Chapter 8
Talks Between Sri Caitanya Mahaprabhu and Ramananda Raya
The summary of the Eighth Chapter is given by Srila Bhaktivinoda Thakura in his 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 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 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, and serving the Lord in the moods of pure servitude, 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 a 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.
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; 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 ocean 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 the water of all the conclusive purports of devotional service and was empowered by the ocean to spread this water over the ocean of Sri Caitanya Mahaprabhu Himself. Thus the ocean of Caitanya Mahaprabhu became filled with the jewels of the knowledge of pure devotional service.
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!
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 Visakhapatnam. 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 Visakhapatnam. 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 Visakhapatnam 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.
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 of 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.
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 a 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 the commentary on Srimad-Bhagavatam written 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."
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).
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.
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.
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.
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.
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.
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.
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.
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 on a palanquin to take his bath.
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.
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.
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--renunciant; 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.
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 to be 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.
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.
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 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.
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."
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.
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 each other was awakened in them both, and they 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.
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--horripilation; vaivarnya--paleness; dunhara--of both of them; mukhete--in the mouth; suni'--hearing; gadgada--faltering; krsna varna--Krsna's name.
TRANSLATION
When they embraced each other, ecstatic symptoms--paralysis, perspiration, tears, shivering, paleness and standing up of the bodily hairs--appeared. The word "Krsna" came from their mouths falteringly.
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.
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?"
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."
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 those outsiders 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.
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 smiled and began to speak as follows.
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 spoke of your good qualities, and he made a great endeavor to convince Me to meet you.
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."
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.
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.
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.
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.
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 the 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 the 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 attain 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 one is situated in the service of the Lord in Krsna consciousness, one should not be considered stri, sudra, vaisya or lower than sudra. Though a person may be from a lowborn family, if he is engaged in the Lord's service he 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)
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, the materialistic people. But Sri Caitanya Mahaprabhu, out of His boundless and causeless mercy, could show favor to anyone, regardless of birth and position.
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 (39):
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. But the merciful Sri Caitanya Mahaprabhu has simply advised us to chant the Hare Krsna maha-mantra: harer nama harer nama harer namaiva 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.
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 tuccha-vat 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 books about Krsna consciousness so that people can read them and be benefited. But if one gives some contribution to a Krsna conscious man, he never refuses it.
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).
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.
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.
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 behavior and bodily features, You are the Supreme Personality of Godhead. It is impossible for ordinary living beings to 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 and 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 the 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 the 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.
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 simply the sight of you has melted everyone' s heart.
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 that everyone is 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."
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?
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."
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 each other.
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 a brahmana Vaisnava following the Vedic principles came and offered obeisances. He fell flat before Sri Caitanya Mahaprabhu and invited Him for lunch.
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.
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."
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."
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.
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 each other again.
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 a 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 the Padma Purana and take regular baths. He should also, after bathing, decorate his body with the twelve tilakas.
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 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 the Bhagavad-gita. Sri Caitanya Mahaprabhu followed this principle very strictly and discussed the philosophy of the 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.
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 system. 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 the 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 the Bhagavad-gita (4.13):
catur-varnyam maya srstam
guna-karma-vibhagasah
tasya kartaram api mam
viddhy akartaram avyayam
Elsewhere in the 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 the Vedanta-sutra.
TEXT 58
TEXT
varnasramacara-vata
purusena parah puman
visnur aradhyate pantha
nanyat tat-tosa-karanam
SYNONYMS
varna-asrama-acara-vata--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 twice-born, 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 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 thus awaken his natural 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.
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."
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, " 'My dear son of Kunti, whatever you do, whatever you eat, whatever you offer in sacrifice, whatever you give in charity, and whatever austerities you perform, all the results of such activities should be offered to Me, Krsna, the Supreme Personality of Godhead.' "
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 the Bhagavad-gita (9.27), which instructs 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 the 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."
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. But 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).
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.'
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 the Vedic literature. In this way one is fixed in the service of the Lord."
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 again rejected his statement and 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 conditioned 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, the spiritual world is a manifestation of spiritual energy and is known as Vaikunthaloka, "the place where there is no anxiety." The material world, known as brahmanda 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. Viraja-nadi 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 Viraja-nadi, one cannot conceive of the Vaikunthalokas. Brahmaloka and Viraja-nadi 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 advanced position. He therefore quoted the following verse from the Bhagavad-gita (18.54).
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 the Bhagavad-gita, 'One who is thus transcendentally situated at once realizes the Supreme Brahman and becomes fully joyful. He never laments or desires to have anything. He is equally disposed toward every living entity. In that state he attains pure devotional service unto Me.' "
PURPORT
In the Bhagavad-gita (18.54) 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.
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.
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.' "
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, or free 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.
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 offerings; 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 within the stomach, varieties of food and drink make one feel very happy. Similarly, when the Lord is worshiped with pure love, the various activities performed in the course of that worship awaken transcendental bliss in the heart of the devotee.'
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), an anthology compiled by Srila Rupa Gosvami. Verse 69 refers to devotional service in faith, and verse 70 refers to devotional service rendered out of intense greed. The first is devotional service rendered in accordance with 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.
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.
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."
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 I engage as Your permanent eternal servant 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).
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.
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 the of external energy; nara-darakena--with Him, 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
" 'Neither those who are engaged in self-realization, appreciating the Brahman effulgence of the Lord, nor those engaged in devotional service while accepting the Supreme Personality of Godhead as master, nor those who are under the clutches of Maya, thinking the Lord an ordinary person, can 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.
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.
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?'
TEXT 78
TEXT
nemam virinco na bhavo
na srir apy anga-samsraya
prasadam lebhire gopi
yat tat prapa vimukti-dat
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.
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 perfectional 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.
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, He put His arms around their necks and embraced them. This transcendental favor was never bestowed upon the goddess of fortune or the other consorts in the spiritual world. Nor was such a thing even imagined by the most beautiful girls in the heavenly planets, girls whose bodily luster and aroma resemble the lotus flower. And what to speak of worldly women who may be very, very beautiful according to 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.
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 their feelings of separation, Lord Krsna appeared among the gopis 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.
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.
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 literature 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, kartabhaja, neda, daravesa, sani, sakhibheki, smarta, jata-gosani, ativadi, cudadhari and gauranga-nagari.
Moreover, there are those who take the caste gosvamis' opinions of such parties as bona fide, comparing these 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. But 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 parental mellow is better than that of fraternity. Above all these 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.
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 45.
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.
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].
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.
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 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 paternal affection, 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.
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 (10.82.44). 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.
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 of receiving the favor of the Lord. This is a decision made by gross materialists. 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, 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, the impersonal Brahman or whatever, and one can chant the Lord's name in any way and in any form. Such materialists claim that since ultimately all these names and forms are one, the result is the same. They also give the example that a man who has different names will answer if called by any one of them. Therefore, they claim, 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 the Bhagavad-gita (9.25):
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 the ancestors go to the ancestors, those who worship ghosts and spirits will take birth among such beings, 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. The material nature gives a person his own nature, by which he increases affection for different types of demigods. However, the Bhagavad-gita (7.20) 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 intelligence has been stolen by material desires surrender unto demigods and follow the particular rules and regulations of worship according to their own natures."
Although one may be elevated to the heavenly planets, the results of such a benediction are limited:
anta-vat 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 the Bhagavad-gita (18.55), 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 Me as I am, as the Supreme Personality of Godhead, only by devotional service. And when one is in full consciousness of Me by such devotion, he can enter into the kingdom of God."
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 (1.1.2) therefore says:
dharmah projjhita-kaitavo 'tra paramo nirmatsaranam satam
vedyam vastavam atra vastu siva-dam 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."
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 as 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 gives an exalted title to an utterly worthless thing; 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 mellow, 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 who has attained this realization can understand the sac-cid-ananda form of the Lord. Similarly, Paramatma realization--realization of the plenary expansion of the Absolute Truth within everyone's heart--is also an incomplete understanding of the Absolute Truth. Even a devotee of the Personality of Godhead Narayana cannot actually understand the transcendental attractive features of Krsna. Indeed, a devotee of Krsna who is attached to the sublime attractive features 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 Rukmini-ramana or Narayana in place of the name Krsna. 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.
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 the Bhagavad-gita [4.11],'As all surrender unto Me, I reward them accordingly. Everyone follows My path in all respects, O son of Prtha.'
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 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.
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.'
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.
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 marakata; 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.' "
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."
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.
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, "Srimati Radharani's love for Sri Krsna is topmost. Indeed, the glories of Srimati Radharani are highly esteemed in all revealed scriptures.
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 [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 (2.1.45), by Srila Rupa Gosvami. It also appears in Adi-lila, Chapter Four, verse 215, and again in Madhya-lila, Chapter Eighteen, verse 8.
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 words 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 name 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.
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.
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 (verse 106 in this chapter) will be quoted from the Gita-govinda of Jayadeva Gosvami.
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."
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.
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.
TEXT 106
TEXT
kamsarir api samsara-
vasana-baddha-srnkhalam
radham adhaya hrdaye
tatyaja vraja-sundarih
SYNONYMS
kamsa-arih--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 arena of the rasa dance and the company of all the other beautiful damsels of Vraja.'
TEXT 107
TEXT
itas tatas tam anusrtya radhikam
ananga-bana-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; bana-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.
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.
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.
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.
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; svabhava--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 a young boy and a young girl is like the movement of a snake. On account of this, two types of anger arise between a young boy and girl--anger with cause and anger without cause.'
PURPORT
During the rasa dance, one form of Krsna was between every two gopis. But 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.
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 resentful; tanre--Srimati Radharani; na dekhiya--not seeing; vyakula--very anxious; haila--became; sri-hari--Lord Krsna.
TRANSLATION
"When Radharani left the rasa dance out of anger and resentment, Lord Sri Krsna became very anxious because He could not see Her.
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.
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.
TEXT 115
TEXT
itas-tatah bhrami' kahan radha na pana
visada karena kama-bane khinna hana
SYNONYMS
itah-tatah--here and there; bhrami'--wandering; kahan--anywhere; radha--Srimati Radharani; na--not; pana--finding; visada--lamentation; karena--does; kama-bane--by the arrow of Cupid; khinna--hurt; hana--becoming.
TRANSLATION
"When Krsna went out to search for Srimati Radharani, He wandered here and there. But not finding Her, He became afflicted by the arrow of Cupid and began to lament.
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."
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.
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.
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 mellows and the transcendental form of love of Godhead.
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 explain; nare--not able.
TRANSLATION
"Kindly explain all these truths to Me. But for yourself, no one can do so."
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.
TEXT 122
TEXT
tomara siksaya padi yena suka-patha
saksat isvara tumi, ke bujhe tomara nata
SYNONYMS
tomara siksaya--by Your instruction; padi--I recite; yena--like; suka-patha--the reciting 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?
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."
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.
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.
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.' "
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. But 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 one's 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 having attained 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.
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, vaisyas 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. The spiritual master who first gives information about spiritual life is called the vartma-pradarsaka-guru, the spiritual master who initiates according to the regulations of the sastras is called the diksa-guru, and the spiritual master who gives instructions for elevation is called the 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, even if a vipra, or 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 Sarasvati 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 gosthy-anandi. A bhajananandi is not interested in preaching work, but a gosthy-anandi 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.
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."
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. But 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.
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.
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."
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. "Krsna 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.
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.
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.
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).
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 su-mahan
nimesardhakhyo va vrajati na hi yatrapi samayah
bhaje svetadvipam 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 Krsna's beloveds, and all of them are as spiritual as 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 a prayer by Srila Narottama dasa Thakura (Prarthana 1):
ara kabe nitai-candera karuna haibe
samsara-vasana mora kabe tuccha habe
"When will Lord Nityananda have mercy upon me so that I can realize the uselessness of material pleasure?"
visaya chadiya kabe suddha habe 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 enjoyments 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 continuously enjoyed. In the spiritual world such sex pleasure 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 yasmad gayatri tvam tatah smrta: One who chants the Gayatri mantra is gradually delivered from the material clutches. In other words, 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 kamamaya
The Kama-gayatri 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 syllables (see Cc. Madhya 21.125-29) 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, Puspa-bana and Ananga. Kama-deva is Madana-mohana, the Deity who establishes our relationship with Krsna. Puspa-bana ("He who carries an arrow made of flowers") is Govinda, the Personality of Godhead who accepts our devotional service. And Ananga is Gopijana-vallabha, who 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 the Brahma-samhita it is stated (5.27-29):
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. Thus the lotus-born Brahma received the Gayatri mantra, which had sprung from the song of Sri Krsna's flute. In this way 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.
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 spaceship. According to the Bhagavad-gita (8.20), 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 unmanifested 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 antimaterial 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 the 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. . Therefore here the enjoyment of lusty desires between male and female is all material. One cannot compare the lusty desires of a materialistic man to the transcendental lusty desires of Krsna. Unless one is advanced in spiritual science, he cannot understand the lusty desires between Krsna and the gopis. In the 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 as His. But 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 the Bhagavad-gita (4.9):
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."
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 the Bhagavad-gita (7.3):
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."
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 the Bhagavad-gita (14.26) confirms:
mam ca yo 'vyabhicarena
bhakti-yogena sevate
sa gunan samatityaitan
brahma-bhuyaya kalpate
"One who engages in full devotional service, unfailing in all circumstances, at once transcends the modes of material nature and thus comes to the level of Brahman."
Simply by engaging in the loving service of the Lord one can attain liberation. As stated in the 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. One who has understood Krsna in truth but is still maintaining some material connection 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 cin-mayi Gayatri, the spiritual mantras: om namo bhagavate vasudevaya, klim krsnaya govindaya gopijana-vallabhaya svaha, and klim kama-devaya 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 in the previous verse and the current verse:
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 chanting this mantra, the Kama-gayatri with the kama-bija. As the Bhagavad-gita (18.65) 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."
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, that attraction is manifest (ceto-darpana-marjanam bhava-maha-davagni-nirvapanam).
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).
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. But in all transcendental relationships the devotee is the worshiper [asraya], and Krsna is the object of worship [visaya].
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 all the mellows of devotional service, 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 the minds of; 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 the minds of Syama and Lalita. He is the most attractive lover of Srimati Radharani and is the reservoir of pleasure for devotees in 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, vatsalya-rasa or madhurya-rasa.
This is the opening verse of the Bhakti-rasamrta-sindhu, by Srila Rupa Gosvami.
TEXT 143
TEXT
srngara-rasaraja-maya-murti-dhara
ataeva atma-paryanta-sarva-citta-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 devotees in 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.
TEXT 144
TEXT
visvesam anuranjanena janayann anandam indivara-
sreni-syamala-komalair upanayann angair anangotsavam
svacchandam vraja-sundaribhir abhitah praty-angam alingitah
srngarah sakhi murtiman iva madhau mugdho harih kridati
SYNONYMS
visvesam--of all the gopis; anuranjanena--by the act of pleasing; janayan--producing; anandam--the bliss; indivara-sreni--like a row of blue lotuses; syamala--bluish black; komalaih--and soft; upanayan--bringing; angaih--with His limbs; ananga-utsavam--a festival for Cupid; svacchandam--without restriction; vraja-sundaribhih--by the young women of Vraja; abhitah--on both sides; prati-angam--each limb; alingitah--embraced; srngarah--amorous love; sakhi--O friend; murti-man--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.
TEXT 145
TEXT
laksmi-kantadi avatarera hare mana
laksmi-adi nari-ganera kare akarsana
SYNONYMS
laksmi-kanta-adi--goddess of fortune's husband (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, who is the incarnation of Sankarsana and the husband of the goddess of fortune. He attracts not only Narayana but also all women, headed by the goddess of fortune, the consort of Narayana.
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.
TEXT 147
TEXT
kasyanubhavo 'sya na deva vidmahe
tavanghri-renu-sparasadhikarah
yad-vanchaya srir lalanacarat tapo
vihaya kaman su-ciram 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; su-ciram--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 observing 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.
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.
TEXT 149
TEXT
aparikalita-purvah kas camatkara-kari
sphurati mama gariyan esa madhurya-purah
ayam aham api hanta preksya yam lubdha-cetah
sa-rabhasam 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).
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.
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.
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. But the internal potency is the Lord's personal energy and stands over the other two.
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 ksetra-jna; 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).
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.
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--the knowledge potency; 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.
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; na u--never; guna-varjite--You, the 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, sometimes experiences pleasure, sometimes pain and sometimes a mixture of pain and pleasure. This is due to his being touched by matter. But 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).
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.
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 devotees; 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 devotees is also manifest by His pleasure potency.
TEXT 159
TEXT
hladinira sara amsa, tara 'prema' nama