.54
TEXT 54
TEXT
santa-rase santi-rati ‘prema' paryanta haya
dasya-rati ‘raga' paryanta krameta badaya
SYNONYMS
santa-rase -- in the mellow of neutrality; santi-rati -- spiritual
attachment in peacefulness; prema paryanta -- up to love of Godhead;
haya -- is; dasya-rati -- attachment in servitude; raga -- spontaneous
love; paryanta -- up to; krameta -- gradually; badaya -- increases.
TRANSLATION
"The position of neutrality increases up to the point where one can
appreciate love of Godhead. The mellow of servitorship gradually
increases to the point of spontaneous love of Godhead.
Madhya 23.55
TEXT 55
TEXT
sakhya-vatsalya-rati paya ‘anuraga'-sima
subaladyera ‘bhava' paryanta premera mahima
sakhya-in friendship; vatsalya-in parental affection; rati-affection;
paya-obtains; anuraga-sima-up to the limit of subordinate spontaneous
love; subala-adyera-of friends like Subala and others; bhava-ecstatic
love; paryanta-up to; premera mahima-the glory of love of Godhead.
TRANSLATION
"After the mellow of servitorship, there are the mellows of friendship
and parental love, which increase to subordinate spontaneous love. The
greatness of the love found in friends like Subala extends to the
standard of ecstatic love of Godhead.
PURPORT
Srila Bhaktisiddhanta Sarasvati Thakura says that the mellow of
neutrality increases to simple love of Godhead. In the mellow of
servitorship, love of Godhead increases beyond that to affection,
counterlove (anger based on love), love and attachment. Similarly, the
mellow of friendship increases to affection, counterlove, love,
attachment and subattachment. It is the same with the mellow of parental
affection. The special feature of the mellow of friendship exhibited by
personalities like Subala is that it increases from fraternal affection
to counterlove, to spontaneous attachment, to subordinate attachment,
and finally to the ecstasy where all the ecstatic symptoms continuously
exist.
Madhya 23.56
TEXT 56
TEXT
santadi rasera ‘yoga', ‘viyoga' -- dui bheda
sakhya-vatsalye yogadira aneka vibheda
SYNONYMS
santa-adi rasera -- of the mellows beginning from neutrality; yoga --
connection; viyoga -- separation; dui bheda -- two divisions; sakhya --
in the mellow of friendship; vatsalye -- in parental affection; yoga-
adira -- of connection and separation; aneka vibheda -- many varieties.
TRANSLATION
"There are two divisions of each of the five mellows -- yoga [connection]
and viyoga [separation]. Among the mellows of friendship and parental
affection, there are many divisions of connection and separation.
PURPORT
In the Bhakti-rasamrta-sindhu (3.2.93), these divisions are described:
ayoga-yogavetasya
prabhedau kathitav ubhau
"In the mellows of bhakti-yoga, there are two stages -- ayoga and yoga."
Ayoga (viyoga) is described in the Bhakti-rasamrta-sindhu (3.2.94) as
follows:
sangabhavo harer dhirair ayoga iti kathyate
ayoge tvan-manaskatvam tad-gunady-anusandhayah
tat-prapty-upaya-cintadyah sarvesam kathitah kriyah
"Learned scholars in the science of bhakti-yoga say that when there is
an absence of association with the Supreme Personality of Godhead,
separation takes place. In the stage of ayoga (separation), the mind is
filled with Krsna consciousness and is fully absorbed in thoughts of
Krsna. In that stage, the devotee searches out the transcendental
qualities of the Supreme Personality of Godhead. It is said that in that
stage of separation, all the devotees in the different mellows are
always active in thinking of ways to attain Krsna's association."
The word yoga ("connection") is thus described in the Bhakti-rasamrta-
sindhu (3.2.129):
krsnena sangamo yas tu
sa yoga iti kirtyate
"When one meets Krsna directly, that is called yoga."
In the transcendental mellows of neutrality and servitorship, there are
similar divisions of yoga and viyoga, but they are not variegated. The
divisions of yoga and viyoga are always existing in the five mellows.
However, in the transcendental mellows of friendship and parental
affection, there are many varieties of yoga and viyoga. The varieties of
yoga are thus described:
yogo ‘pi kathitah siddhis
tustih sthitir iti tridha
"Yoga (connection) is of three types -- success, satisfaction and
permanence." (B.r.s. 3.2.129) The divisions of ayoga (separation) are
described as follows:
utkanthitam viyogas cety
ayogo ‘pi dvidhocyate
"Thus ayoga has two divisions -- longing and separation." (B.r.s. 3.2.95)
Madhya 23.57
TEXT 57
TEXT
'rudha', ‘adhirudha' bhava -- kevala ‘madhure'
mahisi-ganera ‘rudha', ‘adhirudha' gopika-nikare
SYNONYMS
rudha -- advanced; adhirudha -- highly advanced; bhava -- ecstasy;
kevala -- only; madhure -- in the transcendental mellow of conjugal love;
mahisi-ganera -- of the queens of Dvaraka; rudha -- advanced; adhirudha
-- highly advanced; gopika-nikare -- among the gopis.
TRANSLATION
"Only in the conjugal mellow are there two ecstatic symptoms called
rudha [advanced] and adhirudha [highly advanced]. The advanced ecstasies
are found among the queens of Dvaraka, and the highly advanced ecstasies
are found among the gopis.
PURPORT
The adhirudha ecstasies are explained in the Ujjvala-nilamani (Sthayi-
bhava-prakarana 170):
rudhoktebhyo ‘nubhavebhyah kam apy apta visistatam
yatranubhava drsyante so ‘dhirudho nigadyate
The very sweet attraction of conjugal love increases through affection,
counterlove, love, attachment, subattachment, ecstasy and highly
advanced ecstasy (mahabhava). The platform of mahabhava includes rudha
and adhirudha. These platforms are possible only in conjugal love.
Advanced ecstasy is found in Dvaraka, whereas highly advanced ecstasy is
found among the gopis.
Madhya 23.58
TEXT 58
TEXT
adhirudha-mahabhava -- dui ta' prakara
sambhoge ‘madana', virahe ‘mohana' nama tara
SYNONYMS
adhirudha-mahabhava -- highly advanced ecstasy; dui ta' prakara -- two
varieties; sambhoge -- in actually meeting; madana -- madana; virahe --
in separation; mohana -- mohana; nama -- the names; tara -- of them.
TRANSLATION
"Highly advanced ecstasy is divided into two categories -- madana and
mohana. Meeting together is called madana, and separation is called
mohana.
Madhya 23.59
TEXT 59
TEXT
'madane' -- cumbanadi haya ananta vibheda
'udghurna', ‘citra-jalpa' -- ‘mohane' dui bheda
SYNONYMS
madane -- in the stage of madana; cumbana-adi -- kissing and similar
activities; haya -- are; ananta vibheda -- unlimited divisions; udghurna
-- unsteadiness; citra-jalpa -- various mad talks; mohane -- the stage
of mohana; dui bheda -- two divisions.
TRANSLATION
"On the madana platform there are kissing and many other symptoms, which
are unlimited. In the mohana stage, there are two divisions -- udghurna [
unsteadiness] and citra-jalpa [varieties of mad emotional talks].
PURPORT
For further information, see Madhya-lila 1.87.
Madhya 23.60
TEXT 60
TEXT
citra-jalpera dasa anga -- prajalpadi-nama
'bhramara-gita'ra dasa sloka tahate pramana
SYNONYMS
citra-jalpera -- of the mad talks; dasa -- ten; anga -- parts; prajalpa-
adi-nama -- named prajalpa and so on; bhramara-gitara -- of Radharani's
talks with the bumblebee (Srimad-Bhagavatam, Canto Ten, Chapter Forty-
seven); dasa sloka -- ten verses; tahate -- in that matter; pramana --
the evidence.
TRANSLATION
"Mad emotional talks include ten divisions, called prajalpa and other
names. An example of this is the ten verses spoken by Srimati Radharani
called ‘The Song to the Bumblebee.'
PURPORT
Imaginative mad talks, known as citra-jalpa, can be divided into ten
categories -- prajalpa, parijalpa, vijalpa, ujjalpa, sanjalpa, avajalpa,
abhijalpa, ajalpa, pratijalpa and sujalpa. There are no English
equivalents for these different features of jalpa (imaginative talk).
Madhya 23.61
TEXT 61
TEXT
udghurna, vivasa-cesta -- divyonmada-nama
virahe krsna-sphurti, apanake ‘krsna'-jnana
SYNONYMS
udghurna -- unsteadiness; vivasa-cesta -- boastful activities; divya-
unmada-nama -- named transcendental madness; virahe -- in separation;
krsna-sphurti -- manifestation of Krsna; apanake -- oneself; krsna-jnana
-- thinking as Krsna.
TRANSLATION
"Udghurna [unsteadiness] and vivasa-cesta [boastful activities] are
aspects of transcendental madness. In separation from Krsna, one
experiences the manifestation of Krsna, and one thinks oneself to be
Krsna.
Madhya 23.62
TEXT 62
TEXT
'sambhoga'-‘vipralambha'-bhede dvividha srngara
sambhogera ananta anga, nahi anta tara
SYNONYMS
sambhoga -- of meeting (enjoyment together); vipralambha -- of
separation; bhede -- in two divisions; dvi-vidha srngara -- two kinds of
conjugal love; sambhogera -- of the stage of sambhoga, or meeting;
ananta anga -- unlimited parts; nahi -- not; anta -- an end; tara -- of
that.
TRANSLATION
"In conjugal love [srngara] there are two departments -- meeting and
separation. On the platform of meeting, there are unlimited varieties
that are beyond description.
PURPORT
Vipralambha is described in the Ujjvala-nilamani (Vipralambha-prakarana
3–4):
yunor ayuktayor bhavo yuktayor vatha yo mithah
abhistalinganadinam anavaptau prakrsyate
sa vipralambho vijneyah sambhogonnati-karakah
na vina vipralambhena sambhogah pustim asnute
"When the lover and the beloved meet, they are called yukta (connected).
Previous to their meeting, they are called ayukta (not connected).
Whether connected or not connected, the ecstatic emotion arising due to
not being able to embrace and kiss each other as desired is called
vipralambha. This vipralambha helps nourish emotions at the time of
meeting." Similarly, sambhoga is described in the following verse quoted
from the Vedic literature by Srila Bhaktisiddhanta Sarasvati Thakura in
his Anubhasya:
darsanalinganadinam anukulyan nisevaya
yunor ullasam arohan bhavah sambhoga iryate
"Meeting each other and embracing each other are aimed at bringing about
the happiness of the lover and the beloved. When this stage becomes
increasingly jubilant, the resultant ecstatic emotion is called sambhoga.
" When awakened, sambhoga is divided into four categories:
(1) purva-raga-anantara -- after purva-raga (attachment prior to meeting)
, sambhoga is called brief (sanksipta);
(2) mana-anantara -- after mana (anger based on love), sambhoga is
called encroached (sankirna);
(3) kincid-dura-pravasa-anantara -- after being a little distance away
for some time, sambhoga is called accomplished (sampanna);
(4) sudura-pravasa-anantara -- after being far away, sambhoga is called
perfection (samrddhiman).
The meetings of the lovers that take place in dreams also have these
four divisions.
Madhya 23.63
TEXT 63
TEXT
'vipralambha' catur-vidha -- purva-raga, mana
pravasakhya, ara prema-vaicittya-akhyana
SYNONYMS
vipralambha -- separation; catur-vidha -- four divisions; purva-raga --
purva-raga; mana -- mana; pravasa-akhya -- known as pravasa; ara -- and;
prema-vaicittya-prema-vaicittya; akhyana -- calling.
TRANSLATION
"Vipralambha has four divisions -- purva-raga, mana, pravasa and prema-
vaicittya.
PURPORT
Purva-raga is described in the Ujjvala-nilamani (Vipralambha-prakarana 5)
:
ratir ya sangamat purvam darsana-sravanadi-ja
tayor unmilati prajnaih purva-ragah sa ucyate
"When attachment produced in the lover and beloved before their meeting
by seeing, hearing and so on becomes very palatable by the mixture of
four ingredients, such as vibhava and anubhava, this is called purva-
raga."
The word mana is also described in the Ujjvala-nilamani (Vipralambha-
prakarana 68):
dam-patyor bhava ekatra sator apy anuraktayoh
svabhistaslesa-viksadi-nirodhi mana ucyate
"Mana is a word used to indicate the mood of the lover and the beloved
experienced whether they are in one place or in different places. This
mood obstructs their looking at each other and embracing each other,
despite the fact that they are attached to each other."
Pravasa is also explained in the Ujjvala-nilamani (Vipralambha-prakarana
139), as follows:
purva-sangatayor yunor bhaved desantaradibhih
vyavadhanam tu yat prajnaih sa pravasa itiryate
"Pravasa is a word used to indicate the separation of lovers who were
previously intimately associated. This separation is due to their being
in different places."
Similarly, prema-vaicittya is also explained in the Ujjvala-nilamani (
Vipralambha-prakarana 134):
priyasya sannikarse ‘pi premotkarsa-svabhavatah
ya visesa-dhiyartis tat prema-vaicittyam ucyate
"Prema-vaicittya is a word used to indicate an abundance of love that
brings about grief from fear of separation, although the lover is
present."
Madhya 23.64
TEXT 64
TEXT
radhikadye ‘purva-raga' prasiddha ‘pravasa', ‘mane'
'prema-vaicittya' sri-dasame mahisi-gane
SYNONYMS
radhika-adye -- in Srimati Radharani and the other gopis; purva-raga -
- feelings before union; prasiddha -- celebrated; pravasa mane -- also
pravasa and mana; prema-vaicittya -- feelings of fear of separation; sri-
dasame -- in the Tenth Canto; mahisi-gane -- among the queens.
TRANSLATION
"Of the four kinds of separation, three [purva-raga, pravasa and mana]
are celebrated in Srimati Radharani and the gopis. In Dvaraka, among the
queens, feelings of prema-vaicittya are very prominent.
Madhya 23.65
TEXT 65
TEXT
kurari vilapasi tvam vita-nidra na sese
svapiti jagati ratryam isvaro gupta-bodhah
vayam iva sakhi kaccid gadha-nirviddha-ceta
nalina-nayana-hasodara-lileksitena
SYNONYMS
kurari -- O female osprey; vilapasi -- are lamenting; tvam -- you; vita-
nidra -- without sleep; na -- not; sese -- rest; svapiti -- sleeps;
jagati -- in the world; ratryam -- at night; isvarah -- Lord Krsna;
gupta-bodhah -- whose consciousness is hidden; vayam -- we; iva -- like;
sakhi -- O dear friend; kaccit -- whether; gadha -- deeply; nirviddha-
cetah -- pierced in the heart; nalina-nayana -- of the lotus-eyed Lord;
hasa -- smiling; udara -- liberal; lila-iksitena -- by the playful
glancing.
TRANSLATION
"‘My dear friend kurari, it is now night, and Lord Sri Krsna is sleeping.
You yourself are not asleep or resting but are lamenting. Should I
presume that you, like us, are affected by the smiling, liberal, playful
glances of lotus-eyed Krsna? If so, your heart is deeply pierced. Is
that why you are showing these signs of sleepless lamentation?'
PURPORT
This verse from Srimad-Bhagavatam (10.90.15) was spoken by Lord Krsna's
queens. Although they were with Krsna, they were still thinking of
losing His company.
Madhya 23.66
TEXT 66
TEXT
vrajendra-nandana krsna -- nayaka-siromani
nayikara siromani -- radha-thakurani
SYNONYMS
vrajendra-nandana krsna -- Lord Krsna, the son of Maharaja Nanda; nayaka-
siromani -- best of all heroes; nayikara siromani -- the best of all
heroines; radha-thakurani -- Srimati Radharani.
TRANSLATION
"Lord Krsna, the Supreme Personality of Godhead, who appeared as the son
of Nanda Maharaja, is the supreme hero in all dealings. Similarly,
Srimati Radharani is the topmost heroine in all dealings.
Madhya 23.67
TEXT 67
TEXT
nayakanam siro-ratnam
krsnas tu bhagavan svayam
yatra nityataya sarve
virajante maha-gunah
SYNONYMS
nayakanam -- of all heroes; sirah-ratnam -- the crown jewel; krsnah --
Lord Krsna; tu -- but; bhagavan svayam -- the Supreme Personality of
Godhead Himself; yatra -- in whom; nityataya -- with permanence; sarve --
all; virajante -- exist; maha-gunah -- transcendental qualities.
TRANSLATION
"‘Krsna is the Supreme Personality of Godhead Himself, and He is the
crown jewel of all heroes. In Krsna, all transcendental good qualities
are permanently situated.'
PURPORT
This verse is also found in the Bhakti-rasamrta-sindhu (2.1.17).
Madhya 23.68
TEXT 68
TEXT
devi krsna-mayi prokta
radhika para-devata
sarva-laksmi-mayi sarva-
kantih sammohini para
SYNONYMS
devi -- who shines brilliantly; krsna-mayi -- nondifferent from Lord
Krsna; prokta -- called; radhika -- Srimati Radharani; para-devata --
most worshipable; sarva-laksmi-mayi -- presiding over all the goddesses
of fortune; sarva-kantih -- in whom all splendor exists; sammohini --
whose character completely bewilders Lord Krsna; para -- the superior
energy.
TRANSLATION
"‘The transcendental goddess Srimati Radharani is the direct counterpart
of Lord Sri Krsna. She is the central figure for all the goddesses of
fortune. She possesses all the attraction to attract the all-attractive
Personality of Godhead. She is the primeval internal potency of the Lord.
'
PURPORT
This text is found in the Brhad-gautamiya-tantra. For an explanation,
see Adi-lila 4.83–95.
Madhya 23.69
TEXT 69
TEXT
ananta krsnera guna, causatti -- pradhana
eka eka guna suni' judaya bhakta-kana
SYNONYMS
ananta -- unlimited; krsnera -- of Lord Krsna; guna -- qualities;
causatti -- sixty-four; pradhana -- chief ones; eka eka -- one by one;
guna -- qualities; suni' -- hearing; judaya -- satisfies; bhakta-kana --
the ears of the devotees.
TRANSLATION
"The transcendental qualities of Lord Krsna are unlimited. Out of these,
sixty-four are considered prominent. The ears of the devotees are
satisfied simply by hearing all these qualities one after the other.
Madhya 23.70
TEXT 70
TEXT
ayam neta su-ramyangah
sarva-sal-laksananvitah
ruciras tejasa yukto
baliyan vayasanvitah
SYNONYMS
ayam -- this (Krsna); neta -- supreme hero; su-ramya-angah -- having the
most beautiful transcendental body; sarva-sat-laksana -- all auspicious
bodily marks; anvitah -- endowed with; rucirah -- possessing radiance
very pleasing to the eyes; tejasa -- with all power; yuktah -- bestowed;
baliyan -- very strong; vayasa-anvitah -- having a youthful age.
TRANSLATION
"‘Krsna, the supreme hero, has the most beautiful transcendental body.
This body possesses all good features. It is radiant and very pleasing
to the eyes. His body is powerful, strong and youthful.
PURPORT
This verse and the following six verses are also found in the Bhakti-
rasamrta-sindhu (2.1.23–29).
Madhya 23.71
TEXT 71
TEXT
vividhadbhuta-bhasa-vit
satya-vakyah priyam-vadah
vavadukah su-pandityo
buddhiman pratibhanvitah
SYNONYMS
vividha -- various; adbhuta -- wonderful; bhasa-vit -- knower of
languages; satya-vakyah -- whose words are truthful; priyam-vadah -- who
speaks very pleasingly; vavadukah -- expert in speaking; su-pandityah --
very learned; buddhi-man -- very wise; pratibha-anvitah -- genius.
TRANSLATION
"‘Krsna is the linguist of all wonderful languages. He is a truthful and
very pleasing speaker. He is expert in speaking, and He is a very wise,
learned scholar and a genius.
Madhya 23.72
TEXT 72
TEXT
vidagdhas caturo daksah
krta-jnah su-drdha-vratah
desa-kala-supatra-jnah
sastra-caksuh sucir vasi
SYNONYMS
vidagdhah -- expert in artistic enjoyment; caturah -- cunning; daksah --
expert; krta-jnah -- grateful; su-drdha-vratah -- firmly determined;
desa -- of country; kala -- time; su-patra -- of fitness; jnah -- a
knower; sastra-caksuh -- expert in the authoritative scriptures; sucih --
very clean and neat; vasi -- self-controlled.
TRANSLATION
"‘Krsna is very expert in artistic enjoyment. He is highly cunning,
expert, grateful and firmly determined in His vows. He knows how to deal
according to time, person and country, and He sees through the
scriptures and authoritative books. He is very clean and self-controlled.
Madhya 23.73
TEXT 73
TEXT
sthiro dantah ksama-silo
gambhiro dhrtiman samah
vadanyo dharmikah surah
karuno manya-mana-krt
SYNONYMS
sthirah -- steady; dantah -- having controlled senses; ksama-silah --
forgiving; gambhirah -- grave; dhrti-man -- calm, never bereft of
intelligence; samah -- equal; vadanyah -- magnanimous; dharmikah --
religious; surah -- chivalrous; karunah -- kind; manya-mana-krt --
respectful to the respectable.
TRANSLATION
"‘Lord Krsna is steady, His senses are controlled, and He is forgiving,
grave and calm. He is also equal to all. Moreover, He is magnanimous,
religious, chivalrous and kind. He is always respectful to respectable
people.
Madhya 23.74
TEXT 74
TEXT
daksino vinayi hriman
saranagata-palakah
sukhi bhakta-suhrt prema-
vasyah sarva-subhan-karah
SYNONYMS
daksinah -- simple and liberal; vinayi -- humble; hri-man -- bashful
when glorified; sarana-agata-palakah -- protector of the surrendered
souls; sukhi -- always happy; bhakta-suhrt -- well-wisher of the
devotees; prema-vasyah -- submissive to love; sarva-subham-karah -- all-
auspicious.
TRANSLATION
"‘Krsna is very simple and liberal, He is humble and bashful, and He is
the protector of the surrendered souls. He is very happy, and He is
always the well-wisher of His devotees. He is all-auspicious, and He is
submissive to love.
Madhya 23.75
TEXT 75
TEXT
pratapi kirtiman rakta-
lokah sadhu-samasrayah
nari-gana-manohari
sarvaradhyah samrddhiman
SYNONYMS
pratapi -- very influential; kirti-man -- famous for good works; rakta-
lokah -- who is the object of the attachment of all people; sadhu-
samasrayah -- the shelter of the good and virtuous; nari-gana -- to
women; manah-hari -- attractive; sarva-aradhyah -- worshipable by
everyone; samrddhi-man -- very rich.
TRANSLATION
"‘Krsna is very influential and famous, and He is the object of
attachment for everyone. He is the shelter of the good and the virtuous.
He is attractive to the minds of women, and He is worshiped by everyone.
He is very, very rich.
Madhya 23.76
TEXT 76
TEXT
variyan isvaras ceti
gunas tasyanukirtitah
samudra iva pancasad
durvigaha harer ami
SYNONYMS
variyan -- the best; isvarah -- the supreme controller; ca -- and; iti --
thus; gunah -- the transcendental qualities; tasya -- of Him;
anukirtitah -- described; samudrah -- oceans; iva -- like; pancasat --
fifty; durvigahah -- difficult to penetrate fully; hareh -- of the
Supreme Personality of Godhead; ami -- all these.
TRANSLATION
"‘Krsna is the Supreme, and He is always glorified as the Supreme Lord
and controller. Thus all the previously mentioned transcendental
qualities are in Him. The fifty qualities of the Supreme Personality of
Godhead mentioned above are as deep as an ocean. In other words, they
are difficult to fully comprehend.
Madhya 23.77
TEXT 77
TEXT
jivesv ete vasanto ‘pi
bindu-bindutaya kvacit
paripurnataya bhanti
tatraiva purusottame
SYNONYMS
jivesu -- in the living entities; ete -- these; vasantah -- are residing;
api -- though; bindu-bindutaya -- with a very minute quantity; kvacit --
sometimes; paripurnataya -- with fullness; bhanti -- are manifested;
tatra -- in Him; eva -- certainly; purusa-uttame -- in the Supreme
Personality of Godhead.
TRANSLATION
"‘These qualities are sometimes very minutely exhibited in living beings,
but they are fully manifested in the Supreme Personality of Godhead.'
PURPORT
This verse is found in the Bhakti-rasamrta-sindhu (2.1.30). Living
entities are parts and parcels of the Supreme Personality of Godhead. As
Lord Krsna states in the Bhagavad-gita (15.7):
mamaivamso jiva-loke jiva-bhutah sanatanah
manah-sasthanindriyani prakrti-sthani karsati
"The living entities in this conditioned world are My eternal,
fragmental parts. Due to conditioned life, they are struggling very hard
with the six senses, which include the mind."
The qualities of Krsna are present in the living entity in minute,
atomic quantities. A small portion of gold is certainly gold, but it
cannot be equal to a gold mine. Similarly, the living entities have all
the characteristics of the Supreme Personality of Godhead in minute
quantity, but the living entity is never equal to the Supreme
Personality of Godhead. God is therefore described as the Supreme Being,
and the living entity is described as a jiva. God is described as the
Supreme Being, the chief of all living beings, because He is supplying
the necessities of all others -- eko bahunam yo vidadhati kaman. The
Mayavadis maintain that everyone is God, but even if this philosophy is
accepted, no one can maintain that everyone is equal to the Supreme
Godhead in every respect. Only unintelligent men maintain that everyone
is equal to God or that everyone is God.
Madhya 23.78
TEXT 78
TEXT
atha panca-guna ye syur
amsena girisadisu
SYNONYMS
atha -- now (over and above these); panca-gunah -- five qualities; ye --
which; syuh -- may exist; amsena -- by part; girisa-adisu -- in demigods
like Lord Siva.
TRANSLATION
"‘Apart from these fifty qualities, there are five other qualities found
in the Supreme Personality of Godhead that are partially present in
demigods like Siva.
PURPORT
This verse and the following seven verses are also found in the Bhakti-
rasamrta-sindhu (2.1.37–44).
Madhya 23.79–81
TEXTS 79–81
TEXT
sada svarupa-sampraptah
sarva-jno nitya-nutanah
sac-cid-ananda-sandrangah
sarva-siddhi-nisevitah
athocyante gunah panca
ye laksmisadi-vartinah
avicintya-maha-saktih
koti-brahmanda-vigrahah
avataravali-bijam
hatari-gati-dayakah
atmarama-ganakarsity
ami krsne kiladbhutah
SYNONYMS
sada -- always; svarupa-sampraptah -- situated in one's eternal nature;
sarva-jnah -- omniscient; nitya-nutanah -- ever fresh; sat-cit-ananda-
sandra-angah -- the concentrated form of eternity, knowledge and bliss;
sarva-siddhi-nisevitah -- attended by all mystic perfections; atha --
now; ucyante -- are said; gunah -- qualities; panca -- five; ye -- which;
laksmi-isa -- in the proprietor of the goddess of fortune; adi -- etc.;
vartinah -- represented; avicintya -- inconceivable; maha-saktih --
possessing supreme energy; koti-brahmanda -- consisting of innumerable
universes; vigrahah -- having a body; avatara -- of incarnations; avali -
- of groups; bijam -- the source; hata-ari -- to enemies killed by Him;
gati-dayakah -- giving liberation; atmarama-gana -- of those fully
satisfied in themselves; akarsi -- attracting; iti -- thus; ami -- these;
krsne -- in Krsna; kila -- certainly; adbhutah -- very wonderful.
TRANSLATION
"‘These qualities are (1) the Lord is always situated in His original
position, (2) He is omniscient, (3) He is always fresh and youthful, (4)
He is the concentrated form of eternity, knowledge and bliss, and (5) He
is the possessor of all mystic perfection. There are another five
qualities, which exist in the Vaikuntha planets in Narayana, the Lord of
Laksmi. These qualities are also present in Krsna, but they are not
present in demigods like Lord Siva or in other living entities. These
are (1) the Lord possesses inconceivable supreme power, (2) He generates
innumerable universes from His body, (3) He is the original source of
all incarnations, (4) He bestows salvation upon enemies He kills, and (5)
He has the ability to attract exalted persons who are satisfied in
themselves. Although these qualities are present in Narayana, the
dominating Deity of the Vaikuntha planets, they are even more
wonderfully present in Krsna.
Madhya 23.82–83
TEXTS 82–83
TEXT
sarvadbhuta-camatkara-
lila-kallola-varidhih
atulya-madhura-prema-
mandita-priya-mandalah
tri-jagan-manasakarsi-
murali-kala-kujitah
asamanordhva-rupa-sri-
vismapita-caracarah
SYNONYMS
sarva-adbhuta-camatkara -- bringing wonder to all; lila -- of pastimes;
kallola -- full of waves; varidhih -- an ocean; atulya-madhura-prema --
with incomparable conjugal love; mandita -- decorated; priya-mandalah --
with a circle of favorite personalities; tri-jagat -- of the three
worlds; manasa-akarsi -- attracting the minds; murali -- of the flute;
kala-kujitah -- the melodious vibration; asamana-urdhva -- unequaled and
unsurpassed; rupa -- by beauty; sri -- and opulence; vismapita-cara-
acarah -- astonishing the moving and nonmoving living entities.
TRANSLATION
"‘Apart from these sixty transcendental qualities, Krsna has an
additional four transcendental qualities, which are not manifested even
in the personality of Narayana. These are: (1) Krsna is like an ocean
filled with waves of pastimes that evoke wonder within everyone in the
three worlds. (2) In His activities of conjugal love, He is always
surrounded by His dear devotees who possess unequaled love for Him. (3)
He attracts the minds of all three worlds with the melodious vibration
of His flute. (4) His personal beauty and opulence are beyond compare.
No one is equal to Him, and no one is greater than Him. Thus the
Personality of Godhead astonishes all living entities, both moving and
nonmoving, within the three worlds. He is so beautiful that He is called
Krsna.
PURPORT
Mayavadi philosophers, who have a poor fund of knowledge, simply dismiss
the subject by explaining that krsna means "black." Not understanding
the qualities of Krsna, these atheistic rascals do not accept Him as the
Supreme Personality of Godhead. Although the Lord is described and
accepted by great personalities, acaryas and sages, the Mayavadis still
do not appreciate Him. Unfortunately, at the present moment human
society is so degraded that people cannot even provide themselves with
life's daily necessities, yet they are captivated by Mayavadi
philosophers and are being misled. According to the Bhagavad-gita,
simply by understanding Krsna one can get free from the cycle of birth
and death. Tyaktva deham punar janma naiti mam eti so ‘rjuna [Bg. 4.9].
Unfortunately this great science of Krsna consciousness has been impeded
by Mayavadi philosophers, who are opposed to the personality of Krsna.
Those who are preaching this Krsna consciousness movement must try to
understand Krsna from the statements given in the Bhakti-rasamrta-sindhu
(The Nectar of Devotion).
Madhya 23.84–85
TEXTS 84–85
TEXT
lila premna priyadhikyam
madhuryam venu-rupayoh
ity asadharanam proktam
govindasya catustayam
evam gunas catur-bhedas
catuh-sastir udahrtah
SYNONYMS
lila -- pastimes; premna -- with transcendental love; priya-adhikyam --
an abundance of highly elevated devotees; madhuryam -- sweetness; venu-
rupayoh -- of the flute and the beauty of Krsna; iti -- thus;
asadharanam -- uncommon; proktam -- said; govindasya -- of Lord Krsna;
catustayam -- four special features; evam -- thus; gunah --
transcendental qualities; catuh-bhedah -- having four divisions; catuh-
sastih -- sixty-four; udahrtah -- declared.
TRANSLATION
"‘Above Narayana, Krsna has four specific transcendental qualities --
His wonderful pastimes, an abundance of wonderful associates who are
very dear to Him [like the gopis], His wonderful beauty and the
wonderful vibration of His flute. Lord Krsna is more exalted than
ordinary living beings and demigods like Lord Siva. He is even more
exalted than His personal expansion Narayana. In all, the Supreme
Personality of Godhead has sixty-four transcendental qualities in full.'
Madhya 23.86
TEXT 86
TEXT
ananta guna sri-radhikara, pancisa -- pradhana
yei gunera ‘vasa' haya krsna bhagavan
SYNONYMS
ananta guna -- unlimited qualities; sri-radhikara -- of Srimati
Radharani; pancisa -- twenty-five; pradhana -- chief; yei gunera -- by
those qualities; vasa -- under the control; haya -- is; krsna -- Lord
Krsna; bhagavan -- the Supreme Personality of Godhead.
TRANSLATION
"Similarly, Srimati Radharani has unlimited transcendental qualities, of
which twenty-five are principal. Sri Krsna is controlled by these
transcendental qualities of Srimati Radharani.
Madhya 23.87–91
TEXTS 87–91
TEXT
atha vrndavanesvaryah
kirtyante pravara gunah
madhureyam nava-vayas
calapangojjvala-smita
caru-saubhagya-rekhadhya
gandhonmadita-madhava
sangita-prasarabhijna
ramya-van narma-pandita
vinita karuna-purna
vidagdha patavanvita
lajja-sila su-maryada
dhairya-gambhirya-salini
su-vilasa mahabhava-
paramotkarsa-tarsini
gokula-prema-vasatir
jagac-chreni-lasad-yasah
gurv-arpita-guru-sneha
sakhi-pranayita-vasa
krsna-priyavali-mukhya
santatasrava-kesava
bahuna kim gunas tasyah
sankhyatita harer iva
SYNONYMS
atha -- now; vrndavana-isvaryah -- of the Queen of Vrndavana (Sri
Radhika); kirtyante -- are glorified; pravarah -- chief; gunah --
qualities; madhura -- sweet; iyam -- this one (Radhika); nava-vayah --
youthful; cala-apanga -- having restless eyes; ujjvala-smita -- having a
bright smile; caru-saubhagya-rekha-adhya -- possessing beautiful,
auspicious lines on the body; gandha -- by the wonderful fragrance of
Her body; unmadita-madhava -- exciting Krsna; sangita -- of songs;
prasara-abhijna -- knowledgeable in the expansion; ramya-vak -- having
charming speech; narma-pandita -- learned in joking; vinita -- humble;
karuna-purna -- full of mercy; vidagdha -- cunning; patava-anvita --
expert in performing Her duties; lajja-sila -- shy; su-maryada --
respectful; dhairya -- calm; gambhirya-salini -- and grave; su-vilasa --
playful; maha-bhava -- of advanced ecstasy; parama-utkarsa -- in the
highest excellence; tarsini -- desirous; gokula-prema -- the love of the
residents of Gokula; vasatih -- the abode; jagat-sreni -- among the
surrendered devotees who are the abodes (asraya) of love for Krsna;
lasat -- shining; yasah -- whose fame; guru -- to the elders; arpita --
offered; guru-sneha -- whose great affection; sakhi-pranayita-vasa --
controlled by the love of Her gopi friends; krsna-priya-avali -- among
those who are dear to Krsna; mukhya -- the chief; santata -- always;
asrava-kesavah -- to whom Lord Kesava is submissive; bahuna kim -- in
short; gunah -- the qualities; tasyah -- of Her; sankhyatitah -- beyond
count; hareh -- of Lord Krsna; iva -- like.
TRANSLATION
"‘Srimati Radharani's twenty-five chief transcendental qualities are: (1)
She is very sweet. (2) She is always freshly youthful. (3) Her eyes are
restless. (4) She smiles brightly. (5) She has beautiful, auspicious
lines. (6) She makes Krsna happy with Her bodily aroma. (7) She is very
expert in singing. (8) Her speech is charming. (9) She is very expert in
joking and speaking pleasantly. (10) She is very humble and meek. (11)
She is always full of mercy. (12) She is cunning. (13) She is expert in
executing Her duties. (14) She is shy. (15) She is always respectful. (
16) She is always calm. (17) She is always grave. (18) She is expert in
enjoying life. (19) She is situated at the topmost level of ecstatic
love. (20) She is the reservoir of loving affairs in Gokula. (21) She is
the most famous of submissive devotees. (22) She is very affectionate to
elderly people. (23) She is very submissive to the love of Her friends. (
24) She is the chief gopi. (25) She always keeps Krsna under Her control.
In short, She possesses unlimited transcendental qualities, just as
Lord Krsna does.'
PURPORT
These verses are found in the Ujjvala-nilamani (Sri-radha-prakarana 11–
15).
Madhya 23.92
TEXT 92
TEXT
nayaka, nayika, -- dui rasera ‘alambana'
sei dui srestha, -- radha, vrajendra-nandana
SYNONYMS
nayaka -- hero; nayika -- heroine; dui -- two; rasera -- of mellows;
alambana -- the basis; sei -- those; dui -- two; srestha -- chief; radha
-- Srimati Radharani; vrajendra-nandana -- and Krsna, the son of
Maharaja Nanda.
TRANSLATION
"The basis of all transcendental mellows is the hero and the heroine,
and Srimati Radharani and Lord Krsna, the son of Maharaja Nanda, are the
best.
Madhya 23.93
TEXT 93
TEXT
ei-mata dasye dasa, sakhye sakha-gana
vatsalye mata pita asrayalambana
SYNONYMS
ei-mata -- in this way; dasye -- in the transcendental mellow of
servitude; dasa -- servants; sakhye -- in the transcendental mellow of
friendship; sakha-gana -- the friends; vatsalye -- in the transcendental
mellow of parental affection; mata pita -- mother and father; asraya-
alambana -- the support or shelter of love as the abode or dwelling
place of love.
TRANSLATION
"Just as Lord Krsna and Srimati Radharani are the object and shelter of
the mellow of conjugal love, respectively, so in the mellow of
servitorship, Krsna, the son of Maharaja Nanda, is the object, and
servants like Citraka, Raktaka and Patraka are the shelter. Similarly,
in the transcendental mellow of friendship, Lord Krsna is the object,
and friends like Sridama, Sudama and Subala are the shelter. In the
transcendental mellow of parental affection, Krsna is the object, and
Mother Yasoda and Maharaja Nanda are the shelter.
Madhya 23.94
TEXT 94
TEXT
ei rasa anubhave yaiche bhakta-gana
yaiche rasa haya, suna tahara laksana
SYNONYMS
ei -- this; rasa -- mellow; anubhave -- realize; yaiche -- how; bhakta-
gana -- the devotees; yaiche -- how; rasa -- the mellow; haya -- appears;
suna -- hear; tahara -- of them; laksana -- the symptoms.
TRANSLATION
"Now hear how the mellows appear and how they are realized by the
devotees on different transcendental platforms.
Madhya 23.95–98
TEXTS 95–98
TEXT
bhakti-nirdhuta-dosanam
prasannojjvala-cetasam
sri-bhagavata-raktanam
rasikasanga-ranginam
jivani-bhuta-govinda-
pada-bhakti-sukha-sriyam
premantaranga-bhutani
krtyany evanutisthatam
bhaktanam hrdi rajanti
samskara-yugalojjvala
ratir ananda-rupaiva
niyamana tu rasyatam
krsnadibhir vibhavadyair
gatair anubhavadhvani
praudhanandas camatkara-
kastham apadyate param
SYNONYMS
bhakti -- by devotional service; nirdhuta-dosanam -- whose material
contaminations are washed off; prasanna-ujjvala-cetasam -- whose hearts
are satisfied and clean; sri-bhagavata-raktanam -- who are interested in
understanding the transcendental meaning of Srimad-Bhagavatam; rasika-
asanga-ranginam -- who live with the devotees and enjoy their
transcendental company; jivani-bhuta -- has become the life; govinda-
pada -- to the lotus feet of Govinda; bhakti-sukha-sriyam -- those for
whom the only opulence is the happiness of devotional service; prema-
antaranga-bhutani -- which are of a confidential nature in the loving
affairs of the devotees and Krsna; krtyani -- activities; eva --
certainly; anutisthatam -- of those performing; bhaktanam -- of the
devotees; hrdi -- in the hearts; rajanti -- existing; samskara-yugala --
by both previous and current purificatory methods; ujjvala -- expanded;
ratih -- love; ananda-rupa -- whose form is transcendental bliss; eva --
certainly; niyamana -- being brought; tu -- but; rasyatam -- to
tastefulness; krsna-adibhih -- by Krsna and others; vibhava-adyaih -- by
ingredients such as vibhava; gataih -- gone; anubhava-adhvani -- to the
path of perception; praudha-anandah -- mature bliss; camatkara-kastham --
the platform of wonder; apadyate -- arrives at; param -- the supreme.
TRANSLATION
"‘For those who are completely washed of all material contamination by
pure devotional service, who are always satisfied and brightly
enlightened in the heart, who are always attached to understanding the
transcendental meaning of Srimad-Bhagavatam, who are always eager to
associate with advanced devotees, whose happiness in the service of the
lotus feet of Govinda is their very life, who always discharge the
confidential activities of love -- for such advanced devotees, who are
by nature situated in bliss, the seed of love [rati] is expanded in the
heart by previous and current reformatory processes. Thus the mixture of
ecstatic ingredients becomes tasty and, being within the perception of
the devotee, reaches the highest platform of wonder and deep bliss.'
PURPORT
These verses are found in the Bhakti-rasamrta-sindhu (2.1.7–10).
Madhya 23.99
TEXT 99
TEXT
ei rasa-asvada nahi abhaktera gane
krsna-bhakta-gana kare rasa asvadane
SYNONYMS
ei -- this; rasa-asvada -- tasting of transcendental mellows; nahi --
not; abhaktera gane -- among nondevotees; krsna-bhakta-gane -- the pure
devotees of Lord Krsna; kare -- do; rasa -- these transcendental mellows;
asvadane -- tasting.
TRANSLATION
"The exchange between Krsna and different devotees situated in different
transcendental mellows is not to be experienced by nondevotees. Advanced
devotees can understand and appreciate the different varieties of
devotional service reciprocated with the Supreme Personality of Godhead.
Madhya 23.100
TEXT 100
TEXT
sarvathaiva duruho ‘yam
abhaktair bhagavad-rasah
tat padambuja-sarvasvair
bhaktair evanurasyate
SYNONYMS
sarvatha -- in all respects; eva -- certainly; duruhah -- difficult to
be understood; ayam -- this; abhaktaih -- by nondevotees; bhagavat-rasah
-- the exchange of transcendental mellows with the Supreme Personality
of Godhead; tat -- that; pada-ambuja-sarva-svaih -- whose all in all is
the lotus feet; bhaktaih -- by devotees; eva -- certainly; anurasyate --
is relished.
TRANSLATION
"‘Nondevotees cannot understand the exchange of transcendental mellows
between the devotees and the Lord. In all respects, this is very
difficult to understand, but one who has dedicated everything to the
lotus feet of Krsna can taste the transcendental mellows.'
PURPORT
This verse is also found in the Bhakti-rasamrta-sindhu (2.5.131).
Madhya 23.101
TEXT 101
TEXT
sanksepe kahilun ei ‘prayojana'-vivarana
pancama-purusartha -- ei ‘krsna-prema'-dhana
SYNONYMS
sanksepe kahilun -- briefly I have spoken; ei -- this; prayojana-
vivarana -- description of the ultimate achievement; pancama-purusa-
artha -- the fifth and ultimate goal of life; ei -- this; krsna-prema-
dhana -- the treasure of love of Krsna.
TRANSLATION
"This brief description is an elaboration of the ultimate goal of life.
Indeed, this is the fifth and ultimate goal, which is beyond the
platform of liberation. It is called krsna-prema-dhana, the treasure of
love for Krsna.
Madhya 23.102
TEXT 102
TEXT
purve prayage ami rasera vicare
tomara bhai rupe kailun sakti-sancare
SYNONYMS
purve -- previously; prayage -- in Prayaga; ami -- I; rasera vicare --
in consideration of different mellows; tomara bhai -- your brother; rupe
-- unto Rupa Gosvami; kailun -- I have done; sakti-sancare -- endowment
of all power.
TRANSLATION
"Previously I empowered your brother Rupa Gosvami to understand these
mellows. I did this while instructing him at the Dasasvamedha-ghata in
Prayaga.
Madhya 23.103
TEXT 103
TEXT
tumiha kariha bhakti-sastrera pracara
mathuraya lupta-tirthera kariha uddhara
SYNONYMS
tumiha -- you also; kariha -- should perform; bhakti-sastrera pracara --
propagation of the revealed scriptures of devotional service; mathuraya -
- in Mathura; lupta-tirthera -- of lost places of pilgrimage; kariha --
should make; uddhara -- recovery.
TRANSLATION
"O Sanatana, you should broadcast the revealed scriptures on devotional
service and excavate the lost places of pilgrimage in the district of
Mathura.
Madhya 23.104
TEXT 104
TEXT
vrndavane krsna-seva, vaisnava-acara
bhakti-smrti-sastra kari' kariha pracara
SYNONYMS
vrndavane -- in Vrndavana; krsna-seva -- the service of Lord Krsna;
vaisnava-acara -- behavior of Vaisnavas; bhakti-smrti-sastra -- the
reference books of devotional service; kari' -- compiling; kariha -- do;
pracara -- preaching.
TRANSLATION
"Establish devotional service to Lord Krsna and Radharani in Vrndavana.
You should also compile bhakti scriptures and preach the bhakti cult
from Vrndavana."
PURPORT
Sanatana Gosvami was enjoined (1) to broadcast the revealed scriptures
on devotional service and establish the conclusions of devotional
service, (2) to reestablish lost places of pilgrimage like Vrndavana and
Radha-kunda, (3) to establish the Vrndavana method of temple worship and
install Deities in temples (Sri Sanatana Gosvami established the Madana-
mohana temple, and Rupa Gosvami established the Govindaji temple), and (
4) to enunciate the behavior of a Vaisnava (as Srila Sanatana Gosvami
did in the Hari-bhakti-vilasa). In this way Sanatana Gosvami was
empowered to establish the cult of Vaisnavism. As stated by Srinivasa
Acarya in his Sad-gosvamy-astaka (2):
nana-sastra-vicaranaika-nipunau sad-dharma-samsthapakau
lokanam hita-karinau tri-bhuvane manyau saranyakarau
radha-krsna-padaravinda-bhajananandena mattalikau
vande rupa-sanatanau raghu-yugau sri-jiva-gopalakau
"I offer my respectful obeisances unto the Six Gosvamis, namely Sri
Sanatana Gosvami, Sri Rupa Gosvami, Sri Raghunatha Bhatta Gosvami, Sri
Raghunatha dasa Gosvami, Sri Jiva Gosvami and Sri Gopala Bhatta Gosvami,
who are very expert in scrutinizingly studying all the revealed
scriptures with the aim of establishing eternal religious principles for
the benefit of all human beings. Thus they are honored all over the
three worlds, and they are worth taking shelter of because they are
absorbed in the mood of the gopis and are engaged in the transcendental
loving service of Radha and Krsna."
This Krsna consciousness movement continues the tradition of the Six
Gosvamis, especially Srila Sanatana Gosvami and Srila Rupa Gosvami.
Serious students of this Krsna consciousness movement must understand
their great responsibility to preach the cult of Vrndavana (devotional
service to the Lord) all over the world. We now have a nice temple in
Vrndavana, and serious students should take advantage of it. I am very
hopeful that some of our students can take up this responsibility and
render the best service to humanity by educating people in Krsna
consciousness.
Madhya 23.105
TEXT 105
TEXT
yukta-vairagya-sthiti saba sikhaila
suska-vairagya-jnana saba nisedhila
SYNONYMS
yukta-vairagya -- of proper renunciation; sthiti -- the situation; saba -
- all; sikhaila -- instructed; suska-vairagya -- dry renunciation; jnana
-- speculative knowledge; saba -- all; nisedhila -- forbade.
TRANSLATION
Sri Caitanya Mahaprabhu then told Sanatana Gosvami about proper
renunciation according to a particular situation, and the Lord forbade
dry renunciation and speculative knowledge in all respects.
PURPORT
This is the technique for understanding suska-vairagya and yukta-
vairagya. In the Bhagavad-gita (6.17) it is said:
yuktahara-viharasya yukta-cestasya karmasu
yukta-svapnavabodhasya yogo bhavati duhkha-ha
"He who is temperate in his habits of eating, sleeping, recreation and
work can mitigate all material pains by practicing the yoga system." To
broadcast the cult of Krsna consciousness, one has to learn the
possibility of renunciation in terms of country, time and candidate. A
candidate for Krsna consciousness in the Western countries should be
taught about the renunciation of material existence, but one would teach
candidates from a country like India in a different way. The teacher (
acarya) has to consider time, candidate and country. He must avoid the
principle of niyamagraha -- that is, he should not try to perform the
impossible. What is possible in one country may not be possible in
another. The acarya's duty is to accept the essence of devotional
service. There may be a little change here and there as far as yukta-
vairagya (proper renunciation) is concerned. Dry renunciation is
forbidden by Sri Caitanya Mahaprabhu, and we have also learned this from
our spiritual master, His Divine Grace Bhaktisiddhanta Sarasvati Thakura
Gosvami Maharaja. The essence of devotional service must be taken into
consideration, and not the outward paraphernalia.
Sanatana Gosvami wrote his Vaisnava smrti, Hari-bhakti-vilasa, which was
specifically meant for India. In those days, India was more or less
following the principle of smarta-vidhi. Srila Sanatana Gosvami had to
keep pace with this, and his Hari-bhakti-vilasa was compiled with this
in mind. According to smarta-brahmanas, a person not born in a brahmana
family could not be elevated to the position of a brahmana. Sanatana
Gosvami, however, says in the Hari-bhakti-vilasa (2.12) that anyone can
be elevated to the position of a brahmana by the process of initiation.
yatha kancanatam yati kamsyam rasa-vidhanatah
tatha diksa-vidhanena dvijatvam jayate nrnam
"As bell metal is turned to gold when mixed with mercury in an
alchemical process, so one who is properly trained and initiated by a
bona fide spiritual master immediately becomes a brahmana."
There is a difference between the smarta process and the gosvami process.
According to the smarta process, one cannot be accepted as a brahmana
unless he is born in a brahmana family. According to the gosvami process,
the Hari-bhakti-vilasa and the Narada Pancaratra, anyone can be a
brahmana if he is properly initiated by a bona fide spiritual master.
This is also the verdict of Sukadeva Gosvami in Srimad-Bhagavatam (2.4.
18):
kirata-hunandhra-pulinda-pulkasa
abhira-sumbha yavanah khasadayah
ye ‘nye ca papa yad-apasrayasrayah
sudhyanti tasmai prabhavisnave namah
"Kiratas, Hunas, Andhras, Pulindas, Pulkasas, Abhiras, Sumbhas, Yavanas
and members of the Khasa races, and even others who are addicted to
sinful acts, can be purified by taking shelter of the devotees of the
Lord, due to His being the supreme power. I beg to offer my respectful
obeisances unto Him."
A Vaisnava is immediately purified, provided he follows the rules and
regulations of his bona fide spiritual master. It is not necessary that
the rules and regulations followed in India be exactly the same as those
in Europe, America and other Western countries. Simply imitating without
effect is called niyamagraha. Not following the regulative principles
but instead living extravagantly is also called niyamagraha. The word
niyama means "regulative principles," and agraha means "eagerness." The
word agraha means "not to accept." We should not follow regulative
principles without an effect, nor should we fail to accept the
regulative principles. What is required is a special technique according
to country, time and candidate. Without the sanction of the spiritual
master, we should not try to imitate. This principle is recommended here:
suska-vairagya-jnana saba nisedhila. This is Sri Caitanya Mahaprabhu's
liberal demonstration of the bhakti cult. We should not introduce
anything whimsically, without the sanction of the bona fide spiritual
master. In this connection, Srila Bhaktisiddhanta Sarasvati Thakura
comments on these points by quoting two verses by Sri Rupa Gosvami (
Bhakti-rasamrta-sindhu 1.2.255–256).
anasaktasya visayan yatharham upayunjatah
nirbandhah krsna-sambandhe yuktam vairagyam ucyate
prapancikataya buddhya hari-sambandhi-vastunah
mumuksubhih parityago vairagyam phalgu kathyate
"When one is not attached to anything but at the same time accepts
everything in relation to Krsna, one is rightly situated above
possessiveness. On the other hand, one who rejects everything without
knowledge of its relationship to Krsna is not as complete in his
renunciation." To preach the bhakti cult, one should seriously consider
these verses.
Madhya 23.107
TEXTS 106–107
TEXT
advesta sarva-bhutanam
maitrah karuna eva ca
nirmamo nirahankarah
sama-duhkha-sukhah ksami
santustah satatam yogi
yatatma drdha-niscayah
mayy arpita-mano-buddhir
yo mad-bhaktah sa me priyah
SYNONYMS
advesta -- not envious or jealous; sarva-bhutanam -- to all living
entities in all parts of the world; maitrah -- friendly; karunah --
compassionate; eva -- certainly; ca -- and; nirmamah -- with no sense of
proprietorship; nirahankarah -- without pride (without considering
oneself a great preacher); sama-duhkha-sukhah -- equal in distress and
happiness (peaceful); ksami -- tolerant of offenses created by others;
santustah -- satisfied; satatam -- continuously; yogi -- engaged in
bhakti-yoga; yata-atma -- having controlled the senses and mind; drdha-
niscayah -- having firm confidence and determination; mayi -- unto Me;
arpita -- dedicated; manah-buddhih -- mind and intelligence; yah -- who;
mat-bhaktah -- My devotee; sah -- that person; me -- to Me; priyah --
dear.
TRANSLATION
"‘One who is not envious but is a kind friend to all living entities,
who does not think himself a proprietor and is free from false ego, who
is equal in both happiness and distress, who is always satisfied,
forgiving and self-controlled, and who is engaged in devotional service
with determination, his mind and intelligence dedicated to Me -- such a
devotee of Mine is very dear to Me.
PURPORT
One should not be jealous of members of other castes or nations. It is
not that only Indians or brahmanas can become Vaisnavas. Anyone can
become a Vaisnava. Therefore one should recognize that the bhakti cult
must be spread all over the world. That is real advesta. Moreover, the
word maitra, "friendly," indicates that one who is able to preach the
bhakti cult all over the world should be equally friendly to everyone.
These two and the following six verses were spoken by Sri Krsna in the
Bhagavad-gita (12.13–20).
Madhya 23.108
TEXT 108
TEXT
yasman nodvijate loko
lokan nodvijate tu yah
harsamarsa-bhayodvegair
mukto yah sa ca me priyah
SYNONYMS
yasmat -- from whom; na -- not; udvijate -- is agitated by fear or
lamentation; lokah -- the people in general; lokat -- from the people;
na -- not; udvijate -- is agitated; tu -- but; yah -- who; harsa --
jubilation; amarsa -- anger; bhaya -- fear; udvegaih -- and from anxiety;
muktah -- liberated; yah -- anyone who; sah -- he; ca -- also; me
priyah -- My very dear devotee.
TRANSLATION
"‘He by whom no one is put into difficulty or anxiety and who is not
disturbed by anyone, who is liberated from jubilation, anger, fear and
anxiety, is very dear to Me.
Madhya 23.109
TEXT 109
TEXT
anapeksah sucir daksa
udasino gata-vyathah
sarvarambha-parityagi
yo me bhaktah sa me priyah
SYNONYMS
anapeksah -- indifferent; sucih -- clean; daksah -- expert in executing
devotional service; udasinah -- without affection for anything material;
gata-vyathah -- liberated from all material distress; sarva-arambha --
all kinds of endeavor; parityagi -- completely rejecting; yah -- anyone
who; me -- My; bhaktah -- devotee; sah -- he; me priyah -- very dear to
Me.
TRANSLATION
"‘A devotee who is not dependent on others but is dependent solely on Me,
who is clean inwardly and outwardly, who is expert, indifferent to
material things, without cares and free from all pains, and who rejects
all pious and impious activities is very dear to Me.
PURPORT
The word anapeksa means that one should not be concerned with mundane
people and should not depend upon them. One should depend solely on the
Supreme Personality of Godhead and be free from material desires. One
should also be clean, within and without. To be outwardly clean, one
should regularly bathe with soap and oil, and to be inwardly clean one
should always be absorbed in thoughts of Krsna. The words sarvarambha-
parityagi indicate that one should not be interested in the so-called
smarta-vidhi of pious and impious activities.
Madhya 23.110
TEXT 110
TEXT
yo na hrsyati na dvesti
na socati na kanksati
subhasubha-parityagi
bhaktiman yah sa me priyah
SYNONYMS
yah -- he who; na hrsyati -- is not jubilant (upon getting something
favorable); na dvesti -- does not hate (being artificially influenced by
something unfavorable); na -- not; socati -- laments; na -- not;
kanksati -- desires; subha-asubha -- the materially auspicious and
inauspicious; parityagi -- completely rejecting; bhakti-man --
possessing devotion; yah -- anyone who; sah -- that person; me priyah --
very dear to Me.
TRANSLATION
"One who is free of all material jubilation, hatred, lamentation and
desire, who renounces both materially auspicious and materially
inauspicious things, and who is devoted to Me is very dear to Me.
Madhya 23.111–112
TEXTS 111–112
TEXT
samah satrau ca mitre ca
tatha manapamanayoh
sitosna-sukha-duhkhesu
samah sanga-vivarjitah
tulya-ninda-stutir mauni
santusto yena kenacit
aniketah sthira-matir
bhaktiman me priyo narah
SYNONYMS
samah -- equal; satrau -- to the enemy; ca -- also; mitre -- to the
friend; ca -- and; tatha -- similarly; mana-apamanayoh -- in honor and
dishonor; sita -- in winter; usna -- and in scorching heat; sukha -- in
happiness; duhkhesu -- and in distress; samah -- equipoised; sanga-
vivarjitah -- without affection; tulya -- equal; ninda -- blasphemy;
stutih -- and praise; mauni -- grave; santustah -- always satisfied;
yena kenacit -- by whatever comes; aniketah -- without attachment for a
residence; sthira -- steady; matih -- minded; bhakti-man -- fixed in
devotional service; me -- to Me; priyah -- dear; narah -- a person.
TRANSLATION
"‘One who is equal to friends and enemies, who is equipoised in honor
and dishonor, heat and cold, happiness and distress, fame and infamy,
who is always free from attachment to material things and always grave
and satisfied in all circumstances, who doesn't care for any residence,
and who is always fixed in devotional service -- such a person is very
dear to Me.
Madhya 23.113
TEXT 113
TEXT
ye tu dharmamrtam idam
yathoktam paryupasate
sraddadhana mat-parama
bhaktas te ‘tiva me priyah
SYNONYMS
ye -- the devotees who; tu -- but; dharma-amrtam -- eternal religious
principle of Krsna consciousness; idam -- this; yatha-uktam -- as
mentioned above; paryupasate -- worship; sraddadhanah -- having faith
and devotion; mat-paramah -- accepting Me as the Supreme or the ultimate
goal of life; bhaktah -- such devotees; te -- they; ativa -- very; me --
to Me; priyah -- dear.
TRANSLATION
"‘Devotees who follow these imperishable religious principles of Krsna
consciousness with great faith and devotion, fully accepting Me as the
supreme goal, are very, very dear to Me.'
Madhya 23.114
TEXT 114
TEXT
cirani kim pathi na santi disanti bhiksam
naivanghri-pah para-bhrtah sarito ‘py asusyan
ruddha guhah kim ajito ‘vati nopasannan
kasmad bhajanti kavayo dhana-durmadandhan
SYNONYMS
cirani -- torn old clothes; kim -- whether; pathi -- on the path; na --
not; santi -- are; disanti -- give; bhiksam -- alms; na -- not; eva --
certainly; anghri-pah -- the trees; para-bhrtah -- maintainers of others;
saritah -- rivers; api -- also; asusyan -- have dried up; ruddhah --
closed; guhah -- caves; kim -- whether; ajitah -- the Supreme
Personality of Godhead, who is unconquerable; avati -- protects; na --
not; upasannan -- the surrendered; kasmat -- for what reason, therefore;
bhajanti -- flatter; kavayah -- the devotees; dhana-durmada-andhan --
persons who are puffed up with material possessions.
TRANSLATION
"‘Are there no torn clothes lying on the common road? Do the trees,
which exist for maintaining others, no longer give alms in charity? Do
the rivers, being dried up, no longer supply water to the thirsty? Are
the caves of the mountains now closed, or, above all, does the
unconquerable Supreme Personality of Godhead not protect the fully
surrendered souls? Why then should learned persons like devotees go to
flatter those who are intoxicated by hard-earned wealth?'"
PURPORT
This is a quotation from Srimad-Bhagavatam (2.2.5). In this verse,
Sukadeva Gosvami advises Maharaja Pariksit that a devotee should be
independent in all circumstances. The body can be maintained with no
problem if one follows the instructions given in this verse. To maintain
the body, we require shelter, food, water and clothing, and all these
necessities can be obtained without approaching puffed-up rich men. One
can collect old garments that have been thrown out, one can eat fruits
offered by the trees, one can drink water from the rivers, and one can
live within the caves of mountains. By nature's arrangements, shelter,
clothing and food are supplied to the devotee who is completely
surrendered to the Supreme Personality of Godhead. Such a devotee does
not need a puffed-up materialistic person to maintain him. In other
words, devotional service can be discharged in any condition. This is
the version of Srimad-Bhagavatam (1.2.6):
sa vai pumsam paro dharmo yato bhaktir adhoksaje
ahaituky apratihata yayatma suprasidati
"The supreme occupation [dharma] for all humanity is that by which men
can attain to loving devotional service unto the transcendent Lord. Such
devotional service must be unmotivated and uninterrupted in order to
completely satisfy the self." This verse explains that devotional
service cannot be checked by any material condition.
Madhya 23.115
TEXT 115
TEXT
tabe sanatana saba siddhanta puchila
bhagavata-siddhanta gudha sakali kahila
SYNONYMS
tabe -- thereafter; sanatana -- Sanatana Gosvami; saba -- all; siddhanta
-- conclusive statements; puchila -- inquired about; bhagavata-siddhanta
-- the conclusive statements about devotional service mentioned in
Srimad-Bhagavatam; gudha -- very confidential; sakali -- all; kahila --
Sri Caitanya Mahaprabhu described.
TRANSLATION
Thereafter Sanatana Gosvami inquired from Sri Caitanya Mahaprabhu about
all the conclusive statements concerning devotional service, and the
Lord very vividly explained all the confidential meanings of Srimad-
Bhagavatam.
Madhya 23.116
TEXT 116
TEXT
hari-vamse kahiyache goloke nitya-sthiti
indra asi' karila yabe sri-krsnere stuti
SYNONYMS
hari-vamse -- the revealed scripture known as Hari-vamsa; kahiyache --
has told of; goloke -- on the planet called Goloka; nitya-sthiti -- the
eternal situation; indra -- King Indra of the heavenly planets; asi' --
coming; karila -- offered; yabe -- when; sri-krsnere stuti -- prayers to
Lord Sri Krsna.
TRANSLATION
In the revealed scripture Hari-vamsa, there is a description of Goloka
Vrndavana, the planet where Lord Sri Krsna eternally resides. This
information was given by King Indra when he surrendered to Krsna and
offered prayers after Krsna had raised Govardhana Hill.
PURPORT
In the Vedic scripture Hari-vamsa (Visnu-parva, Chapter Nineteen), there
is the following description of Goloka Vrndavana:
manusya-lokad urdhvam tu khaganam gatir ucyate
akasasyopari ravir dvaram svargasya bhanuman
svargad urdhvam brahma-loko brahmarsi-gana-sevitah
tatra soma-gatis caiva jyotisam ca mahatmanam
tasyopari gavam lokah sadhyas tam palayanti hi
sa hi sarva-gatah krsnah maha-kasa-gato mahan
upary upari tatrapi gatis tava tapo-mayi
yam na vidmo vayam sarve prcchanto ‘pi pitam aham
gatih sama-damatyanam svargah su-krta-karmanam
brahmye tapasi yuktanam brahma-lokah para gatih
gavam eva tu goloko duraroha hi sa gatih
sa tu lokas tvaya krsna sidamanah krtatmana
dhrto dhrtimata vira nighnatopadravan gavam
When the King of heaven, Indra, surrendered to Krsna after Krsna had
raised Govardhana Hill, Lord Indra stated that above the planetary
systems wherein human beings reside is the sky, where birds fly. Above
the sky is the sun and its orbit. This is the entrance to the heavenly
planets. Above the heavenly planets are other planets, up to Brahmaloka,
where those advancing in spiritual knowledge reside. The planets up to
Brahmaloka are part of the material world (Devi-dhama). Because the
material world is under the control of Devi, Durga, it is called Devi-
dhama. Above Devi-dhama is a place where Lord Siva and his wife Uma
reside. Those brightened by spiritual knowledge and liberated from
material contamination reside in that Sivaloka. Beyond that planetary
system is the spiritual world, where there are planets called
Vaikunthalokas. Goloka Vrndavana is situated above all the
Vaikunthalokas. Goloka Vrndavana is the kingdom of Srimati Radharani and
the parents of Krsna, Maharaja Nanda and Mother Yasoda. In this way
there are various planetary systems, and they are all creations of the
Supreme Lord. As stated in the Brahma-samhita (5.43):
goloka-namni nija-dhamni tale ca tasya
devi-mahesa-hari-dhamasu tesu tesu
te te prabhava-nicaya vihitas ca yena
govindam adi-purusam tam aham bhajami
"Below the planet named Goloka Vrndavana are the planets known as Devi-
dhama, Mahesa-dhama and Hari-dhama. These are opulent in different ways.
They are managed by the Supreme Personality of Godhead, Govinda, the
original Lord. I offer my obeisances unto Him."
Thus Goloka Vrndavana-dhama is situated above the Vaikuntha planets. The
spiritual sky containing all the Vaikuntha planets is very small
compared to Goloka Vrndavana-dhama. The space occupied by Goloka
Vrndavana-dhama is called mahakasa, or "the greatest sky of all." Lord
Indra said, "We asked Lord Brahma about Your eternal planet, but we
could not understand it. Those fruitive actors who have controlled their
senses and mind with pious activities can be elevated to the heavenly
planets. Pure devotees who are always engaged in Lord Narayana's service
are promoted to the Vaikunthalokas. However, my Lord Krsna, Your Goloka
Vrndavana-dhama is very difficult to attain. Yet both You and that
supreme planetary system have descended here upon this earth.
Unfortunately, I have disturbed You by my misdeeds, and that was due to
my foolishness. I am therefore trying to satisfy You by my prayers."
Sri Nilakantha confirms the existence of Goloka Vrndavana-dhama by
quoting the Rg-samhita (Rg Veda 1.154.6):
ta vam vastuny usmasi gamadhyai
yatra gavo bhuri-srnga ayasah
atraha tad urugayasya krsnah
paramam padam avabhati bhuri
"We wish to go to Your [Radha's and Krsna's] beautiful houses, about
which cows with large, excellent horns are wandering. Yet distinctly
shining on this earth is that supreme abode of Yours that showers joy on
all, O Urugaya [Krsna, who is much praised]."
Madhya 23.117–118
TEXTS 117–118
TEXT
mausala-lila, ara krsna-antardhana
kesavatara, ara yata viruddha vyakhyana
mahisi-harana adi, saba -- mayamaya
vyakhya sikhaila yaiche susiddhanta haya
SYNONYMS
mausala-lila-the pastimes of destroying the Yadu dynasty; ara-also;
krsna-antardhana-the disappearance of Krsna; kesa-avatara-the
incarnation of the hairs; ara-also; yata-all; viruddha vyakhyana-
statements against the Krsna conscious conclusions; mahisi-harana-
kidnapping of the queens; adi-and so on; saba-all; maya-maya-made of the
external energy; vyakhya-explanations (countering the attack of the
asuras); sikhaila-instructed; yaiche-which; su-siddhanta-proper
conclusions; haya-are.
TRANSLATION
Illusory stories opposed to the conclusions of Krsna consciousness
concern the destruction of the Yadu dynasty, Krsna's disappearance, the
story that Krsna and Balarama arise from a black hair and a white hair
of Ksirodakasayi Visnu, and the story about the kidnapping of the queens.
Sri Caitanya Mahaprabhu explained to Sanatana Gosvami the proper
conclusions of these stories.
PURPORT
Due to envy, many asuras describe Krsna to be like a black crow or an
incarnation of a hair. Sri Caitanya Mahaprabhu told Sanatana Gosvami how
to counteract all these asuric explanations of Krsna. The word kaka
means crow, and kesa means hair. The asuras describe Krsna as an
incarnation of a crow, an incarnation of a sudra (a blackish tribe) and
an incarnation of a hair, not knowing that the word kesa means ka-isa
and that ka means Lord Brahma and isa means Lord. Thus the word kesa
indicates that Krsna is the Lord of Lord Brahma.
Some of Lord Krsna's pastimes are mentioned in the Mahabharata as
mausala-lila. These include the stories of the destruction of the Yadu
dynasty, Krsna's disappearance, His being pierced by a hunter's arrow,
the story of Krsna's being an incarnation of a piece of hair (kesa-
avatara) as well as mahisi-harana, the kidnapping of Krsna's queens.
Actually these are not factual but are related for the bewilderment of
the asuras, who want to prove that Krsna is an ordinary human being.
They are false in the sense that these pastimes are not eternal, nor are
they transcendental or spiritual. There are many people who are by
nature averse to the supremacy of the Supreme Personality of Godhead,
Visnu. Such people are called asuras. They have mistaken ideas about
Krsna. As stated in the Bhagavad-gita, the asuras are given a chance to
forget Krsna more and more, birth after birth. Thus they make their
appearance in a family of asuras and continue this process, being kept
in bewilderment about Krsna. Asuras in the dress of sannyasis even
explain the Bhagavad-gita and Srimad-Bhagavatam in different ways
according to their own imaginations. Thus they continue to remain asuras
birth after birth.
As far as the kesa-avatara (incarnation of a hair) is concerned, it is
mentioned in Srimad-Bhagavatam (2.7.26). The Visnu Purana also states,
ujjaharatmanah kesau sita-krsnau maha-bala.
Similarly, it is stated in the Mahabharata (Adi-parva 189.31–32):
sa capi kesau harir uccakarta
ekam suklam aparam capi krsnam
tau capi kesav avisatam yadunam
kule striyau rohinim devakim ca
tayor eko balabhadro babhuva
yo ‘sau svetas tasya devasya kesah
krsno dvitiyah kesavah sambabhuva
kesah yo ‘sau varnatah krsna uktah
Thus in Srimad-Bhagavatam, the Visnu Purana and the Mahabharata there
are references to Krsna and Balarama being incarnations of a black hair
and a white hair respectively. It is stated that Lord Visnu snatched two
hairs -- one white and one black -- from His head. These two hairs
entered the wombs of Rohini and Devaki, members of the Yadu dynasty.
Balarama was born from Rohini, and Krsna was born of Devaki. Thus
Balarama appeared from the first hair, and Krsna appeared from the
second hair. It was also foretold that all the asuras, who are enemies
of the demigods, would be cut down by Lord Visnu by His white and black
plenary expansions and that the Supreme Personality of Godhead would
appear and perform wonderful activities. In this connection, one should
see the Laghu-bhagavatamrta, the chapter called Krsnamrta, verses 156–
164. Srila Rupa Gosvami has refuted this argument about the hair
incarnation, and his refutation is supported by Sri Baladeva
Vidyabhusana's commentaries. This matter is further discussed in the
Krsna-sandarbha (29) and in the commentary known as Sarva-samvadini, by
Srila Jiva Gosvami.
Madhya 23.119
TEXT 119
TEXT
tabe sanatana prabhura carane dhariya
nivedana kare dante trna-guccha lana
tabe-at that time; sanatana-Sanatana Gosvami; prabhura-of Sri Caitanya
Mahaprabhu; carane dhariya-catching the lotus feet; nivedana kare-
submits a petition; dante-in the teeth; trna-guccha-a bunch of straw;
lana-taking.
TRANSLATION
Sanatana Gosvami then humbly accepted his position as lower than a piece
of straw, and symbolically holding some straw in his mouth, he fell down,
clasped the lotus feet of Sri Caitanya Mahaprabhu and submitted the
following petition.
Madhya 23.120
TEXT 120
TEXT
"nica-jati, nica-sevi, muni -- supamara
siddhanta sikhaila, -- yei brahmara agocara
SYNONYMS
nica-jati -- lower class; nica-sevi -- servant of lowborn people; muni --
I; supamara -- very, very fallen; siddhanta sikhaila -- You have taught
the topmost conclusions in detail; yei -- which; brahmara -- of Brahma;
agocara -- beyond the reach.
TRANSLATION
Sanatana Gosvami said, "My dear Lord, I am a very lowborn person. Indeed,
I am a servant to lowborn people; therefore I am very, very downtrodden.
Nonetheless, You have taught me conclusions unknown even to Lord Brahma.
Madhya 23.121
TEXT 121
TEXT
tumi ye kahila, ei siddhantamrta-sindhu
mora mana chunite nare ihara eka-bindu
SYNONYMS
tumi ye -- You; kahila -- have spoken; ei -- this; siddhanta-amrta-
sindhu -- the ocean of the ambrosia of conclusive truth; mora mana -- my
mind; chunite -- to touch; nare -- is not able; ihara -- of it; eka-
bindu -- even a drop.
TRANSLATION
"The conclusions that You have told me are the ocean of the ambrosia of
truth. My mind is unable to approach even a drop of that ocean.
Madhya 23.122
TEXT 122
TEXT
pangu nacaite yadi haya tomara mana
vara deha' mora mathe dhariya carana
SYNONYMS
pangu -- lame man; nacaite -- to make dance; yadi -- if; haya -- it is;
tomara mana -- Your mind; vara -- a benediction; deha' -- kindly give;
mora mathe -- on my head; dhariya -- holding; carana -- Your lotus feet.
TRANSLATION
"If You want to make a lame man like me dance, kindly bestow Your
transcendental blessings by placing Your lotus feet on my head.
Madhya 23.123
TEXT 123
TEXT
'muni ye sikhalun tore sphuruka sakala'
ei tomara vara haite habe mora bala"
SYNONYMS
muni -- I; ye -- whatever; sikhalun -- have instructed; tore -- unto you;
sphuruka sakala -- let it be manifested; ei -- this; tomara vara --
Your benediction; haite -- from; habe -- there will be; mora bala -- my
strength.
TRANSLATION
"Now, will You please tell me, ‘Let whatever I have instructed all be
fully manifested unto you.' By blessing me in this way, You will give me
strength to describe all this."
Madhya 23.124
TEXT 124
TEXT
tabe mahaprabhu tanra sire dhari' kare
vara dila -- ‘ei saba sphuruka tomare'
SYNONYMS
tabe -- after that; mahaprabhu -- Sri Caitanya Mahaprabhu; tanra -- of
Sanatana Gosvami; sire -- on the head; dhari' -- holding; kare -- by the
hand; vara dila -- gave the benediction; ei saba -- all this; sphuruka
tomare -- let it be manifested to you properly.
TRANSLATION
Sri Caitanya Mahaprabhu then placed His hand on Sanatana Gosvami's head
and blessed him, saying, "Let all these instructions be manifested to
you."
Madhya 23.125
TEXT 125
TEXT
sanksepe kahilun -- ‘prema'-prayojana-samvada
vistari' kahana na yaya prabhura prasada
SYNONYMS
sanksepe -- briefly; kahilun -- I have described; prema-prayojana-
samvada -- the discussion of the ultimate goal of life, love of Godhead;
vistari' -- expansively; kahana -- describing; na yaya -- not possible;
prabhura prasada -- the benediction of Sri Caitanya Mahaprabhu.
TRANSLATION
Thus I have briefly described a discussion of the ultimate goal of life,
love of Godhead. The mercy of Sri Caitanya Mahaprabhu cannot be
described expansively.
Madhya 23.126
TEXT 126
TEXT
prabhura upadesamrta sune yei jana
acirat milaye tanre krsna-prema-dhana
SYNONYMS
prabhura -- of Sri Caitanya Mahaprabhu; upadesa-amrta -- the nectar of
the instructions; sune -- hears; yei jana -- anyone who; acirat --
without delay; milaye -- meets; tanre -- him; krsna-prema-dhana -- the
treasure of love of Krsna.
TRANSLATION
Whoever hears these instructions given to Sanatana Gosvami by the Lord
comes very soon to realize love of God, Krsna.
Madhya 23.127
TEXT 127
TEXT
sri-rupa-raghunatha-pade yara asa
caitanya-caritamrta kahe krsnadasa
SYNONYMS
sri-rupa -- Srila Rupa Gosvami; raghunatha -- Srila Raghunatha dasa
Gosvami; pade -- at the lotus feet; yara -- whose; asa -- expectation;
Caitanya-caritamrta -- the book named Caitanya-caritamrta; kahe --
describes; krsnadasa -- Srila Krsnadasa Kaviraja Gosvami.
TRANSLATION
Praying at the lotus feet of Sri Rupa and Sri Raghunatha, always
desiring their mercy, I, Krsnadasa, narrate Sri Caitanya-caritamrta,
following in their footsteps.
Thus end the Bhaktivedanta purports to Sri Caitanya-caritamrta, Madhya-
lila, Twenty-third Chapter, describing love of Godhead.
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