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Madhya 8-1975: Talks Between Sri Caitanya Mahaprabhu and Ramananda Raya
 
Chapter 8
 
Talks Between Sri Caitanya Mahaprabhu and Ramananda Raya
 
The summary of the Eighth Chapter is given by Srila Bhaktivinoda Thakura 
in the Amrta-pravaha-bhasya.
 
After visiting the temple of Jiyada-nrsimha,
 
 Sri Caitanya Mahaprabhu went to the banks of the River Godavari to a 
place known as Vidyanagara. When Srila Ramananda Raya went there to take 
his bath, they both met. After being introduced, Sri Ramananda 
Raya requested Sri Caitanya Mahaprabhu to remain in the village for some 
days. Honoring his request, Caitanya Mahaprabhu stayed there in the home 
of some Vedic brahmanas. In the evening, Srila Ramananda Raya used to 
come to see Sri Caitanya Mahaprabhu. Ramananda Raya, who was clothed in 
ordinary dress, offered the Lord respectful obeisances. Sri Caitanya 
Mahaprabhu questioned him on the object and process of worship and also 
asked him to recite verses from Vedic literature.
 
First of all, Srila Ramananda Raya enunciated the system of the 
varnasrama institution. He recited various verses about karmarpana, 
stating that everything should be dedicated to the Lord. He then spoke 
of detached action, knowledge mixed with devotional service, and finally 
the spontaneous loving service of the Lord. After hearing Srila 
Ramananda Raya recite some verses, Sri Caitanya Mahaprabhu accepted the 
principle of pure devotional service devoid of all the kinds of 
speculation. After this, Sri Caitanya Mahaprabhu asked Ramananda Raya to 
explain the higher platform of devotional service. Then Srila Ramananda 
Raya explained unalloyed devotional service, love of Godhead, 
serving the Lord with pure servitude as well as in 
fraternity and parental love. Finally he spoke of serving the Lord in 
conjugal love. He then spoke of how conjugal love can be developed in 
various ways. This conjugal love attains its highest perfection in 
Srimati Radharani's love for Krsna. He next described the position of 
Srimati Radharani and the transcendental mellows of love of God. Srila 
Ramananda Raya then recited one verse of his own concerning the platform 
of ecstatic vision, technically called prema-vilasa-vivarta. Srila 
Ramananda Raya also explained that all stages of conjugal love can be 
attained through the mercy of the residents of Vrndavana, especially by 
the mercy of the gopis. All these subject matters were thus vividly 
described. Gradually Ramananda Raya could understand the position of Sri 
Caitanya Mahaprabhu, and when Sri Caitanya Mahaprabhu exhibited His real 
form, Ramananda Raya fell unconscious. After some days, Sri Caitanya 
Mahaprabhu asked Ramananda Raya to retire from government service and 
come to Jagannatha Puri. These descriptions of the meetings between 
Ramananda Raya and Sri Caitanya Mahaprabhu are taken from the notebook 
of Svarupa Damodara Gosvami.
 
Madhya 8.1
 
TEXT 1
 
TEXT
 
sancarya ramabhidha-bhakta-meghe
sva-bhakti-siddhanta-cayamrtani
gaurabdhir etair amuna vitirnais
taj-jnatva-ratnalayatam prayati
SYNONYMS
 
sancarya -- by empowering; rama-abhidha -- of the name Rama; bhakta-
meghe -- in the cloudlike devotee Raya; sva-bhakti -- of His own 
devotional service; siddhanta -- of conclusions; caya -- all collections;
 amrtani -- nectar; gaura-abdhih -- the ocean known as Sri Caitanya 
Mahaprabhu; etaih -- by these; amuna -- by the cloud known as Ramananda 
Raya; vitirnaih -- distributed; tat-jnatva -- of knowledge of devotional 
service; ratna-alayatam -- the quality of being an ocean containing 
valuable jewels; prayati -- achieved.
 
TRANSLATION
 
Sri Caitanya Mahaprabhu, who is known as Gauranga, is the reservoir of 
all conclusive knowledge in devotional service. He empowered Sri 
Ramananda Raya, who may be likened to a cloud of devotional service. 
This cloud was filled with all the conclusive purports of 
devotional service and was empowered by the ocean to spread this water 
over the sea. Sri Caitanya Mahaprabhu Himself was the ocean of
 knowledge of 
pure devotional service.
 
Madhya 8.2
 
TEXT 2
 
TEXT
 
jaya jaya sri-caitanya jaya nityananda
jayadvaita-candra jaya gaura-bhakta-vrnda
SYNONYMS
 
jaya jaya -- all glories; sri-caitanya -- Lord Sri Caitanya Mahaprabhu; 
jaya -- all glories; nityananda -- to Lord Nityananda; jaya advaita-
candra -- all glories to Advaita Acarya; jaya gaura-bhakta-vrnda -- all 
glories to the devotees of Sri Caitanya Mahaprabhu.
 
TRANSLATION
 
All glories to Lord Sri Caitanya Mahaprabhu! All glories to Lord 
Nityananda! All glories to Advaita Acarya! And all glories to all the 
devotees of Lord Sri Caitanya Mahaprabhu!
 
Madhya 8.3
 
TEXT 3
 
TEXT
 
purva-rite prabhu age gamana karila
'jiyada-nrsimha'-ksetre kata-dine gela
SYNONYMS
 
purva-rite -- according to His previous program; prabhu -- Lord Sri 
Caitanya Mahaprabhu; age -- ahead; gamana -- going; karila -- did; 
jiyada-nrsimha -- of the name Jiyada-nrsimha; ksetre -- at the place of 
pilgrimage; kata-dine -- after some days; gela -- arrived.
 
TRANSLATION
 
According to His previous program, Lord Sri Caitanya Mahaprabhu went 
forward on His tour and after some days arrived at the place of 
pilgrimage known as Jiyada-nrsimha.
 
PURPORT
 
The Jiyada-nrsimha temple is situated on the top of a hill about five 
miles away from Visakha-pattana. There is a railway station on the 
South Indian Railway known as Simhacala. The temple known as Simhacala 
is the best temple in the vicinity of Visakha-pattana. This temple 
is very affluent and is a typical example of the architecture of the 
area. In one stone tablet it is mentioned that formerly a queen covered 
the Deity with gold plate. This is mentioned in the Visakha-
pattana Gazetteer. About the temple, there are residential quarters for 
the priests and devotees. Indeed, at the present moment there are many 
residential quarters to accommodate visiting devotees. The original 
Deity is situated within the depths of the temple, but there is another 
Deity, a duplicate, known as the vijaya-murti. This smaller Deity can be 
moved from the temple and taken on public processions. Priests who 
generally belong to the Ramanuja-sampradaya are in charge of the Deity 
worship.
 
Madhya 8.4
 
TEXT 4
 
TEXT
 
nrsimha dekhiya kaila dandavat-pranati
premavese kaila bahu nrtya-gita-stuti
SYNONYMS
 
nrsimha dekhiya -- by seeing Lord Nrsimha in the temple; kaila -- did; 
dandavat-pranati -- offering of obeisances, falling flat before the 
Deity; premavese -- in ecstatic love; kaila -- did; bahu -- all kinds of;
 nrtya -- dancing; gita -- chanting; stuti -- and offering of prayers.
 
TRANSLATION
 
After seeing the Deity Lord Nrsimha in the temple, Sri Caitanya 
Mahaprabhu offered His respectful obeisances by falling flat. Then, in 
ecstatic love, He performed various dances, chanted and offered prayers.
 
Madhya 8.5
 
TEXT 5
 
TEXT
 
"sri-nrsimha, jaya nrsimha, jaya jaya nrsimha
prahladesa jaya padma-mukha-padma-bhrnga"
SYNONYMS
 
sri-nrsimha -- Lord Nrsimha with Laksmi; jaya nrsimha -- all glories to 
Lord Nrsimha; jaya jaya -- again and again glories; nrsimha -- to 
Nrsimhadeva; prahlada-isa -- to the Lord of Prahlada Maharaja; jaya -- 
all glories; padma -- of the goddess of fortune; mukha-padma -- of the 
lotuslike face; bhrnga -- the bee.
 
TRANSLATION
 
"All glories to Nrsimhadeva! All glories to Nrsimhadeva, who is the 
Lord of Prahlada Maharaja and, like the honeybee, is always engaged in 
beholding the lotuslike face of the goddess of fortune.
 
PURPORT
 
The goddess of fortune is always embraced by Lord Nrsimhadeva. This is 
mentioned in Srimad-Bhagavatam in the First and Tenth 
Cantos by the great commentator Srila Sridhara Svami. The following 
verse was composed by Sridhara Svami in his commentary on 
Srimad-Bhagavatam (10.87.1).
 
vag-isa yasya vadane
laksmir yasya ca vaksasi
yasyaste hrdaye samvit
tam nrsimham aham bhaje
 
"Lord Nrsimhadeva is always assisted by Sarasvati, the goddess of 
learning, and He is always embracing to His chest the goddess of fortune
. The Lord is always complete in knowledge within Himself. 
Let us offer obeisances unto Nrsimhadeva."
 
Similarly, in his commentary on the First Canto of Srimad-Bhagavatam (1.
1.1), Sridhara Svami describes Lord Nrsimhadeva in this way:
 
prahlada-hrdayahladam
bhaktavidya-vidaranam
sarad-indu-rucim vande
parindra-vadanam harim
 
"Let me offer my obeisances unto Lord Nrsimhadeva, who is always 
enlightening Prahlada Maharaja within his heart and who always kills the 
nescience that attacks the devotees. His mercy is distributed like 
moonshine, and His face is like that of a lion. Let me offer my 
obeisances unto Him again and again."
 
Madhya 8.6
 
TEXT 6
 
TEXT
 
ugro 'py anugra evayam
sva-bhaktanam nr-kesari
kesariva sva-potanam
anyesam ugra-vikramah
SYNONYMS
 
ugrah -- ferocious; api -- although; anugrah -- not ferocious; eva -- 
certainly; ayam -- this; sva-bhaktanam -- to His pure devotees; nr-
kesari -- having the body of a human being and a lion; kesari iva -- 
like a lioness; sva-potanam -- to her young cubs; anyesam -- to others; 
ugra -- ferocious; vikramah -- whose strength.
 
TRANSLATION
 
"Although very ferocious, the lioness is very kind to her cubs. 
Similarly, although very ferocious to nondevotees like Hiranyakasipu, 
Lord Nrsimhadeva is very, very soft and kind to devotees like Prahlada 
Maharaja."
 
PURPORT
 
This verse was composed by Sridhara Svami in his commentary on 
Srimad-Bhagavatam (7.9.1).
 
Madhya 8.7
 
TEXT 7
 
TEXT
 
ei-mata nana sloka padi' stuti kaila
nrsimha-sevaka mala-prasada ani' dila
SYNONYMS
 
ei-mata -- in this way; nana -- various; sloka -- verses; padi' -- 
reciting; stuti -- prayers; kaila -- offered; nrsimha-sevaka -- the 
priest of Lord Nrsimhadeva in the temple; mala -- garlands; prasada -- 
and remnants of the food of Lord Nrsimhadeva; ani' -- bringing; dila -- 
offered.
 
TRANSLATION
 
In this way Lord Sri Caitanya Mahaprabhu recited different verses from 
the sastra. The priest of Lord Nrsimhadeva then brought garlands and the 
remnants of the Lord's food and offered them to Sri Caitanya Mahaprabhu.
 
Madhya 8.8
 
TEXT 8
 
TEXT
 
purvavat kona vipre kaila nimantrana
sei ratri tahan rahi' karila gamana
SYNONYMS
 
purva-vat -- as previously; kona -- some; vipre -- brahmana; kaila -- 
made; nimantrana -- invitation; sei ratri -- that night; tahan -- there; 
rahi' -- staying; karila -- did; gamana -- touring.
 
TRANSLATION
 
As usual, a brahmana offered Sri Caitanya Mahaprabhu an invitation. The 
Lord passed the night in the temple and then commenced His tour again.
 
Madhya 8.9
 
TEXT 9
 
TEXT
 
prabhate uthiya prabhu calila premavese
dig-vidik nahi jnana ratri-divase
SYNONYMS
 
prabhate -- in the morning; uthiya -- rising; prabhu -- Lord Sri 
Caitanya Mahaprabhu; calila -- went; prema-avese -- in great ecstatic 
love; dik-vidik -- the right or wrong direction; nahi -- there was not; 
jnana -- knowledge; ratri-divase -- day and night.
 
TRANSLATION
 
The next morning, in the great ecstasy of love, Lord Sri Caitanya 
Mahaprabhu started on His tour with no knowledge of the proper direction,
 and He continued the whole day and night.
 
Madhya 8.10
 
TEXT 10
 
TEXT
 
purvavat 'vaisnava' kari' sarva loka-gane
godavari-tire prabhu aila kata-dine
SYNONYMS
 
purva-vat -- as previously; vaisnava -- devotees; kari' -- making; sarva 
-- all; loka-gane -- the people; godavari-tire -- on the bank of the 
River Godavari; prabhu -- the Lord; aila -- arrived; kata-dine -- after 
some days.
 
TRANSLATION
 
As previously, Sri Caitanya Mahaprabhu converted to Vaisnavism many 
people He met on the road. After some days, the Lord reached the banks 
of the River Godavari.
 
Madhya 8.11
 
TEXT 11
 
TEXT
 
godavari dekhi' ha-ila 'yamuna'-smarana
tire vana dekhi' smrti haila vrndavana
SYNONYMS
 
godavari -- the River Godavari; dekhi' -- seeing; ha-ila -- there was; 
yamuna-smarana -- remembrance of the River Yamuna; tire -- on the banks; 
vana -- the forests; dekhi' -- seeing; smrti -- remembrance; haila -- 
there was; vrndavana -- Sri Vrndavana.
 
TRANSLATION
 
When He saw the River Godavari, the Lord remembered the River Yamuna, 
and when He saw the forest on the banks of the river, He remembered Sri 
Vrndavana-dhama.
 
Madhya 8.12
 
TEXT 12
 
TEXT
 
sei vane kata-ksana kari' nrtya-gana
godavari para hana tahan kaila snana
SYNONYMS
 
sei vane -- in that forest; kata-ksana -- for some time; kari' -- 
performing; nrtya-gana -- dancing and chanting; godavari -- the river; 
para hana -- crossing; tahan -- there; kaila -- took; snana -- bath.
 
TRANSLATION
 
After performing His usual chanting and dancing for some time in this 
forest, the Lord crossed the river and took His bath on the other bank.
 
Madhya 8.13
 
TEXT 13
 
TEXT
 
ghata chadi' kata-dure jala-sannidhane
vasi' prabhu kare krsna-nama-sankirtane
SYNONYMS
 
ghata chadi' -- leaving the bathing place; kata-dure -- a short distance 
away; jala-sannidhane -- near the water; vasi' -- sitting; prabhu -- the 
Lord; kare -- does; krsna-nama-sankirtane -- chanting of the holy name 
of Lord Krsna.
 
TRANSLATION
 
After bathing in the river, the Lord walked a little distance from the 
bathing place and engaged in chanting the holy name of Krsna.
 
Madhya 8.14
 
TEXT 14
 
TEXT
 
hena-kale dolaya cadi' ramananda raya
snana karibare aila, bajana bajaya
SYNONYMS
 
hena-kale -- at this time; dolaya cadi' -- riding on a palanquin; 
ramananda raya -- Srila Ramananda Raya; snana -- bath; karibare -- to 
take; aila -- came there; bajana bajaya -- accompanied by a musical band.
 
TRANSLATION
 
At that time, accompanied by the sounds of music, Ramananda Raya came 
there mounted on a palanquin to take his bath.
 
Madhya 8.15
 
TEXT 15
 
TEXT
 
tanra sange bahu aila vaidika brahmana
vidhi-mate kaila tenho snanadi-tarpana
SYNONYMS
 
tanra sange -- with him; bahu -- many; aila -- came; vaidika -- 
following the Vedic principles; brahmana -- brahmanas; vidhi-mate -- 
according to ritualistic ceremonies; kaila -- did; tenho -- he, Srila 
Ramananda Raya; snana-adi-tarpana -- bathing and offering oblations, etc.
 
TRANSLATION
 
Many brahmanas, following the Vedic principles, accompanied Ramananda 
Raya. According to the Vedic rituals, Ramananda Raya took his bath and 
offered oblations to his forefathers.
 
Madhya 8.16
 
TEXT 16
 
TEXT
 
prabhu tanre dekhi' janila -- ei rama-raya
tanhare milite prabhura mana uthi' dhaya
SYNONYMS
 
prabhu -- Sri Caitanya Mahaprabhu; tanre -- him; dekhi' -- seeing; 
janila -- could understand; ei -- this; rama-raya -- Srila Ramananda 
Raya; tanhare -- him; milite -- to meet; prabhura -- of Lord Caitanya 
Mahaprabhu; mana -- mind; uthi' -- rising; dhaya -- runs after.
 
TRANSLATION
 
Sri Caitanya Mahaprabhu could understand that the person who had come to 
bathe in the river was Ramananda Raya. The Lord wanted so much to meet 
him that His mind immediately began running after him.
 
Madhya 8.17
 
TEXT 17
 
TEXT
 
tathapi dhairya dhari' prabhu rahila vasiya
ramananda aila apurva sannyasi dekhiya
SYNONYMS
 
tathapi -- still; dhariya dhari' -- keeping patient; prabhu -- Lord Sri 
Caitanya Mahaprabhu; rahila -- remained; vasiya -- sitting; ramananda -- 
Srila Ramananda Raya; aila -- arrived; apurva -- wonderful; sannyasi -- 
renunciate; dekhiya -- seeing.
 
TRANSLATION
 
Although Sri Caitanya Mahaprabhu was running after him mentally, He 
patiently remained sitting. Ramananda Raya, seeing the wonderful 
sannyasi, then came to see Him.
 
Madhya 8.18
 
TEXT 18
 
TEXT
 
surya-sata-sama kanti, aruna vasana
subalita prakanda deha, kamala-locana
SYNONYMS
 
surya-sata -- hundreds of suns; sama -- like; kanti -- luster; aruna -- 
saffron; vasana -- garments; subalita -- very strongly built; prakanda --
 big; deha -- body; kamala-locana -- eyes like lotus petals.
 
TRANSLATION
 
Srila Ramananda Raya then saw Sri Caitanya Mahaprabhu as brilliant 
as a hundred suns. The Lord was covered by a saffron garment. He was 
large in body and very strongly built, and His eyes were like lotus 
petals.
 
Madhya 8.19
 
TEXT 19
 
TEXT
 
dekhiya tanhara mane haila camatkara
asiya karila dandavat namaskara
SYNONYMS
 
dekhiya -- seeing; tanhara -- his; mane -- in the mind; haila -- there 
was; camatkara -- wonder; asiya -- coming there; karila -- did; danda-
vat -- like a rod; namaskara -- obeisances.
 
TRANSLATION
 
When Ramananda Raya saw the wonderful sannyasi, he was struck with 
wonder. He went to Him and immediately offered his respectful obeisances,
 falling down flat like a rod.
 
Madhya 8.20
 
TEXT 20
 
TEXT
 
uthi' prabhu kahe, -- utha, kaha 'krsna' 'krsna'
tare alingite prabhura hrdaya satrsna
SYNONYMS
 
uthi' -- rising; prabhu -- the Lord; kahe -- said; utha -- get up; kaha -
- chant; krsna krsna -- the holy name of Lord Krsna; tare -- him; 
alingite -- to embrace; prabhura -- of Lord Sri Caitanya Mahaprabhu; 
hrdaya -- the heart; sa-trsna -- very much eager.
 
TRANSLATION
 
The Lord stood up and asked Ramananda Raya to arise and chant the holy 
name of Krsna. Indeed, Sri Caitanya Mahaprabhu was very eager to embrace 
him.
 
Madhya 8.21
 
TEXT 21
 
TEXT
 
tathapi puchila, -- tumi raya ramananda?
tenho kahe, -- sei hana dasa sudra manda
SYNONYMS
 
tathapi -- still; puchila -- He inquired; tumi -- you; raya ramananda -- 
Ramananda Raya; tenho kahe -- he replied; sei hana -- I am that; dasa -- 
servant; sudra -- belonging to the sudra community; manda -- very low.
 
TRANSLATION
 
Sri Caitanya Mahaprabhu then inquired whether he was Ramananda Raya, and 
he replied, "Yes, I am Your very low servant, and I belong to the sudra 
community."
 
Madhya 8.22
 
TEXT 22
 
TEXT
 
tabe tare kaila prabhu drdha alingana
premavese prabhu-bhrtya donhe acetana
SYNONYMS
 
tabe -- thereafter; tare -- him; kaila -- did; prabhu -- Lord Sri 
Caitanya Mahaprabhu; drdha -- firm; alingana -- embracing; prema-avese --
 in ecstatic love; prabhu-bhrtya -- the servant and the master; donhe -- 
both; acetana -- unconscious.
 
TRANSLATION
 
Sri Caitanya Mahaprabhu then embraced Sri Ramananda Raya very firmly. 
Indeed, both the master and the servant almost lost consciousness due to 
ecstatic love.
 
Madhya 8.23
 
TEXT 23
 
TEXT
 
svabhavika prema donhara udaya karila
dunha alingiya dunhe bhumite padila
SYNONYMS
 
svabhavika -- natural; prema -- love; donhara -- of both of them; udaya -
- awakening; karila -- there was; dunha -- both; alingiya -- embracing; 
dunhe -- both of them; bhumite -- on the ground; padila -- fell down.
 
TRANSLATION
 
Their natural love for one another was awakened in them both, and they 
both embraced and fell down on the ground.
 
PURPORT
 
Srila Ramananda Raya was an incarnation of the gopi Visakha. Since Sri 
Caitanya Mahaprabhu was Lord Krsna Himself, there was naturally an 
awakening of love between Visakha and Krsna. Sri Krsna Caitanya 
Mahaprabhu is the combination of Srimati Radharani and Krsna. The 
gopi Visakha is a principal gopi assisting Srimati Radharani. 
Ramananda Raya and Sri Caitanya Mahaprabhu embraced 
since their natural love also was awakened.
 
Madhya 8.24
 
TEXT 24
 
TEXT
 
stambha, sveda, asru, kampa, pulaka, vaivarnya
dunhara mukhete suni' gadgada 'krsna' varna
SYNONYMS
 
stambha -- paralysis; sveda -- perspiration; asru -- tears; kampa -- 
shivering; pulaka -- palpitations; vaivarnya -- paleness; dunhara -- of 
both of them; mukhete -- in the mouth; suni' -- hearing; gadgada -- 
faltering; krsna varna -- Krsna's name.
 
TRANSLATION
 
When they embraced one another, ecstatic symptoms -- paralysis, 
perspiration, tears, shivering, palpitations and paleness
 -- appeared. The word "Krsna" came from their mouths 
falteringly.
 
Madhya 8.25
 
TEXT 25
 
TEXT
 
dekhiya brahmana-ganera haila camatkara
vaidika brahmana saba karena vicara
SYNONYMS
 
dekhiya -- seeing this; brahmana-ganera -- of the ritualistic brahmanas; 
haila -- there was; camatkara -- wonder; vaidika -- followers of Vedic 
ritualistic ceremonies; brahmana -- the brahmanas; saba -- all; karena --
 did; vicara -- consideration.
 
TRANSLATION
 
When the stereotyped, ritualistic brahmanas who were following the Vedic 
principles saw this ecstatic manifestation of love, they were struck 
with wonder. All these brahmanas began to reflect as follows.
 
Madhya 8.26
 
TEXT 26
 
TEXT
 
ei ta' sannyasira teja dekhi brahma-sama
sudre alingiya kene karena krandana
SYNONYMS
 
ei ta' -- this indeed; sannyasira -- of the sannyasi, Sri Caitanya 
Mahaprabhu; teja -- bodily effulgence; dekhi -- we see; brahma-sama -- 
exactly like Brahman; sudre -- a sudra, or worker; alingiya -- embracing;
 kene -- why; karena -- does; krandana -- crying.
 
TRANSLATION
 
These brahmanas began to think, "We can see that this sannyasi has a 
luster like the effulgence of Brahman, but how is it He is crying upon 
embracing a sudra, a member of the fourth caste in the social order?"
 
Madhya 8.27
 
TEXT 27
 
TEXT
 
ei maharaja -- maha-pandita, gambhira
sannyasira sparse matta ha-ila asthira
SYNONYMS
 
ei maharaja -- this Ramananda Raya, who is the Governor; maha-pandita -- 
a very learned person; gambhira -- grave; sannyasira sparse -- by 
touching a sannyasi; matta -- mad; ha-ila -- became; asthira -- restless.
 
TRANSLATION
 
They thought, "This Ramananda Raya is the Governor of Madras, a highly 
learned and grave person, a maha-pandita, but upon touching this 
sannyasi he has become restless like a madman."
 
Madhya 8.28
 
TEXT 28
 
TEXT
 
ei-mata vipra-gana bhave mane mana
vijatiya loka dekhi, prabhu kaila samvarana
SYNONYMS
 
ei-mata -- in this way; vipra-gana -- all the brahmanas; bhave -- think; 
mane mana -- within their minds; vijatiya loka -- outside people; dekhi -
- seeing; prabhu -- Lord Caitanya Mahaprabhu; kaila -- did; samvarana -- 
restraining.
 
TRANSLATION
 
While the brahmanas were thinking in this way about the activities of 
Sri Caitanya Mahaprabhu and Ramananda Raya, Sri Caitanya Mahaprabhu saw 
the brahmanas and restrained His transcendental emotions.
 
PURPORT
 
Ramananda Raya was intimately related to Sri Caitanya Mahaprabhu; 
therefore he can be accepted as a sajatiya, a person within the intimate 
circle of the Lord. The brahmanas, however, were followers of the Vedic 
rituals and were not able to have an intimate connection with Sri 
Caitanya Mahaprabhu. Consequently they are called vijatiya-loka. In 
other words, they were not pure devotees. One may be a highly learned 
brahmana, but if he is not a pure devotee he is a vijatiya, an outcaste, 
one outside devotional service -- in other words, a nondevotee. Although 
Sri Caitanya Mahaprabhu and Ramananda Raya were embracing in ecstasy, 
the Lord restrained His transcendental emotions upon seeing the outsider 
brahmanas.
 
Madhya 8.29
 
TEXT 29
 
TEXT
 
sustha hana dunhe sei sthanete vasila
tabe hasi' mahaprabhu kahite lagila
SYNONYMS
 
su-stha hana -- becoming steady; dunhe -- both of them; sei -- that; 
sthanete -- in the place; vasila -- sat down; tabe -- then; hasi' -- 
smiling; mahaprabhu -- Caitanya Mahaprabhu; kahite -- to speak; lagila --
 began.
 
TRANSLATION
 
When they regained their sanity, they both sat down, and Sri Caitanya 
Mahaprabhu began to smile and speak as follows.
 
Madhya 8.30
 
TEXT 30
 
TEXT
 
'sarvabhauma bhattacarya kahila tomara gune
tomare milite more karila yatane
SYNONYMS
 
sarvabhauma bhattacarya -- of the name Sarvabhauma Bhattacarya; kahila --
 has spoken; tomara -- your; gune -- good qualities; tomare -- you; 
milite -- to meet; more -- Me; karila -- made; yatane -- endeavor.
 
TRANSLATION
 
"Sarvabhauma Bhattacarya has spoken of your good qualities, and he has 
made a great endeavor to convince Me to meet you.
 
Madhya 8.31
 
TEXT 31
 
TEXT
 
toma milibare mora etha agamana
bhala haila, anayase pailun darasana'
SYNONYMS
 
toma -- you; milibare -- to meet; mora -- My; etha -- here; agamana -- 
coming; bhala haila -- it was very good; anayase -- without difficulty; 
pailun -- I have gotten; darasana -- interview.
 
TRANSLATION
 
"Indeed, I have come here just to meet you. It is very good that even 
without making an effort I have gotten your interview here."
 
Madhya 8.32
 
TEXT 32
 
TEXT
 
raya kahe, -- sarvabhauma kare bhrtya-jnana
parokseha mora hite haya savadhana
SYNONYMS
 
raya kahe -- Ramananda Raya replied; sarvabhauma -- Sarvabhauma 
Bhattacarya; kare -- does; bhrtya-jnana -- thinks of me as his servant; 
parokseha -- in my absence; mora -- of me; hite -- for the benefit; haya 
-- is; savadhana -- always careful.
 
TRANSLATION
 
Ramananda Raya replied, "Sarvabhauma Bhattacarya thinks of me as his 
servant. Even in my absence he is very careful to do me good.
 
Madhya 8.33
 
TEXT 33
 
TEXT
 
tanra krpaya painu tomara darasana
aji saphala haila mora manusya-janama
SYNONYMS
 
tanra krpaya -- by his mercy; painu -- I have gotten; tomara -- Your; 
darasana -- interview; aji -- today; sa-phala -- successful; haila -- 
has become; mora -- my; manusya-janama -- birth as a human being.
 
TRANSLATION
 
"By his mercy I have received Your interview here. Consequently I 
consider that today I have become a successful human being.
 
Madhya 8.34
 
TEXT 34
 
TEXT
 
sarvabhaume tomara krpa, -- tara ei cihna
asprsya sparsile hana tanra premadhina
SYNONYMS
 
sarvabhaume -- unto Sarvabhauma Bhattacarya; tomara -- Your; krpa -- 
mercy; tara -- of such mercy; ei -- this; cihna -- the symptom; asprsya -
- untouchable; sparsile -- You have touched; hana -- becoming; tanra -- 
his; prema-adhina -- influenced by love.
 
TRANSLATION
 
"I can see that You have bestowed special mercy upon Sarvabhauma 
Bhattacarya. Therefore You have touched me, although I am untouchable. 
This is due only to his love for You.
 
Madhya 8.35
 
TEXT 35
 
TEXT
 
kahan tumi -- saksat isvara narayana
kahan muni -- raja-sevi visayi sudradhama
SYNONYMS
 
kahan -- whereas; tumi -- You; saksat -- directly; isvara narayana -- 
the Supreme Personality of Godhead; kahan -- whereas; muni -- I; raja-
sevi -- government servant; visayi -- materialist; sudra-adhama -- worse 
than a sudra, or fourth-class man.
 
TRANSLATION
 
"You are the Supreme Personality of Godhead, Narayana Himself, and I am 
only a government servant interested in materialistic activities. Indeed,
 I am the lowest amongst men of the fourth caste.
 
Madhya 8.36
 
TEXT 36
 
TEXT
 
mora sparse na karile ghrna, veda-bhaya
mora darsana toma vede nisedhaya
SYNONYMS
 
mora -- of me; sparse -- by the touch; na -- not; karile -- You did; 
ghrna -- hatred; veda-bhaya -- afraid of injunctions of the Vedas; 
mora -- of me; darsana -- seeing; toma -- You; vede -- the Vedic 
injunctions; nisedhaya -- forbid.
 
TRANSLATION
 
"You do not fear the Vedic injunctions stating that You should not 
associate with a sudra. You were not contemptuous of my touch, although 
in the Vedas You are forbidden to associate with sudras.
 
PURPORT
 
In Bhagavad-gita (9.32) the Lord says:
 
mam hi partha vyapasritya
ye 'pi syuh papa-yonayah
striyo vaisyas tatha sudras
te 'pi yanti param gatim
 
"O son of Prtha, those who take shelter in Me, though they be of lower 
birth -- women, vaisyas [merchants], as well as sudras [workers] -- can 
approach the supreme destination."
 
The word papa-yonayah means "born of lower caste women." The vaisyas 
are merchants, and the sudras or workers are servants. According 
to Vedic classifications, they belong to a lower 
social order. A low life means a life without Krsna consciousness. High 
and low positions in society were calculated by considering a person's 
Krsna consciousness. A brahmana is considered to be on the highest 
platform because he knows Brahman, the Absolute Truth. The second caste, 
the ksatriya caste, also know Brahman, but not as well as the brahmanas. 
The vaisyas and sudras do not clearly understand God consciousness, but 
if they take to Krsna consciousness by the mercy of Krsna and the 
spiritual master, they do not remain in the lower castes (papa-yonayah). 
It is clearly stated: te 'pi yanti param gatim.
 
Unless one has attained the highest standard of life, one cannot return 
home, back to Godhead. One may be a sudra, vaisya or woman, but if he 
is situated in the service of the Lord in Krsna consciousness, he 
should not be considered stri, sudra, vaisya or one lower than a sudra. 
A person engaged in the 
Lord's service -- though from a lowborn family -- should never be 
considered to belong to a lowborn family. The Padma Purana forbids: 
viksate jati-samanyat/ sa yati narakam dhruvam. A person goes to hell 
quickly when he considers a devotee of the Lord in terms of birth. 
Although Sri Ramananda Raya supposedly took birth in a sudra family, he 
is not to be considered a sudra, for he was a great advanced devotee. 
Indeed, he was on the transcendental platform. Sri Caitanya Mahaprabhu 
therefore embraced him. Out of spiritual humility, Sri Ramananda Raya 
presented himself as a sudra (raja-sevi visayi sudradhama). Even though 
one may engage in government service or in any other pound-shilling-
pence business -- in short, in materialistic life -- he need only take 
to Krsna consciousness. Krsna consciousness is a very simple process. 
One need only chant the holy names of the Lord and strictly follow the 
principles forbidding sinful activity. In this way one can no longer be 
considered an untouchable, a visayi or a sudra. One who is advanced in 
spiritual life should not associate with nondevotees -- namely men in 
government service and men engaged in materialistic activity for sense 
gratification or in the service of others. Such men are considered 
visayi, materialistic. It is said:
 
niskincanasya bhagavad-bhajanonmukhasya
param param jigamisor bhava-sagarasya
sandarsanam visayinam atha yositam ca
ha hanta hanta visa-bhaksanato 'py asadhu
 
 
"A person who is very seriously engaged in cultivating devotional 
service with a view to crossing the ocean of nescience and who has 
completely abandoned all material activities should never see a sudra, a 
vaisya or a woman." (Sri Caitanya-candrodaya-nataka 8.23)
 
Madhya 8.37
 
TEXT 37
 
TEXT
 
tomara krpaya tomaya karaya nindya-karma
saksat isvara tumi, ke jane tomara marma
SYNONYMS
 
tomara krpaya -- Your mercy; tomaya -- unto You; karaya -- induces; 
nindya-karma -- forbidden actions; saksat isvara -- directly the Supreme 
Personality of Godhead; tumi -- You; ke jane -- who can know; tomara -- 
Your; marma -- purpose.
 
TRANSLATION
 
"You are the Supreme Personality of Godhead Himself; therefore no one 
can understand Your purpose. By Your mercy, You are touching me, 
although this is not sanctioned by the Vedas.
 
PURPORT
 
A sannyasi is strictly forbidden to see the visayis and materialistic 
people. However, Sri Caitanya Mahaprabhu, out of His boundless and 
causeless mercy, could show favor to anyone, regardless of birth and 
position.
 
Madhya 8.38
 
TEXT 38
 
TEXT
 
ama nistarite tomara ihan agamana
parama-dayalu tumi patita-pavana
SYNONYMS
 
ama nistarite -- to deliver me; tomara -- Your; ihan -- here; agamana -- 
appearance; parama-dayalu -- greatly merciful; tumi -- You; patita-
pavana -- the deliverer of all fallen souls.
 
TRANSLATION
 
"You have come here specifically to deliver me. You are so merciful that 
You alone can deliver all fallen souls.
 
PURPORT
 
Srila Narottama dasa Thakura sings in his Prarthana (40):
 
sri-krsna-caitanya-prabhu daya kara more,
toma vina ke dayalu jagat samsare
patita-pavana-hetu tava avatara,
mo-sama patita prabhu na paibe ara
 
"My dear Lord, please be merciful to me. Who can be more merciful than 
Your Lordship within these three worlds? You appear as an incarnation 
just to reclaim the conditioned, fallen souls, but I assure You that You 
will not find a soul more fallen than me."
 
Sri Caitanya Mahaprabhu's specific mission is to deliver fallen souls. 
Of course, in this age of Kali there is hardly anyone who is not fallen 
according to the calculations of Vedic behavior. In His instructions to 
Rupa Gosvami, Sri Caitanya Mahaprabhu described the so-called followers 
of Vedic religion in this way (Madhya 19.146):
 
veda-nistha-madhye ardheka veda 'mukhe' mane
veda-nisiddha papa kare, dharma nahi gane
 
So-called followers of Vedic principles simply accept the Vedas formally,
 but they act against Vedic principles. This is symptomatic of this age 
of Kali. People claim to follow a certain type of religion, saying 
formally, "I am Hindu, I am Muslim, I am Christian, I am this or 
that," but actually no one follows the principles enunciated in 
religious scriptures. This is the disease of this age. However, the 
merciful Sri Caitanya Mahaprabhu has simply advised us to chant the Hare 
Krsna maha-mantra: harer nama harer nama harer nama eva kevalam
. The Lord can deliver anyone and everyone, even though one 
may have fallen from the injunctions of revealed scriptures. This is Sri 
Caitanya Mahaprabhu's special mercy. Consequently He is known as patita-
pavana, the deliverer of all fallen souls.
 
Madhya 8.39
 
TEXT 39
 
TEXT
 
mahanta-svabhava ei tarite pamara
nija karya nahi tabu yana tara ghara
SYNONYMS
 
mahanta-svabhava -- the nature of saintly persons; ei -- this; tarite -- 
to deliver; pamara -- fallen souls; nija -- own; karya -- business; nahi 
-- there is not; tabu -- still; yana -- goes; tara -- his; ghara -- 
house.
 
TRANSLATION
 
"It is the general practice of all saintly people to deliver the fallen. 
Therefore they go to people's houses, although they have no personal 
business there.
 
PURPORT
 
A sannyasi is supposed to beg from door to door. He does not beg simply 
because he is hungry. His real purpose is to enlighten the occupant of 
every house by preaching Krsna consciousness. A sannyasi does not 
abandon his superior position and become a beggar just for the sake of 
begging. Similarly, a person in householder life may be very important, 
but he may also voluntarily take to the mendicant way of life. Rupa 
Gosvami and Sanatana Gosvami were ministers, but they voluntarily 
accepted the mendicant's life in order to humbly preach Sri Caitanya 
Mahaprabhu's message. It is said about them: tyaktva turnam asesa-
mandala-pati-srenim sada tucchavat bhutva dina-ganesakau karunaya 
kaupina-kanthasritau. Although the Gosvamis were very aristocratic, 
they became mendicants just to 
deliver the fallen souls according to the order of Sri Caitanya 
Mahaprabhu. One should also consider that those who engage in the 
missionary activities of Krsna consciousness are under the 
guidance of Sri Caitanya Mahaprabhu. They are not actually beggars; 
their real business is to deliver fallen souls. Therefore they may go 
from door to door just to introduce a book about Krsna consciousness so 
that people can become enlightened by reading. Formerly brahmacaris and 
sannyasis used to beg from door to door. At the present moment, 
especially in the Western countries, a person may be handed over to the 
police if he begs from door to door. In Western countries, begging is 
considered criminal. Members of the Krsna consciousness movement have no 
business begging. Instead, they work very hard to introduce some 
literatures about Krsna consciousness so that people can read them and 
be benefited. However, if one gives some contribution to a Krsna 
conscious man, he never refuses it.
 
Madhya 8.40
 
TEXT 40
 
TEXT
 
mahad-vicalanam nrnam
grhinam dina-cetasam
nihsreyasaya bhagavan
nanyatha kalpate kvacit
SYNONYMS
 
mahat-vicalanam -- the wandering of saintly persons; nrnam -- of human 
beings; grhinam -- who are householders; dina-cetasam -- low-minded; 
nihsreyasaya -- for the ultimate benefit; bhagavan -- O my Lord; na 
anyatha -- not any other purpose; kalpate -- one imagines; kvacit -- at 
any time.
 
TRANSLATION
 
"'My dear Lord, sometimes great saintly persons go to the homes of 
householders, although these householders are generally low-minded. When 
a saintly person visits their homes, one can understand that it is for 
no other purpose than to benefit the householders.'
 
PURPORT
 
This verse is from Srimad-Bhagavatam (10.8.4).
 
Madhya 8.41
 
TEXT 41
 
TEXT
 
amara sange brahmanadi sahasreka jana
tomara darsane sabara dravi-bhuta mana
SYNONYMS
 
amara sange -- with me; brahmana-adi -- brahmanas and others; sahasreka -
- more than one thousand; jana -- persons; tomara -- of You; darsane -- 
in seeing; sabara -- of all of them; dravi-bhuta -- became melted; mana -
- the hearts.
 
TRANSLATION
 
"Along with me there are about a thousand men -- including the brahmanas 
-- and all of them appear to have had their hearts melted simply by 
seeing You.
 
Madhya 8.42
 
TEXT 42
 
TEXT
 
'krsna' 'krsna' nama suni sabara vadane
sabara anga -- pulakita, asru -- nayane
SYNONYMS
 
krsna krsna -- Krsna, Krsna; nama -- the holy name; suni -- I hear; 
sabara -- of everyone; vadane -- in the mouths; sabara -- of all; anga --
 the bodies; pulakita -- gladdened; asru -- tears; nayane -- in the eyes.
 
TRANSLATION
 
"I hear everyone chanting the holy name of Krsna. Everyone's body is 
thrilled with ecstasy, and there are tears in everyone's eyes.
 
Madhya 8.43
 
TEXT 43
 
TEXT
 
akrtye-prakrtye tomara isvara-laksana
jive na sambhave ei aprakrta guna
SYNONYMS
 
akrtye -- in bodily features; prakrtye -- in behavior; tomara -- of You; 
isvara -- of the Supreme Personality of Godhead; laksana -- the symptoms;
 jive -- in an ordinary living being; na -- not; sambhave -- possible; 
ei -- these; aprakrta -- transcendental; guna -- qualities.
 
TRANSLATION
 
"My dear sir, according to Your bodily features and Your behavior, 
You are the Supreme Personality of Godhead. Such behavior and features 
are impossible for ordinary living beings, for they cannot possess such 
transcendental qualities."
 
PURPORT
 
Sri Caitanya Mahaprabhu's bodily features were uncommon. Indeed, His 
body was extraordinary in its measurements. The measurement of His chest 
as well as the measurement of His forearms were the same length. This 
is called nyagrodha-parimandala. As far as His nature is concerned, He 
was kind to everyone. No one but the Supreme Personality of Godhead can 
be kind to everyone. Therefore the Lord's name is Krsna, all-attractive.
 As stated in Bhagavad-gita (14.4), Krsna is kind to 
everyone. In every species of life (sarva-yonisu), He is the original 
father, the seed-giver (bija-pradah pita). How, then, can He be unkind 
to any living entity? One may be a man, an animal or even a tree, but 
the Lord is kind to everyone. That is God's qualification. He also says 
in Bhagavad-gita (9.29), samo 'ham sarva-bhutesu: the Lord is 
equally kind to everyone. And He advises sarva-dharman parityajya mam 
ekam saranam vraja
. This instruction is meant not only for Arjuna 
but for all living entities. Whoever takes advantage of this offer is 
immediately immune to all sinful activity and returns home, back to 
Godhead. While present on this planet, Sri Caitanya Mahaprabhu made the 
same offer.
 
Madhya 8.44
 
TEXT 44
 
TEXT
 
prabhu kahe, -- tumi maha-bhagavatottama
tomara darsane sabara drava haila mana
SYNONYMS
 
prabhu kahe -- the Lord replied; tumi -- you; maha-bhagavata-uttama -- 
the best of the topmost devotees; tomara darsane -- by seeing you; 
sabara -- of everyone; drava -- melted; haila -- became; mana -- the 
heart.
 
TRANSLATION
 
The Lord replied to Ramananda Raya: "Sir, you are the best of the 
topmost devotees; therefore upon seeing you everyone'
s heart has melted. 
 
PURPORT
 
Unless one is a first-class devotee, he cannot be a preacher. A preacher 
is generally a topmost devotee, but in order to meet the general 
populace, he has to come to distinguish between devotees and nondevotees.
 Otherwise, an advanced devotee makes no such distinctions. Indeed, he 
always sees everyone engaged in the service of the Lord. When 
one engages in preaching work, he must distinguish between people and 
understand that some people are not engaged in the devotional service of 
the Lord. The preacher then has to take compassion upon such innocent 
people who do not know how to worship the Lord. In Srimad-Bhagavatam (11.
2.45), the symptoms of a topmost devotee are described as follows:
 
sarva-bhutesu yah pasyed
bhagavad-bhavam atmanah
bhutani bhagavaty atmany
esa bhagavatottamah
 
"The advanced devotee sees that all living entities are part and parcel 
of the Supreme Personality of Godhead. Everyone is in Krsna, and Krsna 
is also within everyone. Such a vision is possible only for a person who 
is very advanced in devotional service."
 
Madhya 8.45
 
TEXT 45
 
TEXT
 
anyera ki katha, ami -- 'mayavadi sannyasi'
amiha tomara sparse krsna-preme bhasi
SYNONYMS
 
anyera -- of others; ki katha -- what to speak; ami -- I; mayavadi 
sannyasi -- a sannyasi of the Mayavadi sect; amiha -- I; tomara -- of 
you; sparse -- by the touch; krsna -- of Krsna; preme -- in love; bhasi -
- float.
 
TRANSLATION
 
"Although I am a Mayavadi sannyasi, a nondevotee, I am also floating in 
the ocean of love of Krsna simply by touching you. And what to speak of 
others?
 
Madhya 8.46
 
TEXT 46
 
TEXT
 
ei jani' kathina mora hrdaya sodhite
sarvabhauma kahilena tomare milite
SYNONYMS
 
ei jani' -- knowing this; kathina -- very hard; mora -- My; hrdaya -- 
heart; sodhite -- to rectify; sarvabhauma -- Sarvabhauma Bhattacarya; 
kahilena -- asked; tomare -- you; milite -- to meet.
 
TRANSLATION
 
"Knowing this, in order to rectify My 
heart, which is very hard, Sarvabhauma Bhattacarya asked Me to meet you."
 
Madhya 8.47
 
TEXT 47
 
TEXT
 
ei-mata dunhe stuti kare dunhara guna
dunhe dunhara darasane anandita mana
SYNONYMS
 
ei-mata -- in this way; dunhe -- both of them; stuti -- praise; kare -- 
offer; dunhara -- of both of them; guna -- qualities; dunhe -- both of 
them; dunhara -- of both of them; darasane -- by the seeing; anandita -- 
pleased; mana -- the minds.
 
TRANSLATION
 
In this way each of them praised the qualities of the other, and both of 
them were pleased to see one another.
 
Madhya 8.48
 
TEXT 48
 
TEXT
 
hena-kale vaidika eka vaisnava brahmana
dandavat kari' kaila prabhure nimantrana
SYNONYMS
 
hena-kale -- at this time; vaidika -- a follower of the Vedic 
ritualistic ceremonies; eka -- one; vaisnava brahmana -- a brahmana 
following Vaisnava principles; dandavat -- obeisances offered by falling 
flat; kari' -- offering; kaila -- made; prabhure -- unto Lord Sri 
Caitanya Mahaprabhu; nimantrana -- invitation.
 
TRANSLATION
 
At this time, one brahmana Vaisnava, following the Vedic principles, 
came and offered obeisances. He fell flat before Sri Caitanya Mahaprabhu 
and invited Him for lunch.
 
Madhya 8.49
 
TEXT 49
 
TEXT
 
nimantrana manila tanre vaisnava janiya
ramanande kahe prabhu isat hasiya
SYNONYMS
 
nimantrana -- the invitation; manila -- accepted; tanre -- him (the 
brahmana); vaisnava -- a devotee; janiya -- understanding; ramanande -- 
unto Ramananda; kahe -- said; prabhu -- Sri Caitanya Mahaprabhu; isat -- 
a little; hasiya -- smiling.
 
TRANSLATION
 
Lord Sri Caitanya Mahaprabhu accepted the brahmana's invitation, knowing 
him to be a devotee, and, slightly smiling, spoke as follows 
to Ramananda Raya.
 
PURPORT
 
Sri Caitanya Mahaprabhu accepted the invitation of the Vaisnava brahmana.
 Even though one is a brahmana strictly following all the rules and 
regulations of brahminical culture, if he is not a devotee, a follower 
of Sri Caitanya Mahaprabhu, one should not accept his invitation. At the 
present moment, people have become so degraded that they do not even 
follow the Vedic principles, to say nothing of Vaisnava principles. They 
eat anything and everything -- whatever they like -- and therefore the 
members of this Krsna consciousness movement should be very cautious 
about accepting invitations.
 
Madhya 8.50
 
TEXT 50
 
TEXT
 
tomara mukhe krsna-katha sunite haya mana
punarapi pai yena tomara darasana
SYNONYMS
 
tomara mukhe -- in your mouth; krsna-katha -- talks on Krsna; sunite -- 
to hear; haya -- there is; mana -- My mind; punarapi -- again; pai -- I 
may get; yena -- if possible; tomara -- your; darasana -- interview.
 
TRANSLATION
 
"I wish to hear from you about Lord Krsna. Indeed, My mind is inclined 
to desire this; therefore I wish to see you again."
 
Madhya 8.51-52
 
TEXTS 51-52
 
TEXT
 
raya kahe, aila yadi pamara sodhite
darsana-matre suddha nahe mora dusta citte
dina panca-sata rahi' karaha marjana
tabe suddha haya mora ei dusta mana
SYNONYMS
 
raya kahe -- Ramananda Raya replied; aila -- You have come; yadi -- 
although; pamara -- a fallen soul; sodhite -- to rectify; darsana-matre -
- simply seeing You; suddha nahe -- not purified; mora -- my; dusta -- 
polluted; citte -- consciousness; dina -- days; panca-sata -- five or 
seven; rahi' -- staying; karaha -- kindly do; marjana -- cleansing; tabe 
-- then; suddha -- pure; haya -- it is; mora -- my; ei -- this; dusta -- 
polluted; mana -- mind.
 
TRANSLATION
 
Ramananda Raya replied, "My Lord, although You have come to correct me, 
a fallen soul, my mind is not yet purified simply by seeing You. Please 
stay for five or seven days and kindly cleanse my polluted mind. After 
that much time, my mind will certainly be pure."
 
Madhya 8.53
 
TEXT 53
 
TEXT
 
yadyapi viccheda donhara sahana na yaya
tathapi dandavat kari' calila rama-raya
SYNONYMS
 
yadyapi -- although; viccheda -- separation; donhara -- of both of them; 
sahana -- toleration; na -- not; yaya -- possible; tathapi -- still; 
dandavat -- obeisances; kari' -- offering; calila -- departed; rama-raya 
-- Ramananda Raya.
 
TRANSLATION
 
Although neither could tolerate the other's separation, 
Ramananda Raya nonetheless offered his obeisances to Lord Sri Caitanya 
Mahaprabhu and departed.
 
Madhya 8.54
 
TEXT 54
 
TEXT
 
prabhu yai' sei vipra-ghare bhiksa kaila
dui janara utkanthaya asi' sandhya haila
SYNONYMS
 
prabhu -- Lord Sri Caitanya Mahaprabhu; yai' -- going; sei -- that; 
vipra-ghare -- to the house of the brahmana; bhiksa -- lunch; kaila -- 
accepted; dui -- two; janara -- of the persons; utkanthaya -- in the 
impatience; asi' -- coming; sandhya -- evening; haila -- appeared.
 
TRANSLATION
 
Lord Sri Caitanya Mahaprabhu then went to the house of the brahmana who 
had invited Him and took His lunch there. When the evening of that day 
arrived, both Ramananda Raya and the Lord were eager to meet one 
another again.
 
Madhya 8.55
 
TEXT 55
 
TEXT
 
prabhu snana-krtya kari' achena vasiya
eka-bhrtya-sange raya milila asiya
SYNONYMS
 
prabhu -- the Lord; snana-krtya -- the daily duty of bathing; kari' -- 
finishing; achena -- was; vasiya -- sitting; eka -- one; bhrtya -- 
servant; sange -- with; raya -- Raya Ramananda; milila -- met; asiya -- 
coming.
 
TRANSLATION
 
After finishing His evening bath, Sri Caitanya Mahaprabhu sat down and 
waited for Ramananda Raya to come. Then Ramananda Raya, accompanied by 
one servant, came to meet Him.
 
PURPORT
 
A Vaisnava who is supposed to be advanced in spiritual understanding -- 
be he a householder or sannyasi -- must bathe three times a day: 
morning, noon and evening. When one is engaged in the service of the 
Deity, he must especially follow the principles of Padma Purana and 
take regular baths. He should also, after bathing, decorate his body 
with the twelve tilakas.
 
Madhya 8.56
 
TEXT 56
 
TEXT
 
namaskara kaila raya, prabhu kaila alingane
dui jane krsna-katha kaya rahah-sthane
SYNONYMS
 
namaskara -- obeisances; kaila -- offered; raya -- Ramananda Raya; 
prabhu -- Lord Sri Caitanya Mahaprabhu; kaila -- did; alingane -- 
embracing; dui -- two; jane -- the persons; krsna-katha -- talks about 
Krsna; kaya -- discussed; rahah-sthane -- in a secluded place.
 
TRANSLATION
 
Ramananda Raya approached Lord Sri Caitanya and offered his respectful 
obeisances, and the Lord embraced him. Then they both began to discuss 
Krsna in a secluded place.
 
PURPORT
 
The word rahah-sthane, "in a secluded place," is very significant. Talks 
about Krsna and His pastimes -- especially His pastimes in Vrndavana and 
His dealings with the gopis -- are all very confidential. They are not 
subject matter for public discussion because those who have no 
understanding of the transcendental nature of Krsna's pastimes always 
commit great offenses, thinking Krsna to be an ordinary human being and 
the gopis ordinary girls. Following the principle of Lord Sri Caitanya 
Mahaprabhu, who never discussed the dealings between Krsna and the gopis 
publicly, devotees in the Krsna consciousness movement are enjoined not 
to discuss the pastimes of Lord Krsna in Vrndavana in public. For the 
general public, sankirtana is the most effective method to awaken Krsna 
consciousness. If possible, one should discuss the principles enunciated 
in Bhagavad-gita. Sri Caitanya Mahaprabhu followed this principle 
very strictly and discussed the philosophy of Bhagavad-gita with 
learned scholars like Sarvabhauma Bhattacarya and Prakasananda Sarasvati.
 However, He taught the principles of the bhakti cult to students like 
Sanatana Gosvami and Rupa Gosvami, and He discussed with Sri Ramananda 
Raya the topmost devotional dealings between Krsna and the gopis. For 
the general populace, He performed sankirtana very vigorously. We must 
also follow these principles in preaching Krsna consciousness all over 
the world.
 
Madhya 8.57
 
TEXT 57
 
TEXT
 
prabhu kahe, -- "pada sloka sadhyera nirnaya"
raya kahe, -- "sva-dharmacarane visnu-bhakti haya"
SYNONYMS
 
prabhu kahe -- Lord Sri Caitanya Mahaprabhu said; pada -- just recite; 
sloka -- a verse from the revealed scriptures; sadhyera -- of the aim of 
life; nirnaya -- an ascertainment; raya kahe -- Ramananda Raya replied; 
sva-dharma-acarane -- by executing one's occupational duty; visnu-bhakti 
-- devotional service to Lord Visnu; haya -- there is.
 
TRANSLATION
 
Sri Caitanya Mahaprabhu ordered Ramananda Raya to recite a verse 
from the revealed scriptures concerning the ultimate goal of life. 
 
Ramananda replied that if one executes the prescribed duties of his 
social position, he awakens his original Krsna consciousness.
 
PURPORT
 
In this connection, Sri Ramanujacarya stated in the Vedartha-sangraha 
that devotional service is naturally very dear to the living entity. 
Indeed, it is life's goal. This devotional service is supreme knowledge, 
or Krsna consciousness, and it brings detachment from all material 
activity. In the transcendental position, a living being can perfectly 
acknowledge the superiority of serving the Supreme Lord. The devotees 
attain the Supreme Lord only by devotional service. Having such 
knowledge, one engages in his occupational duty, and that is called 
bhakti-yoga. By performing bhakti-yoga, one can rise to the platform of 
pure devotional service.
 
A great saint, the father of Srila Vyasadeva, Parasara Muni, has 
specifically mentioned that devotional service to the Lord can 
ultimately be awakened in human society by the discharge of duties in 
accordance with the varnasrama. The Supreme Personality of 
Godhead instituted varnasrama-dharma to give human beings a chance to 
return home, back to Godhead. The Supreme Personality of Godhead, Lord 
Sri Krsna, who is known in Bhagavad-gita as Purusottama -- the 
greatest of all personalities -- personally came and declared that the 
institution of varnasrama-dharma was founded by Him. As stated in 
Bhagavad-gita (4.13):
 
caturvarnyam maya srstam
guna-karma-vibhagasah
tasya kartaram api mam
viddhy akartaram avyayam
Elsewhere in Bhagavad-gita (18.45-46) the Lord says:
 
sve sve karmany abhiratah
samsiddhim labhate narah
sva-karma-niratah siddhim
yatha vindati tac chrnu
yatah pravrttir bhutanam
yena sarvam idam tatam
sva-karmana tam abhyarcya
siddhim vindati manavah
 
Human society should be divided into four divisions -- brahmana, 
ksatriya, vaisya and sudra -- and everyone should always engage in his 
occupational duty. The Lord says that those engaged in their 
occupational duty can attain perfection simply by rendering loving 
devotional service to the Lord while executing their particular duty. 
Actually the modern ideal of a classless society can be introduced only 
by Krsna consciousness. Let men perform their occupational duty, and let 
them give their profits to the service of the Lord. In other words, one 
can attain the perfection of life by discharging one's occupational duty 
and employing the results in the service of the Lord. This method is 
confirmed by great personalities like Bodhayana, Tanka, Dramida, 
Guhadeva, Kapardi and Bharuci. It is also confirmed by Vedanta-sutra.
 
Madhya 8.58
 
TEXT 58
 
TEXT
 
varnasramacaravata
purusena parah puman
visnur aradhyate pantha
nanyat tat-tosa-karanam
SYNONYMS
 
varna-asrama-acaravata -- who behaves according to the system of 
four divisions of social order and four divisions of spiritual life; 
purusena -- by a man; parah -- the supreme; puman -- person; visnuh -- 
Lord Visnu; aradhyate -- is worshiped; pantha -- way; na -- not; anyat --
 another; tat-tosa-karanam -- cause of satisfying the Lord.
 
TRANSLATION
 
"The Supreme Personality of Godhead, Lord Visnu, is worshiped by the 
proper execution of prescribed duties in the system of varna and asrama. 
There is no other way to satisfy the Supreme Personality of Godhead. One 
must be situated in the institution of the four varnas and asramas."
 
PURPORT
 
This is a quotation from the Visnu Purana (3.8.9). As stated by Srila 
Bhaktivinoda Thakura in his Amrta-pravaha-bhasya: "The purport is that 
one can realize life's perfection simply by satisfying the Supreme 
Personality of Godhead." This is also confirmed in Srimad-Bhagavatam (1.
2.13):
 
atah pumbhir dvija-srestha
varnasrama-vibhagasah
svanusthitasya dharmasya
samsiddhir hari-tosanam
"O best among the twiceborn, it is therefore concluded that the 
highest perfection one can achieve, by discharging his prescribed 
duties [dharma] according to caste divisions and order 
of life, is to please the Lord Hari."
 
Every man should perform his occupational duty in the light of his 
particular tendency. According to his abilities, one should accept a 
position in the varnasrama institution. The divisions of brahmana, 
ksatriya, vaisya and sudra are natural divisions within society. Indeed, 
everyone has a prescribed duty according to the varnasrama-dharma. Those 
who properly execute their prescribed duties live peacefully and are not 
disturbed by material conditions. The spiritual orders -- brahmacarya, 
grhastha, vanaprastha and sannyasa -- are called asramas. If one 
executes his prescribed duty in both the social and spiritual order, 
the Supreme Personality of Godhead is satisfied. If one neglects his 
duties, however, he becomes a transgressor and a candidate for a hellish 
condition. Actually we see that different people are engaged in 
different ways; therefore there must be divisions according to work. To 
attain perfection, one must make devotional service the center of life. 
In this way one can awaken his natural instincts by work, association 
and education. One should accept the varnasrama divisions by 
qualification, not by birth. Unless this system is introduced, human 
activities cannot be systematically executed.
 
The brahmanas are the intellectuals who can understand the Supreme 
Personality of Godhead. They are always engaged in the cultivation of 
knowledge. It does not matter whether one is born in India or outside 
India. Those who are naturally very heroic and who tend to rule over 
others are called ksatriyas. Those who tend to produce food by 
agricultural methods, protect cows and other animals and engage in trade 
are called vaisyas, or merchants. Those who are not sufficiently 
intelligent to be brahmanas, ksatriyas or vaisyas are required to serve 
a master and are called sudras. Thus everyone can engage in the service 
of the Lord and Krsna consciousness. If a society 
does not function according to such natural divisions, the social orders 
become degraded. The conclusion is that the scientific method of 
varnasrama-dharma should be adopted by society.
 
Madhya 8.59
 
TEXT 59
 
TEXT
 
prabhu kahe, --  "eho bahya, age kaha ara"
raya kahe, "krsne karmarpana -- sarva-sadhya-sara"
SYNONYMS
 
prabhu kahe -- the Lord said; eho -- this; bahya -- external; age -- 
ahead; kaha -- say; ara -- more; raya kahe -- Sri Ramananda Raya said; 
krsne -- unto Krsna; karma-arpana -- offering the results of activities; 
sarva-sadhya-sara -- the essence of all means of perfection.
 
TRANSLATION
 
The Lord replied, "This is external. You had better tell Me of some 
other means." Ramananda replied, "To offer the results of one's 
activities to Krsna is the essence of all perfection."
 
 
 
Madhya 8.60
 
TEXT 60
 
TEXT
 
yat karosi yad asnasi
yaj juhosi dadasi yat
yat tapasyasi kaunteya
tat kurusva mad-arpanam
SYNONYMS
 
yat -- whatever; karosi -- you do; yat -- whatever; asnasi -- you eat; 
yat -- whatever; juhosi -- you offer in sacrifice; dadasi -- you give in 
charity; yat -- whatever; yat -- whatever; tapasyasi -- you perform as 
austerity; kaunteya -- O son of Kunti; tat -- that; kurusva -- just do; 
mat -- unto Me; arpanam -- offering.
 
TRANSLATION
 
Ramananda Raya continued, "'O son of Kunti, all that you do, 
all that you eat, all that you offer and 
give away, as well as all 
austerities that you may perform, should be done as an 
offering unto Me.'"
 
PURPORT
 
The Lord has said that the varnasrama-dharma is not properly executed in 
this age of Kali; therefore He ordered Ramananda Raya to go further into 
the matter. Ramananda replied with this verse from Bhagavad-gita (9.
27) that while remaining in the system of varnasrama-
dharma, one may offer the results of his activities to Lord Sri Krsna in 
loving service. Naturally Lord Sri Caitanya Mahaprabhu was asking 
Ramananda Raya about the execution of devotional service. Ramananda Raya 
first enunciated the principle of varnasrama-dharma in consideration of 
materialistic people. However, this conception is not transcendental. As 
long as one is in the material world, he must follow the principles of 
varnasrama-dharma, but devotional service is transcendental. The system 
of varnasrama-dharma refers to the three modes of material nature, but 
transcendental devotional service is on the absolute platform. Sri 
 
 
Caitanya Mahaprabhu belonged to the spiritual world, and His methods for 
propagating the sankirtana movement were also imported from the 
spiritual world. Srila Narottama dasa Thakura has sung: golokera prema-
dhana, hari-nama-sankirtana, rati na janmila kene taya. This states that 
the sankirtana movement has nothing to do with this material world. It 
is imported from the spiritual world, Goloka Vrndavana. Narottama dasa 
Thakura laments that mundane people do not take this sankirtana movement 
seriously. Considering the position of devotional service and the 
sankirtana movement, Sri Caitanya Mahaprabhu deemed the system of 
varnasrama-dharma to be material, although it aims at elevation to the 
spiritual platform. However, the sankirtana movement can raise one 
immediately to the spiritual platform. Consequently it is said that 
varnasrama-dharma is external, and Caitanya Mahaprabhu requested 
Ramananda Raya to proceed deeper into the matter and uncover the 
spiritual platform.
 
Sometimes materialists consider Lord Visnu a material conception. 
Impersonalists think that above Lord Visnu is the impersonal Brahman. 
The impersonalists misunderstand the worship of Lord Visnu. They worship 
Lord Visnu to merge into His body. In order that visnu-aradhana not be 
misunderstood, Sri Caitanya Mahaprabhu requested that Sri Ramananda Raya 
proceed further and clear up the issue. Ramananda Raya quoted the verse 
from Bhagavad-gita stating that the results of one's occupational 
duty may be offered to Lord Visnu or Krsna. In Srimad-Bhagavatam (1.2.8) 
it is also said:
 
dharmah svanusthitah pumsam
visvaksena-kathasu yah
notpadayed yadi ratim
srama eva hi kevalam
 
"If one executes the occupational duties of varnasrama-dharma but does 
not cultivate his dormant Krsna consciousness, his activities are futile.
 His occupation simply becomes unnecessary labor."
 
Madhya 8.61
 
TEXT 61
 
TEXT
 
prabhu kahe, -- "eho bahya, age kaha ara"
raya kahe, -- "svadharma-tyaga, ei sadhya-sara"
SYNONYMS
 
prabhu kahe -- the Lord replied; eho -- this; bahya -- external; age -- 
ahead; kaha -- speak; ara -- more; raya kahe -- Ramananda Raya replied; 
sva-dharma-tyaga -- relinquishing one's occupational duties; ei -- this; 
sadhya-sara -- the essence of all perfection.
 
TRANSLATION
 
"This is also external," Sri Caitanya Mahaprabhu said. "Please proceed 
and speak further on this matter." Ramananda Raya replied, "To give up 
one's occupational duties in the varnasrama is the essence of perfection.
"
 
 
PURPORT
 
A brahmana may renounce his family and accept sannyasa. Others also -- 
ksatriyas and vaisyas -- may also give up their families and take to 
Krsna consciousness. Such renunciation is called karma-tyaga. By such 
renunciation, the Supreme Personality of Godhead is satisfied. However, 
this renouncing of one's activities to Krsna is not uncontaminated and 
is therefore on the material platform. Such activities are considered 
within the material universe because, according to Sri Caitanya 
Mahaprabhu, they refer to the material universe and are therefore 
external. To correct this, Ramananda Raya recommended that one take to 
the renounced order of life in order to transcend material activities. 
This is supported by the following verse from Srimad-Bhagavatam (11.11.
32).
 
 
 
 
Madhya 8.62
 
TEXT 62
 
TEXT
 
ajnayaivam gunan dosan
mayadistan api svakan
dharman samtyajya yah sarvan
mam bhajet sa ca sattamah
SYNONYMS
 
ajnaya -- knowing perfectly; evam -- thus; gunan -- qualities; dosan -- 
faults; maya -- by Me; adistan -- instructed; api -- although; svakan -- 
own; dharman -- occupational duties; samtyajya -- giving up; yah -- 
anyone who; sarvan -- all; mam -- unto Me; bhajet -- may render service; 
sah -- he; ca -- and; sattamah -- a first-class person.
 
TRANSLATION
 
Ramananda Raya continued, "'Occupational duties are described in the 
religious scriptures. If one analyzes them, he can fully understand 
their qualities and faults and then give them up completely to render 
service unto the Supreme Personality of Godhead. Such a person is 
considered a first-class man.'
 
Madhya 8.63
 
TEXT 63
 
TEXT
 
sarva-dharman parityajya
mam ekam saranam vraja
aham tvam sarva-papebhyo
moksayisyami ma sucah
SYNONYMS
 
sarva-dharman -- all kinds of occupational duties; parityajya -- giving 
up; mam ekam -- unto Me only; saranam -- as shelter; vraja -- go; aham --
 I; tvam -- unto you; sarva-papebhyah -- from all the reactions of 
sinful life; moksayisyami -- will give liberation; ma -- don't; sucah -- 
worry.
 
TRANSLATION
 
"As stated in scripture [Bg. 18.66]: 'After giving up all kinds of 
religious and occupational duties, if you come to Me, the Supreme 
Personality of Godhead, and take shelter, I will give you protection 
from all of life's sinful reactions. Do not worry.' "
 
PURPORT
 
In this connection, Srila Raghunatha dasa Gosvami instructs in his book 
Manah-siksa (2):
 
na dharmam nadharmam sruti-gana-niruktam kila kuru
vraje radha-krsna-pracura-paricaryam iha tanu
 
He has thus enjoined that we should not perform religious or irreligious 
activities as prescribed in the Vedas. The best course is to engage 
always in the service of Lord Krsna and Radharani. That is the 
perfection of everything in this life. Similarly, in Srimad-Bhagavatam (
4.29.46) it is said by Narada Muni:
 
yada yasyanugrhnati
bhagavan atma-bhavitah
sa jahati matim loke
vede ca parinisthitam
 
"When one actually takes to the loving service of the Supreme 
Personality of Godhead, he gives up all duties in the material world as 
well as all duties prescribed by Vedic literatures. In this way one 
is fixed in the service of the Lord."
 
Madhya 8.64
 
TEXT 64
 
TEXT
 
prabhu kahe, -- "eho bahya, age kaha ara"
raya kahe, -- "jnana-misra bhakti -- sadhya-sara"
SYNONYMS
 
prabhu kahe -- the Lord said; eho -- this; bahya -- external; age -- 
ahead; kaha -- say; ara -- more; raya kahe -- Raya replied; jnana-misra 
bhakti -- devotional service mixed with empiric knowledge; sadhya-sara --
 is the essence of perfection.
 
TRANSLATION
 
After hearing Ramananda Raya speak in this way, Lord Sri Caitanya 
Mahaprabhu said, "Go ahead and say 
something more." Ramananda Raya then replied, "Devotional service mixed 
 
 
 
with empiric knowledge is the essence of perfection."
 
PURPORT
 
Devotional service mixed with non-Vedic speculative knowledge is 
certainly not pure devotional service. Therefore Srila Bhaktisiddhanta 
Sarasvati in his Anubhasya preached that self-realization following the 
execution of ritualistic ceremonies is in the neutral stage between 
liberation and conditional life. It is the place beyond this material 
world in the River Viraja, where the three modes of material nature are 
subdued or neutralized in the unmanifest stage. However, in the 
spiritual world is a manifestation of spiritual energy, known as 
Vaikunthaloka where there is no anxiety. The material world 
is known as brahmanda. The material universe is the creation of the 
external energy. Between the two creations -- the material creation and 
the spiritual creation -- is a river known as Viraja as well as a place 
known as Brahmaloka. Virajanadi and Brahmaloka are shelters for 
living entities disgusted with material life and inclined to impersonal 
existence by way of denying material variegatedness. Since these places 
are not situated in the Vaikunthalokas or the spiritual world, Sri 
Caitanya Mahaprabhu proclaims them to be external. In the Brahmaloka and 
Virajanadi, one cannot conceive of the Vaikunthalokas. Brahmaloka 
and Virajanadi are also attained after difficult austerities, but 
in these realms there is no understanding of the Supreme Personality of 
Godhead and His transcendental loving service. Without such spiritual 
knowledge, simple detachment from material conditions is but another 
side of material existence. From the spiritual point of view, it is all 
external. When Sri Caitanya Mahaprabhu rejected this proposal, Ramananda 
Raya suggested that devotional service based on philosophy and logic is 
a more progressed position. He therefore quoted the following verse from
 Bhagavad-gita (18.54).
 
Madhya 8.65
 
TEXT 65
 
TEXT
 
brahma-bhutah prasannatma
na socati na kanksati
samah sarvesu bhutesu
mad-bhaktim labhate param
SYNONYMS
 
brahma-bhutah -- freed from material conceptions of life but attached to 
an impersonal situation; prasanna-atma -- fully joyful; na socati -- he 
does not lament; na kanksati -- he does not hanker; samah -- equally 
disposed; sarvesu -- all; bhutesu -- to the living entities; mat-bhaktim 
-- My devotional service; labhate -- achieves; param -- transcendental.
 
TRANSLATION
 
Ramananda Raya continued, "According to Bhagavad-gita: 'One who is 
thus transcendentally situated at once realizes the Supreme Brahman and 
becomes fully joyful. He never laments nor desires to have anything; he 
is equally disposed to every living entity. In that state he attains 
pure devotional service unto Me.' "
 
PURPORT
 
In Bhagavad-gita it is said that a person who 
accepts the theory of monism -- being always engaged in empiric 
philosophical discussions about spiritual life -- becomes joyful and is 
relieved from all material lamentation and hankering. At that stage, one 
is equipoised. He sees all living entities as spiritual beings. After 
attaining this elevated stage, one can attain pure devotional service. 
The conclusion is that devotional service mixed with ritualistic 
fruitive activity is inferior to spiritual service based on empiric 
philosophic discussion.
 
Madhya 8.66
 
TEXT 66
 
TEXT
 
prabhu kahe, -- "eho bahya, age kaha ara"
raya kahe, -- "jnana-sunya bhakti -- sadhya-sara"
SYNONYMS
 
prabhu kahe -- the Lord said; eho -- this; bahya -- external; age -- 
ahead; kaha -- speak; ara -- further; raya kahe -- Ramananda Raya 
replied; jnana-sunya bhakti -- devotional service independent of logic 
and empiric philosophy; sadhya-sara -- the essence of the perfection of 
life.
 
TRANSLATION
 
After hearing this, the Lord, as usual, rejected it, considering it to 
be external devotional service. He again asked Ramananda Raya to speak 
further, and Ramananda Raya replied, "Pure devotional service without 
any touch of speculative knowledge is the essence of perfection."
 
PURPORT
 
Srila Bhaktisiddhanta Sarasvati Thakura in his 
Anubhasya commentary says that this stage -- devotional service mixed 
with speculative knowledge -- is also external and not within the 
jurisdiction of pure devotional service as practiced in Vaikunthaloka. 
As soon as there is some conception of materialistic thought -- be it 
positive or negative -- the service is not spiritual. It may be free 
from material contamination, but because there is mental speculation the 
devotional service is not pure and freed from the contamination of 
material life. A living entity who wants to be completely pure must be 
above this material conception. The negation of material existence does 
not necessarily mean spiritual existence. After material existence is 
negated, spiritual existence -- namely sac-cid-ananda -- still may not 
be manifest. Until one comes to the stage of actually understanding 
one's eternal relationship with the Supreme Lord, he cannot enter into 
spiritual life. Spiritual life means becoming detached from material 
life and engaging in the loving service of the Lord. Sri Caitanya 
Mahaprabhu therefore asked Ramananda Raya to explain something 
transcendental to devotional service mixed with speculative knowledge. A 
pure devotee is completely surrendered to the lotus feet of the Lord, 
and only by his love does he conquer Krsna, who cannot be conquered by 
anyone. Krsna always stands victorious over everything. No one can 
conquer Him. One can attain the stage of pure devotion simply by fully 
surrendering. This is next corroborated by Srimad-Bhagavatam (10.14.3), 
wherein Lord Brahma, defeated by the potency of Sri Krsna, fully 
surrendered unto the Lord.
 
Madhya 8.67
 
TEXT 67
 
TEXT
 
jnane prayasam udapasya namanta eva
jivanti san-mukharitam bhavadiya-vartam
sthane sthitah sruti-gatam tanu-van-manobhir
ye prayaso 'jita jito 'py asi tais tri-lokyam
SYNONYMS
 
jnane -- in gaining knowledge; prayasam -- unnecessary endeavor; 
udapasya -- setting far aside; namantah -- completely surrendering; eva -
- certainly; jivanti -- live; sat-mukharitam -- declared by great 
realized devotees; bhavadiya-vartam -- discussions about You, the 
Supreme Personality of Godhead; sthane sthitah -- situated in their own 
positions; sruti-gatam -- received aurally; tanu-vak-manobhih -- by the 
body, words and mind; ye -- those who; prayasah -- almost always; ajita -
- O my unconquerable Lord (beyond perception and unlimitedly independent)
; jitah -- conquered; api -- indeed; asi -- You are; taih -- by such 
pure devotees; tri-lokyam -- within the three worlds.
 
TRANSLATION
 
Ramananda Raya continued, "Lord Brahma said, 'My dear Lord, those 
devotees who have thrown away the impersonal conception of the Absolute 
Truth and have therefore abandoned discussing empiric philosophical 
truths should hear from self-realized devotees about Your holy name, 
form, pastimes and qualities. They should completely follow the 
principles of devotional service and remain free from illicit sex, 
gambling, intoxication and animal slaughter. Surrendering themselves 
fully with body, words and mind, they can live in any asrama or social 
status. Indeed, You are conquered by such persons, although You are 
always unconquerable.' "
 
Madhya 8.68
 
TEXT 68
 
TEXT
 
prabhu kahe, -- "eho haya, age kaha ara"
raya kahe,  -- "prema-bhakti -- sarva-sadhya-sara"
SYNONYMS
 
prabhu kahe -- the Lord said; eho haya -- this is all right; age kaha 
ara -- speak something more; raya kahe -- Raya replied; prema-bhakti -- 
ecstatic love in devotional service to the Lord; sarva-sadhya-sara -- 
the essence of all perfection.
 
TRANSLATION
 
At this point, Sri Caitanya Mahaprabhu replied, "This is all right, but 
still you can speak more on the subject." Ramananda Raya then replied, "
Ecstatic love for the Supreme Personality of Godhead is the essence of 
all perfection."
 
 
PURPORT
 
In this connection, Srila Bhaktivinoda Thakura in 
his Amrta-pravaha-bhasya says that after hearing Ramananda Raya,
 Lord Caitanya Mahaprabhu said, eho haya, age 
kaha ara. This means that this is the process accepted in devotional 
service, but there is something more than this. Therefore Lord 
Caitanya Mahaprabhu requested him to explain what was beyond. Simply 
executing the duties of all varnas and asramas is not as good as 
offering all the results of one's activities to the Lord. When one gives 
up all fruitive activity and fully surrenders to the Lord, he attains 
sva-dharma-tyaga, wherein he abandons the social order and takes to the 
renounced order. That is certainly better. However, better than the 
renounced order is cultivation of knowledge mixed with devotional 
service. Yet all these activities are external to the activities of the 
spiritual world. There is no touch of pure devotional service in them. 
Pure devotional service cannot be attained by empiric philosophy, nor 
can perfection be attained simply by good association. Devotional 
service by self-realization is a different subject matter. It is 
untouched by fruitive activity, for one surrenders the results of 
activities to the Lord, abandons prescribed duties and accepts the 
renounced order of life. Such devotional service is situated on a higher 
platform than that of empiric philosophical speculation with a mixture 
of bhakti. This is verified by Srila Rupa Gosvami in his Bhakti-rasamrta-
sindhu (1.1.11):
 
anyabhilasita-sunyam
jnana-karmady-anavrtam
anukulyena krsnanu-
silanam bhaktir uttama
 
"One should render transcendental loving service to the Supreme Lord 
Krsna favorably and without desire for material profit or gain through 
fruitive activities or philosophical speculation. That is called pure 
devotional service."
 
Devotional activities, however, sometimes appear to be impure in the 
neophyte stage, but in the mature stage they are completely pure
 from material activity. Therefore Ramananda Raya replied after 
hearing the last statement of Sri Caitanya Mahaprabhu: prema-bhakti -- 
sarva-sadhya-sara. Sri Caitanya Mahaprabhu actually accepted this verse (
jnane prayasam) as the basic principle of perfection. One has to 
practice this principle in order to make further progress. When further 
progress is actually made, one comes to the platform of ecstatic loving 
service to the Lord. This first stage is technically called sadhana-
bhakti, or devotional service in practice. The result of sadhana-bhakti 
must be ecstatic love, attachment for the Supreme Personality of Godhead,
 which is also called prema-bhakti. In the neophyte stage, sadhana-
bhakti includes faith, association with devotees, and practicing 
devotional service. Thus one is freed from all unwanted things. One then 
becomes fixed in devotional service and increases his desire to act in 
devotional service. Thus one becomes attached to the Lord and His 
devotional service.
 
Madhya 8.69
 
TEXT 69
 
TEXT
 
nanopacara-krta-pujanam arta-bandhoh
premnaiva bhakta-hrdayam sukha-vidrutam syat
yavat ksud asti jathare jaratha pipasa
tavat sukhaya bhavato nanu bhaksya-peye
SYNONYMS
 
nana-upacara -- by varieties of ingredients; krta -- performed; pujanam -
- worshiping; arta-bandhoh -- of the Supreme Personality of Godhead, who 
is the friend of all distressed persons; premna -- by ecstatic love; eva 
-- indeed; bhakta-hrdayam -- the heart of a devotee; sukha-vidrutam -- 
melted in transcendental bliss; syat -- becomes; yavat -- as long as; 
ksut -- appetite; asti -- there is; jathare -- in the stomach; jaratha --
 strong; pipasa -- thirst; tavat -- so long; sukhaya -- for happiness; 
bhavatah -- are; nanu -- indeed; bhaksya -- eatables; peye -- and 
drinkables.
 
TRANSLATION
 
Ramananda Raya continued, " 'As long as there is hunger and thirst
, eating and drinking make one feel very 
happy. When the Lord is worshiped with pure love, 
transcendental bliss is awakened
 in the heart of the devotee.'
 
Madhya 8.70
 
TEXT 70
 
TEXT
 
krsna-bhakti-rasa-bhavita matih
kriyatam yadi kuto 'pi labhyate
tatra laulyam api mulyam ekalam
janma-koti-sukrtair na labhyate
SYNONYMS
 
krsna-bhakti-rasa-bhavita -- absorbed in the mellows of executing 
devotional service to Krsna; matih -- intelligence; kriyatam -- let it 
be purchased; yadi -- if; kutah api -- somewhere; labhyate -- is 
available; tatra -- there; laulyam -- greed; api -- indeed; mulyam -- 
price; ekalam -- only; janma-koti -- of millions of births; sukrtaih -- 
by pious activities; na -- not; labhyate -- is obtained.
 
TRANSLATION
 
" 'Pure devotional service in Krsna consciousness cannot be had even by 
pious activity in hundreds and thousands of lives. It can be attained 
only by paying one price -- that is, intense greed to obtain it. If it 
is available somewhere, one must purchase it without delay.' "
 
PURPORT
 
The previous two verses are included in the Padyavali (13, 14)
 by Srila Rupa Gosvami. Verse sixty-nine refers to 
devotional service in faith, and verse seventy refers to devotional 
service rendered out of intense greed. The first is devotional service 
rendered in accordance to the regulative principles, and the second 
refers to spontaneous loving service of the Lord without extraneous 
endeavor. Henceforward the basic principle underlying the talks between 
Sri Caitanya Mahaprabhu and Ramananda Raya will be spontaneous loving 
service to the Lord. The regulative principles according to the 
injunctions of the sastras are necessary insofar as one's original 
dormant Krsna consciousness is not spontaneously awakened. An example of 
spontaneous action is the flowing of rivers into the ocean. Nothing can 
stop this flow of water. Similarly, when one's dormant Krsna 
consciousness is awakened, it spontaneously flows to the lotus feet of 
Krsna without impediment. Whatever will be spoken henceforth by 
Ramananda Raya based on spontaneous love will be agreeable to Sri 
Caitanya Mahaprabhu, and the Lord will ask him more and more about this 
subject.
 
Madhya 8.71
 
TEXT 71
 
TEXT
 
prabhu kahe, -- "eho haya, age kaha ara"
raya kahe, "dasya-prema -- sarva-sadhya-sara"
SYNONYMS
 
prabhu kahe -- the Lord said; eho haya -- this is all right; age kaha 
ara -- please speak more; raya kahe -- Ramananda Raya replied; dasya-
prema -- spontaneous love in the humor of servitude; sarva-sadhya-sara --
 the essence of perfection.
 
TRANSLATION
 
Hearing up to the point of spontaneous love, the Lord said, "This is all 
right, but if you know more, please tell Me." In reply, Ramananda Raya 
said, "Spontaneous loving service in servitude -- as exchanged by master 
 
and servant -- is the highest perfection.
 
PURPORT
 
Spontaneous loving service to the Lord is called devotional service with 
an intimate attachment between the servitor and the served. This 
intimacy is called mamata. Between the servitor and the served, there is 
a feeling of oneness. This mamata begins with dasya-prema, service 
rendered to the master by the servant. Unless there is such a 
relationship, the loving affairs between the Lord and His devotee are 
not actually fixed. When the devotee feels, "The Lord is my master" and 
renders service unto Him, Krsna consciousness is awakened. This fixed 
consciousness is on a higher platform than simple cognizance of love of 
Godhead.
 
Madhya 8.72
 
TEXT 72
 
TEXT
 
yan-nama-sruti-matrena
puman bhavati nirmalah
tasya tirtha-padah kim va
dasanam avasisyate
SYNONYMS
 
yat -- of whom; nama -- of the name; sruti-matrena -- simply by hearing; 
puman -- a person; bhavati -- becomes; nirmalah -- pure; tasya -- of Him;
 tirtha-padah -- of the Supreme Personality of Godhead, at whose lotus 
feet are all places of pilgrimage; kim -- what; va -- more; dasanam -- 
of the servants; avasisyate -- is remaining.
 
TRANSLATION
 
" 'A man becomes purified simply by hearing the holy name of the Supreme 
Personality of Godhead, whose lotus feet create the holy places of 
pilgrimage. Therefore what remains to be attained by those who have 
become His servants?'
 
PURPORT
 
This is a quotation from Srimad-Bhagavatam (9.5.16) and is an admission 
by the great sage Durvasa Muni. Durvasa Muni, a caste brahmana and great 
yogi, used to hate Maharaja Ambarisa. When he decided to chastise 
Maharaja Ambarisa through his yogic powers, he was chased by the 
Sudarsana cakra of the Supreme Personality of Godhead. When things were 
settled, he said, "When the holy name of the Supreme Personality of 
Godhead is heard by any person, that person is immediately sanctified. 
The Supreme Lord is master of the devotees, and the devotees, under His 
shelter, naturally come to own His opulences."
 
Madhya 8.73
 
TEXT 73
 
TEXT
 
bhavantam evanucaran nirantarah
prasanta-nihsesa-mano-rathantarah
kadaham aikantika-nitya-kinkarah
praharsayisyami sa-natha-jivitam
SYNONYMS
 
bhavantam -- You; eva -- certainly; anucaran -- serving; nirantarah -- 
always; prasanta -- pacified; nihsesa -- all; manah-ratha -- desires; 
antarah -- other; kada -- when; aham -- I; aikantika -- exclusive; nitya 
-- eternal; kinkarah -- servant; praharsayisyami -- I shall become 
joyful; sa-natha -- with a fitting master; jivitam -- living.
 
TRANSLATION
 
" 'By serving You constantly, one is freed from all material desires and 
is completely pacified. When shall we engage as Your permanent eternal 
servants and always feel joyful to have such a perfect master?' "
 
PURPORT
 
This is a statement made by the great saintly devotee Yamunacarya in his 
Stotra-ratna (43).
 
Madhya 8.74
 
TEXT 74
 
TEXT
 
prabhu kahe, -- "eho haya, kichu age ara"
raya kahe, -- "sakhya-prema -- sarva-sadhya-sara"
SYNONYMS
 
prabhu kahe -- the Lord said; eho haya -- this is also right; kichu -- 
something; age -- ahead; ara -- more; raya kahe -- Ramananda Raya 
replied; sakhya-prema -- transcendental loving service in fraternity; 
sarva-sadhya-sara -- the highest perfectional stage.
 
TRANSLATION
 
Hearing this from Ramananda Raya, the Lord again requested him to go a 
step further. In reply, Ramananda Raya said, "Loving service to Krsna 
rendered in fraternity is the highest perfection.
 
PURPORT
 
As long as loving service is rendered to the Lord in the master-servant 
relationship, there is some fear, for the servant is always afraid of 
the master, despite the intimacy of self-interest. In this stage the 
servant is always afraid of the master and respectful of Him. When the 
devotee is further advanced, he has nothing to fear. He considers the 
Lord and himself on an equal level. At such a time, the devotee is fully 
convinced that Lord Krsna is a friend and cannot at all be dissatisfied 
if the devotee lives with Him on an equal level. This understanding is 
called visrambha, that is, devoid of a respectful attitude. When this 
attitude is chosen, it becomes sakhya-prema, or love of Godhead in 
friendship. On this stage there is developed consciousness of equality 
between the Lord and the devotee.
 
Madhya 8.75
 
TEXT 75
 
TEXT
 
ittham satam brahma-sukhanubhutya
dasyam gatanam para-daivatena
mayasritanam nara-darakena
sakam vijahruh krta-punya-punjah  
SYNONYMS
 
ittham -- in this way; satam -- of persons who prefer the impersonal 
feature of the Lord; brahma -- of the impersonal effulgence; sukha -- by 
the happiness; anubhutya -- who is realized; dasyam -- the mode of 
servitude; gatanam -- of those who have accepted; para-daivatena -- who 
is the supreme worshipable Deity; maya-asritanam -- for ordinary persons 
under the clutches of external energy; nara-darakena -- with He 
who is like a boy of this material world; sakam -- in friendship; 
vijahruh -- played; krta-punya-punjah -- those who have accumulated 
volumes of pious activities.
 
TRANSLATION
 
" 'Those who are engaged in self-realization, 
appreciating the Brahman effulgence of the Lord, and those engaged in 
devotional service, accepting the Supreme Personality of Godhead 
as master, as well as those who are under the clutches of maya, 
thinking the Lord an ordinary person, cannot understand that certain 
exalted personalities -- after accumulating volumes of pious activities -
- are now playing with the Lord in friendship as cowherd boys.' "
 
PURPORT
 
This is a statement made by Sukadeva Gosvami (Bhag. 10.12.11), who 
appreciated the good fortune of the cowherd boys who played with Krsna 
and ate with Him on the banks of the Yamuna.
 
Madhya 8.76
 
TEXT 76
 
TEXT
 
prabhu kahe, -- "eho uttama, age kaha ara"
raya kahe, "vatsalya-prema -- sarva-sadhya-sara"
SYNONYMS
 
prabhu kahe -- the Lord said; eho uttama -- it is very good; age -- 
still further; kaha -- speak; ara -- more; raya kahe -- Raya replied; 
vatsalya-prema -- loving service to the Lord in the stage of paternal 
love; sarva-sadhya-sara -- the highest perfectional stage.
 
TRANSLATION
 
 
 
 
The Lord said, "This statement is very good, but please proceed even 
further." Ramananda Raya then replied, "Loving service to the Lord in 
the parental relationship is the highest perfectional stage."
 
PURPORT
 
The stage of loving service to the Lord in paternal affection is an 
advanced stage of love in fraternity. In the fraternal relationship 
there is a sense of equality, but when that sense of equality is 
advanced in affection, one attains the platform of parental love. In 
this connection, the following verse is cited from Srimad-Bhagavatam (10.
8.46), wherein Sukadeva Gosvami voices his appreciation of Nanda 
Maharaja's and mother Yasoda's intense love for Krsna.
 
Madhya 8.77
 
TEXT 77
 
TEXT
 
nandah kim akarod brahman
sreya evam mahodayam
yasoda va maha-bhaga
papau yasyah stanam harih
SYNONYMS
 
nandah -- Nanda Maharaja; kim -- what; akarot -- has performed; brahman -
- O brahmana; sreyah -- auspicious activities; evam -- thus; maha-udayam 
-- rising to such an exalted position as the father of Krsna; yasoda -- 
mother Yasoda; va -- or; maha-bhaga -- most fortunate; papau -- drank; 
yasyah -- of whom; stanam -- by the breasts; harih -- the Supreme 
Personality of Godhead.
 
TRANSLATION
 
Ramananda Raya continued: " 'O brahmana, what pious activities did Nanda 
Maharaja perform by which he received the Supreme Personality of Godhead 
Krsna as his son, and what pious activities did mother Yasoda perform 
that made the Absolute Supreme Personality of Godhead Krsna call her 
mother and suck her breasts?'
 
Madhya 8.78
 
TEXT 78
 
TEXT
 
nemam virinco na bhavo
na srir apy anga-samsraya
prasadam lebhire gopi
yat tat prapa vimuktidat
SYNONYMS
 
na -- not; imam -- this (love of Godhead); virincah -- Lord Brahma; na --
 not; bhavah -- Lord Siva; na -- nor; srih -- the goddess of fortune; 
api -- even; anga -- on the chest of Visnu; samsraya -- who is sheltered;
 prasadam -- favor; lebhire -- have obtained; gopi -- mother Yasoda; yat 
-- which; tat -- that; prapa -- obtained; vimukti-dat -- from the person 
who gives liberation.
 
TRANSLATION
 
" 'The favor mother Yasoda obtained from Sri Krsna, the bestower of 
liberation, was never obtained even by Lord Brahma or Lord Siva, nor 
even by the goddess of fortune, who always remains on the chest of the 
Supreme Personality of Godhead Visnu.' "
 
PURPORT
 
This is a statement from Srimad-Bhagavatam (10.9.20). Krsna agreed to be 
bound by mother Yasoda after she had given up trying to bind Krsna with 
ropes. This is another appreciation made by Sukadeva Gosvami in his 
narration of the pastimes of Krsna before Maharaja Pariksit.
 
Madhya 8.79
 
TEXT 79
 
TEXT
 
prabhu kahe, -- "eho uttama, age kaha ara"
raya kahe, "kanta-prema sarva-sadhya-sara"
SYNONYMS
 
prabhu kahe -- the Lord replied; eho uttama -- this is very good; age -- 
ahead; kaha -- speak; ara -- more; raya kahe -- Ramananda Raya replied; 
kanta-prema -- loving service between husband and wife; sarva-sadhya-
sara -- the highest perfection stage.
 
TRANSLATION
 
The Lord said, "Your statements are certainly getting better and better 
one after the other, but surpassing all of them is another 
transcendental mellow, and you can speak of that as the most sublime." 
 
Ramananda Raya then replied, "Conjugal attachment for Krsna is the 
topmost position in love of Godhead.
 
PURPORT
 
In general, love of Godhead is devoid of the intimacy of ownership. In 
the case of love in servitude, there is a want of confidence. There is a 
want of increased affection in the fraternal relationship, but when 
this affection increases in the paternal relationship, there is 
nonetheless a want of complete freedom. However, when one becomes a 
conjugal lover of Krsna, everything lacking in the other relationships 
is completely manifest. Love of Godhead lacks nothing in the conjugal 
stage. The summary of this verse is that paternal love of Godhead is 
certainly higher than fraternal love and that conjugal love is higher 
yet. It was when Sri Caitanya Mahaprabhu requested Ramananda Raya to go 
further that he came to the point of the conjugal relationship, which is 
the highest perfectional stage of transcendental love.
 
Madhya 8.80
 
TEXT 80
 
TEXT
 
nayam sriyo 'nga u nitanta-rateh prasadah
svar-yositam nalina-gandha-rucam kuto 'nyah
rasotsave 'sya bhuja-danda-grhita-kantha-
labdhasisam ya udagad-vraja-sundarinam
SYNONYMS
 
na -- not; ayam -- this; sriyah -- of the goddess of fortune; ange -- on 
the chest; u -- alas; nitanta-rateh -- who is very intimately related; 
prasadah -- the favor; svah -- of the heavenly planets; yositam -- of 
women; nalina -- of the lotus flower; gandha -- having the aroma; rucam -
- and bodily luster; kutah -- much less; anyah -- others; rasa-utsave -- 
in the festival of the rasa dance; asya -- of Lord Sri Krsna; bhuja-
danda -- by the arms; grhita -- embraced; kantha -- their necks; labdha-
asisam -- who achieved such a blessing; yah -- which; udagat -- became 
manifest; vraja-sundarinam -- of the beautiful gopis, the transcendental 
girls of Vrajabhumi.
 
TRANSLATION
 
" 'When Lord Sri Krsna was dancing with the gopis in the rasa-lila, the 
gopis were embraced by the arms of the Lord. This 
transcendental favor was never bestowed upon the goddess of fortune or 
the other consorts in the spiritual world. Indeed, never was such a 
thing even imagined by the most beautiful girls in the heavenly planets
 whose bodily luster and aroma resemble the 
lotus flower. And what to speak of worldly women who are very 
beautiful according to the material estimation?'
 
PURPORT
 
This verse (Bhag. 10.47.60) was spoken by Uddhava when he visited Sri 
Vrndavana to deliver a message from Krsna to the gopis. Uddhava remained 
in Vrndavana to observe the movements of the gopis there. When he saw 
the ecstatic love for Krsna in separation manifested by the gopis, he 
appreciated their supreme love and therefore expressed his feelings in 
this verse. He admitted that the fortune of the gopis could not be 
compared even to the fortune of the goddess of fortune, to say nothing 
of the beautiful girls in the heavenly planets.
 
Madhya 8.81
 
TEXT 81
 
TEXT
 
tasam avirabhuc chaurih
smayamana-mukhambujah
pitambara-dharah sragvi
saksan manmatha-manmathah
SYNONYMS
 
tasam -- among them; avirabhut -- appeared; saurih -- Lord Krsna; 
smayamana -- smiling; mukha-ambujah -- with a face like a lotus flower; 
pita-ambara-dharah -- wearing yellow garments; sragvi -- garlanded with 
flowers; saksat -- directly; manmatha -- of Cupid; manmathah -- the 
bewilderer.
 
TRANSLATION
 
" 'Suddenly, due to the gopis feelings of separation, Lord Krsna 
appeared among them dressed in yellow garments and wearing a 
flower garland. His lotus face was smiling, and He was directly 
attracting the mind of Cupid.'
 
PURPORT
 
This verse is from Srimad-Bhagavatam (10.32.2). When the rasa dance was 
going on, Krsna suddenly disappeared, and the gopis became so 
overwhelmed, due to His separation and their intense love for Him, that 
Krsna was obliged to appear again.
 
Madhya 8.82
 
TEXT 82
 
TEXT
 
krsna-praptira upaya bahu-vidha haya
krsna-prapti-taratamya bahuta achaya
SYNONYMS
 
krsna-praptira -- of achieving the lotus feet of Krsna; upaya -- means; 
bahu-vidha -- various; haya -- there are; krsna-prapti -- of achieving 
the favor of Lord Krsna; taratamya -- comparisons; bahuta -- various; 
achaya -- there are.
 
TRANSLATION
 
"There are various means and processes by which one may attain the favor 
of Lord Krsna. All those transcendental processes will be studied from 
the viewpoint of comparative importance.
 
Madhya 8.83
 
TEXT 83
 
TEXT
 
kintu yanra yei rasa, sei sarvottama
tata-stha hana vicarile, ache tara-tama
SYNONYMS
 
kintu -- nevertheless; yanra -- of some devotees; yei rasa -- whatever 
the mellow of exchanges of love; sei -- that; sarva-uttama -- the best; 
tata-stha -- neutral; hana -- being; vicarile -- if considering; ache -- 
there is; tara-tama -- lower and higher levels.
 
TRANSLATION
 
"It is true that whatever relationship a particular devotee has with the 
Lord is the best for him; still, when we study all the different methods 
from a neutral position, we can understand that there are higher and 
lower degrees of love.
 
PURPORT
 
In this regard, Srila Bhaktisiddhanta Sarasvati Thakura explains that 
this verse does not advocate the whimsical invention of some methods of 
love of Godhead. Such inventions cannot be accepted as topmost. Indeed, 
such concoctions are not recommended in these verses. Srila Rupa Gosvami 
has said in the Bhakti-rasamrta-sindhu (1.2.101):
 
sruti-smrti-puranadi-
pancaratra-vidhim vina
aikantiki harer bhaktir
utpatayaiva kalpate
 
 
 
 
 
 
 
 
 
He clearly mentions in this verse that one must refer to the Vedic 
literatures and other supplementary literatures and follow the 
conclusion of the Vedas. An invented devotional attitude simply creates 
disturbances in the transcendental realm. If a person overly addicted to 
family life takes to Srimad-Bhagavatam or Krsna consciousness to earn a 
livelihood, his activity is certainly offensive. One should not become a 
caste guru and sell mantras for the benefit of mundane customers, nor 
should one make disciples for a livelihood. All these activities are 
offensive. One should not make a livelihood by forming a professional 
band to carry out congregational chanting, nor should one perform 
devotional service when one is attached to mundane society, friendship 
and love. Nor should one be dependent on so-called social etiquette. All 
of this is mental speculation. None of these things can be compared to 
unalloyed devotional service. No one can compare unalloyed devotional 
service, Krsna consciousness, to mundane activities. There are many 
unauthorized parties pretending to belong to the Sri Caitanya cult, and 
some are known as: aula, baula, karttabhaja, neda, daravesa, sani
, sakhibheki, smarta, jata-gosani, ativadi, cudadhari and 
gauranga-nagari.
 
Moreover, there are those who take the caste Gosvamis opinion of such 
parties as bona fide, comparing their opinions to those of the six 
Gosvamis headed by Sri Rupa and Sri Sanatana. This is simply another 
cheating process. There are also nondevotees who compose unauthorized 
songs, who establish different temples for money, who worship the Deity 
as priests for salaries, who accept caste brahmanism as all in all and 
who do not know the value of a pure Vaisnava. Actually the caste 
brahmanas of the smarta community are opposed to the principles of the 
Satvata-pancaratra. Furthermore, there are many Mayavadis and those 
overly addicted to material sense enjoyment. None of these can be 
compared to a person who is purely engaged in preaching Krsna 
consciousness. Every Krsna conscious person is constantly endeavoring to 
utilize different transcendental devices in the service of the Lord. 
Such a devotee renounces all material enjoyment and completely dedicates 
himself to the service of his spiritual master and Lord Sri Caitanya 
Mahaprabhu. He may be a perfect celibate, a restrained householder, a 
regulated vanaprastha, or a tridandi-sannyasi in the renounced order. It 
doesn't matter. The pseudo-transcendentalists and the pure devotees 
cannot be compared, nor can one argue that a person can invent his own 
way of worship.
 
The purport in presenting this verse necessitates explaining the 
comparative positions of the transcendental mellows known as santa, 
dasya, sakhya, vatsalya and madhurya. All these rasas, or mellows, are 
situated on the transcendental platform. Pure devotees take shelter of 
one of them and thus progress in spiritual life. Actually one can take 
shelter of such spiritual mellows only when one is completely 
uncontaminated by material attachment. When one is completely free from 
material attachment, the feelings of the transcendental mellows are 
awakened in the heart of the devotee. That is svarupa-siddhi, the 
perfection of one's eternal relationship with the Supreme Lord. Svarupa-
siddhi, the eternal relationship with the Supreme Lord, may be situated 
in one of the transcendental mellows. Each and every one of them is 
as perfect as the others. However, by comparative study an unbiased 
person can realize that the mellow of servitorship is better than the 
mellow of neutrality. The mellow of fraternity is better than the 
mellow of servitorship. Similarly, the mellow of paternity is 
better than that of fraternity. Above all the mellows is 
the mellow of conjugal love. However, these are all spiritually situated 
on the same platform because all these relationships of perfection in 
love are based on a central point -- Krsna.
 
These mellows cannot be compared to the feelings one derives from 
demigod worship. Krsna is one, but the demigods are different. They are 
material. Love for Krsna cannot be compared to material love for 
different demigods. Because Mayavadis are on the material platform, they 
recommend the worship of Siva or Durga and say that worship of Kali and 
Krsna are the same. However, on the spiritual platform there is no 
demigod worship. The only worshipable object is Krsna. Therefore 
although there is no difference between a devotee in santa-rasa or dasya-
rasa, vatsalya-rasa or madhurya-rasa, one can still make a comparative 
study of the intensity of love in these different transcendental 
positions. For example, it may be said that dasya-rasa is better than 
santa-rasa, yet transcendental love of God is there in both of them. 
Similarly, we can judge that love of Godhead in fraternity is better 
than love of Godhead in neutrality and servitorship. Similarly, love of 
Godhead in paternal affection is better than love in fraternity. And, as 
stated before, love of God in the conjugal rasa is superior to that in 
the paternal rasa.
 
The analysis of different types of love of Godhead has been made by 
expert acaryas who know all about devotional service on the 
transcendental platform. Unfortunately, inexperienced and unauthorized 
persons in the mundane world, not understanding the transcendental 
position of pure love, try to find some material fault in the 
transcendental process. This is simply impudence on the part of 
spiritually inexperienced people. Such faultfinding is symptomatic of 
unfortunate mundane wranglers.
 
Madhya 8.84
 
TEXT 84
 
TEXT
 
yathottaram asau svada-
visesollasa-mayy api
ratir vasanaya svadvi
bhasate kapi kasyacit
SYNONYMS
 
yatha uttaram -- one after another; asau -- that; svada-visesa -- of 
particular tastes; ullasa -- pleasing; mayi -- empowered with; api -- 
although; ratih -- love; vasanaya -- by desire; svadvi -- sweet; bhasate 
-- appears; ka api -- someone; kasyacit -- one of them.
 
TRANSLATION
 
" 'Increasing love is experienced in various tastes, one above another. 
But that love which has the highest taste in the gradual succession of 
desires manifests itself in the form of conjugal love.'
 
PURPORT
 
This verse is from Srila Rupa Gosvami's Bhakti-rasamrta-sindhu (2.5.38), 
and it also appears in the Adi-lila, Chapter Four, verse forty-five.
 
Madhya 8.85
 
TEXT 85
 
TEXT
 
purva-purva-rasera guna -- pare pare haya
dui-tina ganane panca paryanta badaya
SYNONYMS
 
purva-purva -- of each previous; rasera -- of the mellow; guna -- the 
qualities; pare pare -- in each subsequent; haya -- there are; dui-tina -
- two and then three; ganane -- in counting; panca -- five; paryanta -- 
up to; badaya -- increases.
 
TRANSLATION
 
"There is a gradual order of improvement in transcendental mellows from 
the initial ones to the later ones. In each subsequent mellow the 
qualities of the previous mellows are manifest, counting from two, 
then three and up to the point of five complete qualities.
 
Madhya 8.86
 
TEXT 86
 
TEXT
 
gunadhikye svadadhikya bade prati-rase
santa-dasya-sakhya-vatsalyera guna madhurete vaise
SYNONYMS
 
guna-adhikye -- by the increase of transcendental qualities; svada-
adhikya -- increase of taste; bade -- increases; prati-rase -- in each 
mellow; santa -- of neutrality; dasya -- of servitude; sakhya -- of 
fraternity; vatsalyera -- and of paternal affection; guna -- the 
qualities; madhurete -- in the conjugal mellow; vaise -- appear.
 
TRANSLATION
 
"As the qualities increase, so the taste also increases in each and 
every mellow. Therefore the qualities found in santa-rasa, dasya-rasa, 
sakhya-rasa and vatsalya-rasa are all manifest in conjugal love [
madhurya-rasa].
 
Madhya 8.87
 
TEXT 87
 
TEXT
 
akasadira guna yena para-para bhute
dui-tina krame bade panca prthivite
SYNONYMS
 
akasa-adira -- of the sky, air, and so on; guna -- the qualities; yena --
 just as; para-para -- one after another; bhute -- in the material 
elements; dui-tina -- two and then three; krame -- by gradations; bade --
 increase; panca -- all five; prthivite -- in earth.
 
TRANSLATION
 
"The qualities in the material elements -- sky, air, fire, water and 
earth -- increase one after another by a gradual process of one, two and 
three, and at the last stage, in the element earth, all five qualities 
are completely visible.
 
Madhya 8.88
 
TEXT 88
 
TEXT
 
paripurna-krsna-prapti ei 'prema' haite
ei premara vasa krsna -- kahe bhagavate
SYNONYMS
 
paripurna -- completely full; krsna-prapti -- achievement of the lotus 
feet of Lord Krsna; ei -- this; prema -- love of Godhead; haite -- from; 
ei premara -- of this type of love of Godhead; vasa -- under the control;
 krsna -- Lord Krsna; kahe -- it is said; bhagavate -- in Srimad-
Bhagavatam.
 
TRANSLATION
 
"Complete attainment of the lotus feet of Lord Krsna is made possible by 
love of Godhead, specifically madhurya-rasa or conjugal love. Lord 
Krsna is indeed captivated by this standard of love. This is also stated 
in Srimad-Bhagavatam.
 
PURPORT
 
To explain the topmost quality of conjugal love, Srila Krsnadasa 
Kaviraja Gosvami gives the example of the material elements -- sky, air, 
fire, water and earth. In the sky (space) there is the quality of sound. 
Similarly, in air there are the qualities of sound and touch. In fire, 
there are three qualities -- sound, touch and form. In water there are 
four qualities -- sound, touch, form and taste. Finally, in earth there 
are all five qualities -- sound, touch, form, taste and also smell. Now, 
one can see that the quality of the sky is in all-namely in air, fire,
 water and earth. In earth we can find all the qualities of material 
nature. The same can be applied to the rasa known as madhurya-rasa, or 
conjugal love. In conjugal love there are the qualities of neutrality, 
servitorship, fraternity and paternity as well as 
conjugal love itself. The conclusion is that through conjugal love, the 
Lord is completely satisfied.
 
Conjugal love (madhurya-rasa) is also known as srngara-rasa. It is the 
conclusion of Srimad-Bhagavatam that in the complete combination of 
loving service to the Lord -- namely in conjugal love -- the Supreme 
Lord fully agrees to be under the control of the devotee. The highest 
form of conjugal love is represented by Srimati Radharani; therefore in 
the pastimes of Radha and Krsna we can see that Krsna is always 
subjugated by Srimati Radharani's influence.
 
Madhya 8.89
 
TEXT 89
 
TEXT
 
mayi bhaktir hi bhutanam
amrtatvaya kalpate
distya yad asin mat-sneho
bhavatinam mad-apanah
SYNONYMS
 
mayi -- unto Me; bhaktih -- devotional service; hi -- certainly; 
bhutanam -- of all living entities; amrtatvaya -- for becoming eternal; 
kalpate -- is meant; distya -- fortunately; yat -- what; asit -- there 
is; mat-snehah -- affection for Me; bhavatinam -- of all of you; mat-
apanah -- the means of getting My favor.
 
TRANSLATION
 
"Lord Krsna told the gopis: 'The means of attaining My favor is loving 
service unto Me, and fortunately you are all thus engaged. Those living 
beings who render service unto Me are eligible to be transferred to the 
spiritual world and attain eternal life with knowledge and bliss.'
 
PURPORT
 
The fulfillment of human life is summarized in this verse from Srimad-
Bhagavatam (10.82.45). There are two important words in this verse: 
bhakti (devotional service) and amrtatva (eternal life). The aim of 
human life is to attain the natural position of eternal life. This 
eternal life can be achieved only by devotional service.
 
Madhya 8.90
 
TEXT 90
 
TEXT
 
krsnera pratijna drdha sarva-kale ache
ye yaiche bhaje, krsna tare bhaje taiche
SYNONYMS
 
krsnera -- of Lord Krsna; pratijna -- the promise; drdha -- firm; sarva-
kale -- in all times; ache -- there is; ye -- anyone; yaiche -- just as; 
bhaje -- renders service; krsna -- Lord Krsna; tare -- him; bhaje -- 
reciprocates with; taiche -- so for all time.
 
TRANSLATION
 
"Lord Krsna has made a firm promise for all time. If one renders service 
unto Him, Krsna correspondingly gives him an equal amount of success in 
devotional service to the Lord.
 
PURPORT
 
It is a completely mistaken idea that one can worship Krsna in any form 
or in any way and still attain the ultimate result by receiving the 
favor of the Lord. This is a decision made by gross materialistic men. 
Generally such men say that you can manufacture your own way of 
worshiping the Supreme Lord and that any type of worship is sufficient 
to approach the Supreme Personality of Godhead. Certainly there are 
different means for attaining different results in fruitive activity, 
speculative knowledge, mystic yoga, and austerity. Crude men therefore 
say that if one adopts any of these methods, one achieves the 
Supreme Personality of Godhead's favor. They claim that it doesn't 
matter what kind of method one adopts. A general example is given. If 
one wishes to arrive at a certain place, there are many roads leading 
there, and one can go to that place by any one of these roads. Similarly,
 these gross materialists say that there are different ways to attain 
the favor of the Supreme Personality of Godhead. They claim that one can 
conceive of the Supreme Personality of Godhead as goddess Durga, goddess 
Kali, Lord Siva, demigod Ganesa, Lord Ramacandra, Krsna, impersonal 
Brahman or whatever, and one can chant the Lord's name in any way and in 
any form and ultimately become one. Such materialists claim that 
the result is the same. 
They also say that a man may have different names, but he 
will answer if called by any one of them. Therefore they claim that 
there is no need to chant the Hare Krsna mantra. If one chants the name 
of Kali, Durga, Siva, Ganesa or anyone else, the result will be the same.
 
 Such claims made by mental speculators are no doubt very pleasing to 
mental speculators, but those who are actually in knowledge do not admit 
such conclusions, which are against the authority of the sastras. A bona 
fide acarya will certainly not accept such a conclusion. As Krsna 
clearly states in Bhagavad-gita:
 
yanti deva
-vrata devan
pitrn yanti pitr-vratah
bhutani yanti bhutejya
yanti mad-yajino 'pi mam
"Those who worship the demigods will take birth among the demigods; 
those who worship 
ghosts and spirits will take birth among such beings; those who worship 
ancestors go to the ancestors; and those who worship Me will live with 
Me." (Bg. 9.25)
 
Only the devotees of the Lord can be admitted to His kingdom -- not the 
demigod worshipers, karmis, yogis, or anyone else. A person who desires 
elevation to the heavenly planets worships various demigods, and 
material nature may be pleased to offer such devotees their desired 
positions. Consequently material nature gives one one's own 
nature by which he increases affection for different types of demigods. 
However, Bhagavad-gita says that demigod worship is meant for 
men who have lost all their intelligence.
 
kamais tais tair hrta-jnanah
prapadyante 'nya-devatah
tam tam niyamam asthaya
prakrtya niyatah svaya
"Those whose minds are distorted by material desires 
surrender unto demigods and follow the particular rules and regulations 
of worship according to their own natures." (Bg. 7.20)
 
Although one may be elevated to the heavenly planets, the results of 
such benediction are limited.
 
antavat tu phalam tesam
tad bhavaty alpa-medhasam
devan deva-yajo yanti
mad-bhakta yanti mam api
 
"Men of small intelligence worship the demigods, and their fruits are 
limited and temporary. Those who worship the demigods go to the planets 
of the demigods, but My devotees ultimately reach My supreme planet." (
Bg. 7.23)
 
Being elevated to the heavenly planets or other material planets does 
not mean attaining an eternal life of knowledge and bliss. At the end of 
the material world, all attainments of material elevation will also end. 
Again, according to Krsna in Bhagavad-gita, only those who 
engage in His loving devotional service will be admitted to the 
spiritual world and return to Godhead, not others.
 
bhaktya mam abhijanati
yavan yas casmi tattvatah
tato mam tattvato jnatva
visate tad-anantaram
"One can understand the Supreme Personality as He 
is only by devotional service. And when one is in full 
consciousness of the Supreme Lord by such devotion, he can enter into 
the kingdom of God." (Bg. 18.55)
 
Impersonalists cannot understand the Supreme Personality of Godhead; 
therefore it is not possible for them to enter into the spiritual 
kingdom of God and return home, back to Godhead. Actually one attains 
different results by different means. It is not that all achievements 
are one and the same. Those interested in the four principles of dharma, 
artha, kama and moksa cannot be compared to those interested in the 
unalloyed devotional service of the Lord. Srimad-Bhagavatam 
therefore says:
 
dharmah projjhita-kaitavo 'tra paramo nirmatsaranam satam
vedyam vastavam atra vastu sivadam tapa-trayonmulanam
srimad-bhagavate maha-muni-krte kim va parair isvarah
sadyo hrdy avarudhyate 'tra krtibhih susrusubhis tat-ksanat
 
"Completely rejecting all religious activities which are materially 
motivated, this Bhagavata Purana propounds the highest truth, which is 
understandable by those devotees who are pure in heart. The highest 
truth is reality distinguished from illusion for the welfare of all. 
Such truth uproots the threefold miseries. This beautiful Bhagavatam, 
compiled by the great sage Sri Vyasadeva, is sufficient in itself for 
God realization. As soon as one attentively and submissively hears the 
message of Bhagavatam, he becomes attached to the Supreme Lord." (Bhag. 
1.1.2)
 
Those who aspire after liberation attempt to merge into the impersonal 
Brahman. To this end they execute ritualistic religious ceremonies, but 
Srimad-Bhagavatam considers this a cheating process. Indeed, such people 
can never dream of returning home, back to Godhead. There is a gulf of 
difference between the goal of dharma, artha, kama and moksa and the 
goal of devotional service.
 
The goddess Durga is the superintending deity of this material world, 
which is made of material elements. The demigods are simply different 
directors engaged in operating the departments of material activities, 
and they are under the influence of the same material energy. Krsna's 
internal potencies, however, have nothing to do with the creation of 
this cosmic material world. The spiritual world and all spiritual 
activities are under the direction of the internal spiritual energy, 
and such activities are performed by yogamaya, the spiritual energy. 
Yogamaya is the spiritual or internal energy of the Supreme Personality 
of Godhead. Those who are interested in being promoted to the spiritual 
world and engaging in the service of the Lord attain spiritual 
perfection under the control of yogamaya. Those who are interested in 
material promotion engage in ritualistic religious ceremonies and 
economic development to develop sense gratification. They ultimately 
attempt to merge into the impersonal existence of the Lord. Such people 
generally become impersonalists. They are interested in worshiping Lord 
Siva or goddess Durga, but their return is one hundred percent 
materialistic.
 
Following the example of the gopis, the devotees sometimes worship the 
goddess Katyayani, but they understand that Katyayani is an incarnation 
of yogamaya. The gopis worshiped Katyayani, yogamaya, to attain Krsna 
for their husband. On the other hand, it is stated in the Sapta-sati 
scripture that a ksatriya king named Suratha and a rich vaisya named 
Samadhi worshiped material nature in the form of goddess Durga to attain 
material perfection. If one tries to mingle the worship of yogamaya with 
mahamaya, considering them one and the same, he does not 
really show very high intelligence. The idea that everything is one is a 
kind of foolishness indulged in by those with less brain substance. 
Fools and rascals say that the worship of yogamaya and mahamaya is
 the same. This conclusion is simply the result of mental 
speculation, and it has no practical effect. In the material world, 
sometimes one produces a title to an utterly worthless thing, 
and in Bengal this is known as giving a blind child a name like 
Padmalocana, which means "lotus eyed." One may foolishly call a blind 
child Padmalocana, but such an appellation does not bear any meaning.
 
In the spiritual world the Absolute Lord is always identical with His 
name, fame, form, qualities and pastimes. Such identity is impossible in 
the material world, where the name of a person is different from the 
person himself. The Supreme Lord has many holy names like Paramatma, 
Brahman and the creator, but one who worships the Lord as the creator 
cannot understand the relationship between a devotee and the Lord in the 
five types of transcendental mellows, nor can he understand the 
conception of Krsna. One cannot understand the six transcendental 
opulences of the Lord simply by understanding the Supreme Personality of 
Godhead as impersonal Brahman.
 
Impersonal realization of the Absolute Truth is certainly transcendental,
 but this does not mean that one can 
understand the sac-cid-ananda form of the Lord. Similarly, Paramatma 
realization is also an incomplete understanding of the Absolute Truth. 
The plenary expansion of the Absolute Truth within everyone's heart 
is the Paramatma feature of the Lord. A 
devotee of the Personality of Godhead Narayana cannot actually 
understand the transcendental attractive features of Krsna. On the 
other hand, the devotee of Krsna who is attached to the sublime 
attractive feature of the Lord does not consider Narayana very 
important. When the gopis sometimes saw Krsna in the form of Narayana, 
they were not very attracted to Him. The gopis never addressed 
Krsna as Rukmini-ramana. Krsna's devotees in Vrndavana address Him as 
Radharamana, Nandanandana and Yasodanandana, but not as Vasudeva-nandana 
or Devaki-nandana. Although according to the material conception, 
Narayana, Rukmini-ramana and Krsna are one and the same, in the 
spiritual world one cannot use the name of Krsna in 
the place of Rukmini-ramana or Narayana. If one does so out of a poor 
fund of knowledge, his mellow with the Lord becomes spiritually faulty 
and is called rasabhasa, an overlapping of transcendental mellows. The 
advanced devotee who has actually realized the transcendental features 
of the Lord will not commit the mistake of creating a rasabhasa 
situation by using one name for another. Because of the influence of 
Kali-yuga, there is much rasabhasa in the name of extravagance and 
liberal-mindedness. Such fanaticism is not very much appreciated by pure 
devotees.
 
Madhya 8.91
 
TEXT 91
 
TEXT
 
ye yatha mam prapadyante
tams tathaiva bhajamy aham
mama vartmanuvartante
manusyah partha sarvasah
SYNONYMS
 
ye -- they; yatha -- as; mam -- unto Me; prapadyante -- surrender; tan --
 unto them; tatha eva -- in the same proportion; bhajami -- bestow My 
favor; aham -- I; mama -- My; vartma -- way; anuvartante -- follow; 
manusyah -- men; partha -- My dear Arjuna; sarvasah -- in all respects.
 
TRANSLATION
 
"According to Lord Krsna in Bhagavad-gita [4.11], 'All of them -
- as they surrender unto Me -- I reward accordingly. Everyone 
follows My path in all respects, O son of Prtha.'
 
Madhya 8.92
 
TEXT 92
 
TEXT
 
ei 'preme'ra anurupa na pare bhajite
ataeva 'rni' haya -- kahe bhagavate
SYNONYMS
 
ei -- this; premera -- of love of God; anurupa -- exactly to the 
proportion; na -- not; pare -- is able; bhajite -- to reciprocate; 
ataeva -- therefore; rni -- debtor; haya -- becomes; kahe -- is stated; 
bhagavate -- in  the Srimad-Bhagavatam.
 
TRANSLATION
 
"In Srimad-Bhagavatam [10.32.22] it is said that Lord Krsna cannot 
proportionately reciprocate devotional service in the madhurya-rasa; 
therefore He always remains a debtor to such devotees.
 
Madhya 8.93
 
TEXT 93
 
TEXT
 
na paraye 'ham niravadya-samyujam
sva-sadhu-krtyam vibudhayusapi vah
ya mabhajan durjara-geha-srnkhalah
samvrscya tad vah pratiyatu sadhuna
SYNONYMS
 
na -- not; paraye -- am able; aham -- I; niravadya -- without duplicity; 
samyujam -- meeting; sva-sadhu-krtyam -- your own honest activities; 
vibudha-ayusa api -- even with a duration of life like that of the 
demigods; vah -- you; ya -- who; ma -- Me; abhajan -- have worshiped; 
durjara -- difficult to surmount; geha -- of household life; srnkhalah --
 the chains; samvrscya -- cutting off; tat -- that; vah -- your; 
pratiyatu -- let there be a return; sadhuna -- by pious activities.
 
TRANSLATION
 
"When the gopis were overwhelmed with dissatisfaction due to Lord Krsna'
s absence from the rasa-lila, Krsna returned to them and told them, 'My 
dear gopis, our meeting is certainly free from all material 
contamination. I must admit that in many lives it would be impossible 
for Me to repay My debt to you because you have cut off the bondage of 
family life just to search for Me. Consequently I am unable to repay you.
 Therefore please be satisfied with your honest activities in this 
regard.'
 
Madhya 8.94
 
TEXT 94
 
TEXT
 
yadyapi krsna-saundarya -- madhuryera dhurya
vraja-devira sange tanra badaye madhurya
SYNONYMS
 
yadyapi -- although; krsna-saundarya -- the beauty of Lord Krsna; 
madhuryera -- of sweetness; dhurya -- the supermost; vraja-devira -- the 
gopis; sange -- in company with; tanra -- His; badaye -- increases; 
madhurya -- the sweetness.
 
TRANSLATION
 
"Although Krsna's unparalleled beauty is the topmost sweetness of love 
of Godhead, His sweetness increases unlimitedly when He is in the 
company of the gopis. Consequently Krsna's exchange of love with the 
gopis is the topmost perfection of love of Godhead.
 
PURPORT
 
Krsna and His devotees become perfectly intimate in conjugal love of 
Godhead. In other mellows, the Lord and the devotees do not enjoy 
transcendental bliss as perfectly. The next verse from Srimad-Bhagavatam 
(10.33.6) will illustrate this verse.
 
Madhya 8.95
 
TEXT 95
 
TEXT
 
tatratisusubhe tabhir
bhagavan devaki-sutah
madhye maninam haimanam
maha-marakato yatha
SYNONYMS
 
tatra -- there; ati-susubhe -- was very beautiful; tabhih -- by them; 
bhagavan -- the Supreme Personality of Godhead; devaki-sutah -- son of 
Devaki; madhye -- in the midst; maninam -- of valuable jewels; haimanam -
- lined with gold; maha-marakatah -- the jewel of the name; 
yatha -- as.
 
TRANSLATION
 
" 'Although the son of Devaki, the Supreme Personality of Godhead, is 
also the reservoir of all kinds of beauty, when He is among the gopis He 
nonetheless becomes more beautiful, for He resembles a marakata jewel 
surrounded by gold and other jewels.' "
 
Madhya 8.96
 
TEXT 96
 
TEXT
 
prabhu kahe, -- ei 'sadhyavadhi' suniscaya
krpa kari' kaha, yadi age kichu haya
SYNONYMS
 
prabhu kahe -- Lord Sri Caitanya Mahaprabhu replied; ei -- this; sadhya-
avadhi -- the highest limit of perfection; su-niscaya -- certainly; krpa 
kari' -- being merciful to Me; kaha -- please speak; yadi -- if; age -- 
further; kichu haya -- there is something.
 
TRANSLATION
 
Lord Caitanya Mahaprabhu replied, "This is certainly the limit of 
perfection, but please be merciful to Me and speak more if there is more.
"
 
Madhya 8.97
 
TEXT 97
 
TEXT
 
raya kahe, -- ihara age puche hena jane
eta-dina nahi jani, achaye bhuvane
SYNONYMS
 
raya kahe -- Ramananda Raya replied; ihara age -- beyond this point; 
puche -- inquires; hena -- such; jane -- a person; eta-dina -- until 
this day; nahi jani -- I did not know; achaye -- there is; bhuvane -- 
within this material world.
 
TRANSLATION
 
Raya Ramananda replied, "Until this day I did not know anyone within 
this material world who could inquire beyond this perfectional stage of 
devotional service.
 
Madhya 8.98
 
TEXT 98
 
TEXT
 
inhara madhye radhara prema -- 'sadhya-siromani'
yanhara mahima sarva-sastrete vakhani
SYNONYMS
 
inhara madhye -- among the loving affairs of the gopis; radhara prema -- 
the love of Godhead of Srimati Radharani; sadhya-siromani -- the topmost 
perfection; yanhara -- of which; mahima -- the glorification; sarva-
sastrete -- in every scripture; vakhani -- description.
 
TRANSLATION
 
"Among the loving affairs of the gopis," Ramananda Raya continued, "the 
love of Srimati Radharani for Sri Krsna is topmost. Indeed, the 
glories of Srimati Radharani are highly estimated in all revealed 
scriptures.
 
Madhya 8.99
 
TEXT 99
 
TEXT
 
yatha radha priya visnos
tasyah kundam priyam tatha
sarva-gopisu saivaika
visnor atyanta-vallabha
SYNONYMS
 
yatha -- just as; radha -- Srimati Radharani; priya -- very dear; visnoh 
-- to Lord Krsna; tasyah -- Her; kundam -- bathing place; priyam -- very 
dear; tatha -- so also; sarva-gopisu -- among all the gopis; sa -- She; 
eva -- certainly; eka -- alone; visnoh -- of Lord Krsna; atyanta-
vallabha -- very dear.
 
TRANSLATION
 
" 'Just as Srimati Radharani is most dear to Sri Krsna, Her bathing 
place known as Radha-kunda is also dear to Him. Among all the gopis, 
Srimati Radharani is supermost and very dear to Lord Krsna.'
 
PURPORT
 
This verse is from the Padma Purana and is included in the Laghu-
bhagavatamrta (2.45), by Srila Rupa Gosvami. It also appears in 
Adi-lila, Chapter Four, verse 215, and again in Madhya-lila, Chapter 
Eighteen, verse 8.
 
Madhya 8.100
 
TEXT 100
 
TEXT
 
anayaradhito nunam
bhagavan harir isvarah
yan no vihaya govindah
prito yam anayad rahah
SYNONYMS
 
anaya -- by Her; aradhitah -- worshiped; nunam -- indeed; bhagavan -- 
the Supreme Personality of Godhead; harih -- Krsna; isvarah -- the Lord; 
yat -- from which; nah -- us; vihaya -- rejecting; govindah -- Lord Sri 
Krsna; pritah -- satisfied; yam -- whom; anayat -- brought; rahah -- a 
secluded place.
 
TRANSLATION
 
"When the gopis began to talk among themselves, they said, 'Dear 
friends, the gopi who has been taken away by Krsna to a secluded place 
must have worshiped the Lord more than anyone else.' "
 
PURPORT
 
The name Radha is derived from this verse (Bhag. 10.30.28), from the 
word anayaradhitah, meaning "by Her the Lord is worshiped." Sometimes 
the critics of Srimad-Bhagavatam find it difficult to find Radharani's 
holy name, but the secret is disclosed here in the word 
aradhitah, from which the word Radha has come. Of course, the name of 
Radharani is directly mentioned in other Puranas. This gopi's worship of 
Krsna is topmost, and therefore Her name is Radha, or the topmost 
worshiper.
 
Madhya 8.101
 
TEXT 101
 
TEXT
 
prabhu kahe -- age kaha, sunite pai sukhe
apurvamrta-nadi vahe tomara mukhe
SYNONYMS
 
prabhu kahe -- the Lord said; age -- ahead; kaha -- please speak; sunite 
-- to hear; pai -- I get; sukhe -- happiness; apurva-amrta -- of 
unprecedented nectar; nadi -- a river; vahe -- flows; tomara mukhe -- 
from your mouth.
 
TRANSLATION
 
Lord Sri Caitanya Mahaprabhu said, "Please speak on. I am very happy to 
hear you because a river of unprecedented nectar is flowing from your 
mouth.
 
Madhya 8.102
 
TEXT 102
 
TEXT
 
curi kari' radhake nila gopi-ganera dare
anyapeksa haile premera gadhata na sphure
SYNONYMS
 
curi kari' -- stealing; radhake -- Srimati Radharani; nila -- took away; 
gopi-ganera -- of the gopis; dare -- out of fear; anya-apeksa -- 
dependence on others; haile -- if there is; premera -- of love; gadhata -
- the intensity; na -- not; sphure -- manifests.
 
TRANSLATION
 
"During the rasa dance Sri Krsna did not exchange loving affairs with 
Srimati Radharani due to the presence of the other gopis. Because of the 
dependence of the others, the intensity of love between Radha and Krsna 
was not manifest. Therefore He stole Her away.
 
PURPORT
 
Out of fear of the other gopis, Lord Sri Krsna took Srimati Radharani to 
a secluded place. In this regard, the verse kamsarir api (the following 
verse 106) will be quoted from the Gita-govinda of 
Jayadeva Gosvami.
 
Madhya 8.103
 
TEXT 103
 
TEXT
 
radha lagi' gopire yadi saksat kare tyaga
tabe jani, -- radhaya krsnera gadha-anuraga
SYNONYMS
 
radha lagi' -- for the sake of Srimati Radharani; gopire -- the gopis; 
yadi -- if; saksat -- directly; kare -- does; tyaga -- rejection; tabe --
 then; jani -- we can understand; radhaya -- in Srimati Radharani; 
krsnera -- of Lord Krsna; gadha -- intense; anuraga -- affection.
 
TRANSLATION
 
"If Lord Krsna rejected the company of the other gopis for Srimati 
Radharani, we can understand that Lord Sri Krsna has intense affection 
for Her."
 
Madhya 8.104
 
TEXT 104
 
TEXT
 
raya kahe, -- tabe suna premera mahima
tri-jagate radha-premera nahika upama
SYNONYMS
 
raya kahe -- Ramananda Raya replied; tabe -- then; suna -- please hear; 
premera -- of that love; mahima -- the glories; tri-jagate -- within the 
three worlds; radha-premera -- of the loving affairs of Srimati 
Radharani; nahika -- there is not; upama -- comparison.
 
TRANSLATION
 
Ramananda Raya continued, "Please therefore hear from me about the 
glories of Srimati Radharani's loving affairs. They are beyond compare 
within these three worlds.
 
Madhya 8.105
 
TEXT 105
 
TEXT
 
gopi-ganera rasa-nrtya-mandali chadiya
radha cahi' vane phire vilapa kariya
SYNONYMS
 
gopi-ganera -- of the gopis; rasa-nrtya -- of rasa dancing; mandali -- 
the circle; chadiya -- rejecting; radha -- Srimati Radharani; cahi' -- 
desiring; vane -- in the forest; phire -- wanders; vilapa -- lamentation;
 kariya -- doing.
 
TRANSLATION
 
"Finding Herself treated equally with all the other gopis, Srimati 
Radharani displayed Her tricky behavior and left the circle of the rasa 
dance. Missing Srimati Radharani's presence, Krsna became very unhappy 
and began to lament and wander throughout the forest to search Her out.
 
Madhya 8.106
 
TEXT 106
 
TEXT
 
kamsarir api samsara-
vasana-baddha-srnkhalam
radham adhaya hrdaye
tatyaja vraja-sundarih
SYNONYMS
 
kamsarih -- the enemy of Kamsa; api -- moreover; samsara-vasana -- 
desirous of the essence of enjoyment (rasa-lila); baddha-srnkhalam -- 
being perfectly attracted to such activities; radham -- Srimati 
Radharani; adhaya -- taking; hrdaye -- within the heart; tatyaja -- left 
aside; vraja-sundarih -- the other beautiful gopis.
 
TRANSLATION
 
" 'Lord Krsna, the enemy of Kamsa, took Srimati Radharani within His 
heart, for He desired to dance with Her. Thus He left the area of the 
rasa dance and the company of all the other beautiful damsels of Vraja.'
 
Madhya 8.107
 
TEXT 107
 
TEXT
 
itas-tatas tam anusrtya radhikam
ananga-vana-vrana-khinna-manasah
krtanutapah sa kalinda-nandini
tatanta-kunje visasada madhavah
SYNONYMS
 
itah-tatah -- hither and thither; tam -- Her; anusrtya -- searching out; 
radhikam -- Srimati Radharani; ananga -- of Cupid; vana-vrana -- by a 
wound from the arrow; khinna-manasah -- whose heart is injured; krta-
anutapah -- repentant for misbehavior; sah -- He (Lord Krsna); kalinda-
nandini -- of the River Yamuna; tata-anta -- on the edge of the bank; 
kunje -- in the bushes; visasada -- lamented; madhavah -- Lord Krsna.
 
TRANSLATION
 
" 'Being afflicted by the arrow of Cupid and unhappily regretting His 
mistreating Radharani, Madhava, Lord Krsna, began to search for 
Srimati Radharani along the banks of the Yamuna River. When He failed to 
find Her, He entered the bushes of Vrndavana and began to lament.'
 
PURPORT
 
These two verses are from the Gita-govinda (3.1, 2), written by Jayadeva 
Gosvami.
 
Madhya 8.108
 
TEXT 108
 
TEXT
 
ei dui-slokera artha vicarile jani
vicarite uthe yena amrtera khani
SYNONYMS
 
ei -- these; dui -- two; slokera -- of the verses; artha -- the meanings;
 vicarile -- if considering; jani -- I can understand; vicarite -- while 
considering; uthe -- arises; yena -- like; amrtera -- of nectar; khani --
 a mine.
 
TRANSLATION
 
"Simply by considering these two verses one can understand what nectar 
there is in such dealings. It is exactly like freeing a mine of nectar.
 
Madhya 8.109
 
TEXT 109
 
TEXT
 
sata-koti gopi-sange rasa-vilasa
tara madhye eka-murtye rahe radha-pasa
SYNONYMS
 
sata-koti -- hundreds of thousands; gopi-sange -- with the gopis; rasa-
vilasa -- dancing in the rasa dance; tara madhye -- among them; eka-
murtye -- by one of His transcendental forms; rahe -- remains; radha-
pasa -- by the side of Srimati Radharani.
 
TRANSLATION
 
"Although Krsna was in the midst of hundreds of thousands of gopis 
during the rasa dance, He still kept Himself in one of His 
transcendental forms by the side of Srimati Radharani.
 
Madhya 8.110
 
TEXT 110
 
TEXT
 
sadharana-preme dekhi sarvatra 'samata'
radhara kutila-preme ha-ila 'vamata'
SYNONYMS
 
sadharana-preme -- in general love of Godhead; dekhi -- we see; sarvatra 
-- everywhere; samata -- equality; radhara -- of Srimati Radharani; 
kutila-preme -- in the crooked love of Godhead; ha-ila -- there was; 
vamata -- opposition.
 
TRANSLATION
 
"Lord Krsna is equal to everyone in His general dealings, but due to the 
conflicting ecstatic love of Srimati Radharani, there were opposing 
elements.
 
Madhya 8.111
 
TEXT 111
 
TEXT
 
aher iva gatih premnah
svabhava-kutila bhavet
ato hetor ahetos ca
yunor mana udancati
SYNONYMS
 
aheh -- of the snake; iva -- like; gatih -- the movement; premnah -- of 
the loving affairs; sva-bhava -- by nature; kutila -- crooked; 
bhavet -- is; atah -- therefore; hetoh -- from some cause; ahetoh -- 
from the absence of a cause; ca -- and; yunoh -- of the young couple; 
manah -- anger; udancati -- appears.
 
TRANSLATION
 
" 'The progress of loving affairs between young couples 
is like the movement of a snake. On account of this, two types of 
anger arise between young couples -- anger with cause and 
anger without cause.' 
 
PURPORT
 
During the rasa dance, one form of Krsna was between every two gopis. 
However, by the side of Srimati Radharani there was only one Krsna. 
Although this was the case, Srimati Radharani still manifested 
disagreement with Krsna. This verse is from the Ujjvala-nilamani (
Srngara-bheda-kathana 102), written by Srila Rupa Gosvami.
 
Madhya 8.112
 
TEXT 112
 
TEXT
 
krodha kari' rasa chadi' gela mana kari'
tanre na dekhiya vyakula haila sri-hari
SYNONYMS
 
krodha kari' -- becoming angry; rasa chadi' -- leaving the rasa dance; 
gela -- went; mana kari' -- being angry; tanre -- Srimati Radharani; 
na dekhiya -- not seeing; vyakula -- very much anxious; haila -- became; 
sri-hari -- Lord Krsna.
 
TRANSLATION
 
"When Radharani, out of anger and resentment, left 
the rasa dance, Lord Sri Krsna, not seeing Her, became very anxious
.
 
Madhya 8.113
 
TEXT 113
 
TEXT
 
samyak-sara vasana krsnera rasa-lila
rasa-lila-vasanate radhika srnkhala
SYNONYMS
 
samyak-sara -- the complete and essential; vasana -- desire; krsnera -- 
of Lord Krsna; rasa-lila -- the dancing in the rasa-lila; rasa-lila-
vasanate -- in the desire to dance the rasa dance; radhika -- Srimati 
Radharani; srnkhala -- the medium of bondage.
 
TRANSLATION
 
"Lord Krsna's desire in the rasa-lila circle is perfectly complete, but 
Srimati Radharani is the binding link in that desire.
 
Madhya 8.114
 
TEXT 114
 
TEXT
 
tanha vinu rasa-lila nahi bhaya citte
mandali chadiya gela radha anvesite
SYNONYMS
 
tanha vinu -- without Her; rasa-lila -- the rasa dance; nahi -- not; 
bhaya -- illuminates; citte -- within the heart; mandali chadiya -- 
leaving the circle of the rasa dance; gela -- went; radha -- Srimati 
Radharani; anvesite -- to search for.
 
TRANSLATION
 
"The rasa dance does not shine in the heart of Krsna without Srimati 
Radharani. Therefore, He also gave up the circle of the rasa dance and 
went out to search for Her.
 
Madhya 8.115
 
TEXT 115
 
TEXT
 
itas-tatah bhrami' kahan radha na pana
visada karena kama-vane khinna hana
SYNONYMS
 
itah-tatah -- here and there; bhrami' -- wandering; kahan -- anywhere; 
radha -- Srimati Radharani; na -- not; pana -- finding; visada -- 
lamentation; karena -- does; kama-vane -- by the arrow of Cupid; khinna -
- hurt; hana -- becoming.
 
TRANSLATION
 
"When Krsna went out to search for Srimati Radharani, He wandered here 
and there. However, not finding Her, He became afflicted by the arrow of 
Cupid and began to lament.
 
Madhya 8.116
 
TEXT 116
 
TEXT
 
sata-koti-gopite nahe kama-nirvapana
tahatei anumani sri-radhikara guna
SYNONYMS
 
sata-koti -- hundreds and thousands; gopite -- in the midst of gopis; 
nahe -- there is not; kama-nirvapana -- satisfaction of lust; tahatei -- 
by that way; anumani -- we can imagine; sri-radhikara guna -- the 
transcendental quality of Srimati Radharani.
 
TRANSLATION
 
"Since Krsna's lusty desires were not satisfied even in the midst of 
hundreds of thousands of gopis and He was thus searching after Srimati 
Radharani, we can easily imagine how transcendentally qualified She is."
 
Madhya 8.117
 
TEXT 117
 
TEXT
 
prabhu kahe -- ye lagi' ailama toma-sthane
sei saba tattva-vastu haila mora jnane
SYNONYMS
 
prabhu kahe -- the Lord said; ye lagi' -- for the matter of which; 
ailama -- I have come; toma-sthane -- to your place; sei saba -- all 
those; tattva-vastu -- objects of truth; haila -- were; mora -- My; 
jnane -- in knowledge.
 
TRANSLATION
 
After hearing this, Lord Caitanya Mahaprabhu said to Ramananda Raya, "
That for which I have come to your residence has now become an object of 
truth in My knowledge.
 
Madhya 8.118
 
TEXT 118
 
TEXT
 
ebe se janilun sadhya-sadhana-nirnaya
age ara ache kichu, sunite mana haya
SYNONYMS
 
ebe -- now; se -- that; janilun -- I have understood; sadhya -- of the 
ultimate goal; sadhana -- and of the process; nirnaya -- the 
ascertainment; age -- ahead; ara -- more; ache -- there is; kichu -- 
something; sunite -- to hear; mana -- the mind; haya -- it is.
 
TRANSLATION
 
"Now I have come to understand the sublime goal of life and the process 
of achieving it. Nevertheless, I think that there is something more 
ahead, and My mind is desiring to have it.
 
Madhya 8.119
 
TEXT 119
 
TEXT
 
'krsnera svarupa' kaha 'radhara svarupa'
'rasa' kon tattva, 'prema' -- kon tattva-rupa
SYNONYMS
 
krsnera -- of Lord Krsna; svarupa -- the transcendental features; kaha --
 speak; radhara -- of Srimati Radharani; svarupa -- the transcendental 
features; rasa -- mellows; kon -- what; tattva -- that truth; prema -- 
love of Godhead; kon -- what; tattva-rupa -- actual form.
 
TRANSLATION
 
"Kindly explain the transcendental features of Krsna and Srimati 
Radharani. Also explain the truth of transcendental mellow and the 
transcendental form of love of Godhead.
 
Madhya 8.120
 
TEXT 120
 
TEXT
 
krpa kari' ei tattva kaha ta' amare
toma-vina keha iha nirupite nare
SYNONYMS
 
krpa kari' -- showing your mercy; ei tattva -- all these truths; kaha -- 
explain; ta' -- certainly; amare -- unto Me; toma-vina -- except for you;
 keha -- someone; iha -- this; nirupite -- to ascertain; nare -- not 
able.
 
TRANSLATION
 
"Kindly explain all these truths to Me. But for yourself, no one can 
ascertain them."
 
Madhya 8.121
 
TEXT 121
 
TEXT
 
raya kahe, -- iha ami kichui na jani
tumi yei kahao, sei kahi ami vani
SYNONYMS
 
raya kahe -- Ramananda Raya said; iha -- this; ami -- I; kichui -- 
something; na -- not; jani -- know; tumi -- You; yei -- whatever; kahao -
- make me say; sei -- those; kahi -- speak; ami -- I; vani -- words.
 
TRANSLATION
 
Sri Ramananda Raya replied, "I do not know anything about this. I simply 
vibrate the sound You make me speak.
 
Madhya 8.122
 
TEXT 122
 
TEXT
 
tomara siksaya padi yena suka-patha
saksat isvara tumi, ke bujhe tomara nata
SYNONYMS
 
tomara siksaya -- by Your instruction; padi -- I read; yena -- like; 
suka-patha -- the reading of a parrot; saksat -- directly; isvara -- 
the Supreme Personality of Godhead; tumi -- You; ke -- who; bujhe -- can 
understand; tomara -- Your; nata -- dramatic performance.
 
TRANSLATION
 
"I simply repeat like a parrot whatever instructions You have given me. 
You are the Supreme Personality of Godhead Himself. Who can understand 
Your dramatic performances?
 
Madhya 8.123
 
TEXT 123
 
TEXT
 
hrdaye prerana kara, jihvaya kahao vani
ki kahiye bhala-manda, kichui na jani
SYNONYMS
 
hrdaye -- within the heart; prerana -- direction; kara -- You give; 
jihvaya -- on the tongue; kahao -- You make me speak; vani -- words; ki -
- what; kahiye -- I am speaking; bhala-manda -- good or bad; kichui -- 
something; na -- not; jani -- I know.
 
TRANSLATION
 
"You inspire me within the heart and make me speak with the tongue. I do 
not know whether I am speaking well or badly."
 
Madhya 8.124
 
TEXT 124
 
TEXT
 
prabhu kahe, -- mayavadi ami ta' sannyasi
bhakti-tattva nahi jani, mayavade bhasi
SYNONYMS
 
prabhu kahe -- the Lord said; mayavadi -- a follower of the Mayavada 
philosophy; ami -- I; ta' -- certainly; sannyasi -- one in the renounced 
order of life; bhakti-tattva -- the truths of transcendental loving 
service; nahi -- not; jani -- I know; mayavade -- in the philosophy of 
impersonalism; bhasi -- I float.
 
TRANSLATION
 
Lord Caitanya Mahaprabhu said, "I am a Mayavadi in the renounced order 
of life, and I do not even know what transcendental loving service to 
the Lord is. I simply float in the ocean of Mayavada philosophy.
 
Madhya 8.125
 
TEXT 125
 
TEXT
 
sarvabhauma-sange mora mana nirmala ha-ila
'krsna-bhakti-tattva kaha,' tanhare puchila
SYNONYMS
 
sarvabhauma-sange -- in the company of Sarvabhauma Bhattacarya; mora -- 
My; mana -- mind; nirmala -- clarified; ha-ila -- became; krsna-bhakti-
tattva -- the truths of transcendental loving service to Krsna; kaha -- 
please explain; tanhare -- to him; puchila -- I inquired.
 
TRANSLATION
 
"Due to the association of Sarvabhauma Bhattacarya, My mind has been 
enlightened. Therefore I have asked Sarvabhauma Bhattacarya about the 
truths of transcendental loving service to Krsna.
 
Madhya 8.126
 
TEXT 126
 
TEXT
 
tenho kahe -- ami nahi jani krsna-katha
sabe ramananda jane, tenho nahi etha
SYNONYMS
 
tenho kahe -- he replied; ami -- I; nahi -- not; jani -- know; krsna-
katha -- topics of Lord Krsna; sabe -- all; ramananda -- Ramananda Raya; 
jane -- knows; tenho -- he; nahi -- not; etha -- here.
 
TRANSLATION
 
"Sarvabhauma Bhattacarya told me, 'I do not actually know about the 
topics of Lord Krsna. They are all known only to Ramananda Raya, but he 
is not present here.' "
 
Madhya 8.127
 
TEXT 127
 
TEXT
 
tomara thani ailana tomara mahima suniya
tumi more stuti kara 'sannyasi' janiya
SYNONYMS
 
tomara-thani -- to your presence; ailana -- I have come; tomara -- your; 
mahima -- glories; suniya -- hearing; tumi -- you; more -- Me; stuti -- 
praising; kara -- do; sannyasi -- a person in the renounced order of 
life; janiya -- knowing as.
 
TRANSLATION
 
Lord Sri Caitanya Mahaprabhu continued: "After hearing about your 
glories, I have come to your place. However, you are offering Me words 
of praise out of respect for a sannyasi, one in the renounced order of 
life.
 
PURPORT
 
Srila Bhaktisiddhanta Sarasvati Thakura explains that a mundane person, 
being enriched by mundane opulences, must always know that the 
transcendental opulences of the advanced devotees are far more important 
than the materialistic opulences of a person like himself. A 
materialistic person with material opulences should not be very proud or 
puffed up before a transcendental devotee. If one approaches a 
transcendental devotee on the strength of his material heritage, 
opulence, education and beauty and does not offer respect to the 
advanced devotee of the Lord, the Vaisnava devotee may offer formal 
respects to such a materially puffed-up person, but he may not deliver 
transcendental knowledge to him. Indeed, the devotee sees him as a non-
brahmana or sudra. Such a puffed-up person cannot understand the science 
of Krsna. A proud person is deceived in transcendental life and despite 
attaining a human form will again glide into hellish 
conditions. By His personal example, Sri Caitanya Mahaprabhu explains 
how one should be submissive and humble before a Vaisnava, even though 
one may be situated on a high platform. Such is the teaching of Sri 
Caitanya Mahaprabhu as the acarya of the world, the supreme spiritual 
master and teacher.
 
Madhya 8.128
 
TEXT 128
 
TEXT
 
kiba vipra, kiba nyasi, sudra kene naya
yei krsna-tattva-vetta, sei 'guru' haya
SYNONYMS
 
kiba -- whether; vipra -- a brahmana; kiba -- whether; nyasi -- a 
sannyasi; sudra -- a sudra; kene -- why; naya -- not; yei -- anyone who; 
krsna-tattva-vetta -- a knower of the science of Krsna; sei -- that 
person; guru -- the spiritual master; haya -- is.
 
TRANSLATION
 
"Whether one is a brahmana, a sannyasi or a sudra -- regardless of what 
he is -- he can become a spiritual master if he knows the science of 
Krsna."
 
PURPORT
 
This verse is very important to the Krsna consciousness movement. In his 
Amrta-pravaha-bhasya, Srila Bhaktivinoda Thakura explains that one 
should not think that because Sri Caitanya Mahaprabhu was born a 
brahmana and was situated in the topmost spiritual order as a sannyasi, 
it was improper for Him to receive instructions from Srila Ramananda 
Raya, who belonged to the sudra caste. To clarify this matter, Sri 
Caitanya Mahaprabhu informed Ramananda Raya that knowledge of Krsna 
consciousness is more important than caste. In the system of varnasrama-
dharma there are various duties for the brahmanas, ksatriyas 
and sudras. Actually the brahmana is supposed to be the spiritual master 
of all other varnas or sects, but as far as Krsna consciousness is 
concerned, everyone is capable of becoming a spiritual master because 
knowledge in Krsna consciousness is on the platform of the spirit soul. 
To spread Krsna consciousness, one need only be cognizant of the science 
of the spirit soul. It does not matter whether one is a brahmana, 
ksatriya, vaisya, sudra, sannyasi, grhastha or whatever. If one simply 
understands this science, he can become a spiritual master.
 
It is stated in the Hari-bhakti-vilasa that one should not accept 
initiation from a person who is not in the brahminical order if there is 
a fit person in the brahminical order present. This instruction is meant 
for those who are overly dependent on the mundane social order and is 
suitable for those who want to remain in mundane life. If one 
understands the truth of Krsna consciousness and seriously desires to 
attain transcendental knowledge for the perfection of life, he can 
accept a spiritual master from any social status, provided the spiritual 
master is fully conversant with the science of Krsna. Srila 
Bhaktisiddhanta Sarasvati Thakura also states that although one is 
situated as a brahmana, ksatriya, vaisya, sudra, brahmacari, vanaprastha,
 grhastha or sannyasi, if he is conversant in the science of Krsna he 
can become a spiritual master as vartma-pradarsaka-guru, diksa-guru or 
siksa-guru. One who first gives information about 
spiritual life is called the vartma-pradarsaka-guru or spiritual master. 
The spiritual master who initiates according to the regulations of the 
sastras is called diksa-guru, and the spiritual master who gives 
instructions for elevation is called siksa-guru. Factually the 
qualifications of a spiritual master depend on his knowledge of the 
science of Krsna. It does not matter whether he is a brahmana, ksatriya, 
sannyasi or sudra. This injunction given by Sri Caitanya Mahaprabhu is 
not at all against the injunctions of the sastras. In the Padma Purana  
it is said:
 
na sudrah bhagavad-bhaktas
te 'pi bhagavatottamah
sarva-varnesu te sudra
ye na bhakta janardane
 
One who is actually advanced in spiritual knowledge of Krsna is never a 
sudra, even though he may have been born in a sudra family. However, 
if a vipra or a brahmana is very expert in the six brahminical 
activities (pathana, pathana, yajana, yajana, dana, pratigraha) and is 
also well versed in the Vedic hymns, he cannot become a spiritual master 
unless he is a Vaisnava. But if one is born in the family of candalas 
yet is well versed in Krsna consciousness, he can become a guru. These 
are the sastric injunctions, and strictly following these injunctions, 
Sri Caitanya Mahaprabhu, as a grhastha named Sri Visvambhara, was 
initiated by a sannyasi-guru named Isvara Puri. Similarly, Sri 
Nityananda Prabhu was initiated by Madhavendra Puri, a sannyasi. 
According to others, however, He was initiated by Laksmipati Tirtha. 
Advaita Acarya, although a grhastha, was initiated by Madhavendra Puri, 
and Sri Rasikananda, although born in a brahmana family, was initiated 
by Sri Syamananda Prabhu, who was not born in a caste brahmana family. 
There are many instances in which a born brahmana took initiation from a 
person who was not born in a brahmana family. The brahminical symptoms 
are explained in Srimad-Bhagavatam (7.11.35), wherein it is stated:
 
yasya yal-laksanam proktam
pumso varnabhivyanjakam
yad anyatrapi drsyeta
tat tenaiva vinirdiset
 
If a person is born in a sudra family but has all the qualities of a 
spiritual master, he should be accepted not only as a brahmana but as a 
qualified spiritual master also. This is also the instruction of Sri 
Caitanya Mahaprabhu. Srila Bhaktisiddhanta Thakura therefore 
introduced the sacred thread ceremony for all Vaisnavas according to the 
rules and regulations.
 
Sometimes a Vaisnava who is a bhajananandi does not take the savitra-
samskara (sacred thread initiation), but this does not mean that this 
system should be used for preaching work. There are two kinds of 
Vaisnavas-bhajananandi and gosthyanandi. A bhajananandi is not 
interested in preaching work, but a gosthyanandi is interested in 
spreading Krsna consciousness to benefit the people and increase the 
number of Vaisnavas. A Vaisnava is understood to be above the position 
of a brahmana. As a preacher, he should be recognized as a brahmana; 
otherwise there may be a misunderstanding of his position as a Vaisnava. 
However, a Vaisnava brahmana is not selected on the basis of his birth 
but according to his qualities. Unfortunately, those who are 
unintelligent do not know the difference between a brahmana and a 
Vaisnava. They are under the impression that unless one is a brahmana he 
cannot be a spiritual master. For this reason only, Sri Caitanya 
Mahaprabhu makes the statement in this verse:
 
kiba vipra, kiba nyasi, sudra kene naya
yei krsna-tattva-vetta, sei 'guru' haya
 
 
If one becomes a guru, he is automatically a brahmana. Sometimes a caste 
guru says that ye krsna-tattva-vetta, sei guru haya means that one who 
is not a brahmana may become a siksa-guru or a vartma-pradarsaka-guru 
but not an initiator guru. According to such caste gurus, birth and 
family ties are considered foremost. However, the hereditary 
consideration is not acceptable to Vaisnavas. The word guru is equally 
applicable to the vartma-pradarsaka-guru, siksa-guru and diksa-guru. 
Unless we accept the principle enunciated by Sri Caitanya Mahaprabhu, 
this Krsna consciousness movement cannot spread all over the world. 
According to Sri Caitanya Mahaprabhu's intentions: prthivite ache yata 
nagaradi-grama sarvatra pracara haibe mora nama. Sri Caitanya Mahaprabhu'
s cult must be preached all over the world. This does not mean that 
people should take to His teachings and remain sudras or candalas. As 
soon as one is trained as a pure Vaisnava, he must be accepted as a bona 
fide brahmana. This is the essence of Sri Caitanya Mahaprabhu's 
instructions in this verse.
 
Madhya 8.129
 
TEXT 129
 
TEXT
 
'sannyasi' baliya more na kariha vancana
krsna-radha-tattva kahi' purna kara mana
SYNONYMS
 
sannyasi -- a person in the renounced order of life; baliya -- taking as;
 more -- Me; na kariha -- do not do; vancana -- cheating; krsna-radha-
tattva -- the truth about Radha-Krsna; kahi' -- describing; purna -- 
complete; kara -- make; mana -- my mind.
 
TRANSLATION
 
Sri Caitanya Mahaprabhu continued, "Please do not try to cheat me, 
thinking of Me as a learned sannyasi. Please satisfy My mind by just 
describing the truth of Radha and Krsna."
 
Madhya 8.130-131
 
TEXTS 130-131
 
TEXT
 
yadyapi raya -- premi, maha-bhagavate
tanra mana krsna-maya nare acchadite
tathapi prabhura iccha -- parama prabala
janileha rayera mana haila talamala
SYNONYMS
 
yadyapi -- although; raya -- Ramananda Raya; premi -- a great lover of 
Krsna; maha-bhagavate -- a topmost devotee; tanra -- his; mana -- mind; 
krsna-maya -- the illusory energy of Krsna; nare -- not able; acchadite -
- to cover; tathapi -- still; prabhura iccha -- the Lord's desire; 
parama prabala -- very intense; janileha -- even though it was known; 
rayera mana -- the mind of Ramananda Raya; haila -- there was; talamala -
- agitation.
 
TRANSLATION
 
Sri Ramananda Raya was a great devotee of the Lord and a lover of God, 
and although his mind could not be covered by Krsna's illusory energy, 
and although he could understand the mind of the Lord, which was very 
strong and intense, Ramananda's mind became a little agitated.
 
PURPORT
 
The perfect devotee always acts according to the desires of the Supreme 
Personality of Godhead. However, a materialistic man is carried away by 
the waves of the material energy. Srila Bhaktivinoda Thakura has said, 
mayara vase, yaccha bhese, khaccha habudubu, bhai.  
 
A person under the 
 
grip of the material energy is carried away by the waves of that 
illusory energy. In other words, a person in the material world is a 
servant of maya. However, a person in the spiritual energy is a servant 
of the Supreme Personality of Godhead. Although Ramananda Raya knew that 
nothing was unknown to Sri Caitanya Mahaprabhu, he nonetheless began to 
speak further on the subject because the Lord desired it.
 
 
Madhya 8.132
 
TEXT 132
 
TEXT
 
raya kahe, -- "ami -- nata, tumi -- sutra-dhara
yei mata nacao, taiche cahi nacibara
SYNONYMS
 
 
raya kahe -- Ramananda Raya replied; ami -- I; nata -- dancer; tumi -- 
You; sutra-dhara -- the puller of the strings; yei -- whatever; mata -- 
way; nacao -- You make me dance; taiche -- in that way; cahi -- I want; 
nacibara -- to dance.
 
 
TRANSLATION
 
Sri Ramananda Raya said, "I am just a dancing puppet, and You pull the 
strings. Whichever way You make me dance, I will dance.
 
 
Madhya 8.133
 
TEXT 133
 
TEXT
 
mora jihva -- vina-yantra, tumi -- vina-dhari
tomara mane yei uthe, tahai uccari
SYNONYMS
 
 
mora jihva -- my tongue; vina-yantra -- a stringed instrument; tumi -- 
You; vina-dhari -- the player of the stringed instrument; tomara mane -- 
in Your mind; yei uthe -- whatever arises; tahai -- that; uccari -- I 
vibrate.
 
 
TRANSLATION
 
"My dear Lord, my tongue is just like a stringed instrument, and You are 
its player. Therefore I simply vibrate whatever arises in Your mind."
 
 
Madhya 8.134
 
TEXT 134
 
TEXT
 
parama isvara krsna -- svayam bhagavan
sarva-avatari, sarva-karana-pradhana
SYNONYMS
 
 
parama -- supreme; isvara -- controller; krsna -- Lord Krsna; svayam -- 
personally; bhagavan -- the Supreme Personality of Godhead; sarva-
avatari -- the source of all incarnations; sarva-karana-pradhana -- the 
supreme cause of all causes.
 
 
TRANSLATION
 
Ramananda Raya then began to speak on krsna-tattva. "He is the 
Supreme Personality of Godhead," he said. "He is personally the original 
Godhead, the source of all incarnations and the cause of all causes.
 
 
Madhya 8.135
 
TEXT 135
 
TEXT
 
ananta vaikuntha, ara ananta avatara
ananta brahmanda ihan, -- sabara adhara
SYNONYMS
 
 
ananta vaikuntha -- innumerable Vaikuntha planets; ara -- and; ananta 
avatara -- innumerable incarnations; ananta brahmanda -- innumerable 
universes; ihan -- in this material world; sabara -- of all of them; 
adhara -- the resting place.
 
 
TRANSLATION
 
"There are innumerable Vaikuntha planets as well as innumerable 
incarnations. In the material world also there are innumerable universes,
 and Krsna is the supreme resting place for all of them.
 
 
Madhya 8.136
 
TEXT 136
 
TEXT
 
sac-cid-ananda-tanu, vrajendra-nandana
sarvaisvarya-sarvasakti-sarvarasa-purna
SYNONYMS
 
 
sat-cit-ananda-tanu -- Krsna's body is transcendental, full of knowledge,
 bliss and eternity; vrajendra-nandana -- the son of Maharaja Nanda; 
sarva-aisvarya -- all opulences; sarva-sakti -- all potencies; sarva-
rasa-purna -- the reservoir of all transcendental mellows.
 
 
TRANSLATION
 
"The transcendental body of Sri Krsna is eternal and full of bliss and 
knowledge. He is the son of Nanda Maharaja. He is full of all opulences 
and potencies, as well as all spiritual mellows.
 
 
Madhya 8.137
 
TEXT 137
 
TEXT
 
isvarah paramah krsnah
sac-cid-ananda-vigrahah
anadir adir govindah
sarva-karana-karanam
SYNONYMS
 
 
isvarah -- the controller; paramah -- supreme; krsnah -- Lord Krsna; sat 
-- eternal existence; cit -- absolute knowledge; ananda -- absolute 
bliss; vigrahah -- whose form; anadih -- without beginning; adih -- the 
origin of everything; govindah -- a name of Lord Krsna; sarva -- all; 
karana -- of causes; karanam -- He is the original cause.
 
 
TRANSLATION
 
" 'Krsna, who is known as Govinda, is the supreme controller. He has an 
eternal, blissful, spiritual body. He is the origin of all. He has no 
other origin, for He is the prime cause of all causes.'
 
 
PURPORT
 
This verse is from the Brahma-samhita (5.1)  and also appears in Adi-
lila, Chapter Two, verse 107.
 
Madhya 8.138
 
TEXT 138
 
TEXT
 
vrndavane 'aprakrta navina madana'
kama-gayatri kama-bije yanra upasana
SYNONYMS
 
 
vrndavane -- in Vrndavana; aprakrta -- spiritual; navina -- new; madana -
- Cupid; kama-gayatri -- hymns of desire; kama-bije -- by the spiritual 
seed of desire called klim; yanra -- of whom; upasana -- the worship.
 
 
TRANSLATION
 
"In the spiritual realm of Vrndavana, Krsna is the spiritual ever-fresh 
Cupid. He is worshiped by the chanting of the kama-gayatri-mantra with 
the spiritual seed klim.
 
 
PURPORT
 
This Vrndavana is described in the Brahma-samhita (5.56) in this way:
 
sriyah kantah kantah parama-purusah kalpa-taravo
druma bhumis cintamani-gana-mayi toyam amrtam
 
katha ganam natyam gamanam api vamsi priya-sakhi
cid-anandam jyotih param api tad asvadyam api ca
 
sa yatra ksirabdhih sravati surabhibhyas ca sumahan
nimesardhakhyo va vrajati na hi yatrapi samayah
 
bhaje sveta-dvipam tam aham iha golokam iti yam
vidantas te santah ksiti-virala-carah katipaye
 
  The spiritual realm of Vrndavana is always spiritual. The goddess of 
fortune and the gopis are always present there. They are beloved by 
Krsna, and all of them are equally spiritual like Krsna. In 
Vrndavana, Krsna is the Supreme Person and is the husband of all the 
gopis and the goddess of fortune. The trees in Vrndavana are wish-
fulfilling trees. The land is made of touchstone, and the water is 
nectar. Words are musical vibrations, and all movements are dancing. The 
flute is the Lord's constant companion. The planet Goloka Vrndavana is 
self-luminous like the sun and is full of spiritual bliss. The 
perfection of life lies in tasting that spiritual existence; therefore 
everyone should cultivate its knowledge. In Vrndavana, spiritual cows 
are always supplying spiritual milk. Not a single moment is wasted there 
-- in other words, there is no past, present or future. Not a single 
particle of time is wasted. Within this material universe, the devotees 
worship that transcendental abode as Goloka Vrndavana. Lord Brahma 
himself said, "Let me worship that spiritual land where Krsna is present.
" This transcendental Vrndavana is not appreciated by those who are not 
devotees or self-realized souls because this Vrndavana-dhama is all 
spiritual. The pastimes of the Lord there are also spiritual. None are 
material. According to the prayer of Srila Narottama dasa Thakura (
Prarthana 1):
 
 
ara kabe nitai-candera karuna haibe
samsara-vasana mora kabe tuccha ha'be.
 
"When will Lord Nityananda have mercy upon me so that I can realize the 
uselessness of material pleasure?"
 
 
visaya-chadiya kabe suddha ha'be mana
kabe hama heraba sri-vrndavana
 
"When will my mind be cleansed of all material dirt so that I will be 
able to feel the presence of spiritual Vrndavana?"
 
 
rupa-raghunatha-pade haibe akuti
kabe hama bujhaba se yugala-piriti
 
"When will I be attracted to the instructions of the Gosvamis so that I 
will be able to understand what is Radha and Krsna and what is Vrndavana?
"
 
 
These verses indicate that one first has to be purified of all material 
desires and all attraction for fruitive activity and speculative 
knowledge if one wishes to understand Vrndavana.
 
 
In reference to the words aprakrta navina madana, "aprakrta" refers to 
that which is the very opposite of the material conception. The 
Mayavadis consider this to be zero or impersonal, but that is not the 
case. Everything in the material world is dull, but in the spiritual 
world everything is alive. The desire for enjoyment is present both in 
Krsna and in His parts and parcels, the living entities. In the 
spiritual world, such desires are also spiritual. No one should 
mistakenly consider such desires to be material. In the material world, 
if one is sexually inclined and enjoys sex life, he enjoys something 
temporary. His enjoyment vanishes after a few minutes. However, in the 
spiritual world the same enjoyment may be there, but it never vanishes. 
It is continually enjoyed. In the spiritual world such sex desire 
appears to the enjoyer to be more and more relishable with each new 
feature. In the material world, however, sex enjoyment becomes 
distasteful after a few minutes only, and it is never permanent. Because 
Krsna appears very much sexually inclined, He is called the new Cupid in 
the spiritual world. There is no material inebriety in such desire, 
however.
 
 
Gayantam trayate yasmat gayatri tvam tatah smrta: if one chants the 
gayatri-mantra, he is gradually delivered from the material clutches.
 That which delivers one from material entanglement is 
called gayatri. An explanation of the gayatri-mantra can be found in 
Madhya-lila, Chapter Twenty-one, text 125:
 
 
kama-gayatri-mantra-rupa,      haya krsnera svarupa,
sardha-cabbisa aksara tara haya
se aksara 'candra' haya,      krsne kari' udaya,
trijagat kaila kama-maya
 
   This mantra is just like a Vedic hymn, but it is the 
Supreme Personality of Godhead Himself. There is no difference between 
the kama-gayatri and Krsna. Both are composed of twenty-four and a half 
transcendental letters. The mantra depicted in 
letters is also Krsna, and the mantra rises just like the moon. Due to 
this, there is a perverted reflection of desire in human society and 
among all kinds of living entities. In the mantra: klim kama-devaya 
vidmahe puspa-banaya dhimahi tan no 'nangah pracodayat, Krsna is called 
Kama-deva or Madana-mohana, the Deity 
who establishes our relationship with Krsna. Govinda, or puspa-bana, 
who carries an arrow made of flowers, is the Personality of 
Godhead who accepts our devotional service. Ananga, or Gopijana-
vallabha, satisfies all the gopis and is the ultimate goal of life. 
This kama-gayatri (klim kama-devaya vidmahe puspa-banaya dhimahi tan no '
nangah pracodayat) simply does not belong to this material world. When 
one is advanced in spiritual understanding, he can worship the Supreme 
Personality of Godhead with his spiritually purified senses and fulfill 
the desires of the Lord.
 
 
man-mana bhava mad-bhakto
mad-yaji mam namaskuru
mam evaisyasi satyam te
pratijane priyo 'si me
 
"Always think of Me and become My devotee. Worship Me and offer your 
homage unto Me. Thus you will come to Me without fail. I promise you 
this because you are My very dear friend." (Bg. 18.65)
 
 
In Brahma-samhita it is stated (5.27-28):
 
atha venu-ninadasya
trayi-murti-mayi gatih
sphuranti pravivesasu
mukhabjani svayambhuvah
gayatrim gayatas tasmad
adhigatya saroja-jah
samskrtas cadi-guruna
dvijatam agamat tatah
trayya prabuddho 'tha vidhir
vijnata-tattva-sagarah
tustava veda-sarena
stotrenanena kesavam
 
"Then Gayatri, mother of the Vedas, having been manifested by the divine 
sound of Sri Krsna's flute, entered the lotus mouth of Brahma, the self-
born, through his eight earholes. The lotus-born Brahma received 
the gayatri-mantra, which had sprung from the song of Sri Krsna's flute. 
Thus he attained twice-born status, having been initiated by 
the supreme primal preceptor, Godhead Himself. Enlightened by the 
recollection of that gayatri, which embodies the three Vedas, Brahma 
became acquainted with the expanse of the ocean of truth. Then he 
worshiped Sri Krsna, the essence of all the Vedas, with a hymn."
 
 
The vibration of Krsna's flute is the origin of the Vedic hymns. Lord 
Brahma, who is seated on a lotus flower, heard the sound vibration of 
Krsna's flute and was thereby initiated by the gayatri-mantra.
 
Madhya 8.139
 
TEXT 139
 
TEXT
 
 
purusa, yosit, kiba sthavara-jangama
sarva-cittakarsaka, saksat manmatha-madana
SYNONYMS
 
 
purusa -- a male; yosit -- a female; kiba -- all; sthavara-jangama -- 
living entities who cannot move and living entities who can move; sarva -
- of everyone; citta-akarsaka -- the attractor of the minds; saksat -- 
directly; manmatha-madana -- captivator of Cupid himself.
 
 
TRANSLATION
 
"The very name Krsna means that He attracts even Cupid. He is therefore 
attractive to everyone -- male and female, moving and inert living 
entities. Indeed, Krsna is known as the all-attractive one.
 
 
PURPORT
 
Just as there are many orbs in the material world called stars or 
planets, in the spiritual world there are many spiritual planets called 
Vaikunthalokas. The spiritual universe, however, is situated far, far 
away from the cluster of material universes. Material scientists cannot 
even estimate the number of planets and stars within this universe. They 
are also incapable of traveling to other stars by spaceships. According 
to Bhagavad-gita, there is also a spiritual world:
 
paras tasmat tu bhavo 'nyo
'vyakto 'vyaktat sanatanah
yah sa sarvesu bhutesu
nasyatsu na vinasyati
"Yet there is another nature, which is eternal and is 
transcendental to this manifested and unmanifested matter. It is supreme 
and is never annihilated. When all in this world is annihilated, that 
part remains as it is." (Bg. 8.20)
 
 
Thus there is another nature, which is superior to material nature. The 
word bhava or svabhava refers to nature. The spiritual nature is eternal,
 and even when all the material universes are destroyed, the planets in 
the spiritual world abide. They remain exactly as the spirit soul 
remains even after the annihilation of the material body. That spiritual 
world is called aprakrta, or the anti-material world. 
In this transcendental spiritual world or universe, the highest 
planetary system is known as Goloka Vrndavana. That is the abode of Lord 
Krsna Himself, who is also all-spiritual. Krsna is known there as 
Aprakrta-madana. The name Madana refers to Cupid, but Krsna is the 
spiritual Madana. His body is not material like the body of Cupid in 
this material universe. Krsna's body is all-spiritual -- sac-cid-ananda-
vigraha. Therefore He is called Aprakrta-madana. He is also 
known as Manmatha-madana, which means that He is attractive even to 
Cupid. Sometimes Krsna's activities and attractive features are 
misinterpreted by gross materialists who accuse Him of being immoral 
because He danced with the gopis, but such an accusation results from 
not knowing that Krsna is beyond this material world. His body is sac-
cid-ananda-vigraha, completely spiritual. There is no material 
contamination in His body, and one should not consider His body a lump 
of flesh and bones. The Mayavadi philosophers conceive of Krsna's body 
as material, and this is an abominable, gross, materialistic 
conception. Just as Krsna is completely spiritual, the gopis are also 
spiritual, and this is confirmed in Brahma-samhita (5.37):
 
 
ananda-cin-maya-rasa-pratibhavitabhis
tabhir ya eva nija-rupataya kalabhih
goloka eva nivasaty akhilatma-bhuto
govindam adi-purusam tam aham bhajami
 
"I worship Govinda, the primeval Lord. He resides in His own realm, 
Goloka, with Radha, who resembles His own spiritual figure and who 
embodies the ecstatic potency [hladini]. Their companions are Her 
confidantes, who embody extensions of Her bodily form and who are imbued 
and permeated with ever-blissful spiritual rasa."
 
 
The gopis are also of the same spiritual quality (nija-rupataya) because 
they are expansions of Krsna's pleasure potency. Neither Krsna nor the 
gopis have anything to do with lumps of matter or the material 
conception. In the material world, the living entity is encaged within a 
material body, and due to ignorance he thinks that he is the body. 
Lusty desire, enjoyment between male and female,
 is all material. One cannot compare the lusty desires of a 
materialistic man to the lusty desires of Krsna. Unless 
one is advanced in spiritual science, he cannot understand the lusty 
desires between Krsna and the gopis. In Caitanya-caritamrta the 
lusty desire of the gopis is compared to gold. The lusty desires of a 
materialistic man, on the other hand, are compared to iron. At no stage 
can iron and gold be compared. The living entities -- moving and 
nonmoving -- are part and parcel of Krsna; therefore they originally 
have the same kind of lusty desire. However, when this lusty 
desire is expressed through matter, it is abominable. When a living 
entity is spiritually advanced and liberated from material bondage, he 
can understand Krsna in truth. As stated in Bhagavad-gita:
 
janma karma ca me divyam
evam yo vetti tattvatah
tyaktva deham punar janma
naiti mam eti so 'rjuna
 
"One who knows the transcendental nature of My appearance and activities 
does not, upon leaving the body, take his birth again in this material 
world, but attains My eternal abode, O Arjuna." (Bg. 4.9)
 
 
When one can understand the body of Krsna as well as the Lord's lusty 
desires, one is immediately liberated. A conditioned soul encaged within 
the material body cannot understand Krsna. As stated in Bhagavad-
gita:
 
manusyanam sahasresu
kascid yatati siddhaye
yatatam api siddhanam
kascin mam vetti tattvatah
 
"Out of many thousands among men, one may endeavor for perfection, and 
of those who have achieved perfection, hardly one knows Me in truth." (
Bg. 7.3)
 
The word siddhaye indicates liberation. Only after being liberated from 
material conditioning can one understand Krsna. When one can understand 
Krsna as He is (tattvatah), one actually lives in the spiritual world, 
although apparently living within the material body. This technical 
science can be understood when one is actually spiritually advanced.
 
 
In his Bhakti-rasamrta-sindhu (1.2.187), Srila Rupa Gosvami says:
 
iha yasya harer dasye karmana manasa gira
nikhilasv apy avasthasu jivan-muktah sa ucyate
 
When a person in this material world desires only to serve Krsna with 
love and devotion, he is liberated, even though functioning within this 
material world. As Bhagavad-gita confirms:
 
mam ca yo 'vyabhicarena
bhakti-yogena sevate
sa gunan samatityaitan
brahma-bhuyaya kalpate
"One who engages in full devotional service, who does not fall 
down in any circumstance, at once transcends the modes of material 
nature and thus comes to the level of Brahman." (Bg. 14.26)
 
 
Simply by engaging in the loving service of the Lord one can attain 
liberation. As stated in Bhagavad-gita (18.54): brahma-bhutah 
prasannatma na socati na kanksati. A person who is highly advanced in 
spiritual knowledge and who has attained the brahma-bhuta 
stage neither laments nor hankers for anything material. That is the 
stage of spiritual realization.
 
 
Srila Bhaktivinoda Thakura considered the brahma-bhuta stage in two 
divisions -- svarupa-gata and vastu-gata. When one has understood Krsna 
in truth but is still maintaining some material connection, he is known 
to be situated in his svarupa, his original consciousness. When that 
original consciousness is completely spiritual, it is called Krsna 
consciousness. One who lives in such consciousness is actually living in 
Vrndavana. He may live anywhere; material location doesn't matter. When 
by the grace of Krsna one thus advances, he becomes completely 
uncontaminated by the material body and mind and at that time factually 
lives in Vrndavana. That stage is called vastu-gata.
 
 
One should execute his spiritual activities in the svarupa-gata stage of 
consciousness. He should also chant the cinmayi gayatri, the spiritual 
mantras: om namo bhagavate vasudevaya, or 
klim krsnaya govindaya gopijana-vallabhaya svaha. Klim 
kamadevaya vidmahe puspa-banaya dhimahi tan no 'nangah pracodayat.
 These are the kama-gayatri or kama-bija mantras. One should be 
initiated by a bona fide spiritual master and worship Krsna with these 
transcendental mantras known as kama-gayatri or kama-bija.
 
As explained by Krsnadasa Kaviraja Gosvami
:
 
 
vrndavane 'aprakrta navina madana'
kama-gayatri kama-bije yanra upasana
purusa, yosit, kiba sthavara-jangama
sarva-cittakarsaka, saksat manmatha-madana
 
(Cc. Madhya 8.138-139)
 
   A person who is properly purified and initiated by the spiritual 
master worships the Supreme Personality of Godhead, Krsna, by 
this mantra. He chants the kama-gayatri with the kama-bija. As  
Bhagavad-gita confirms, one should engage in transcendental 
worship in order to be fit for being attracted by Krsna, the all-
attractive.
 
man-mana bhava mad-bhakto
mad-yaji mam namaskuru
mam evaisyasi satyam te
pratijane priyo 'si me
 
"Always think of Me and become My devotee. Worship Me and offer your 
homage unto Me. Thus you will come to Me without fail. I promise you 
this because you are My very dear friend." (Bg. 18.65)
 
 
Since every living entity is part and parcel of Krsna, Krsna is 
naturally attractive. Due to material covering, one's attraction for 
Krsna is checked. One is not usually attracted by Krsna in the material 
world, but as soon as one is liberated from material conditioning, he is 
naturally attracted. Therefore it is said in this verse, sarva-
cittakarsaka. Everyone is naturally attracted by Krsna. This 
attraction is within everyone's heart, and when the heart is cleansed, 
attraction is manifest (ceto-darpana-marjanam bhava-maha-davagni-
nirvapanam).
 
Madhya 8.140
 
TEXT 140
 
TEXT
 
 
tasam avirabhuc chaurih
smayamana-mukhambujah
pitambara-dharah sragvi
saksan manmatha-manmathah
SYNONYMS
 
 
tasam -- among them; avirabhut -- appeared; saurih -- Lord Krsna; 
smayamana -- smiling; mukha-ambujah -- lotus face; pita-ambara-dharah -- 
dressed with yellow garments; sragvi -- decorated with a flower garland; 
saksat -- directly; manmatha -- of Cupid; manmathah -- Cupid.
 
 
TRANSLATION
 
" 'When Krsna left the rasa-lila dance, the gopis became very morose, 
and when they were grieving, Krsna reappeared dressed in yellow garments.
 Wearing a flower garland and smiling, He was attractive even to Cupid. 
In this way Krsna appeared among the gopis.'
 
 
PURPORT
 
This verse is from Srimad-Bhagavatam (10.32.2).
 
Madhya 8.141
 
TEXT 141
 
TEXT
 
nana-bhaktera rasamrta nana-vidha haya
sei saba rasamrtera 'visaya' 'asraya'
SYNONYMS
 
 
nana-bhaktera -- of various types of devotees; rasa-amrta -- the nectar 
of devotion or transcendental mellows; nana-vidha -- different varieties;
 haya -- there are; sei saba -- all these; rasa-amrtera -- of the nectar 
of devotion; visaya -- subject; asraya -- object.
 
 
TRANSLATION
 
"Each and every devotee has a certain type of transcendental mellow in 
relation to Krsna. However, in all transcendental relationships the 
devotee is the worshiper [asraya], and Krsna is the object of worship [
visaya].
 
 
Madhya 8.142
 
TEXT 142
 
TEXT
 
akhila-rasamrta-murtih
prasrmara-ruci-ruddha-taraka-palih
kalita-syama-lalito
radha-preyan vidhur jayati
SYNONYMS
 
 
akhila-rasa-amrta-murtih -- the reservoir of all pleasure, in which 
exist the mellows, namely santa, dasya, sakhya,
 vatsalya and madhurya; prasrmara -- spreading forth; ruci -- by His 
bodily luster; ruddha -- who has subjugated; taraka -- the gopi named 
Taraka; palih -- the gopi named Pali; kalita -- who has absorbed
; syama -- the gopi named Syama; lalitah -- and the gopi named 
Lalita; radha-preyan -- dearmost to Srimati Radharani; vidhuh -- Krsna, 
the Supreme Personality of Godhead; jayati -- all glories to.
 
 
TRANSLATION
 
" 'Let Krsna, the Supreme Personality of Godhead, be glorified! By 
virtue of His expanding attractive features, He subjugated the gopis 
named Taraka and Pali and absorbed Syama and Lalita. He is 
the most attractive lover of Srimati Radharani and is the reservoir of 
pleasure for all devotional mellows.'
 
PURPORT
 
 
Everyone has a particular transcendental mellow by which he loves and 
serves Krsna. Krsna is the most attractive feature for every kind of 
devotee. He is therefore called akhila-rasamrta-murti, the 
transcendental form of attraction for all kinds of devotees, whether the 
devotee be in the santa-rasa, dasya-rasa, sakhya-rasa, madhurya-rasa or 
vatsalya-rasa.
 
 
This is the opening verse of Bhakti-rasamrta-sindhu by Srila Rupa 
Gosvami.
 
 
Madhya 8.143
 
TEXT 143
 
TEXT
 
srngara-rasaraja-maya-murti-dhara
ataeva atma-paryanta-sarvacitta-hara
SYNONYMS
 
 
srngara-rasa-raja-maya -- consisting of the mellow of conjugal love, 
which is the king of mellows; murti-dhara -- Krsna, the personified 
reservoir of all pleasure; ataeva -- therefore; atma-paryanta -- even up 
to His own self; sarva -- all; citta -- of hearts; hara -- the attractor.
 
 
TRANSLATION
 
"Krsna is all-attractive for all devotional mellows because He 
is the personification of the conjugal mellow. Krsna is attractive not 
only to all the devotees, but to Himself as well.
 
 
Madhya 8.144
 
TEXT 144
 
TEXT
 
visvesam anuranjanena janayann anandam indivara-
sreni-syamala-komalair upanayann angair anangotsavam
svacchandam vraja-sundaribhir abhitah pratyangam alingitah
srngarah sakhi murtiman iva madhau mugdho harih kridati
SYNONYMS
 
 
visvesam -- of all the gopis; anuranjanena -- by the act of pleasing; 
janayan -- producing; anandam -- the bliss; indivara-sreni -- like a row 
of blue lotuses; syamala -- bluish black; komalaih -- and soft; upanayan 
-- bringing; angaih -- with His limbs; ananga-utsavam -- a festival for 
Cupid; svacchandam -- without restriction; vraja-sundaribhih -- by the 
young women of Vraja; abhitah -- on both sides; prati-angam -- each limb;
 alingitah -- embraced; srngarah -- amorous love; sakhi -- O friend; 
murtiman -- embodied; iva -- like; madhau -- in the springtime; 
mugdhah -- perplexed; harih -- Lord Hari; kridati -- plays.
 
 
TRANSLATION
 
" 'My dear friends, just see how Sri Krsna is enjoying the season of 
spring! With the gopis embracing each of His limbs, He is like amorous 
love personified. With His transcendental pastimes, He enlivens all the 
gopis and the entire creation. With His soft bluish black arms and legs, 
which resemble blue lotus flowers, He has created a festival for Cupid.'
 
 
PURPORT
 
This is a verse from the Gita-govinda (1.11). See also Caitanya-
caritamrta, Adi-lila, Chapter Four, text 224.
 
Madhya 8.145
 
TEXT 145
 
TEXT
 
laksmi-kantadi avatarera hare mana
laksmi-adi nari-ganera kare akarsana
SYNONYMS
 
 
laksmi-kanta-adi -- of the husband of the goddess of fortune (
Narayana); avatarera -- of the incarnation; hare -- He enchants; mana -- 
the mind; laksmi -- the goddess of fortune; adi -- headed by; nari-
ganera -- of all women; kare -- does; akarsana -- attraction.
 
 
TRANSLATION
 
"He also attracts Narayana, the incarnation of Sankarsana and the 
husband of the goddess of fortune. He attracts not only Narayana, but
 all women, headed by the goddess of fortune, the consort of 
Narayana.
 
 
Madhya 8.146
 
TEXT 146
 
TEXT
 
dvijatmaja me yuvayor didrksuna
mayopanita bhuvi dharma-guptaye
kalavatirnav avaner bharasuran
hatveha bhuyas tvarayetam anti me
SYNONYMS
 
 
dvija-atma-jah -- the sons of the brahmana; me -- by Me; yuvayoh -- of 
both of you; didrksuna -- desiring the sight; maya -- by Me; upanitah -- 
brought; bhuvi -- in the world; dharma-guptaye -- for the protection of 
religious principles; kala -- with all potencies; avatirnau -- who 
descended; avaneh -- of the world; bhara-asuran -- the heavy load of 
demons; hatva -- having killed; iha -- here in the spiritual world; 
bhuyah -- again; tvaraya -- very soon; itam -- please come back; anti -- 
near; me -- Me.
 
 
TRANSLATION
 
"Addressing Krsna and Arjuna, Lord Maha-Visnu [the Mahapurusa] said, '
I wanted to see both of you, and therefore I have brought the sons of 
the brahmana here. Both of you have appeared in the material world to 
reestablish religious principles, and you have both appeared here with 
all your potencies. After killing all the demons, please quickly return 
to the spiritual world.'
 
 
PURPORT
 
This is a quotation from Srimad-Bhagavatam (10.89.58) concerning Krsna's 
endeavor to take Arjuna beyond the material universe when Arjuna was 
searching for the sons of a brahmana.
 
 
Lord Maha-Visnu, who is situated beyond this material world, was also 
attracted by the bodily features of Krsna. Maha-Visnu had actually 
stolen the sons of the brahmana in Dvaraka so that Krsna and Arjuna 
would come visit Him. This verse is quoted to show that Krsna is so 
attractive that He attracts Maha-Visnu.
 
 
Madhya 8.147
 
TEXT 147
 
TEXT
 
kasyanubhavo 'sya na deva vidmahe
tavanghri-renu-sparasadhikarah
yad-vanchaya srir lalanacarat tapo
vihaya kaman suciram dhrta-vrata
SYNONYMS
 
 
kasya -- of what; anubhavah -- a result; asya -- of the serpent (Kaliya);
 na -- not; deva -- my Lord; vidmahe -- we know; tava-anghri -- of Your 
lotus feet; renu -- of the dust; sparasa -- for touching; adhikarah -- 
qualification; yat -- which; vanchaya -- by desiring; srih -- the 
goddess of fortune; lalana -- the topmost woman; acarat -- performed; 
tapah -- austerity; vihaya -- giving up; kaman -- all desires; 
suciram -- for a long time; dhrta -- a law upheld; vrata -- as a 
vow.
 
TRANSLATION
 
" 'O Lord, we do not know how the serpent Kaliya attained such an 
opportunity to be touched by the dust of Your lotus feet. For this end, 
the goddess of fortune performed austerities for centuries, giving up 
all other desires and taking austere vows. Indeed, we do not know how 
this serpent Kaliya got such an opportunity.'
 
 
PURPORT
 
This verse from Srimad-Bhagavatam (10.16.36) was spoken by the wives of 
the Kaliya demon.
 
Madhya 8.148
 
TEXT 148
 
TEXT
 
 
apana-madhurye hare apanara mana
apana apani cahe karite alingana
SYNONYMS
 
 
apana -- own; madhurye -- by sweetness; hare -- steals; apanara -- His 
own; mana -- mind; apana -- Himself; apani -- He; cahe -- wants; karite -
- to do; alingana -- embracing.
 
 
TRANSLATION
 
"Lord Krsna's sweetness is so attractive that it steals away His own 
mind. Thus He even wants to embrace Himself.
 
Madhya 8.149
 
TEXT 149
 
TEXT
 
 
aparikalita-purvah kas camatkara-kari
sphurati mama gariyan esa madhurya-purah
ayam aham api hanta preksya yam lubdha-cetah
sarabhasam upabhoktum kamaye radhikeva
SYNONYMS
 
 
aparikalita-purvah -- not previously experienced; kah -- who; camatkara-
kari -- causing wonder; sphurati -- manifests; mama -- My; gariyan -- 
more great; esah -- this; madhurya-purah -- abundance of sweetness; ayam 
-- this; aham -- I; api -- even; hanta -- alas; preksya -- seeing; yam --
 which; lubdha-cetah -- My mind being bewildered; sa-rabhasam -- 
impetuously; upabhoktum -- to enjoy; kamaye -- desire; radhika iva -- 
like Srimati Radharani.
 
 
TRANSLATION
 
" 'Upon seeing His own reflection in a bejeweled pillar of His Dvaraka 
palace, Krsna desired to embrace it, saying, "Alas, I have never seen 
such a person before. Who is He? Just by seeing Him I have become eager 
to embrace Him, exactly like Srimati Radharani." ' "
 
 
PURPORT
 
This is a verse from Srila Rupa Gosvami's Lalita-madhava (8.34).
 
Madhya 8.150
 
TEXT 150
 
TEXT
 
ei ta' sanksepe kahila krsnera svarupa
ebe sanksepe kahi suna radha-tattva-rupa
SYNONYMS
 
 
ei ta' -- thus; sanksepe -- in brief; kahila -- I have said; krsnera -- 
of Lord Krsna; svarupa -- the original form; ebe -- now; sanksepe -- in 
summary; kahi -- I shall speak; suna -- please hear; radha -- of Srimati 
Radharani; tattva-rupa -- the actual position.
 
 
TRANSLATION
 
Sri Ramananda Raya then said, "I have thus briefly explained the 
original form of the Supreme Personality of Godhead. Now let me describe 
the position of Srimati Radharani.
 
 
Madhya 8.151
 
TEXT 151
 
TEXT
 
krsnera ananta-sakti, tate tina -- pradhana
'cic-chakti', 'maya-sakti', 'jiva-sakti'-nama
SYNONYMS
 
 
krsnera -- of Lord Krsna; ananta-sakti -- unlimited potencies; tate -- 
in that; tina -- three; pradhana -- chief; cit-sakti -- spiritual 
potency; maya-sakti -- material potency; jiva-sakti -- marginal potency, 
or living entities; nama -- named.
 
 
TRANSLATION
 
"Krsna has unlimited potencies, which can be divided into three main 
parts. These are the spiritual potency, the material potency and the 
marginal potency, which is known as the living entities.
 
 
Madhya 8.152
 
TEXT 152
 
TEXT
 
'antaranga', 'bahiranga', 'tatastha' kahi yare
antaranga 'svarupa-sakti' -- sabara upare
SYNONYMS
 
 
antaranga -- internal; bahiranga -- external; tata-stha -- marginal; 
kahi -- we say; yare -- to whom; antaranga -- the internal potency; 
svarupa-sakti -- the personal energy; sabara upare -- above all.
 
 
TRANSLATION
 
"In other words, these are all potencies of God -- internal, external 
and marginal. However, the internal potency is the Lord's personal 
energy and stands over the other two.
 
 
Madhya 8.153
 
TEXT 153
 
TEXT
 
visnu-saktih para prokta
ksetrajnakhya tatha para
avidya-karma-samjnanya
trtiya saktir isyate
SYNONYMS
 
 
visnu-saktih -- the potency of Lord Visnu; para -- spiritual; prokta -- 
it is said; ksetrajna-akhya -- the potency known as ksetrajna; tatha 
-- as well as; para -- spiritual; avidya -- ignorance; karma -- fruitive 
activities; samjna -- known as; anya -- other; trtiya -- third; saktih --
 potency; isyate -- known thus.
 
 
TRANSLATION
 
" 'The original potency of Lord Visnu is superior or spiritual. The 
living entity actually belongs to that superior energy, but there is 
another energy, called the material energy, and this third energy is 
full of ignorance.'
 
 
PURPORT
 
This is a quotation from the Visnu Purana (6.7.61).
 
Madhya 8.154
 
TEXT 154
 
TEXT
 
sac-cid-ananda-maya krsnera svarupa
ataeva svarupa-sakti haya tina rupa
SYNONYMS
 
 
sat-cit-ananda-maya -- eternal bliss and knowledge; krsnera -- of Lord 
Krsna; svarupa -- the real transcendental form; ataeva -- therefore; 
svarupa-sakti -- His spiritual personal potency; haya -- is; tina rupa --
 three forms.
 
 
TRANSLATION
 
"Originally Lord Krsna is sac-cid-ananda-vigraha, the 
transcendental form of eternity, bliss and knowledge; therefore His 
personal potency, the internal potency, has three different forms.
 
 
Madhya 8.155
 
TEXT 155
 
TEXT
 
anandamse 'hladini', sad-amse 'sandhini'
cid-amse 'samvit', yare jnana kari' mani
SYNONYMS
 
 
ananda-amse -- in bliss; hladini -- the pleasure-giving potency; sat-
amse -- in eternity; sandhini -- the creative potency; cit-amse -- in 
knowledge; samvit -- samvit; yare -- which; jnana -- 
knowledge; kari' -- taking as; mani -- I accept.
 
 
TRANSLATION
 
"Hladini is His aspect of bliss; sandhini, of eternal existence; and 
samvit, of cognizance, which is also accepted as knowledge.
 
 
Madhya 8.156
 
TEXT 156
 
TEXT
 
hladini sandhini samvit
tvayy eka sarva-samsraye
hlada-tapa-kari misra
tvayi no guna-varjite
SYNONYMS
 
 
hladini -- that which generates pleasure; sandhini -- the potency of 
existence; samvit -- the potency of knowledge; tvayi -- unto You; eka -- 
principal internal potency; sarva-samsraye -- You are the reservoir of 
all potencies; hlada -- pleasure; tapa-kari -- generator of pains; misra 
-- mixed; tvayi -- unto You; no -- never; guna-varjite -- You, 
transcendence, the Supreme Personality of Godhead.
 
 
TRANSLATION
 
" 'My dear Lord, You are the transcendental reservoir of all 
transcendental qualities. Your pleasure potency, existence potency and 
knowledge potency are actually all one spiritual internal 
potency. The conditioned soul, although actually spiritual, experiences 
sometimes pleasure, sometimes pain and sometimes a mixture 
of pain and pleasure. This is due to his being touched by matter. 
However, because You are above all material qualities, these are not 
found in You. Your superior spiritual potency is completely 
transcendental, and for You there is no such thing as relative pleasure, 
pleasure mixed with pain, or pain itself.'
 
 
PURPORT
 
This is a quotation from the Visnu Purana (1.12.69).
 
Madhya 8.157
 
TEXT 157
 
TEXT
 
krsnake ahlade, ta'te nama -- 'hladini'
sei sakti-dvare sukha asvade apani
SYNONYMS
 
 
krsnake -- unto Krsna; ahlade -- gives pleasure; ta'te -- therefore; 
nama -- the name; hladini -- pleasure-giving potency; sei sakti -- that 
potency; dvare -- by means of; sukha -- happiness; asvade -- tastes; 
apani -- Lord Krsna personally.
 
 
TRANSLATION
 
"The potency called hladini gives Krsna transcendental pleasure. Through 
this pleasure potency, Krsna personally tastes all spiritual pleasure.
 
 
Madhya 8.158
 
TEXT 158
 
TEXT
 
sukha-rupa krsna kare sukha asvadana
bhakta-gane sukha dite 'hladini' -- karana
SYNONYMS
 
 
sukha-rupa -- embodiment of pleasure; krsna -- Lord Krsna; kare -- does; 
sukha -- happiness; asvadana -- tasting; bhakta-gane -- unto the 
devotee; sukha -- happiness; dite -- to give; hladini -- the pleasure 
potency; karana -- the cause.
 
 
TRANSLATION
 
"Lord Krsna tastes all kinds of transcendental happiness, although He 
Himself is happiness personified. The pleasure relished by His pure 
devotee is also manifest by His pleasure potency.
 
Madhya 8.159
 
TEXT 159
 
TEXT
 
 
hladinira sara amsa, tara 'prema' nama
ananda-cinmaya-rasa premera akhyana
SYNONYMS
 
 
hladinira -- of this pleasure potency; sara -- the essential; amsa -- 
part; tara -- its; prema -- love of God; nama -- name; ananda -- full of 
pleasure; cit-maya-rasa -- the platform of spiritual mellows; premera -- 
of love of Godhead; akhyana -- the explanation.
 
 
TRANSLATION
 
"The most essential part of this pleasure potency is love of Godhead [
prema]. Consequently, the explanation of love of Godhead is also a 
transcendental mellow full of pleasure.
 
 
Madhya 8.160
 
TEXT 160
 
TEXT
 
premera parama-sara 'mahabhava' jani
sei mahabhava-rupa radha-thakurani
SYNONYMS
 
 
premera -- of love of Godhead; parama-sara -- the essential part; maha-
bhava -- the transcendental ecstasy of the name mahabhava; jani -- we 
know; sei -- that; maha-bhava-rupa -- the personification of the 
mahabhava transcendental ecstasy; radha-thakurani -- Srimati Radharani.
 
 
TRANSLATION
 
"The essential part of love of Godhead is called mahabhava, 
transcendental ecstasy, and that ecstasy is represented by Srimati 
Radharani.
 
 
Madhya 8.161
 
TEXT 161
 
TEXT
 
tayor apy ubhayor madhye
radhika sarvathadhika
mahabhava-svarupeyam
gunair ativariyasi
SYNONYMS
 
 
tayoh -- of them; api -- even; ubhayoh -- of both (Candravali and 
Radharani); madhye -- in the middle; radhika -- Srimati Radharani; 
sarvatha -- in every way; adhika -- greater; maha-bhava-svarupa -- the 
form of mahabhava; iyam -- this one; gunaih -- with good qualities; 
ativariyasi -- the best of all.
 
 
TRANSLATION
 
" 'Among the gopis of Vrndavana, Srimati Radharani and another gopi are 
considered chief. However, when we compare the gopis, it appears that 
Srimati Radharani is most important because Her real feature expresses 
the highest ecstasy of love. The ecstasy of love experienced by the 
other gopis cannot be compared to that of Srimati Radharani.'
 
 
PURPORT
 
This is a quotation from Srila Rupa Gosvami's Ujjvala-nilamani (4.
3).
 
Madhya 8.162
 
TEXT 162
 
TEXT
 
premera 'svarupa-deha' -- prema-vibhavita
krsnera preyasi-srestha jagate vidita
SYNONYMS
 
 
premera -- love of Godhead; svarupa-deha -- actual body; prema -- by 
love of Godhead; vibhavita -- influence; krsnera -- of Lord Krsna; 
preyasi -- of the dear friends; srestha -- topmost; jagate -- throughout 
the whole world; vidita -- known.
 
 
TRANSLATION
 
"The body of Srimati Radharani is the veritable transformation of love 
of Godhead; She is the dearmost friend of Krsna, and this is known 
throughout the world.
 
 
Madhya 8.163
 
TEXT 163
 
TEXT
 
ananda-cinmaya-rasa-pratibhavitabhis
tabhir ya eva nija-rupataya kalabhih
goloka eva nivasty akhilatma-bhuto
govindam adi-purusam tam aham bhajami
SYNONYMS
 
 
ananda -- bliss; cit -- knowledge; maya -- consisting of; rasa -- 
mellows; prati -- every second; bhavitabhih -- who are engrossed with; 
tabhih -- with those; yah -- who; eva -- certainly; nija-rupataya -- 
with His own form; kalabhih -- who are parts of portions of His pleasure 
potency; goloke -- in Goloka Vrndavana; eva -- certainly; nivasti -- 
resides; akhila-atma -- as the soul of all; bhutah -- who exists; 
govindam -- Lord Govinda; adi-purusam -- the original personality; tam --
 Him; aham -- I; bhajami -- worship.
 
 
TRANSLATION
 
" 'I worship Govinda, the primeval Lord, who resides in His own realm, 
Goloka, with Radha, who resembles His own spiritual figure and who 
embodies the ecstatic potency [hladini]. Their companions are Her 
confidantes, who embody extensions of Her bodily form and who are imbued 
and permeated with ever-blissful spiritual rasa.'
 
 
PURPORT
 
This is a quotation from Brahma-samhita (5.37).
 
Madhya 8.164
 
TEXT 164
 
TEXT
 
sei mahabhava haya 'cintamani-sara'
krsna-vancha purna kare ei karya tanra
SYNONYMS
 
 
sei -- that; maha-bhava -- supreme ecstasy; haya -- is; cintamani-sara --
 the essence of spiritual life; krsna-vancha -- all the desires of Lord 
Krsna; purna kare -- fulfills; ei -- this; karya -- business; tanra -- 
Her.
 
 
TRANSLATION
 
"That supreme ecstasy of Srimati Radharani is the essence of spiritual 
life. Her only business is to fulfill all the desires of Krsna.
 
 
Madhya 8.165
 
TEXT 165
 
TEXT
 
'mahabhava-cintamani' radhara svarupa
lalitadi sakhi -- tanra kaya-vyuha-rupa
SYNONYMS
 
 
maha-bhava -- of the topmost spiritual ecstasy; cinta-mani -- the 
touchstone; radhara svarupa -- the transcendental form of Srimati 
Radharani; lalita-adi sakhi -- the gopi associates of Srimati Radharani; 
tanra kaya-vyuha-rupa -- expansions of Her spiritual body.
 
 
TRANSLATION
 
"Srimati Radharani is the topmost spiritual gem, and the other gopis -- 
Lalita, Visakha and so on -- are expansions of Her spiritual body.
 
Madhya 8.166
 
TEXT 166
 
TEXT
 
 
radha-prati krsna-sneha -- sugandhi udvartana
ta'te ati sugandhi deha -- ujjvala-varana
SYNONYMS
 
 
radha-prati -- toward Srimati Radharani; krsna-sneha -- the affection of 
Lord Krsna; su-gandhi udvartana -- perfumed massage; ta'te -- in that; 
ati -- very; sugandhi -- perfumed; deha -- the body; ujjvala -- 
brilliant; varana -- luster.
 
 
TRANSLATION
 
"Srimati Radharani's transcendental body is brilliant in luster and full 
of all transcendental flavors. Lord Krsna's affection for Her is like 
a perfumed massage.
 
 
PURPORT
 
Sugandhi udvartana refers to a paste made of several perfumes and 
flavored oils. This paste is massaged all over the body, and in this way 
the body's dirt and perspiration are removed. Srimati Radharani's body 
is automatically perfumed, but when Her body is massaged with the 
scented paste of Lord Krsna's affection, Her entire body is doubly 
perfumed and made brilliant and lustrous. This is the beginning of 
Krsnadasa Kaviraja Gosvami's description of Srimati Radharani's 
transcendental body. This description is based on the book 
known as Premambhoja-maranda compiled by Sri Raghunatha dasa Gosvami. 
Srila Kaviraja Gosvami's descriptions in verses 165-181 are 
based on this book. A translation of the original 
Sanskrit as described by Srila Bhaktivinoda Thakura reads as follows:
 
 
"The love of the gopis for Krsna is full of transcendental ecstasy. It 
appears to be a brilliant jewel, and enlightened by such a 
transcendental jewel, Radharani's body is further perfumed and decorated 
with kunkuma. In the morning Her body is bathed in the nectar of 
compassion, in the afternoon in the nectar of youth, and in the evening 
in the nectar of luster itself. In this way the bathing is performed, 
and Her body becomes as brilliant as the cintamani jewel. Her dress is 
composed of various kinds of silken garments, which may be compared to 
Her natural shyness.
 
 
Her beauty is more and more enhanced, being decorated with kunkuma, 
which is compared to beauty itself, and with blackish musk, which is 
compared to conjugal love. Thus Her body is decorated with different 
colors. The kunkuma is red, and the musk is black. Her ornaments embody 
the natural symptoms of ecstasy -- trembling, tears, jubilation, 
stunning, perspiration, faltering of the voice, bodily redness, madness 
and dullness. In this way the entire body is bedecked with these nine 
different jewels. Over and above this, the beauty of Her body is 
enhanced by Her transcendental qualities, which hang as a flower 
garland on Her body. The ecstasy of love for Krsna is known as 
dhira and adhira, sober and restless. Such ecstasy constitutes the 
covering of Srimati Radharani's body, and it is adorned by camphor. Her 
transcendental anger toward Krsna is embodied as the arrangement of the 
hair on Her head, and the tilaka of Her great fortune shines on Her 
beautiful forehead. The earrings of Srimati Radharani are the 
holy names of Krsna, as well as the hearing of His name and fame. Her 
lips are always reddish due to the betel nut of ecstatic affection for 
Krsna. The black ointment around Her eyes is Her tricky behavior with 
Krsna brought about by love. Her joking with Krsna and gentle smiling 
is the camphor with which She is perfumed. She sleeps in Her 
room with the aroma of pride, and when She lies down in Her bed, the 
transcendental variety of Her loving ecstasies is like a jeweled locket 
in the midst of Her necklace of separation. Her transcendental breasts 
are covered by Her sari in the form of affection and anger toward Krsna. 
She has a stringed instrument known as a kacchapi-vina, which is the 
fame and fortune that actually dries up the faces and breasts of the 
other gopis. She always keeps Her hands on the shoulder of Her gopi 
friend, who is compared to Her youthful beauty, and although She 
is highly qualified with so many spiritual assets, She is nonetheless 
affected by the Cupid known as Krsna. Thus She is defeated. Srila 
Raghunatha dasa Gosvami offers his respectful obeisances to Srimati 
Radharani, taking a straw in his mouth. Indeed, he prays, 'O Gandharvika,
 Srimati Radharani, just as Lord Krsna never rejects a surrendered soul, 
please don't reject me.' " This is a summary translation of the 
Premambhoja-maranda which Kaviraja Gosvami quotes.
 
Madhya 8.167
 
TEXT 167
 
TEXT
 
 
karunyamrta-dharaya snana prathama
tarunyamrta-dharaya snana madhyama
SYNONYMS
 
 
karunya-amrta -- of the nectar of mercy; dharaya -- in the shower; snana 
-- bath; prathama -- first; tarunya-amrta -- of the nectar of youth; 
dharaya -- in the shower; snana -- bath; madhyama -- in the middle.
 
 
TRANSLATION
 
"Srimati Radharani takes Her first bath in the shower of the nectar of 
compassion, and She takes Her second bath in the nectar of youth.
 
 
PURPORT
 
Srimati Radharani first smears Her body with the paste of 
affection for Krsna. She then takes Her bath in the water of mercy. 
After passing the pauganda age (from five to ten years), Srimati 
Radharani first appears as mercy. The second bath, taken at noon, is 
taken in the water of tarunyamrta, or the nectar of youth. This is the 
actual expression of Her new youthfulness.
 
 
Madhya 8.168
 
TEXT 168
 
TEXT
 
lavanyamrta-dharaya tad-upari snana
nija-lajja-syama-pattasati-paridhana
SYNONYMS
 
 
lavanya-amrta-dharaya -- in the shower of the nectar of bodily luster; 
tat-upari -- over and above that; snana -- the bath; nija -- own; lajja -
- shyness; syama -- blackish; patta -- silk; sati -- garments; paridhana 
-- wearing.
 
 
TRANSLATION
 
"After Her midday bath, Radharani takes another bath in the nectar of 
bodily luster, and She puts on the garment of shyness, which is exactly 
like a black silk sari.
 
PURPORT
 
 
Over and above the other baths, the bath taken in the afternoon is taken 
in the nectar of full beauty. This nectar represents the personal 
qualities of beauty and luster. Thus there are three baths in different 
kinds of water. Radharani  then puts on two dresses -- a lower and 
upper dress. The upper dress is Her attachment
 for Krsna, and the lower dress is Her shyness. That lower 
portion is compared to a blackish silk garment or a bluish sari, and Her 
upper garment is pinkish. That pink garment is Her affection and 
attraction for Krsna.
 
Madhya 8.169
 
TEXT 169
 
TEXT
 
 
krsna-anuraga dvitiya aruna-vasana
pranaya-mana-kanculikaya vaksa acchadana
SYNONYMS
 
 
krsna-anuraga -- attraction for Krsna; dvitiya -- second; aruna-vasana --
 pinkish garment; pranaya -- of love; mana -- and anger; kanculikaya -- 
by a short blouse; vaksa -- breasts; acchadana -- covering.
 
 
TRANSLATION
 
"Srimati Radharani's affection for Krsna is the upper garment, which is 
pinkish in color. She then covers Her breasts with another garment, 
comprised of affection and anger toward Krsna.
 
Madhya 8.170
 
TEXT 170
 
TEXT
 
 
saundarya -- kunkuma, sakhi-pranaya -- candana
smita-kanti -- karpura, tine -- ange vilepana
SYNONYMS
 
 
saundarya -- Her personal beauty; kunkuma -- a red powder known as 
kunkuma; sakhi-pranaya -- Her love for Her associates; candana -- the 
sandalwood pulp; smita-kanti -- the sweetness of Her smile; karpura -- 
camphor; tine -- by these three things; ange -- on the body; vilepana -- 
smearing.
 
 
TRANSLATION
 
"Srimati Radharani's personal beauty is compared to the reddish powder 
known as kunkuma. Her affection for Her associates is compared to 
sandalwood pulp, and the sweetness of Her smile is compared to camphor. 
All these, combined together, are smeared over Her body.
 
 
Madhya 8.171
 
TEXT 171
 
TEXT
 
krsnera ujjvala-rasa -- mrgamada-bhara
sei mrgamade vicitrita kalevara
SYNONYMS
 
 
krsnera -- of Lord Krsna; ujjvala-rasa -- the conjugal mellow; mrga-mada 
-- of musk; bhara -- an abundance; sei -- that; mrga-made -- made by the 
aroma of the musk; vicitrita -- decorated; kalevara -- Her whole body.
 
 
TRANSLATION
 
"Conjugal love for Krsna is just like an abundance of musk. By 
that musk, Her whole body is decorated.
 
Madhya 8.172
 
TEXT 172
 
TEXT
 
pracchanna-mana vamya -- dhammilla-vinyasa
'dhiradhiratmaka' guna -- ange pata-vasa
SYNONYMS
 
 
pracchanna -- covered; mana -- anger; vamya -- craftiness; dhammilla -- 
of the bunches of hair; vinyasa -- arrangement; dhira-adhira-atmaka -- 
consisting of anger sometimes expressed and sometimes 
suppressed due to jealousy; guna -- the quality; ange -- on the body; 
pata-vasa -- silk covering.
 
 
TRANSLATION
 
"Covered anger and craftiness constitute the arrangement of Her 
hair. The quality of anger due to jealousy is just like the silk 
covering Her body.
 
 
Madhya 8.173
 
TEXT 173
 
TEXT
 
raga-tambula-rage adhara ujjvala
prema-kautilya -- netra-yugale kajjala
SYNONYMS
 
 
raga -- of love; tambula -- of the betel nut; rage -- by the reddish 
color; adhara -- lies; ujjvala -- brilliant; prema-kautilya -- the 
double dealings in loving affairs; netra-yugale -- on the two eyes; 
kajjala -- the ointment.
 
 
TRANSLATION
 
"Her attachment for Krsna is the reddish color of betel nuts on Her 
brilliant lips. Her double-dealings in loving affairs are just 
like the black ointment around Her eyes.
 
Madhya 8.174
 
TEXT 174
 
TEXT
 
 
'suddipta-sattvika' bhava, harsadi 'sancari'
ei saba bhava-bhusana saba-ange bhari'
SYNONYMS
 
 
su-uddipta-sattvika -- blazing of goodness; bhava -- the 
ecstasies; harsa-adi -- like jubilation; sancari -- the continuously 
existing ecstasies; ei saba -- all these; bhava -- ecstasies; bhusana -- 
ornaments; saba -- all; ange -- body; bhari' -- filling.
 
 
TRANSLATION
 
"The decorated ornaments on Her body are the blazing ecstasies 
of goodness, and these constantly existing ecstasies are headed by 
jubilation. All these ecstasies are like ornaments all over Her body.
 
Madhya 8.175
 
TEXT 175
 
TEXT
 
 
'kila-kincitadi'-bhava-vimsati-bhusita
guna-sreni-puspamala sarvange purita
SYNONYMS
 
 
kila-kincita-adi -- headed by kila-kincita; bhava -- with the ecstasies; 
vimsati -- twenty; bhusita -- decorated; guna-sreni -- of Her attractive 
qualities; puspa-mala -- as a garland of flowers; sarva-ange -- all over 
the body; purita -- filled.
 
 
TRANSLATION
 
"These bodily ornaments constitute twenty kinds of ecstatic 
symptoms, beginning with kila-kincita. Her transcendental qualities 
are the flower garland hanging in fullness over Her body.
 
PURPORT
 
 
The twenty different moods headed by kila-kincita are described as 
follows. First, in connection with the body, there are bhava (ecstasy), 
hava (gestures) and hela (negligence); in relation to the self there are 
sobha (beauty), kanti (luster), dipti (brilliance), madhurya (sweetness),
 pragalbhata (impudence), audarya (magnanimity) and dhairya (patience); 
and in relation to nature, there are lila (pastimes), vilasa (enjoyment),
 vicchitti (breaking off) and vibhrama (puzzlement). There are no 
English equivalents for the words kila-kincita, mottayita and kuttamita.
 
 
A flower garland constitutes the qualities of Srimati 
Radharani and is divided into mental, verbal and bodily parts. Her 
attitude of forgiveness and mercy is all mental. Her talks, which are 
very pleasing to the ear, are verbal. The physical qualities -- age, 
beauty, luster and grace -- are bodily qualities.
 
Madhya 8.176
 
TEXT 176
 
TEXT
 
 
saubhagya-tilaka caru-lalate ujjvala
prema-vaicittya -- ratna, hrdaya -- tarala
SYNONYMS
 
 
saubhagya-tilaka -- the tilaka of good fortune; caru -- beautiful; 
lalate -- on the forehead; ujjvala -- brilliant; prema -- of love of 
Godhead; vaicittya -- diversity; ratna -- the jewel; hrdaya -- the heart;
 tarala -- the locket.
 
 
TRANSLATION
 
"The tilaka of fortune is on Her beautiful broad forehead. Her 
various loving affairs are a gem, and Her heart is the locket.
 
 
Madhya 8.177
 
TEXT 177
 
TEXT
 
madhya-vayasa, sakhi-skandhe kara-nyasa
krsnalila-manovrtti-sakhi asa-pasa
SYNONYMS
 
 
madhya-vayasa -- middle age; sakhi -- of a friend; skandhe -- on 
the shoulder; kara -- hand; nyasa -- keeping; krsna -- of Lord Krsna; 
lila -- the pastimes; manah -- of the mind; vrtti -- activities; sakhi --
 gopis; asa-pasa -- here and there.
 
 
TRANSLATION
 
"Srimati Radharani's gopi friends are Her mental activities, which are 
concentrated on the pastimes of Sri Krsna. She keeps Her hand on the 
shoulder of a friend, who represents youth.
 
 
PURPORT
 
Radharani's eight companions (asta-sakhi) are different varieties of 
pleasure connected with the pastimes of Krsna. Following those pastimes 
of Sri Krsna are other activities, which are represented by the 
assistants of the gopis.
 
 
Madhya 8.178
 
TEXT 178
 
TEXT
 
nijanga-saurabhalaye garva-paryanka
ta'te vasi' ache, sada cinte krsna-sanga
SYNONYMS
 
 
nija-anga -- Her personal body; saurabha-alaye -- in the abode of aroma; 
garva -- pride; paryanka -- bedstead; ta'te -- on that; vasi' -- lying; 
ache -- there is; sada -- always; cinte -- thinks; krsna-sanga -- the 
association of Krsna.
 
 
TRANSLATION
 
"Srimati Radharani's bedstead is pride itself, and it is situated in the 
abode of Her bodily aroma. She is always seated there thinking of Krsna'
s association.
 
 
Madhya 8.179
 
TEXT 179
 
TEXT
 
krsna-nama-guna-yasa -- avatamsa kane
krsna-nama-guna-yasa-pravaha-vacane
SYNONYMS
 
 
krsna -- of Lord Krsna; nama -- the holy name; guna -- the qualities; 
yasa -- the fame; avatamsa -- ornaments; kane -- on the ear; krsna -- of 
Lord Krsna; nama -- of the holy name; guna -- of the qualities; yasa -- 
of the fame; pravaha -- waves; vacane -- in Her talking.
 
 
TRANSLATION
 
"Srimati Radharani's earrings represent the name, fame and qualities of 
Lord Krsna. The glories of Lord Krsna's name, fame and qualities are 
always inundating Her speech.
 
 
Madhya 8.180
 
TEXT 180
 
TEXT
 
krsnake karaya syama-rasa-madhu pana
nirantara purna kare krsnera sarva-kama
SYNONYMS
 
 
krsnake -- unto Krsna; karaya -- She induces; syama-rasa -- of the 
mellow of conjugal love; madhu -- the honey; pana -- drinking; nirantara 
-- constantly; purna -- complete; kare -- makes; krsnera -- of Lord 
Krsna; sarva-kama -- all kinds of lusty desires.
 
 
TRANSLATION
 
"Srimati Radharani induces Krsna to drink the honey of the conjugal 
relationship. She is therefore engaged in satisfying all the lusty 
desires of Krsna.
 
 
Madhya 8.181
 
TEXT 181
 
TEXT
 
krsnera visuddha-prema-ratnera akara
anupama-gunagana-purna kalevara
SYNONYMS
 
 
krsnera -- of Lord Krsna; visuddha-prema -- of pure transcendental love; 
ratnera -- of the valuable jewel; akara -- a mine; anupama -- 
unparalleled; guna-gana -- of groups of qualities; purna -- full; 
kalevara -- transcendental body.
 
 
TRANSLATION
 
"Srimati Radharani is exactly like a mine filled with valuable jewels of 
love for Krsna. Her transcendental body is complete with unparalleled 
spiritual qualities.
 
 
Madhya 8.182
 
TEXT 182
 
TEXT
 
ka krsnasya pranaya-janibhuh srimati radhikaika
kasya preyasy anupama-guna radhikaika na canya
jaihmyam kese drsi taralata nisthuratvam kuce 'sya
vancha-purtyai prabhavati hare radhikaika na canya
SYNONYMS
 
 
ka -- who; krsnasya -- of Lord Krsna; pranaya-janibhuh -- the 
birthplace of love of Krsna; srimati -- all-beautiful; radhika -- 
Srimati Radharani; eka -- alone; ka -- who; asya -- His; preyasi -- most 
dear friend; anupama-guna -- having unparalleled qualities; radhika -- 
Srimati Radharani; eka -- alone; na -- not; ca -- also; anya -- anyone 
else; jaihmyam -- crookedness; kese -- in the hair; drsi -- in the eyes; 
taralata -- unsteadiness; nisthuratvam -- firmness; kuce -- in the 
breasts; asyah -- Her; vancha -- of the desires; purtyai -- to fulfill; 
prabhavati -- manifests; hareh -- of Lord Krsna; radhika -- Srimati 
Radharani; eka -- alone; na -- not; ca anya -- anyone else.
 
 
TRANSLATION
 
" 'If one asks about the origin of love of Krsna, the answer is that the 
origin is in Srimati Radharani alone. Who is the most dear friend of 
Krsna? The answer again is Srimati Radharani alone. No one else. Srimati 
Radharani's hair is very curly, Her two eyes are always moving to and 
fro, and Her breasts are firm. Since all transcendental qualities are 
manifest in Srimati Radharani, She alone is able to fulfill all the 
desires of Krsna. No one else.'
 
 
PURPORT
 
This is a quotation from Sri Govinda-lilamrta (11.122) by Krsnadasa 
Kaviraja Gosvami. It is a verse in the form of questions and answers 
describing the glories of Srimati Radharani.
 
 
Madhya 8.183-184
 
TEXTS 183-184
 
TEXT
 
yanra saubhagya-guna vanche satyabhama
yanra thani kala-vilasa sikhe vraja-rama
yanra saundaryadi-guna vanche laksmi-parvati
yanra pativrata-dharma vanche arundhati
SYNONYMS
 
 
yanra -- whose; saubhagya -- of fortune; guna -- quality; vanche -- 
desires; satyabhama -- Satyabhama, one of the queens of Krsna; yanra 
thani -- from whom; kala-vilasa -- the sixty-four arts; sikhe -- learn; 
vraja-rama -- all the gopis in Vrndavana; yanra -- whose; saundarya-adi -
- such as beauty; guna -- qualities; vanche -- desires; laksmi -- the 
goddess of fortune; parvati -- the wife of Lord Siva; yanra -- whose; 
pati-vrata -- of chastity; dharma -- principle; vanche -- desires; 
arundhati -- the wife of Vasistha Muni.
 
 
TRANSLATION
 
"Even Satyabhama, one of the queens of Sri Krsna, desires the fortunate 
position and excellent qualities of Srimati Radharani. All the gopis 
learn the art of dressing from Srimati Radharani, and even the goddess 
of fortune, Laksmi, and the wife of Lord Siva, Parvati, desire Her 
beauty and qualities. Indeed, Arundhati, the celebrated chaste wife of 
Vasistha, also wants to imitate the chastity and religious principles of 
Srimati Radharani.
 
 
Madhya 8.185
 
TEXT 185
 
TEXT
 
yanra sadguna-ganane krsna na paya para
tanra guna ganibe kemane jiva chara
SYNONYMS
 
 
yanra -- whose; sat-guna -- good qualities; ganane -- in counting; krsna 
-- Lord Krsna; na -- not; paya -- obtains; para -- the limit; tanra -- 
Her; guna -- qualities; ganibe -- can count; kemane -- how; jiva -- a 
living entity; chara -- most insignificant.
 
 
TRANSLATION
 
"Even Lord Krsna Himself cannot reach the limit of the transcendental 
qualities of Srimati Radharani. How, then, can an insignificant living 
entity count them?"
 
 
Madhya 8.186
 
TEXT 186
 
TEXT
 
prabhu kahe, -- janilun krsna-radha-prema-tattva
sunite cahiye dunhara vilasa-mahattva
SYNONYMS
 
 
prabhu kahe -- Lord Sri Caitanya replied; janilun -- now I have 
understood; krsna -- of Lord Krsna; radha -- of Srimati Radharani; prema 
-- of the loving affairs; tattva -- the truth; sunite -- to hear; cahiye 
-- I desire; dunhara -- of both of Them; vilasa-mahattva -- the 
greatness of the enjoyment.
 
 
TRANSLATION
 
Lord Sri Caitanya Mahaprabhu replied, "Now I have come to understand the 
truth of the loving affairs between Radha and Krsna. Nonetheless, I 
still want to hear how both of Them gloriously enjoy such love."
 
 
Madhya 8.187
 
TEXT 187
 
TEXT
 
raya kahe, -- krsna haya 'dhira-lalita'
nirantara kama-krida -- yanhara carita
SYNONYMS
 
 
raya kahe -- Raya replied; krsna -- Lord Krsna; haya -- is; 
dhira-lalita -- a person who can keep his girl friend always in 
subjugation by different qualities; nirantara -- constantly; kama-krida -
- pastimes of sexual enjoyment; yanhara -- of whom; carita -- the 
character.
 
 
TRANSLATION
 
Raya Ramananda replied, "Lord Krsna is dhira-lalita, for He can always 
keep His girl friends in a subjugated state. Thus His only 
business is in enjoying sense gratification.
 
PURPORT
 
 
We should always remember that Krsna's sense gratification is never to 
be compared to the sense gratification of the material world. As we have 
already explained, Krsna's sense gratification is just like gold. The 
perverted reflection of that sense gratification found in the material 
world is just like iron. The purport is that Krsna is not impersonal. He 
has all the desires that are manifest in the perverted reflection within 
this material world. However, the qualities are different -- one is 
spiritual, and the other is material. Just as there is a difference 
between life and death, there is a difference between spiritual sense 
gratification and material sense gratification.
 
 
Madhya 8.188
 
TEXT 188
 
TEXT
 
vidagdho nava-tarunyah
parihasa-visaradah
niscinto dhira-lalitah
syat prayah preyasi-vasah
SYNONYMS
 
 
vidagdhah -- clever; nava-tarunyah -- always freshly youthful; parihasa -
- in joking; visaradah -- expert; niscintah -- without anxiety; dhira-
lalitah -- a hero in loving affairs; syat -- is; prayah -- almost always;
 preyasi-vasah -- one who keeps His girl friends subjugated.
 
TRANSLATION
 
 
"A person who is very cunning and always youthful, expert in joking and 
without anxiety, and who can keep his girl friends always 
subjugated, is called dhira-lalita.
 
PURPORT
 
This verse is from Bhakti-rasamrta-sindhu (2.1.230).
 
Madhya 8.189
 
TEXT 189
 
TEXT
 
 
ratri-dina kunje krida kare radha-sange
kaisora vayasa saphala kaila krida-range
SYNONYMS
 
 
ratri-dina -- day and night; kunje -- in the gardens or bushes of 
Vrndavana; krida -- pastimes; kare -- performs; radha-sange -- with 
Radharani; kaisora -- the pre-youthful; vayasa -- age; sa-phala -- 
fruitful; kaila -- made; krida-range -- taking pleasure in different 
pastimes.
 
 
TRANSLATION
 
"Day and night Lord Sri Krsna enjoys the company of Srimati Radharani in 
the bushes of Vrndavana. Thus His pre-youthful age was fulfilled through 
His affairs with Srimati Radharani.
 
 
Madhya 8.190
 
TEXT 190
 
TEXT
 
vaca sucita-sarvari-rati-kala-pragalbhyaya radhikam
vrida-kuncita-locanam viracayann agre sakhinam asau
tad-vaksoruha-citra-keli-makari-panditya-param gatah
kaisoram saphali-karoti kalayan kunje viharam harih
SYNONYMS
 
 
vaca -- by speech; sucita -- revealing; sarvari -- of the night; rati -- 
in amorous pastimes; kala -- of the portion; pragalbhyaya -- the 
importance; radhikam -- Srimati Radharani; vrida -- from shame; kuncita-
locanam -- having Her eyes closed; viracayan -- making; agre -- before; 
sakhinam -- Her friends; asau -- that one; tat -- of Her; vaksah-ruha -- 
on the breasts; citra-keli -- with variegated pastimes; makari -- in 
drawing dolphins; panditya -- of cleverness; param -- the limit; gatah --
 who reached; kaisoram -- adolescence; sa-phali-karoti -- makes 
successful; kalayan -- performing; kunje -- in the bushes; viharam -- 
pastimes; harih -- the Supreme Personality of Godhead.
 
 
TRANSLATION
 
" 'Thus Lord Sri Krsna spoke of the sexual activities of the previous 
night. In this way He made Srimati Radharani close Her eyes out of 
shyness. Taking this opportunity, Sri Krsna painted various types of 
dolphins on Her breasts. Thus He became a very expert artist for all the 
gopis. During such pastimes, the Lord enjoyed the fulfillment of His 
youth.' "
 
 
PURPORT
 
This quotation is also found in Bhakti-rasamrta-sindhu (2.1.231).
 
Madhya 8.191
 
TEXT 191
 
TEXT
 
prabhu kahe, -- eho haya, age kaha ara
raya kahe, -- iha va-i buddhi-gati nahi ara
SYNONYMS
 
 
prabhu kahe -- Lord Caitanya Mahaprabhu said; eho haya -- this is all 
right; age kaha ara -- please go forward and say more; raya kahe -- 
Ramananda Raya replied; iha va-i -- except this; buddhi-gati -- movement 
of my intelligence; nahi -- there is not; ara -- any more.
 
 
TRANSLATION
 
Sri Caitanya Mahaprabhu said, "This is all right, but please continue." 
At that time Raya Ramananda replied, "I don't think my intelligence goes 
beyond this."
 
 
Madhya 8.192
 
TEXT 192
 
TEXT
 
yeba 'prema-vilasa-vivarta' eka haya
taha suni' tomara sukha haya, ki na haya
SYNONYMS
 
 
yeba -- whatever; prema-vilasa-vivarta -- the resultant bewilderment or 
revolution in the ecstasy of loving affairs; eka haya -- there is one 
topic; taha -- that; suni' -- hearing; tomara -- Your; sukha -- 
happiness; haya -- is; ki -- or; na -- not; haya -- is.
 
 
TRANSLATION
 
Raya Ramananda then informed Sri Caitanya Mahaprabhu that there was 
another topic, known as prema-vilasa-vivarta. "You may hear of this from 
me," Ramananda Raya said. "However, I do not know whether You will be 
happy with it or not."
 
 
PURPORT
 
These statements are set forth for our understanding, according to Srila 
Bhaktivinoda Thakura in his Amrta-pravaha-bhasya. In essence, Sri 
Caitanya Mahaprabhu told Ramananda Raya, "My dear Ramananda, the 
explanation you have given about the goal of life and the pastimes of 
Srimati Radharani and Krsna is certainly the truth. Although this is 
factual, you can continue telling Me more if there is anything more to 
say." In reply, Ramananda Raya said, "I do not think I have anything to 
say beyond this, but there is a topic known as prema-vilasa-vivarta, 
which I may explain to You. I do not know whether it will bring You 
happiness or not."
 
 
Madhya 8.193
 
TEXT 193
 
TEXT
 
eta bali' apana-krta gita eka gahila
preme prabhu sva-haste tanra mukha acchadila
SYNONYMS
 
 
eta bali' -- saying this; apana-krta -- composed by himself; gita -- 
song; eka -- one; gahila -- sang; preme -- in love of Godhead; prabhu -- 
Sri Caitanya Mahaprabhu; sva-haste -- by His own hand; tanra -- his (
Ramananda Raya's); mukha -- mouth; acchadila -- covered.
 
 
TRANSLATION
 
Saying this, Ramananda Raya began to sing a song he had composed, but 
Sri Caitanya Mahaprabhu, out of  ecstasy of love of Godhead, 
immediately covered Ramananda's mouth with His own hand.
 
 
PURPORT
 
The topics that are about to be discussed between Lord Sri Caitanya 
Mahaprabhu and Ramananda Raya cannot be understood by a materialistic 
poet, nor by intelligence or material perception. Srila Bhaktisiddhanta 
Sarasvati Thakura states that the spiritual mellow can be realized only 
when one is situated on the transcendental platform beyond the material 
stage of goodness. That platform is called visuddha-sattva (sattvam 
visuddham vasudeva-sabditam). Realization of the visuddha-sattva 
is beyond the pale of the material world and is not perceived 
by bodily senses or mental speculation. Our identification with the 
gross body and subtle mind is different from spiritual understanding. 
Since the intelligence and mind are material, the loving affairs of Sri 
Radha and Krsna are beyond their perception. (sarvopadhi-
vinirmuktam tat-paratvena nirmalam): when we are 
free from all material designations and our senses are completely 
purified by the bhakti process, we can understand the sense activities 
of the Absolute Truth (hrsikena hrsikesa-sevanam bhaktir ucyate
).
 
 
The spiritual senses are beyond the material senses. A materialist can 
think only of the negation of material variety; he cannot understand 
spiritual variety. He thinks that spiritual variety simply contradicts 
material variety and is a negation or void, but such conceptions cannot 
even reach the precincts of spiritual realization. The wonderful 
activities of the gross body and subtle mind are always imperfect. They 
are below the degree of spiritual understanding and are ephemeral. The 
spiritual mellow is eternally wonderful and is described as purna, 
suddha, nitya-mukta -- that is completely purified and 
eternally liberated from all material conceptions. When we are unable to 
fulfill our material desires, there is certainly sorrow and confusion. 
This may be described as vivarta. However, in spiritual life there is no 
sorrow, inebriety or imperfection. Srila Ramananda Raya was expert in 
realizing the spiritual activities of Srimati Radharani and Krsna, and 
Ramananda's spiritual experience was placed before Sri Caitanya 
Mahaprabhu as he inquired whether the Lord approved his realization of 
spiritual truth.
 
 
There are three books prominent in this connection. One was written by 
Bhakta dasa Baula and is called Vivarta-vilasa. Another was compiled by 
Jagadananda and is called Prema-vivarta. Sri Ramananda Raya's 
book is called Prema-vilasa-vivarta. The Vivarta-vilasa by Bhakta dasa 
Baula is completely different from the other two books. Sometimes a 
university student or professor tries to study these transcendental 
literatures and attempts to put forth a critical analysis from the 
mundane view, with an end to receiving degrees like a Ph.D. Such 
realization is certainly different from that of Ramananda Raya. If one 
actually wants to take a Ph.D. degree from Sri Caitanya Mahaprabhu and 
be approved by Ramananda Raya, he must first become free from all 
material designations (sarvopadhi-vinirmuktam tat-paratvena nirmalam
). A person who identifies with his material body 
cannot understand these talks between Sri Ramananda Raya and Sri 
Caitanya Mahaprabhu. Man-made religious scriptures and transcendental 
philosophical talks are quite different. Indeed, there is a gulf of 
difference between the two. This subject matter has been very diligently 
described by Sriman Madhvacarya. Since material philosophers are 
situated in the material prema of vilasa-vivarta, they are unable 
to realize the spiritual prema-vilasa-vivarta. They cannot accommodate 
an elephant upon a dish. Similarly, mundane speculators cannot capture 
the spiritual elephant within their limited conception. It is just like 