1|Adi 4: The Confidential Reasons for the Appearance
>|of Sri Caitanya Mahaprabhu
2|Chapter 4:
3|The Confidential Reasons for the Appearance of Sri
>|Caitanya Mahaprabhu
4| In this chapter of the epic Caitanya-caritamrta, Krsnadasa
>|Kaviraja Gosvami has stressed that Lord Caitanya appeared
>|for three principal purposes of His own. The first purpose
>|was to relish the position of Srimati Radharani, who is the
>|prime reciprocator of transcendental love of Sri Krsna.
>|Lord Krsna is the reservoir of transcendental loving
>|transactions with Srimati Radharani. The subject of those
>|loving transactions is the Lord Himself, and Radharani is
>|the object. Thus the subject, the Lord, wanted to relish
>|the loving mellow in the position of the object, Radharani.
5|The second reason for His appearance was to understand the
>|transcendental mellow of Himself. Lord Krsna is all
>|sweetness. Radharani's attraction for Krsna is sublime, and
>|to experience that attraction and understand the
>|transcendental sweetness of Himself, He accepted the
>|mentality of Radharani.
6|The third reason that Lord Caitanya appeared was to enjoy
>|the bliss tasted by Radharani. The Lord thought that
>|undoubtedly Radharani enjoyed His company and He enjoyed
>|the company of Radharani, but the exchange of
>|transcendental mellow between the spiritual couple was more
>|pleasing to Srimati Radharani than to Sri Krsna. Radharani
>|felt more transcendental pleasure in the company of Krsna
>|than He could understand without taking Her position, but
>|for Sri Krsna to enjoy in the position of Srimati Radharani
>|was impossible because that position was completely foreign
>|to Him. Krsna is the transcendental male, and Radharani is
>|the transcendental female. Therefore, to know the
>|transcendental pleasure of loving Krsna, Lord Krsna Himself
>|appeared as Lord Caitanya, accepting the emotions and
>|bodily luster of Srimati Radharani.
7|Lord Caitanya appeared in order to fulfill these
>|confidential desires , and also to preach the special
>|significance of chanting Hare Krsna, Hare Krsna, Krsna
>|Krsna, Hare Hare / Hare Rama, Hare Rama, Rama Rama, Hare
>|Hare and to answer the call of Advaita Prabhu. These were
>|secondary reasons.
8|Sri Svarupa Damodara Gosvami was the principal figure among
>|Lord Caitanya's confidential devotees. The records of his
>|diary have revealed these confidential purposes of the Lord.
>| These revelations have been confirmed by the statements of
>|Srila Rupa Gosvami in his various prayers and poems.
9|This chapter also specifically describes the difference
>|between lust and love. The transactions of Krsna and Radha
>|are completely different from material lust. Therefore the
>|author has very clearly distinguished between them.
10|Adi 4.1
11|TEXT 1
12|TEXT
13|sri-caitanya-prasadena
14|tad-rupasya vinirnayam
15|balo 'pi kurute sastram
16|drstva vraja-vilasinah
17|SYNONYMS
18|sri-caitanya-prasadena-by the mercy of Lord Caitanya
>|Mahaprabhu; tat-of Him; rupasya-of the form; vinirnayam-
>|complete determination; balah-a child; api-even; kurute-
>|makes; sastram-the revealed scriptures; drstva-having seen;
>|vraja-vilasinah-who enjoys the pastimes of Vraja.
19|TRANSLATION
20|By the mercy of Lord Caitanya Mahaprabhu, even a foolish
>|child can fully describe the real nature of Lord Krsna, the
>|enjoyer of the pastimes of Vraja, according to the vision
>|of the revealed scriptures.
21|PURPORT
22|One can ascertain the meaning of this Sanskrit sloka only
>|when one is endowed with the causeless mercy of Lord
>|Caitanya. Lord Sri Krsna, being the absolute Personality of
>|Godhead, cannot be exposed to the mundane instruments of
>|vision. He reserves the right not to be exposed by the
>|intellectual feats of nondevotees. Notwithstanding this
>|truth, even a small child can easily understand Lord Sri
>|Krsna and His transcendental pastimes in the land of
>|Vrndavana by the grace of Lord Caitanya Mahaprabhu.
23|Adi 4.2
24|TEXT 2
25|TEXT
26|jaya jaya sri-caitanya jaya nityananda
27|jayadvaita-candra jaya gaura-bhakta-vrnda
28|SYNONYMS
29|jaya jaya-all glory; sri-caitanya-to Lord Caitanya; jaya-
>|all glory; nityananda-to Lord Nityananda; jaya-all glory;
>|advaita-candra-to Advaita Acarya; jaya-all glory; gaura-
>|bhakta-vrnda-to the devotees of Lord Caitanya Mahaprabhu.
30|TRANSLATION
31|All glory to Lord Caitanya Mahaprabhu! All glory to Lord
>|Nityananda ! All glory to Sri Advaita Acarya ! And all
>|glory to all the devotees of Lord Caitanya !
32|Adi 4.3
33|TEXT 3
34|TEXT
35|caturtha slokera artha kaila vivarana
36|pancama slokera artha suna bhakta-gana
37|SYNONYMS
38|caturtha-fourth; slokera-of the verse; artha-the meaning;
>|kaila-made; vivarana-description; pancama-fifth; slokera-of
>|the verse; artha-the meaning; suna-please hear; bhakta-gana-
>|O devotees.
39|TRANSLATION
40|I have described the meaning of the fourth verse. Now, O
>|devotees, kindly hear the explanation of the fifth verse.
41|Adi 4.4
42|TEXT 4
43|TEXT
44|mula-slokera artha karite prakasa
45|artha lagaite age kahiye abhasa
46|SYNONYMS
47|mula-original; slokera-of the verse; artha-the meaning;
>|karite-to make; prakasa-revelation; artha-the meaning;
>|lagaite-to touch; age-first; kahiye-I shall speak; abhasa-
>|hint.
48|TRANSLATION
49|Just to explain the original verse, I shall first suggest
>|its meaning.
50|Adi 4.5
51|TEXT 5
52|TEXT
53|caturtha slokera artha ei kaila sara
54|prema-nama pracarite ei avatara
55|SYNONYMS
56|caturtha-fourth; slokera-of the verse; artha-the meaning;
>|ei-this; kaila-gave; sara-essence; prema-love of Godhead;
>|nama-the holy name; pracarite-to propagate; ei-this;
>|avatara-incarnation.
57|TRANSLATION
58|I have given the essential meaning of the fourth verse:
>|this incarnation [Sri Caitanya Mahaprabhu] descends to
>|propagate the chanting of the holy name and spread love of
>|God.
59|Adi 4.6
60|TEXT 6
61|TEXT
62|satya ei hetu, kintu eho bahiranga
63|ara eka hetu, suna, ache antaranga
64|SYNONYMS
65|satya-true; ei-this; hetu-reason; kintu-but; eho-this;
>|bahiranga-external; ara-another; eka-one; hetu-reason; suna-
>|please hear; ache-is; antaranga-internal.
66|TRANSLATION
67|Although this is true, this is but the external reason for
>|the Lord's incarnation. Please hear one other reason-the
>|confidential reason-for the Lord's appearance.
68|PURPORT
69|In the Third Chapter, fourth verse, it has been clearly
>|said that Lord Caitanya appeared in order to distribute
>|love of Krsna and the chanting of His transcendental holy
>|name, Hare Krsna. That was the secondary purpose of Lord
>|Caitanya's appearance. The real reason is different, as we
>|shall see in this chapter.
70|Adi 4.7
71|TEXT 7
72|TEXT
73|purve yena prthivira bhara haribare
74|krsna avatirna haila sastrete pracare
75|SYNONYMS
76|purve-previously; yena-as; prthivira-of the earth; bhara-
>|burden; haribare-to take away; krsna-Lord Krsna; avatirna-
>|incarnated; haila-was; sastrete-the scriptures; pracare-
>|proclaim.
77|TRANSLATION
78|The scriptures proclaim that Lord Krsna previously
>|descended to take away the burden of the earth.
79|Adi 4.8
80|TEXT 8
81|TEXT
82|svayam-bhagavanera karma nahe bhara-harana
83|sthiti-karta visnu karena jagat-palana
84|SYNONYMS
85|svayam-bhagavanera-of the original Supreme Personality of
>|Godhead; karma-the business; nahe-is not; bhara-harana-
>|taking away the burden; sthiti-karta-the maintainer; visnu-
>|Lord Visnu; karena-does; jagat-palana-protection of the
>|universe.
86|TRANSLATION
87|To take away this burden, however, is not the work of the
>|Supreme Personality of Godhead. The maintainer, Lord Visnu,
>|is the one who protects the universe.
88|Adi 4.9
89|TEXT 9
90|TEXT
91|kintu krsnera yei haya avatara-kala
92|bhara-harana-kala tate ha-ila misala
93|SYNONYMS
94|kintu-but; krsnera-of Lord Krsna; yei-that which; haya-is;
>|avatara-of incarnation; kala-the time; bhara-harana-of
>|taking away the burden; kala-the time; tate-in that; ha-ila-
>|there was; misala-mixture.
95|TRANSLATION
96|But the time to lift the burden of the world mixed with the
>|time for Lord Krsna's incarnation.
97|PURPORT
98|We have information from the Bhagavad-gita that the Lord
>|appears at particular intervals to adjust a time-worn
>|spiritual culture. Lord Sri Krsna appeared at the end of
>|Dvapara-yuga to regenerate the spiritual culture of human
>|society and also to manifest His transcendental pastimes.
>|Visnu is the authorized Lord who maintains the created
>|cosmos, and He is also the principal Deity who makes
>|adjustments when there is improper administration in the
>|cosmic creation. But Sri Krsna , being the primeval Lord,
>|appears not in order to make such administrative
>|adjustments but only to exhibit His transcendental pastimes
>|and thus attract the fallen souls back home, back to
>|Godhead.
99|However, the time for administrative rectification and the
>|time for Lord Sri Krsna's appearance coincided at the end
>|of the last Dvapara-yuga. Therefore when Sri Krsna appeared,
>| Visnu, the Lord of maintenance, merged with Him
>|because all the plenary portions and parts of the absolute
>|Personality of Godhead merge with Him during His appearance.
100|Adi 4.10
101|TEXT 10
102|TEXT
103|purna bhagavan avatare yei kale
104|ara saba avatara tante asi' mile
105|SYNONYMS
106|purna-full; bhagavan-the Supreme Personality of Godhead;
>|avatare-incarnates; yei-that; kale-at the time; ara-other;
>|saba-all; avatara-incarnations; tante-in Him; asi'-coming;
>|mile-meet.
107|TRANSLATION
108|When the complete Supreme Personality of Godhead descends,
>|all other incarnations of the Lord meet together within Him.
109|Adi 4.11–12
110|TEXTS 11–12
111|TEXT
112|narayana, catur-vyuha, matsyady-avatara
113|yuga-manvantaravatara, yata ache ara
114|sabe asi' krsna-ange haya avatirna
115|aiche avatare krsna bhagavan purna
116|SYNONYMS
117|narayana-Lord Narayana; catuh-vyuha-the four expansions;
>|matsya-adi-beginning with Matsya; avatara-the incarnations;
>|yuga-manv-antara-avatara-the yuga and manv-antara
>|incarnations; yata-as many as; ache-there are; ara-other;
>|sabe-all; asi'-coming; krsna-ange-in the body of Lord Krsna;
>| haya-are; avatirna-incarnated; aiche-in this way; avatare-
>|incarnates; krsna-Lord Krsna; bhagavan-the Supreme
>|Personality of Godhead; purna-full.
118|TRANSLATION
119|Lord Narayana, the four primary expansions [Vasudeva,
>|Sankarsana, Pradyumna and Aniruddha], Matsya and the other
>|lila incarnations, the yuga-avataras, the manv-antara
>|incarnations and as many other incarnations as there are-
>|all descend in the body of Lord Krsna. In this way the
>|complete Supreme Godhead, Lord Krsna Himself, appears.
120|Adi 4.13
121|TEXT 13
122|TEXT
123|ataeva visnu takhana krsnera sarire
124|visnu-dvare kare krsna asura-samhare
125|SYNONYMS
126|ataeva-therefore; visnu-Lord Visnu; takhana-at that time;
>|krsnera-of Lord Krsna; sarire-in the body; visnu-dvare-by
>|Lord Visnu; kare-does; krsna-Lord Krsna; asura-samhare-
>|killing the demons.
127|TRANSLATION
128|At that time, therefore, Lord Visnu is present in the body
>|of Lord Krsna, and Lord Krsna kills the demons through Him.
129|Adi 4.14
130|TEXT 14
131|TEXT
132|anusanga-karma ei asura-marana
133|ye lagi' avatara, kahi se mula karana
134|SYNONYMS
135|anusanga-karma-secondary work; ei-this; asura-of the demons;
>| marana-killing; ye-that; lagi'-for; avatara-the
>|incarnation; kahi-I shall speak; se-the; mula-root; karana-
>|cause.
136|TRANSLATION
137|Thus the killing of the demons is but secondary work. I
>|shall now speak of the main reason for the Lord's
>|incarnation.
138|Adi 4.15–16
139|TEXTS 15–16
140|TEXT
141|prema-rasa-niryasa karite asvadana
142|raga-marga bhakti loke karite pracarana
143|rasika-sekhara krsna parama-karuna
144|ei dui hetu haite icchara udgama
145|SYNONYMS
146|prema-rasa-of the mellow of love of God; niryasa-the
>|essence; karite-to do; asvadana-tasting; raga-marga-the
>|path of spontaneous attraction; bhakti-devotional service;
>|loke-in the world; karite-to do; pracarana-propagation;
>|rasika-sekhara-the supremely jubilant; krsna-Lord Krsna;
>|parama-karuna-the most merciful; ei-these; dui-two; hetu-
>|reasons; haite-from; icchara-of desire; udgama-the birth.
147|TRANSLATION
148|The Lord's desire to appear was born from two reasons: the
>|Lord wanted to taste the sweet essence of the mellows of
>|love of God, and He wanted to propagate devotional service
>|in the world on the platform of spontaneous attraction.
>|Thus He is known as supremely jubilant and as the most
>|merciful of all.
149|PURPORT
150|During the period of Lord Krsna's appearance, the killing
>|of asuras or nonbelievers such as Kamsa and Jarasandha was
>|done by Visnu, who was within the person of Sri Krsna. Such
>|apparent killing by Lord Sri Krsna took place as a matter
>|of course and was an incidental activity for Him. But the
>|real purpose of Lord Krsna's appearance was to stage a
>|dramatic performance of His transcendental pastimes at
>|Vrajabhumi, thus exhibiting the highest limit of
>|transcendental mellow in the exchanges of reciprocal love
>|between the living entity and the Supreme Lord. These
>|reciprocal exchanges of mellows are called raga-bhakti, or
>|devotional service to the Lord in transcendental rapture.
>|Lord Sri Krsna wants to make known to all the conditioned
>|souls that He is more attracted by raga-bhakti than vidhi-
>|bhakti, or devotional service under scheduled regulations.
>|It is said in the Vedas (Taittiriya Up. 2.7), raso
>|vai sah: the Absolute Truth is the reservoir for all kinds
>|of reciprocal exchanges of loving sentiments. He is also
>|causelessly merciful, and He wants to bestow upon us this
>|privilege of raga-bhakti. Thus He appeared by His own
>|internal energy. He was not forced to appear by any
>|extraneous force.
151|Adi 4.17
152|TEXT 17
153|TEXT
154|aisvarya-jnanete saba jagat misrita
155|aisvarya-sithila-preme nahi mora prita
156|SYNONYMS
157|aisvarya jnanete-with knowledge of majesty; saba-all; jagat-
>|the universe; misrita-mixed; aisvarya-sithila-weakened by
>|majesty; preme-in love; nahi-there is not; mora-My; prita-
>|pleasure.
158|TRANSLATION
159|[Lord Krsna thought:] "All the universe is filled with the
>|conception of My majesty, but love weakened by that sense
>|of majesty does not satisfy Me.
160|Adi 4.18
161|TEXT 18
162|TEXT
163|amare isvara mane, apanake hina
164|tara preme vasa ami na ha-i adhina
165|SYNONYMS
166|amare-Me; isvara-the Lord; mane-regards; apanake-himself;
>|hina-low; tara-of him; preme-by the love; vasa-controlled;
>|ami-I; na ha-i-am not; adhina-subservient.
167|TRANSLATION
168|"If one regards Me as the Supreme Lord and himself as a
>|subordinate, I do not become subservient to his love, nor
>|can it control Me.
169|Adi 4.19
170|TEXT 19
171|TEXT
172|amake ta' ye ye bhakta bhaje yei bhave
173|tare se se bhave bhaji,-e mora svabhave
174|SYNONYMS
175|amake-Me; ta'-certainly; ye ye-whatever; bhakta-devotee;
>|bhaje-worships; yei-which; bhave-in the mood; tare-him; se
>|se-that; bhave-in the mood; bhaji-I reciprocate; e-this;
>|mora-My; svabhave-in the nature.
176|TRANSLATION
177|"In whatever transcendental mellow My devotee worships Me,
>|I reciprocate with him. That is My natural behavior.
178|PURPORT
179|The Lord, by His inherent nature, reveals Himself before
>|His devotees according to their inherent devotional service.
>| The Vrndavana pastimes demonstrated that although
>|generally people worship God with reverence, the Lord is
>|more pleased when a devotee thinks of Him as his pet son,
>|personal friend or most dear fiance and renders service
>|unto Him with such natural affection. The Lord becomes a
>|subordinate object of love in such transcendental
>|relationships. Such pure love of Godhead is unadulterated
>|by any tinge of superfluous nondevotional desires and is
>|not mixed with any sort of fruitive action or empiric
>|philosophical speculation. It is pure and natural love of
>|Godhead, spontaneously aroused in the absolute stage. This
>|devotional service is executed in a favorable atmosphere
>|freed from material affection.
180|Adi 4.20
181|TEXT 20
182|TEXT
183|ye yatha mam prapadyante
184|tams tathaiva bhajamy aham
185|mama vartmanuvartante
186|manusyah partha sarvasah
187|SYNONYMS
188|ye-all who; yatha-as; mam-unto Me; prapadyante-surrender;
>|tan-them; tatha-so; eva-certainly; bhajami-reward; aham-I;
>|mama-My; vartma-path; anuvartante-follow; manusyah-all men;
>|partha-O son of Prtha; sarvasah-in all respects.
189|TRANSLATION
190|"'In whatever way My devotees surrender unto Me, I reward
>|them accordingly. Everyone follows My path in all respects,
>|O son of Prtha.'
191|PURPORT
192|In the Fourth Chapter of the Bhagavad-gita Lord Krsna
>|affirms that formerly (some 120 million years before the
>|Battle of Kuruksetra) He explained the mystic philosophy of
>|the Gita to the sun-god. The message was received through
>|the chain of disciplic succession, but in course of time,
>|the chain being broken somehow or other, Lord Sri Krsna
>|appeared again and taught Arjuna the truths of the Bhagavad-
>|gita. At that time the Lord spoke this verse (Bg. 4.11) to
>|His friend Arjuna.
193|Adi 4.21–22
194|TEXTS 21–22
195|TEXT
196|mora putra, mora sakha, mora prana-pati
197|ei-bhave yei more kare suddha-bhakti
198|apanake bada mane, amare sama-hina
199|sei bhave ha-i ami tahara adhina
200|SYNONYMS
201|mora-my; putra-son; mora-my; sakha-friend; mora-my; prana-
>|pati-lord of life; ei bhave-in this way; yei-those who;
>|more-unto Me; kare-do; suddha-bhakti-pure devotion; apanake-
>|himself; bada-great; mane-he regards; amare-Me; sama-equal;
>|hina-or lower; sei bhave-in that way; ha-i-am; ami-I;
>|tahara-to him; adhina-subordinate.
202|TRANSLATION
203|"If one cherishes pure loving devotion to Me, thinking of
>|Me as his son, his friend or his beloved, regarding himself
>|as great and considering Me his equal or inferior, I become
>|subordinate to him.
204|PURPORT
205|In the Caitanya-caritamrta three kinds of devotional
>|service are described-namely, bhakti (ordinary devotional
>|service), suddha-bhakti (pure devotional service) and
>|viddha-bhakti (mixed devotional service).
206|When devotional service is executed with some material
>|purpose, involving fruitive activities, mental speculations
>|or mystic yoga, it is called mixed or adulterated
>|devotional service. Besides bhakti-yoga, the Bhagavad-gita
>|also describes karma-yoga, jnana-yoga and dhyana-yoga. Yoga
>|means linking with the Supreme Lord, which is possible only
>|through devotion. Fruitive activities ending in devotional
>|service, philosophical speculation ending in devotional
>|service, and the practice of mysticism ending in devotional
>|service are known respectively as karma-yoga, jnana-yoga
>|and dhyana-yoga. But such devotional service is adulterated
>|by the three kinds of material activities.
207|For those grossly engaged in identifying the body as the
>|self, pious activity, or karma-yoga, is recommended. For
>|those who identify the mind with the self, philosophical
>|speculation, or jnana-yoga, is recommended. But devotees
>|standing on the spiritual platform have no need of such
>|material conceptions of adulterated devotion. Adulterated
>|devotional service does not directly aim for love of the
>|Supreme Personality of Godhead. Therefore service performed
>|strictly in conformity with the revealed scriptures is
>|better than such viddha-bhakti because it is free from all
>|kinds of material contamination. It is executed in Krsna
>|consciousness, solely to please the Supreme Personality of
>|Godhead.
208|Those who are spontaneously devoted to the Lord and have no
>|aims for material gain are called attracted devotees. They
>|are spontaneously attracted to the service of the Lord, and
>|they follow in the footsteps of self-realized souls. Their
>|pure devotion (suddha-bhakti), manifested from pure love of
>|Godhead, surpasses the regulative principles of the
>|authoritative scriptures. Sometimes loving ecstasy
>|transcends regulative principles; such ecstasy, however, is
>|completely on the spiritual platform and cannot be imitated.
>| The regulative principles help ordinary devotees rise to
>|the stage of perfect love of Godhead. Pure love for Krsna
>|is the perfection of pure devotion, and pure devotional
>|service is identical with spontaneous devotional service.
209|Flawless execution of regulative principles is exhibited in
>|the Vaikuntha planets. By strictly executing these
>|principles one can be elevated to the Vaikuntha planets.
>|But spontaneous pure loving service is found in Krsnaloka
>|alone.
210|Adi 4.23
211|TEXT 23
212|TEXT
213|mayi bhaktir hi bhutanam
214|amrtatvaya kalpate
215|distya yad asin mat-sneho
216|bhavatinam mad-apanah
217|SYNONYMS
218|mayi-to Me; bhaktih-devotional service; hi-certainly;
>|bhutanam-of the living beings; amrtatvaya-the eternal life;
>|kalpate-brings about; distya-by good fortune; yat-which;
>|asit-was; mat-for Me; snehah-the affection; bhavatinam-of
>|all of you; mat-of Me; apanah-the obtaining.
219|TRANSLATION
220|"'Devotional service rendered to Me by the living beings
>|revives their eternal life. O My dear damsels of Vraja,
>|your affection for Me is your good fortune, for it is the
>|only means by which you have obtained My favor.'
221|PURPORT
222|Pure devotional service is represented in the activities of
>|the residents of Vrajabhumi (Vrndavana). During a solar
>|eclipse, the Lord came from Dvaraka and met the inhabitants
>|of Vrndavana at Samanta-pancaka. The meeting was intensely
>|painful for the damsels of Vrajabhumi because Lord Krsna
>|had apparently left them to reside at Dvaraka. But the Lord
>|obligingly acknowledged the pure devotional service of the
>|damsels of Vraja by speaking this verse (SB 10.82.44).
223|Adi 4.24
224|TEXT 24
225|TEXT
226|mata more putra-bhave karena bandhana
227|atihina-jnane kare lalana palana
228|SYNONYMS
229|mata-mother; more-Me; putra-bhave-in the position of a son;
>|karena-does; bandhana-binding; ati-hina-jnane-in thinking
>|very poor; kare-does; lalana-nourishing; palana-protecting.
230|TRANSLATION
231|"Mother sometimes binds Me as her son. She nourishes and
>|protects Me, thinking Me utterly helpless.
232|Adi 4.25
233|TEXT 25
234|TEXT
235|sakha suddha-sakhye kare, skandhe arohana
236|tumi kon bada loka,-tumi ami sama
237|SYNONYMS
238|sakha-the friend; suddha-sakhye-in pure friendship; kare-
>|does; skandhe-on the shoulders; arohana-mounting; tumi-You;
>|kon-what; bada-big; loka-person; tumi-You; ami-I; sama-the
>|same.
239|TRANSLATION
240|"My friends climb on My shoulders in pure friendship,
>|saying, 'What kind of big man are You? You and I are equal.'
241|Adi 4.26
242|TEXT 26
243|TEXT
244|priya yadi mana kari' karaye bhartsana
245|veda-stuti haite hare sei mora mana
246|SYNONYMS
247|priya-the lover; yadi-if; mana kari'-sulking; karaye-does;
>|bhartsana-rebuking; veda-stuti-the Vedic prayers; haite-
>|from; hare-takes away; sei-that; mora-My; mana-mind.
248|TRANSLATION
249|"If My beloved consort reproaches Me in a sulky mood, that
>|steals My mind from the reverent hymns of the Vedas.
250|PURPORT
251|According to the Upanisads, all living entities are
>|dependent on the supreme living entity, the Personality of
>|Godhead. As it is said (Katha Up. 2 .2. 13), nityo
>|nityanam cetanas cetananam eko bahunam yo vidadhati kaman:
>|one eternal living entity supports all the other eternal
>|living entities. Because the Supreme Personality of Godhead
>|maintains all the other living entities, they remain
>|subordinate to the Lord, even when joined with Him in the
>|reciprocation of loving affairs.
252|But in the course of exchanging transcendental love of the
>|highest purity, sometimes the subordinate devotee tries to
>|predominate over the predominator. One who lovingly engages
>|with the Supreme Lord as if he were His mother or father
>|sometimes supersedes the position of the Supreme
>|Personality of Godhead. Similarly, His fiancee or lover
>|sometimes supersedes the position of the Lord. But such
>|attempts are exhibitions of the highest love. Only out of
>|pure love does the subordinate lover of the Supreme
>|Personality of Godhead chide Him. The Lord, enjoying this
>|chiding, takes it very nicely. The exhibition of natural
>|love makes such activities very enjoyable. In worship of
>|the Supreme Lord with veneration there is no manifestation
>|of such natural love because the devotee considers the Lord
>|his superior.
253|Regulative principles in devotional service are meant for
>|those who have not invoked their natural love of Godhead.
>|When natural love arises, all regulative methods are
>|surpassed, and pure love is exhibited between the Lord and
>|the devotee. Although on such a platform of love the
>|devotee sometimes appears to predominate over the Lord or
>|transgress regulative principles, such dealings are far
>|more advanced than ordinary dealings through regulative
>|principles with awe and veneration. A devotee who is
>|actually free from all designations due to complete
>|attachment in love for the Supreme exhibits spontaneous
>|love for Godhead, which is always superior to the devotion
>|of regulative principles.
254|The informal language used between lover and beloved is
>|indicative of pure affection. When devotees worship
>|their beloved as the most venerable object, spontaneous
>|loving sentiments are observed to be lacking. A neophyte
>|devotee who follows the Vedic instructions that regulate
>|those who lack pure love of Godhead may superficially seem
>|more exalted than a devotee in spontaneous love of Godhead.
>|But in fact such spontaneous pure love is far superior to
>|regulated devotional service. Such pure love of Godhead is
>|always glorious in all respects, more so than reverential
>|devotional service rendered by a less affectionate devotee.
255|Adi 4.28
256|TEXTS 27–28
257|TEXT
258|ei suddha-bhakta lana karimu avatara
259|kariba vividha-vidha adbhuta vihara
260|vaikunthadye nahi ye ye lilara pracara
261|se se lila kariba, yate mora camatkara
262|SYNONYMS
263|ei-these; suddha-bhakta-pure devotees; lana-taking; karimu-
>|I shall make; avatara-incarnation; kariba-I shall do;
>|vividha-vidha-various kinds; adbhuta-wonderful; vihara-
>|pastimes; vaikuntha-adye-in the Vaikuntha planets, etc.;
>|nahi-not; ye ye-whatever; lilara-of the pastimes; pracara-
>|broadcasting; se se-those; lila-pastimes; kariba-I shall
>|perform; yate-in which; mora-My; camatkara-wonder.
264|TRANSLATION
265|"Taking these pure devotees with Me, I shall descend and
>|sport in various wonderful ways, unknown even in Vaikuntha.
>|I shall broadcast such pastimes by which even I am amazed.
266|PURPORT
267|Lord Krsna in the form of Lord Caitanya educates His
>|devotees to develop progressively to the stage of pure
>|devotional service. Thus He appears periodically as a
>|devotee to take part in various wonderful activities
>|depicted in His sublime philosophy and teachings.
268|There are innumerable Vaikuntha planets in the spiritual
>|sky, and in all of them the Lord accepts the service
>|rendered by His eternal devotees in a reverential mood.
>|Therefore Lord Sri Krsna presents His most confidential
>|pastimes as He enjoys them in His transcendental realm.
>|Such pastimes are so attractive that they attract even the
>|Lord, and thus He relishes them in the form of Lord
>|Caitanya.
269|Adi 4.29
270|TEXT 29
271|TEXT
272|mo-visaye gopi-ganera upapati-bhave
273|yoga-maya karibeka apana-prabhave
274|SYNONYMS
275|mo-visaye-on the subject of Me; gopi-ganera-of the gopis;
>|upapati-of a paramour; bhave-in the position; yoga-maya-
>|yogamaya, Lord Krsna's internal potency; karibeka-will make;
>| apana-her own; prabhave-by the influence.
276|TRANSLATION
277|"The influence of yogamaya will inspire the gopis with the
>|sentiment that I am their paramour.
278|PURPORT
279|Yogamaya is the name of the internal potency that makes the
>|Lord forget Himself and become an object of love for His
>|pure devotee in different transcendental mellows. This
>|yogamaya potency creates a spiritual sentiment in the minds
>|of the damsels of Vraja by which they think of Lord Krsna
>|as their paramour. This sentiment is never to be compared
>|to mundane illicit sexual love. It has nothing to do with
>|sexual psychology, although the pure love of such devotees
>|seems to be sexual. One should know for certain that
>|nothing can exist in this cosmic manifestation that has no
>|real counterpart in the spiritual field. All material
>|manifestations are emanations of the Transcendence. The
>|erotic principles of amorous love reflected in mixed
>|material values are perverted reflections of the reality of
>|spirit, but one cannot understand the reality unless one is
>|sufficiently educated in the spiritual science.
280|Adi 4.30
281|TEXT 30
282|TEXT
283|amiha na jani taha, na jane gopi-gana
284|dunhara rupa-gune dunhara nitya hare mana
285|SYNONYMS
286|amiha-I; na jani-shall not know; taha-that; na jane-will
>|not know; gopi-gana-the gopis; dunhara-of the two; rupa-
>|gune-the beauty and qualities; dunhara-of the two; nitya-
>|always; hare-carry away; mana-the minds.
287|TRANSLATION
288|"Neither the gopis nor I shall notice this, for our minds
>|will always be entranced by one another's beauty and
>|qualities.
289|PURPORT
290|In the spiritual sky the Vaikuntha planets are predominated
>|by Narayana. His devotees have the same features He does,
>|and the exchange of devotion there is on the platform of
>|reverence. But above all these Vaikuntha planets is Goloka,
>|or Krsnaloka, where the original Personality of Godhead,
>|Krsna, fully manifests His pleasure potency in free loving
>|affairs. Since the devotees in the material world know
>|almost nothing about these affairs, the Lord desires to
>|show these affairs to them.
291|In Goloka Vrndavana there is an exchange of love known as
>|parakiya-rasa. It is something like the attraction of a
>|married woman for a man other than her husband. In the
>|material world this sort of relationship is most abominable
>|because it is a perverted reflection of the parakiya-rasa
>|in the spiritual world, where it is the highest kind of
>|loving affair. Such feelings between the devotee and the
>|Lord are presented by the influence of yogamaya. The
>|Bhagavad-gita states that devotees of the highest grade are
>|under the care of daiva-maya, or yogamaya: mahatmanas tu
>|mam partha daivim prakrtim asritah (Bg. 9.13). Those who
>|are actually great souls (mahatmas) are fully absorbed in
>|Krsna consciousness, always engaged in the service of the
>|Lord. They are under the care of daivi-prakrti, or yogamaya.
>| Yogamaya creates a situation in which the devotee is
>|prepared to transgress all regulative principles simply to
>|love Krsna. A devotee naturally does not like to transgress
>|the laws of reverence for the Supreme Personality of
>|Godhead, but by the influence of yogamaya he is prepared to
>|do anything to love the Supreme Lord better.
292|Those under the spell of the material energy cannot at all
>|appreciate the activities of yogamaya, for a conditioned
>|soul can hardly understand the pure reciprocation between
>|the Lord and His devotee. But by executing devotional
>|service under the regulative principles, one can become
>|very highly elevated and then begin to appreciate the
>|dealings of pure love under the management of yogamaya.
293|In the spiritual loving sentiment induced by the yogamaya
>|potency, both Lord Sri Krsna and the damsels of Vraja
>|forget themselves in spiritual rapture. By the influence of
>|such forgetfulness, the attractive beauty of the gopis
>|plays a prominent part in the transcendental satisfaction
>|of the Lord, who has nothing to do with mundane sex.
>|Because spiritual love of Godhead is above everything
>|mundane, the gopis superficially seem to transgress the
>|codes of mundane morality. This perpetually puzzles mundane
>|moralists. Therefore yogamaya acts to cover the Lord and
>|His pastimes from the eyes of mundaners, as confirmed in
>|the Bhagavad-gita (7.25), where the Lord says that He
>|reserves the right of not being exposed to everyone.
294|The acts of yogamaya make it possible for the Lord and the
>|gopis, in loving ecstasy, to sometimes meet and sometimes
>|separate. These transcendental loving affairs of the Lord
>|are unimaginable to empiricists involved in the impersonal
>|feature of the Absolute Truth. Therefore the Lord Himself
>|appears before the mundaners to bestow upon them the
>|highest form of spiritual realization and also personally
>|relish its essence. The Lord is so merciful that He Himself
>|descends to take the fallen souls back home to the kingdom
>|of Godhead, where the erotic principles of Godhead are
>|eternally relished in their real form, distinct from the
>|perverted sexual love so much adored and indulged in by the
>|fallen souls in their diseased condition. The reason the
>|Lord displays the rasa-lila is essentially to induce all
>|the fallen souls to give up their diseased morality and
>|religiosity, and to attract them to the kingdom of God to
>|enjoy the reality. A person who actually understands what
>|the rasa-lila is will certainly hate to indulge in mundane
>|sex life. For the realized soul, hearing the Lord's rasa-
>|lila through the proper channel will result in complete
>|abstinence from material sexual pleasure.
295|Adi 4.31
296|TEXT 31
297|TEXT
298|dharma chadi' rage dunhe karaye milana
299|kabhu mile, kabhu na mile,-daivera ghatana
300|SYNONYMS
301|dharma chadi'-giving up religious customs; rage-in love;
>|dunhe-both; karaye-do; milana-meeting; kabhu-sometimes;
>|mile-they meet; kabhu-sometimes; na mile-they do not meet;
>|daivera-of destiny; ghatana-the happening.
302|TRANSLATION
303|"Pure attachment will unite us even at the expense of moral
>|and religious duties [dharma]. Destiny will sometimes bring
>|us together and sometimes separate us.
304|PURPORT
305|The gopis came out to meet Krsna in the dead of night when
>|they heard the sound of His flute. Srila Rupa Gosvami
>|has accordingly composed a nice verse (see Adi 5.224)
>|that describes the beautiful boy called Govinda standing by
>|the bank of the Yamuna with His flute to His lips in the
>|shining moonlight. Those who want to enjoy life in the
>|materialistic way of society, friendship and love should
>|not go to the Yamuna to see the form of Govinda. The sound
>|of Lord Krsna's flute is so sweet that it has made the
>|gopis forget all about their relationships with their
>|kinsmen and flee to Krsna in the dead of night.
306|By leaving home in that way, the gopis transgressed the
>|Vedic regulations of household life. This indicates that
>|when natural feelings of love for Krsna become fully
>|manifest, a devotee can neglect conventional social rules
>|and regulations. In the material world we are situated in
>|designative positions only, but pure devotional service
>|begins when one is freed from all designations. When love
>|for Krsna is awakened, the designative positions are
>|overcome.
307|The spontaneous attraction of Sri Krsna for His dearest
>|parts and parcels generates an enthusiasm that obliges Sri
>|Krsna and the gopis to meet together. To celebrate this
>|transcendental enthusiasm, there is need of a sentiment of
>|separation between the lover and beloved. In the condition
>|of material tribulation, no one wants the pangs of
>|separation. But in the transcendental form, the very same
>|separation, being absolute in its nature, strengthens the
>|ties of love and enhances the desire of the lover and
>|beloved to meet. The period of separation, evaluated
>|transcendentally, is more relishable than the actual
>|meeting, which lacks the feelings of increasing
>|anticipation because the lover and beloved are both present.
308|Adi 4.32
309|TEXT 32
310|TEXT
311|ei saba rasa-niryasa kariba asvada
312|ei dvare kariba saba bhaktere prasada
313|SYNONYMS
314|ei-these; saba-all; rasa-niryasa-essence of mellows; kariba-
>|I shall do; asvada-tasting; ei dvare-by this; kariba-I
>|shall do; saba-all; bhaktere-to the devotees; prasada-favor.
315|TRANSLATION
316|"I shall taste the essence of all these rasas, and in this
>|way I shall favor all the devotees.
317|Adi 4.33
318|TEXT 33
319|TEXT
320|vrajera nirmala raga suni' bhakta-gana
321|raga-marge bhaje yena chadi' dharma-karma
322|SYNONYMS
323|vrajera-of Vraja; nirmala-spotless; raga-love; suni'-
>|hearing; bhakta-gana-the devotees; raga-marge-on the path
>|of spontaneous love; bhaje-they worship; yena-so that;
>|chadi'-giving up; dharma-religiosity; karma-fruitive
>|activity.
324|TRANSLATION
325|"Then, by hearing about the pure love of the residents of
>|Vraja, devotees will worship Me on the path of spontaneous
>|love, abandoning all rituals of religiosity and fruitive
>|activity."
326|PURPORT
327|Many realized souls, such as Raghunatha dasa Gosvami and
>|King Kulasekhara, have recommended with great emphasis that
>|one develop this spontaneous love of Godhead, even at the
>|risk of transgressing all the traditional codes of morality
>|and religiosity. Sri Raghunatha dasa Gosvami, one of the
>|six Gosvamis of Vrndavana, has written in his prayers
>|called the Manah-siksa that one should simply worship Radha
>|and Krsna with all attention. Na dharmam nadharmam sruti-
>|gana-niruktam kila kuru: one should not be much interested
>|in performing Vedic rituals or simply following rules and
>|regulations.
328|King Kulasekhara has written similarly, in his book Mukunda-
>|mala-stotra (5):
329|nastha dharme na vasu-nicaye naiva kamopabhoge
330|yad bhavyam tad bhavatu bhagavan purva-karmanurupam
331|etat prarthyam mama bahu-matam janma-janmantare 'pi
332|tvat-padambho-ruha-yuga-gata niscala bhaktir astu
333|"I have no attraction for performing religious rituals or
>|holding any earthly kingdom. I do not care for sense
>|enjoyments; let them appear and disappear in accordance
>|with my previous deeds. My only desire is to be fixed in
>|devotional service to the lotus feet of the Lord, even
>|though I may continue to take birth here life after life."
334|Adi 4.34
335|TEXT 34
336|TEXT
337|anugrahaya bhaktanam
338|manusam deham asritah
339|bhajate tadrsih krida
340|yah srutva tat-paro bhavet
341|SYNONYMS
342|anugrahaya-for showing favor; bhaktanam-to the devotees;
>|manusam-humanlike; deham-body; asritah-accepting; bhajate-
>|He enjoys; tadrsih-such; kridah-pastimes; yah-which; srutva-
>|having heard; tat-parah-fully intent upon Him; bhavet-one
>|must become.
343|TRANSLATION
344|"Krsna manifests His eternal humanlike form and performs
>|His pastimes to show mercy to the devotees. Having heard
>|such pastimes, one should engage in service to Him."
345|PURPORT
346|This text is from Srimad-Bhagavatam (10.33.36). The Supreme
>|Personality of Godhead has innumerable expansions of His
>|transcendental form who eternally exist in the spiritual
>|world. This material world is only a perverted reflection
>|of the spiritual world, where everything is manifested
>|without inebriety. There everything is in its original
>|existence, free from the domination of time. Time cannot
>|deteriorate or interfere with the conditions in the
>|spiritual world, where different manifestations of the
>|Supreme Personality of Godhead are the recipients of the
>|worship of different living entities in their
>|constitutional spiritual positions. In the spiritual world
>|all existence is unadulterated goodness. The goodness found
>|in the material world is contaminated by the modes of
>|passion and ignorance.
347|The saying that the human form of life is the best position
>|for devotional service has its special significance because
>|only in this form can a living entity revive his eternal
>|relationship with the Supreme Personality of Godhead. The
>|human form is considered the highest state in the cycle of
>|the species of life in the material world. If one takes
>|advantage of this highest kind of material form, one can
>|regain his position of devotional service to the Lord.
348|Incarnations of the Supreme Personality of Godhead appear
>|in all the species of life, although this is inconceivable
>|to the human brain. The Lord's pastimes are differentiated
>|according to the appreciating capacity of the different
>|types of bodies of the living entities. The Supreme Lord
>|bestows the most merciful benediction upon human society
>|when He appears in His human form. It is then that humanity
>|gets the opportunity to engage in different kinds of
>|eternal service to the Lord.
349|Special natural appreciation of the descriptions of a
>|particular pastime of Godhead indicates the constitutional
>|position of a living entity. Adoration, servitorship,
>|friendship, parental affection and conjugal love are the
>|five primary relationships with Krsna. The highest
>|perfectional stage of the conjugal relationship, enriched
>|by many sentiments, gives the maximum relishable mellow to
>|the devotee.
350|The Lord appears in different incarnations-as a fish,
>|tortoise and boar, as Parasurama, Lord Rama, Buddha and so
>|on-to reciprocate the different appreciations of living
>|entities in different stages of evolution. The conjugal
>|relationship of amorous love called parakiya-rasa is the
>|unparalleled perfection of love exhibited by Lord Krsna and
>|His devotees.
351|A class of so-called devotees known as sahajiyas try to
>|imitate the Lord's pastimes, although they have no
>|understanding of the amorous love in His expansions of
>|pleasure potency. Their superficial imitation can create
>|havoc on the path for the advancement of one's spiritual
>|relationship with the Lord. Material sexual indulgence can
>|never be equated with spiritual love, which is in
>|unadulterated goodness. The activities of the sahajiyas
>|simply lower one deeper into the material contamination of
>|the senses and mind. Krsna's transcendental pastimes
>|display eternal servitorship to Adhoksaja, the Supreme Lord,
>| who is beyond all conception through material senses.
>|Materialistic conditioned souls do not understand the
>|transcendental exchanges of love, but they like to indulge
>|in sense gratification in the name of devotional service.
>|The activities of the Supreme Lord can never be understood
>|by irresponsible persons who think the pastimes of Radha
>|and Krsna to be ordinary affairs. The rasa dance is
>|arranged by Krsna's internal potency yogamaya, and it is
>|beyond the grasp of the materially affected person. Trying
>|to throw mud into transcendence with their perversity, the
>|sahajiyas misinterpret the sayings tat-paratvena nirmalam [
>|Cc. Madhya 19.170] and tat-paro bhavet. By misinterpreting
>|tadrsih kridah, they want to indulge in sex while
>|pretending to imitate Lord Krsna. But one must actually
>|understand the imports of the words through the
>|intelligence of the authorized gosvamis. Srila Narottama
>|dasa Thakura, in his prayers to the Gosvamis, has explained
>|his inability to understand such spiritual affairs :
352|rupa-raghunatha-pade ha-ibe akuti
353|kabe hama bujhaba se yugala-piriti
354|"When I shall be eager to understand the literature given
>|by the Gosvamis, then I shall be able to understand the
>|transcendental love affairs of Radha and Krsna." In other
>|words, unless one is trained under the disciplic succession
>|of the Gosvamis, one cannot understand Radha and Krsna. The
>|conditioned souls are naturally averse to understanding the
>|spiritual existence of the Lord, and if they try to know
>|the transcendental nature of the Lord's pastimes while they
>|remain absorbed in materialism, they are sure to blunder
>|like the sahajiyas.
355|Adi 4.35
356|TEXT 35
357|TEXT
358|'bhavet' kriya vidhilin, sei iha kaya
359|kartavya avasya ei, anyatha pratyavaya
360|SYNONYMS
361|bhavet-bhavet; kriya-the verb; vidhi-lin-an injunction of
>|the imperative mood; sei-that; iha-here; kaya-says;
>|kartavya-to be done; avasya-certainly; ei-this; anyatha-
>|otherwise; pratyavaya-detriment.
362|TRANSLATION
363|Here the use of the verb "bhavet," which is in the
>|imperative mood, tells us that this certainly must be done.
>|Noncompliance would be abandonment of duty.
364|PURPORT
365|This imperative is applicable to pure devotees. Neophytes
>|will be able to understand these affairs only after being
>|elevated by regulated devotional service under the expert
>|guidance of the spiritual master. Then they too will be
>|competent to hear of the love affairs of Radha and Krsna.
366|As long as one is in material, conditioned life, strict
>|discipline is required in the matter of moral and immoral
>|activities. The absolute world is transcendental and free
>|from such distinctions because there inebriety is not
>|possible. But in this material world a sexual appetite
>|necessitates distinction between moral and immoral conduct.
>|There are no sexual activities in the spiritual world. The
>|transactions between lover and beloved in the spiritual
>|world are pure transcendental love and unadulterated bliss.
367|One who has not been attracted by the transcendental beauty
>|of rasa will certainly be dragged down into material
>|attraction, thus to act in material contamination and
>|progress to the darkest region of hellish life. But by
>|understanding the conjugal love of Radha and Krsna one is
>|freed from the grip of attraction to material so-called
>|love between man and woman. Similarly, one who understands
>|the pure parental love of Nanda and Yasoda for Krsna will
>|be saved from being dragged into material parental
>|affection. If one accepts Krsna as the supreme friend, the
>|attraction of material friendship will be finished for him,
>|and he will not be dismayed by so-called friendship with
>|mundane wranglers. If he is attracted by servitorship to
>|Krsna, he will no longer have to serve the material body in
>|the degraded status of material existence, with the false
>|hope of becoming master in the future. Similarly, one who
>|sees the greatness of Krsna in neutrality will certainly
>|never again seek the so-called relief of impersonalist or
>|voidist philosophy. If one is not attracted by the
>|transcendental nature of Krsna, one is sure to be attracted
>|to material enjoyment, thus to become implicated in the
>|clinging network of virtuous and sinful activities and to
>|continue material existence by transmigrating from one
>|material body to another. Only in Krsna consciousness can
>|one achieve the highest perfection of life.
368|Adi 4.36–37
369|TEXTS 36–37
370|TEXT
371|ei vancha yaiche krsna-prakatya-karana
372|asura-samhara-anusanga prayojana
373|ei mata caitanya-krsna purna bhagavan
374|yuga-dharma-pravartana nahe tanra kama
375|SYNONYMS
376|ei-this; vancha-desire; yaiche-just as; krsna-of Lord Krsna;
>| prakatya-for the manifestation; karana-reason; asura-
>|samhara-the killing of demons; anusanga-secondary;
>|prayojana-reason; ei mata-like this; caitanya-as Lord
>|Caitanya Mahaprabhu; krsna-Lord Krsna; purna-full; bhagavan-
>|the Supreme Personality of Godhead; yuga-dharma-the
>|religion of the age; pravartana-initiating; nahe-is not;
>|tanra-of Him; kama-the desire.
377|TRANSLATION
378|Just as these desires are the fundamental reason for Krsna'
>|s appearance whereas destroying the demons is only an
>|incidental necessity, so for Sri Krsna Caitanya, the
>|Supreme Personality of Godhead, promulgating the dharma of
>|the age is incidental.
379|Adi 4.38
380|TEXT 38
381|TEXT
382|kona karane yabe haila avatare mana
383|yuga-dharma-kala haila se kale milana
384|SYNONYMS
385|kona karane-by some reason; yabe-when; haila-there was;
>|avatare-in incarnation; mana-inclination; yuga-dharma-for
>|the religion of the age; kala-the time; haila-there was; se
>|kale-at that time; milana-conjunction.
386|TRANSLATION
387|When the Lord desired to appear for another reason, the
>|time for promulgating the religion of the age also arose.
388|Adi 4.39
389|TEXT 39
390|TEXT
391|dui hetu avatari' lana bhakta-gana
392|apane asvade prema-nama-sankirtana
393|SYNONYMS
394|dui-two; hetu-reasons; avatari'-incarnating; lana-taking;
>|bhakta-gana-the devotees; apane-Himself; asvade-tastes;
>|prema-love of God; nama-sankirtana-and congregational
>|chanting of the holy name.
395|TRANSLATION
396|Thus with two intentions the Lord appeared with His
>|devotees and tasted the nectar of prema with the
>|congregational chanting of the holy name.
397|Adi 4.40
398|TEXT 40
399|TEXT
400|sei dvare acandale kirtana sancare
401|nama-prema-mala ganthi' paraila samsare
402|SYNONYMS
403|sei dvare-by that; a-candale-even among the candalas;
>|kirtana-the chanting of the holy names; sancare-He infuses;
>|nama-of the holy names; prema-and of love of God; mala-a
>|garland; ganthi'-stringing together; paraila-He put it on;
>|samsare-the whole material world.
404|TRANSLATION
405|Thus He spread kirtana even among the untouchables. He wove
>|a wreath of the holy name and prema, with which He
>|garlanded the entire material world.
406|Adi 4.41
407|TEXT 41
408|TEXT
409|ei-mata bhakta-bhava kari' angikara
410|apani acari' bhakti karila pracara
411|SYNONYMS
412|ei-mata-like this; bhakta-bhava-the position of a devotee;
>|kari'-making; angikara-acceptance; apani-Himself; acari'-
>|practicing; bhakti-devotional service; karila-did; pracara-
>|propagation.
413|TRANSLATION
414|In this way, assuming the sentiment of a devotee, He
>|preached devotional service while practicing it Himself.
415|PURPORT
416|When Rupa Gosvami met Lord Sri Caitanya Mahaprabhu at
>|Prayaga (Allahabad), he offered his respectful obeisances
>|by submitting that Lord Caitanya was more magnanimous than
>|any other avatara of Krsna because He was distributing love
>|of Krsna. His mission was to enhance love of Godhead. In
>|the human form of life the highest achievement is to attain
>|the platform of love of Godhead. Lord Caitanya did not
>|invent a system of religion, as people sometimes assume.
>|Religious systems are meant to show the existence of God,
>|who is then generally approached as the cosmic order-
>|supplier. But Lord Sri Caitanya Mahaprabhu's transcendental
>|mission is to distribute love of Godhead to everyone.
>|Anyone who accepts God as the Supreme can take to the
>|process of chanting Hare Krsna and become a lover of God.
>|Therefore Lord Caitanya is the most magnanimous. This
>|munificent broadcasting of devotional service is possible
>|only for Krsna Himself. Therefore Lord Caitanya is Krsna.
417|In the Bhagavad-gita Krsna has taught the philosophy of
>|surrender to the Supreme Personality of Godhead. One who
>|has surrendered to the Supreme can make further progress by
>|learning to love Him. Therefore the Krsna consciousness
>|movement propagated by Lord Caitanya is especially meant
>|for those who are cognizant of the presence of the Supreme
>|Godhead, the ultimate controller of everything. His mission
>|is to teach people how to dovetail themselves into
>|engagements of transcendental loving service. He is Krsna
>|teaching His own service from the position of a devotee.
>|The Lord's acceptance of the role of a devotee in the
>|eternal form of Lord Sri Caitanya Mahaprabhu is another of
>|the Lord's wonderful features. A conditioned soul cannot
>|reach the absolute Personality of Godhead by his imperfect
>|endeavor, and therefore it is wonderful that Lord Sri Krsna,
>| in the form of Lord Gauranga, has made it easy for
>|everyone to approach Him.
418|Svarupa Damodara Gosvami has described Lord Caitanya as
>|Krsna Himself with the attitude of Radharani, or a
>|combination of Radha and Krsna. The intention of Lord
>|Caitanya is to taste Krsna's sweetness in transcendental
>|love. He does not care to think of Himself as Krsna,
>|because He wants the position of Radharani. We should
>|remember this. A class of so-called devotees called the
>|nadiya-nagaris or gaura-nagaris pretend that they have the
>|sentiment of gopis toward Lord Caitanya, but they do not
>|realize that He placed Himself not as the enjoyer, Krsna,
>|but as the enjoyed, the devotee of Krsna. The concoctions
>|of unauthorized persons pretending to be bona fide have not
>|been accepted by Lord Caitanya. Presentations such as those
>|of the gaura-nagaris are only disturbances to the sincere
>|execution of the mission of Lord Caitanya. Lord Caitanya is
>|undoubtedly Krsna Himself, and He is always nondifferent
>|from Srimati Radharani. But the emotion technically called
>|vipralambha-bhava, which the Lord adopted for confidential
>|reasons, should not be disturbed in the name of service. A
>|mundaner should not unnecessarily intrude into affairs of
>|transcendence and thereby displease the Lord. One must
>|always be on guard against this sort of devotional anomaly.
>|A devotee is not meant to create disturbances to Krsna. As
>|Srila Rupa Gosvami has explained, devotional service is
>|anukulyena, or favorable to Krsna. Acting unfavorably
>|toward Krsna is not devotion. Kamsa was the enemy of Krsna.
>|He always thought of Krsna, but he thought of Him as an
>|enemy. One should always avoid such unfavorable so-called
>|service.
419|Lord Caitanya has accepted the role of Radharani, and we
>|should support that position, as Svarupa Damodara did in
>|the Gambhira (the room where Lord Caitanya Mahaprabhu
>|stayed in Puri). He always reminded Lord Caitanya of Radha'
>|s feelings of separation as they are described in Srimad-
>|Bhagavatam, and Lord Caitanya appreciated his assistance.
>|But the gaura-nagaris, who place Lord Caitanya in the
>|position of enjoyer and themselves as His enjoyed, are not
>|approved by Lord Caitanya or by Lord Caitanya's followers.
>|Instead of being blessed, the foolish imitators are left
>|completely apart. Their concoctions are against the
>|principles of Lord Sri Caitanya Mahaprabhu. The doctrine of
>|transcendental enjoyment by Krsna cannot be mixed up with
>|the doctrine of transcendental feeling of separation from
>|Krsna in the role of Radharani.
420|Adi 4.42
421|TEXT 42
422|TEXT
423|dasya, sakhya, vatsalya, ara ye srngara
424|cari prema, catur-vidha bhakta-i adhara
425|SYNONYMS
426|dasya-servitude; sakhya-friendship; vatsalya-parental
>|affection; ara-and; ye-that; srngara-conjugal love; cari-
>|four types; prema-love of God; catuh-vidha-four kinds;
>|bhakta-i-devotees; adhara-the containers.
427|TRANSLATION
428|Four kinds of devotees are the receptacles of the four
>|kinds of mellows in love of God, namely servitude,
>|friendship, parental affection and conjugal love.
429|Adi 4.43
430|TEXT 43
431|TEXT
432|nija nija bhava sabe srestha kari' mane
433|nija-bhave kare krsna-sukha asvadane
434|SYNONYMS
435|nija nija-each his own; bhava-mood; sabe-all; srestha kari'-
>|making the best; mane-accepts; nija-bhave-in his own mood;
>|kare-does; krsna-sukha-happiness with Lord Krsna; asvadane-
>|tasting.
436|TRANSLATION
437|Each kind of devotee feels that his sentiment is the most
>|excellent, and thus in that mood he tastes great happiness
>|with Lord Krsna.
438|Adi 4.44
439|TEXT 44
440|TEXT
441|tatastha ha-iya mane vicara yadi kari
442|saba rasa haite srngare adhika madhuri
443|SYNONYMS
444|tata-stha ha-iya-becoming impartial; mane-in the mind;
>|vicara-consideration; yadi-if; kari-doing; saba rasa-all
>|the mellows; haite-than; srngare-in conjugal love; adhika-
>|greater; madhuri-sweetness.
445|TRANSLATION
446|But if we compare the sentiments in an impartial mood, we
>|find that the conjugal sentiment is superior to all others
>|in sweetness.
447|PURPORT
448|No one is higher or lower than anyone else in
>|transcendental relationships with the Lord, for in the
>|absolute realm everything is equal. But although these
>|relationships are absolute, there are also transcendental
>|differences between them. Thus the transcendental
>|relationship of conjugal love is considered the highest
>|perfection.
449|Adi 4.45
450|TEXT 45
451|TEXT
452|yathottaram asau svada-
453|visesollasamayy api
454|ratir vasanaya svadvi
455|bhasate kapi kasyacit
456|SYNONYMS
457|yatha-uttaram-one after another; asau-that; svada-visesa-of
>|particular tastes; ullasa-mayi-consisting of the increase;
>|api-although; ratih-love; vasanaya-by the different desire;
>|svadvi-sweet; bhasate-exists; ka api-any; kasyacit-of
>|someone (the devotee).
458|TRANSLATION
459|"Increasing love is experienced in various tastes, one
>|above another. But that love which has the highest taste in
>|the gradual succession of desire manifests itself in the
>|form of conjugal love."
460|PURPORT
461|This is a verse from Srila Rupa Gosvami's Bhakti-rasamrta-
>|sindhu (2.5.38).
462|Adi 4.46
463|TEXT 46
464|TEXT
465|ataeva madhura rasa kahi tara nama
466|svakiya-parakiya-bhave dvi-vidha samsthana
467|SYNONYMS
468|ataeva-therefore; madhura-sweet; rasa-mellow; kahi-I say;
>|tara-of that; nama-the name; svakiya-svakiya (own);
>|parakiya-and named parakiya (another's); bhave-in the moods;
>| dvi-vidha-two types; samsthana-positions.
469|TRANSLATION
470|Therefore I call it madhura-rasa. It has two further
>|divisions, namely wedded and unwedded love.
471|Adi 4.47
472|TEXT 47
473|TEXT
474|parakiya-bhave ati rasera ullasa
475|vraja vina ihara anyatra nahi vasa
476|SYNONYMS
477|parakiya-bhave-in the mood of parakiya, or conjugal
>|relations outside of marriage; ati-very great; rasera-of
>|mellow; ullasa-increase; vraja vina-except for Vraja; ihara-
>|of this; anyatra-anywhere else; nahi-there is not; vasa-
>|residence.
478|TRANSLATION
479|There is a great increase of mellow in the unwedded
>|conjugal mood. Such love is found nowhere but in Vraja.
480|Adi 4.48
481|TEXT 48
482|TEXT
483|vraja-vadhu-ganera ei bhava niravadhi
484|tara madhye sri-radhaya bhavera avadhi
485|SYNONYMS
486|vraja-vadhu-ganera-of the young wives of Vraja; ei-this;
>|bhava-mood; niravadhi-unbounded; tara madhye-among them;
>|sri-radhaya-in Srimati Radharani; bhavera-of the mood;
>|avadhi-the highest limit.
487|TRANSLATION
488|This mood is unbounded in the damsels of Vraja, but among
>|them it finds its perfection in Sri Radha.
489|Adi 4.49
490|TEXT 49
491|TEXT
492|praudha nirmala-bhava prema sarvottama
493|krsnera madhurya-rasa-asvada-karana
494|SYNONYMS
495|praudha-matured; nirmala-bhava-pure condition; prema-love;
>|sarva-uttama-best of all; krsnera-of Lord Krsna; madhurya-
>|rasa-of the mellow of the conjugal relationship; asvada-of
>|the tasting; karana-the cause.
496|TRANSLATION
497|Her pure, mature love surpasses that of all others. Her
>|love is the cause of Lord Krsna's tasting the sweetness of
>|the conjugal relationship.
498|Adi 4.50
499|TEXT 50
500|TEXT
501|ataeva sei bhava angikara kari'
502|sadhilena nija vancha gauranga-sri-hari
503|SYNONYMS
504|ataeva-therefore; sei bhava-that mood; angikara kari'-
>|accepting; sadhilena-fulfilled; nija-His own; vancha-desire;
>| gauranga-Lord Caitanya Mahaprabhu; sri-hari-the Supreme
>|Personality of Godhead.
505|TRANSLATION
506|Therefore Lord Gauranga, who is Sri Hari Himself, accepted
>|the sentiments of Radha and thus fulfilled His own desires.
507|PURPORT
508|Of the four kinds of reciprocation of loving service-dasya,
>|sakhya, vatsalya and madhurya-madhurya is considered the
>|fullest. But the conjugal relationship is further divided
>|into two varieties, namely svakiya and parakiya. Svakiya is
>|the relationship with Krsna as a formally married husband,
>|and parakiya is the relationship with Krsna as a paramour.
>|Expert analysts have decided that the transcendental
>|ecstasy of the parakiya mellow is better because it is more
>|enthusiastic. This phase of conjugal love is found in those
>|who have surrendered to the Lord in intense love, knowing
>|well that such illicit love with a paramour is not morally
>|approved in society. The risks involved in such love of
>|Godhead make this emotion superior to the relationship in
>|which such risk is not involved. The validity of such risk,
>|however, is possible only in the transcendental realm.
>|Svakiya and parakiya conjugal love of Godhead have no
>|existence in the material world, and parakiya is not
>|exhibited anywhere in Vaikuntha, but only in the portion of
>|Goloka Vrndavana known as Vraja.
509|Some devotees think that Krsna is eternally the enjoyer in
>|Goloka Vrndavana but only sometimes comes to the platform
>|of Vraja to enjoy parakiya-rasa. The six Gosvamis of
>|Vrndavana, however, have explained that Krsna's pastimes in
>|Vraja are eternal, like His other activities in Goloka
>|Vrndavana. Vraja is a confidential part of Goloka Vrndavana.
>| Krsna exhibited His Vraja pastimes on the surface of this
>|world, and similar pastimes are eternally exhibited in
>|Vraja in Goloka Vrndavana, where parakiya-rasa is ever
>|existent.
510|In the Third Chapter of this epic, Srila Krsnadasa Kaviraja
>|Gosvami has explicitly accepted the fact that Krsna appears
>|in this material world at the end of the Dvapara age of the
>|twenty-eighth catur-yuga of Vaivasvata Manu and brings with
>|Him His Vrajadhama, which is the eternal abode of His
>|highest pastimes. As the Lord appears by His own internal
>|potency, so He also brings all His paraphernalia by the
>|same internal potency, without extraneous help. It is
>|further stated here in the Caitanya-caritamrta that the
>|parakiya sentiment exists only in that transcendental realm
>|and nowhere else. This highest form of ecstasy can exist
>|only in the most confidential part of the transcendental
>|world, but by the causeless mercy of the Lord we can have a
>|peep into that invisible Vraja.
511|The transcendental mellow relished by the gopis in Vraja is
>|superexcellently featured in Srimati Radharani. Mature
>|assimilation of the transcendental humor of conjugal love
>|is represented by Srimati Radharani, whose feelings are
>|incomprehensible even to the Lord Himself. The intensity of
>|Her loving service is the highest form of ecstasy. No one
>|can surpass Srimati Radharani in relishing the
>|qualities of the Lord through this
>|supreme transcendental mellow. Therefore the Lord Himself
>|agreed to assume the position of Radharani in the form of
>|Lord Sri Gauranga. He then relished the highest position of
>|parakiya-rasa, as exhibited in the transcendental abode of
>|Vraja.
512|Adi 4.51
513|TEXT 51
514|TEXT
515|suresanam durgam gatir atisayenopanisadam
516|muninam sarva-svam pranata-patalinam madhurima
517|viniryasah premno nikhila-pasu-palambuja-drsam
518|sa caitanyah kim me punar api drsor yasyati padam
519|SYNONYMS
520|sura-isanam-of the kings of the demigods; durgam-fortress;
>|gatih-the goal; atisayena-eminently; upanisadam-of the
>|Upanisads; muninam-of the sages; sarva-svam-the be-all and
>|end-all; pranata-patalinam-of the groups of the devotees;
>|madhurima-the sweetness; viniryasah-the essence; premnah-of
>|love; nikhila-all; pasu-pala-of the cowherd women; ambuja-
>|drsam-lotus-eyed; sah-He; caitanyah-Lord Caitanya; kim-what;
>| me-my; punah-again; api-certainly; drsoh-of the two eyes;
>|yasyati-will come; padam-to the abode.
521|TRANSLATION
522|"Lord Caitanya is the shelter of the demigods, the goal of
>|the Upanisads, the be-all and end-all of the great sages,
>|the beautiful shelter of His devotees, and the essence of
>|the love of the lotus-eyed gopis. Will He again be the
>|object of my vision?"
523|Adi 4.52
524|TEXT 52
525|TEXT
526|aparam kasyapi pranayi-jana-vrndasya kutuki
527|rasa-stomam hrtva madhuram upabhoktum kam api yah
528|rucam svam avavre dyutim iha tadiyam prakatayan
529|sa devas caitanyakrtir atitaram nah krpayatu
530|SYNONYMS
531|aparam-boundless; kasya api-of someone; pranayi-jana-
>|vrndasya-of the multitude of lovers; kutuki-one who is
>|curious; rasa-stomam-the group of mellows; hrtva-stealing;
>|madhuram-sweet; upabhoktum-to enjoy; kam api-some; yah-who;
>|rucam-luster; svam-own; avavre-covered; dyutim-luster; iha-
>|here; tadiyam-related to Him; prakatayan-manifesting; sah-
>|He; devah-the Supreme Personality of Godhead; caitanya-
>|akrtih-having the form of Lord Caitanya Mahaprabhu;
>|atitaram-greatly; nah-unto us; krpayatu-may He show His
>|mercy.
532|TRANSLATION
533|"Lord Krsna desired to taste the limitless nectarean
>|mellows of the love of one of His multitude of loving
>|damsels [Sri Radha], and so He has assumed the form of Lord
>|Caitanya. He has tasted that love while hiding His own dark
>|complexion with Her effulgent yellow color. May that Lord
>|Caitanya confer upon us His grace."
534|PURPORT
535|Texts 51 and 52 are, respectively, Prathama Sri
>|Caitanyastaka 2 and Dvitiya Sri Caitanyastaka 3, from the
>|Stava-mala of Srila Rupa Gosvami.
536|Adi 4.53
537|TEXT 53
538|TEXT
539|bhava-grahanera hetu kaila dharma-sthapana
540|tara mukhya hetu kahi, suna sarva-jana
541|SYNONYMS
542|bhava-grahanera-of accepting the mood; hetu-the reason;
>|kaila-did; dharma-religion; sthapana-establishing; tara-of
>|that; mukhya-principal; hetu-reason; kahi-I say; suna-
>|please hear; sarva-jana-everyone.
543|TRANSLATION
544|To accept ecstatic love is the main reason He appeared and
>|reestablished the religious system for this age. I shall
>|now explain that reason. Everyone please listen.
545|Adi 4.54
546|TEXT 54
547|TEXT
548|mula hetu age slokera kaila abhasa
549|ebe kahi sei slokera artha prakasa
550|SYNONYMS
551|mula hetu-the root cause; age-in the beginning; slokera-of
>|the verse; kaila-gave; abhasa-hint; ebe-now; kahi-I shall
>|speak; sei-that; slokera-of the verse; artha-meaning;
>|prakasa-manifestation.
552|TRANSLATION
553|Having first given hints about the verse describing the
>|principal reason why the Lord appeared, now I shall
>|manifest its full meaning.
554|Adi 4.55
555|TEXT 55
556|TEXT
557|radha krsna-pranaya-vikrtir hladini saktir asmad
558|ekatmanav api bhuvi pura deha-bhedam gatau tau
559|caitanyakhyam prakatam adhuna tad-dvayam caikyam aptam
560|radha-bhava-dyuti-suvalitam naumi krsna-svarupam
561|SYNONYMS
562|radha-Srimati Radharani; krsna-of Lord Krsna; pranaya-of
>|love; vikrtih-the transformation; hladini saktih-pleasure
>|potency; asmat-from this; eka-atmanau-both the same in
>|identity; api-although; bhuvi-on earth; pura-from
>|beginningless time; deha-bhedam-separate forms; gatau-
>|obtained; tau-these two; caitanya-akhyam-known as Sri
>|Caitanya; prakatam-manifest; adhuna-now; tat-dvayam-the two
>|of Them; ca-and; aikyam-unity; aptam-obtained; radha-of
>|Srimati Radharani; bhava-mood; dyuti-the luster; suvalitam-
>|who is adorned with; naumi-I offer my obeisances; krsna-
>|svarupam-to Him who is identical with Sri Krsna.
563|TRANSLATION
564|"The loving affairs of Sri Radha and Krsna are
>|transcendental manifestations of the Lord's internal
>|pleasure-giving potency. Although Radha and Krsna are one
>|in Their identity, They separated Themselves eternally. Now
>|these two transcendental identities have again united, in
>|the form of Sri Krsna Caitanya. I bow down to Him, who has
>|manifested Himself with the sentiment and complexion of
>|Srimati Radharani although He is Krsna Himself."
565|PURPORT
566|This text is from the diary of Srila Svarupa Damodara
>|Gosvami. It appears as the fifth of the first fourteen
>|verses of Sri Caitanya-caritamrta.
567|Adi 4.56
568|TEXT 56
569|TEXT
570|radha-krsna eka atma, dui deha dhari'
571|anyonye vilase rasa asvadana kari'
572|SYNONYMS
573|radha-krsna-Radha and Krsna; eka-one; atma-self; dui-two;
>|deha-bodies; dhari'-assuming; anyonye-one another; vilase-
>|They enjoy; rasa-the mellows of love; asvadana kari'-
>|tasting.
574|TRANSLATION
575|Radha and Krsna are one and the same, but They have assumed
>|two bodies. Thus They enjoy each other, tasting the mellows
>|of love.
576|PURPORT
577|The two transcendentalists Radha and Krsna are a puzzle to
>|materialists. The above description of Radha and Krsna from
>|the diary of Srila Svarupa Damodara Gosvami is a condensed
>|explanation, but one needs great spiritual insight to
>|understand the mystery of these two personalities. One is
>|enjoying in two. Sri Krsna is the potent factor, and
>|Srimati Radharani is the internal potency. According to
>|Vedanta philosophy, there is no difference between the
>|potent and the potency ; they are identical. We cannot
>|differentiate between one and the other, any more than we
>|can separate fire from heat.
578|Everything in the Absolute is inconceivable in relative
>|existence. Therefore in relative cognizance it is very
>|difficult to assimilate this truth of the oneness between
>|the potent and the potency. The philosophy of inconceivable
>|oneness and difference propounded by Lord Caitanya is the
>|only source of understanding for such intricacies of
>|transcendence.
579|In fact, Radharani is the internal potency of Sri Krsna,
>|and She eternally intensifies the pleasure of Sri Krsna.
>|Impersonalists cannot understand this without the help of a
>|maha-bhagavata devotee. The very name "Radha " suggests
>|that Srimati Radharani is eternally the topmost mistress
>|of the comforts of Sri Krsna. As such, She is the medium
>|transmitting the living entities' service to Sri Krsna.
>|Devotees in Vrndavana therefore seek the mercy of Srimati
>|Radharani in order to be recognized as loving servitors of
>|Sri Krsna.
580|Lord Caitanya Mahaprabhu personally approaches the fallen
>|conditioned souls of the iron age to deliver the highest
>|principle of transcendental relationships with the Lord.
>|The activities of Lord Caitanya are primarily in the role
>|of the pleasure-giving portion of His internal potency.
581|The absolute Personality of Godhead, Sri Krsna, is the
>|omnipotent form of transcendental existence, knowledge and
>|bliss in full. His internal potency is exhibited first as
>|sat, or existence-or, in other words, as the portion that
>|expands the existence function of the Lord. When the same
>|potency displays full knowledge it is called
>|cit, or samvit, which expands the transcendental forms of
>|the Lord. Finally, when the same potency plays as
>|a pleasure-giving medium it is known as hladini, or the
>|transcendental blissful potency. Thus the Lord manifests
>|His internal potency in three transcendental divisions.
582|Adi 4.57
583|TEXT 57
584|TEXT
585|sei dui eka ebe caitanya gosani
586|rasa asvadite donhe haila eka-thani
587|SYNONYMS
588|sei-these; dui-two; eka-one; ebe-now; caitanya gosani-Lord
>|Caitanya Mahaprabhu; rasa-mellow; asvadite-to taste; donhe-
>|the two; haila-have become; eka-thani-one body.
589|TRANSLATION
590|Now, to enjoy rasa, They have appeared in one body as Lord
>|Caitanya Mahaprabhu.
591|Adi 4.58
592|TEXT 58
593|TEXT
594|ithi lagi' age kari tara vivarana
595|yaha haite haya gaurera mahima-kathana
596|SYNONYMS
597|ithi lagi'-for this; age-first; kari-I shall do; tara-of
>|that; vivarana-description; yaha haite-from which; haya-
>|there is; gaurera-of Lord Caitanya Mahaprabhu; mahima-the
>|glory; kathana-relating.
598|TRANSLATION
599|Therefore I shall first delineate the position of Radha and
>|Krsna. From that description the glory of Lord Caitanya
>|will be known.
600|Adi 4.59
601|TEXT 59
602|TEXT
603|radhika hayena krsnera pranaya-vikara
604|svarupa-sakti-'hladini' nama yanhara
605|SYNONYMS
606|radhika-Srimati Radharani; hayena-is; krsnera-of Lord Krsna;
>| pranaya-vikara-transformation of love; svarupa-sakti-
>|personal energy; hladini-hladini; nama-name; yanhara-whose.
607|TRANSLATION
608|Srimati Radhika is the transformation of Krsna's love. She
>|is His internal energy called hladini.
609|Adi 4.60
610|TEXT 60
611|TEXT
612|hladini karaya krsne anandasvadana
613|hladinira dvara kare bhaktera posana
614|SYNONYMS
615|hladini-the hladini energy; karaya-causes to do; krsne-in
>|Lord Krsna; ananda-asvadana-the tasting of bliss; hladinira
>|dvara-by the pleasure potency; kare-does; bhaktera-of the
>|devotee; posana-nourishing.
616|TRANSLATION
617|That hladini energy gives Krsna pleasure and nourishes His
>|devotees.
618|PURPORT
619|Srila Jiva Gosvami has elaborately discussed the hladini
>|potency in his Priti-sandarbha. He says that the Vedas
>|clearly state, "Only devotional service can lead one to the
>|Personality of Godhead. Only devotional service can help a
>|devotee meet the Supreme Lord face to face. The Supreme
>|Personality of Godhead is attracted by devotional service,
>|and as such the ultimate supremacy of Vedic knowledge rests
>|in knowing the science of devotional service."
620|What is the particular attraction that makes the Supreme
>|Lord enthusiastic to accept devotional service, and what is
>|the nature of such service? The Vedic scriptures inform us
>|that the Supreme Personality of Godhead, the Absolute Truth,
>| is self-sufficient, and that maya, nescience, can never
>|influence Him at all. Therefore the potency that
>|overcomes the Supreme must be purely spiritual. Such a
>|potency cannot be anything of the material manifestation.
>|The bliss enjoyed by the Supreme Personality of Godhead
>|cannot be of material composition , like the impersonalist
>|conception of the bliss of Brahman. Devotional service is
>|reciprocation between two, and therefore it cannot be
>|located simply within one's self. Therefore the bliss of
>|self-realization, brahmananda, cannot be equated with
>|devotional service.
621|The Supreme Personality of Godhead has three kinds of
>|internal potency, namely the hladini-sakti, or pleasure
>|potency, the sandhini-sakti, or existential potency, and
>|the samvit-sakti, or cognitive potency. In the Visnu Purana
>|(1.12.69) the Lord is addressed as follows: "O Lord, You
>|are the support of everything. The three attributes hladini,
>| sandhini and samvit exist in You as one spiritual energy.
>|But the material modes, which cause happiness, misery and
>|mixtures of the two, do not exist in You, for You have no
>|material qualities."
622|Hladini is the personal manifestation of the blissfulness
>|of the Supreme Personality of Godhead, by which He enjoys
>|pleasure. Because the pleasure potency is perpetually
>|present in the Supreme Lord, the theory of the
>|impersonalist that the Lord appears in the material mode of
>|goodness cannot be accepted. The impersonalist conclusion
>|is against the Vedic version that the Lord possesses a
>|transcendental pleasure potency. When the pleasure potency
>|of the Supreme Personality of Godhead is exhibited by His
>|grace in the person of a devotee, that manifestation is
>|called love of God. "Love of God" is an epithet for the
>|pleasure potency of the Lord. Therefore devotional service
>|reciprocated between the Lord and His devotee is an
>|exhibition of the transcendental pleasure potency of the
>|Lord.
623|The potency of the Supreme Personality of Godhead that
>|always enriches Him with transcendental bliss is not
>|material, but the Sankarites have accepted it as such
>|because they are ignorant of the identity of the Supreme
>|Lord and His pleasure potency. Those ignorant persons
>|cannot understand the distinction between impersonal
>|spiritual bliss and the variegatedness of the spiritual
>|pleasure potency. The hladini potency gives the Lord all
>|transcendental pleasure, and the Lord bestows such a
>|potency upon His pure devotee.
624|Adi 4.61
625|TEXT 61
626|TEXT
627|sac-cid-ananda, purna, krsnera svarupa
628|eka-i cic-chakti tanra dhare tina rupa
629|SYNONYMS
630|sat-cit-ananda-eternity, knowledge and bliss; purna-full;
>|krsnera-of Lord Krsna; sva-rupa-own form; eka-i-one; cit-
>|sakti-spiritual energy; tanra-of Him; dhare-manifests; tina-
>|three; rupa-forms.
631|TRANSLATION
632|Lord Krsna's body is eternal [sat], full of knowledge [cit]
>|and full of bliss [ananda]. His one spiritual energy
>|manifests three forms.
633|Adi 4.62
634|TEXT 62
635|TEXT
636|anandamse hladini, sad-amse sandhini
637|cid-amse samvit-yare jnana kari' mani
638|SYNONYMS
639|ananda-amse-in the bliss portion; hladini-the pleasure
>|energy; sat-amse-in the eternal portion; sandhini-the
>|existence-expanding energy; cit-amse-in the cognizant
>|portion; samvit-the full energy of knowledge; yare-which;
>|jnana kari'-as knowledge; mani-I accept.
640|TRANSLATION
641|Hladini is His aspect of bliss; sandhini, of eternal
>|existence; and samvit, of cognizance, which is also
>|accepted as knowledge.
642|PURPORT
643|In his thesis Bhagavat-sandarbha (103), Srila Jiva Gosvami
>|explains the potencies of the Lord as follows: The
>|transcendental potency of the Supreme Personality of
>|Godhead by which He maintains His existence is called
>|sandhini. The transcendental potency by which He knows
>|Himself and causes others to know Him is called samvit. The
>|transcendental potency by which He possesses transcendental
>|bliss and causes His devotees to have bliss is called
>|hladini.
644|The total exhibition of these potencies is called visuddha-
>|sattva, and this platform of spiritual variegatedness is
>|displayed even in the material world when the Lord appears
>|here. The pastimes and manifestations of the Lord in the
>|material world are therefore not at all material ; they
>|belong to the pure transcendental state. The Bhagavad-gita
>|confirms that anyone who understands the transcendental
>|nature of the Lord's appearance, activities and
>|disappearance becomes eligible for freedom from material
>|bondage upon quitting the present material tabernacle. He
>|can enter the spiritual kingdom to associate with the
>|Supreme Personality of Godhead and reciprocate the hladini
>|potency in transactions between him and the Lord. In the
>|mundane mode of goodness there are tinges of passion and
>|ignorance. Therefore mundane goodness, being mixed, is
>|called misra-sattva. But the transcendental variegatedness
>|of visuddha-sattva is completely free from all mundane
>|qualities. Visuddha-sattva is therefore the proper
>|atmosphere in which to experience the Personality of
>|Godhead and His transcendental pastimes. Spiritual
>|variegatedness is eternally independent of all material
>|conditions and is nondifferent from the Supreme Personality
>|of Godhead, both being absolute. The Lord and His devotees
>|simultaneously perceive the hladini potency directly by the
>|power of the samvit potency.
645|The material modes of nature control the conditioned souls,
>|but the Supreme Personality of Godhead is never influenced
>|by these modes, as all Vedic literatures directly and
>|indirectly corroborate. Lord Krsna Himself says in the
>|Eleventh Canto of Srimad-Bhagavatam (11.25.12), sattvam
>|rajas tama iti guna jivasya naiva me: "The material modes
>|of goodness, passion and ignorance are connected with the
>|conditioned souls, but never with Me, the Supreme
>|Personality of Godhead." The Visnu Purana confirms this as
>|follows:
646|sattvadayo na santise yatra na prakrta gunah
647|sa suddhah sarva-suddhebhyah puman adyah prasidatu
648|" The Supreme Personality of Godhead, Visnu, is beyond
>|the three qualities goodness, passion and ignorance. No
>|material qualities exist in Him. May that original person,
>|Narayana, who is situated in a completely transcendental
>|position, be pleased with us." In the Tenth Canto of Srimad-
>| Bhagavatam (10.27.4), Indra praises Krsna as follows:
649|visuddha-sattvam tava dhama santam
650|tapo-mayam dhvasta-rajas-tamaskam
651|maya-mayo 'yam guna-sampravaho
652|na vidyate te 'grahananubandhah
653|"My dear Lord, Your abode is visuddha-sattva, always
>|undisturbed by the material qualities, and the activities
>|there are in transcendental loving service unto Your feet.
>|The goodness, austerity and penance of the devotees enhance
>|such activities, which are always free from the
>|contamination of passion and ignorance. Material qualities
>|cannot touch You under any circumstances."
654|When not manifested, the modes of material nature are said
>|to be in goodness. When they are externally manifested and
>|active in producing the varieties of material existence,
>|they are said to be in passion. And when there is a lack of
>|activity and variegatedness, they are said to be in
>|ignorance. In other words, the pensive mood is goodness,
>|activity is passion, and inactivity is ignorance. Above all
>|these mundane qualitative manifestations is visuddha-sattva.
>| When it is predominated by the sandhini potency, it is
>|perceivable as the existence of all that be. When
>|predominated by the samvit potency, it is perceived as
>|knowledge in transcendence. And when predominated by the
>|hladini potency, it is perceived as the most confidential
>|love of Godhead. Visuddha-sattva, the simultaneous
>|manifestation of these three in one, is the main feature of
>|the kingdom of God.
655|The Absolute Truth is therefore the substance of reality,
>|eternally manifest in three energies. The manifestation of
>|the internal energy of the Lord is the inconceivably
>|variegated spiritual world, the manifestation of the
>|marginal energy comprises the living entities, and the
>|manifestation of the external energy is the material cosmos.
>| Therefore the Absolute Truth includes these four
>|principles-the Supreme Personality of Godhead Himself, His
>|internal energy, His marginal energy and His external
>|energy. The form of the Lord and the expansions of His form
>|as svayam-rupa and vaibhava-prakasa are directly the
>|enjoyers of the internal energy, which is the eternal
>|exhibitor of the spiritual world, the most confidential of
>|the manifestations of energy. The external manifestation,
>|the material energy, provides the covering bodies of the
>|conditioned living entities, from Brahma down to the
>|insignificant ant. This covering energy is manifested under
>|the three modes of material nature and appreciated in
>|various ways by living entities in both the higher and
>|lower forms of life.
656|Each of the three divisions of the internal potency-the
>|sandhini, samvit and hladini energies-influences one of the
>|external potencies by which the conditioned souls are
>|conducted. Such influence manifests the three qualitative
>|modes of material nature, proving definitely that the
>|living entities, the marginal potency, are eternally
>|servitors of the Lord and are therefore controlled by
>|either the internal or the external potency.
657|Adi 4.63
658|TEXT 63
659|TEXT
660|hladini sandhini samvit
661|tvayy eka sarva-samsthitau
662|hlada-tapa-kari misra
663|tvayi no guna-varjite
664|SYNONYMS
665|hladini-pleasure potency; sandhini-existence potency;
>|samvit-knowledge potency; tvayi-in You; eka-one; sarva-
>|samsthitau-who are the basis of all things; hlada-pleasure;
>|tapa-and misery; kari-causing; misra-a mixture of the two;
>|tvayi-in You; na u-not; guna-varjite-who are without the
>|three modes of material nature.
666|TRANSLATION
667|"O Lord, You are the support of everything. The three
>|attributes hladini, sandhini and samvit exist in You as one
>|spiritual energy. But the material modes, which cause
>|happiness, misery and mixtures of the two, do not exist in
>|You, for You have no material qualities."
668|PURPORT
669|This text is from the Visnu Purana (1.12.69).
670|Adi 4.64
671|TEXT 64
672|TEXT
673|sandhinira sara amsa-'suddha-sattva' nama
674|bhagavanera satta haya yahate visrama
675|SYNONYMS
676|sandhinira-of the existence potency; sara-essence; amsa-
>|portion; suddha-sattva-suddha-sattva (pure existence); nama-
>|named; bhagavanera-of the Supreme Personality of Godhead;
>|satta-the existence; haya-is; yahate-in which; visrama-the
>|resting place.
677|TRANSLATION
678|The essential portion of the sandhini potency is suddha-
>|sattva. Lord Krsna's existence rests upon it.
679|Adi 4.65
680|TEXT 65
681|TEXT
682|mata, pita, sthana, grha, sayyasana ara
683|e-saba krsnera suddha-sattvera vikara
684|SYNONYMS
685|mata-mother; pita-father; sthana-place; grha-house; sayya-
>|asana-beds and seats; ara-and; e-saba-all these; krsnera-of
>|Lord Krsna; suddha-sattvera-of the suddha-sattva; vikara-
>|transformations.
686|TRANSLATION
687|Krsna's mother, father, abode, house, bedding, seats and so
>|on are all transformations of suddha-sattva.
688|PURPORT
689|Lord Krsna's father, mother and household affairs are all
>|displayed in the same visuddha-sattva existence. A living
>|entity situated in the status of pure goodness can
>|understand the form, qualities and other features of the
>|Supreme Personality of Godhead. Krsna consciousness begins
>|on the platform of pure goodness. Although there is a faint
>|realization of Krsna at first, Krsna is actually realized
>|as Vasudeva, the absolute proprietor of omnipotence or the
>|prime predominating Deity of all potencies. When the living
>|entity is situated in visuddha-sattva, transcendental to
>|the three material modes of nature, he can perceive the
>|form, quality and other features of the Supreme Personality
>|of Godhead through his service attitude. The status of pure
>|goodness is the platform of understanding, for the Supreme
>|Lord is always in spiritual existence.
690|Krsna is always all-spiritual. Aside from the parents of
>|the Personality of Godhead, all the other paraphernalia of
>|His existence are also essentially a manifestation of
>|sandhini-sakti, or a transformation of visuddha-sattva. To
>|make this more clear, it may be said that this sandhini-
>|sakti of the internal potency maintains and manifests all
>|the variegatedness of the spiritual world. In the kingdom
>|of God, the Lord's servants and maidservants, His consorts,
>|His father and mother and everything else are all
>|transformations of the spiritual existence of sandhini-
>|sakti. The existential sandhini-sakti in the external
>|potency similarly expands all the variegatedness of the
>|material cosmos, from which we can have a glimpse of the
>|spiritual field.
691|Adi 4.66
692|TEXT 66
693|TEXT
694|sattvam visuddham vasudeva-sabditam
695|yad iyate tatra puman apavrtah
696|sattve ca tasmin bhagavan vasudevo
697|hy adhoksajo me manasa vidhiyate
698|SYNONYMS
699|sattvam-existence; visuddham-pure; vasudeva-sabditam-named
>|vasudeva; yat-from which; iyate-appears; tatra-in that;
>|puman-the Supreme Personality of Godhead; apavrtah-without
>|any covering; sattve-in goodness; ca-and; tasmin-that;
>|bhagavan-the Supreme Personality of Godhead; vasudevah-
>|Vasudeva; hi-certainly; adhoksajah-who is beyond the senses;
>| me-my; manasa-by the mind; vidhiyate-is procured.
700|TRANSLATION
701|"The condition of pure goodness [suddha-sattva], in which
>|the Supreme Personality of Godhead is revealed without any
>|covering, is called vasudeva. In that pure state the
>|Supreme Godhead, who is beyond the material senses and who
>|is known as Vasudeva, is perceived by my mind."
702|PURPORT
703|This text from Srimad-Bhagavatam (4.3.23), spoken by Lord
>|Siva when he condemned Daksa, the father of Sati, as an
>|opponent of Visnu, confirms beyond a doubt that Lord Krsna,
>|His name, His fame, His qualities and everything in
>|connection with His paraphernalia exist in the sandhini-
>|sakti of the Lord's internal potency.
704|Adi 4.67
705|TEXT 67
706|TEXT
707|krsne bhagavatta-jnana-samvitera sara
708|brahma-jnanadika saba tara parivara
709|SYNONYMS
710|krsne-in Krsna; bhagavatta-of the quality of being the
>|original Supreme Personality of Godhead; jnana-knowledge;
>|samvitera-of the knowledge potency; sara-the essence;
>|brahma-jnana-knowledge of Brahman; adika-and so on; saba-
>|all; tara-of that; parivara-dependents.
711|TRANSLATION
712|The essence of the samvit potency is knowledge that the
>|Supreme Personality of Godhead is Lord Krsna. All other
>|kinds of knowledge, such as the knowledge of Brahman, are
>|its components.
713|PURPORT
714|The activities of the samvit-sakti produce the effect of
>|cognition. Both the Lord and the living entities are
>|cognizant. Sri Krsna, as the Supreme Personality of Godhead,
>| has full knowledge of everything everywhere, and therefore
>|there are no hindrances to His cognition. He can have
>|knowledge merely by glancing over an object, whereas
>|innumerable impediments block the cognition of ordinary
>|living beings. The cognition of the living beings has three
>|divisions: direct knowledge, indirect knowledge and
>|perverted knowledge. Sense perception of material objects
>|by the mundane senses, such as the eye, ear, nose and hand,
>|always produces definitely perverted knowledge. This
>|illusion is a presentation of the material energy, which is
>|influenced by the samvit-sakti in a perverted manner.
>|Negative cognition of an object beyond the reach of sense
>|perception is the way of indirect knowledge, which is not
>|altogether imperfect but which produces only fragmentary
>|knowledge in the form of impersonal spiritual realization
>|and monism. But when the samvit factor of cognition is
>|enlightened by the hladini potency of the same internal
>|energy, they work together, and only thus can one attain
>|knowledge of the Personality of Godhead. The samvit-sakti
>|should be maintained in that state. Material knowledge and
>|indirect spiritual knowledge are by-products of the samvit-
>|sakti.
715|Adi 4.68
716|TEXT 68
717|TEXT
718|hladinira sara 'prema', prema-sara 'bhava'
719|bhavera parama-kastha, nama-'maha-bhava'
720|SYNONYMS
721|hladinira-of the pleasure potency; sara-the essence; prema-
>|love for God; prema-sara-the essence of such love; bhava-
>|emotion; bhavera-of emotion; parama-kastha-the highest
>|limit; nama-named; maha-bhava-mahabhava.
722|TRANSLATION
723|The essence of the hladini potency is love of God, the
>|essence of love of God is emotion [bhava], and the ultimate
>|development of emotion is mahabhava.
724|PURPORT
725|The product of the hladini-sakti is love of Godhead, which
>|has two divisions-namely, pure love of Godhead and
>|adulterated love of Godhead. Only when the hladini-sakti
>|emanates from Sri Krsna and is bestowed upon the living
>|being to attract Him does the living being become a pure
>|lover of God. But when the same hladini-sakti is
>|adulterated by the external, material energy and emanates
>|from the living being, it does not attract Krsna; on the
>|contrary, the living being becomes attracted by the glamor
>|of the material energy. At that time instead of becoming
>|mad with love of Godhead, the living being becomes mad
>|after material sense enjoyment, and because of his
>|association with the qualitative modes of material nature,
>|he is captivated by its interactions of distressful,
>|unhappy feelings.
726|Adi 4.69
727|TEXT 69
728|TEXT
729|mahabhava-svarupa sri-radha-thakurani
730|sarva-guna-khani krsna-kanta-siromani
731|SYNONYMS
732|maha-bhava-of mahabhava; svarupa-the form; sri-radha-
>|thakurani-Srimati Radharani; sarva-guna-of all good
>|qualities; khani-mine; krsna-kanta-of the lovers of Lord
>|Krsna; siromani-crown jewel.
733|TRANSLATION
734|Sri Radha Thakurani is the embodiment of mahabhava. She is
>|the repository of all good qualities and the crest jewel
>|among all the lovely consorts of Lord Krsna.
735|PURPORT
736|The unadulterated action of the hladini-sakti is displayed
>|in the dealings of the damsels of Vraja and Srimati
>|Radharani, who is the topmost participant in that
>|transcendental group. The essence of the hladini-sakti is
>|love of Godhead, the essence of love of Godhead is bhava,
>|or transcendental sentiment, and the highest pitch of that
>|bhava is called mahabhava. Srimati Radharani is the
>|personified embodiment of these three aspects of
>|transcendental consciousness. She is therefore the highest
>|principle in love of Godhead and is the supreme lovable
>|object of Sri Krsna.
737|Adi 4.70
738|TEXT 70
739|TEXT
740|tayor apy ubhayor madhye
741|radhika sarvathadhika
742|mahabhava-svarupeyam
743|gunair ativariyasi
744|SYNONYMS
745|tayoh-of them; api-even; ubhayoh-of both (Candravali and
>|Radharani); madhye-in the middle; radhika-Srimati Radharani;
>| sarvatha-in every way; adhika-greater; maha-bhava-svarupa-
>|the form of mahabhava; iyam-this one; gunaih-with good
>|qualities; ativariyasi-the best of all.
746|TRANSLATION
747|"Of these two gopis [Radharani and Candravali], Srimati
>|Radharani is superior in all respects. She is the
>|embodiment of mahabhava, and She surpasses all in good
>|qualities."
748|PURPORT
749|This is a quotation from Srila Rupa Gosvami 's
>|Ujjvala-nilamani ( Radha -prakarana 3).
750|Adi 4.71
751|TEXT 71
752|TEXT
753|krsna-prema-bhavita yanra cittendriya-kaya
754|krsna-nija-sakti radha kridara sahaya
755|SYNONYMS
756|krsna-prema-love for Lord Krsna; bhavita-steeped in; yanra-
>|whose; citta-mind; indriya-senses; kaya-body; krsna-of Lord
>|Krsna; nija-sakti-His own energy; radha-Srimati Radharani;
>|kridara-of pastimes; sahaya-companion.
757|TRANSLATION
758|Her mind, senses and body are steeped in love for Krsna.
>|She is Krsna's own energy, and She helps Him in His
>|pastimes.
759|PURPORT
760|Srimati Radharani is as fully spiritual as Krsna. No one
>|should consider Her to be material. She is definitely not
>|like the conditioned souls, who have material bodies, gross
>|and subtle, covered by material senses. She is all-
>|spiritual, and both Her body and Her mind are of the same
>|spiritual embodiment. Because Her body is spiritual, Her
>|senses are also spiritual. Thus Her body, mind and senses
>|fully shine in love of Krsna. She is the personified
>|hladini-sakti (the pleasure-giving energy of the Lord's
>|internal potency), and therefore She is the only source of
>|enjoyment for Sri Krsna.
761|Sri Krsna cannot enjoy anything that is internally
>|different from Him. Therefore Radha and Sri Krsna are
>|identical. The sandhini portion of Sri Krsna's internal
>|potency has manifested the all-attractive form of Sri Krsna,
>| and the same internal potency, in the hladini feature, has
>|presented Srimati Radharani, who is the attraction for the
>|all-attractive. No one can match Srimati Radharani in the
>|transcendental pastimes of Sri Krsna.
762|Adi 4.72
763|TEXT 72
764|TEXT
765|ananda-cinmaya-rasa-pratibhavitabhis
766|tabhir ya eva nija-rupataya kalabhih
767|goloka eva nivasaty akhilatma-bhuto
768|govindam adi-purusam tam aham bhajami
769|SYNONYMS
770|ananda-bliss; cit-and knowledge; maya-consisting of; rasa-
>|mellows; prati-at every second; bhavitabhih-who are
>|engrossed with; tabhih-with those; yah-who; eva-certainly;
>|nija-rupataya-with His own form; kalabhih-who are parts of
>|portions of His pleasure potency; goloke-in Goloka
>|Vrndavana; eva-certainly; nivasati-resides; akhila-atma-as
>|the soul of all; bhutah-who exists; govindam-Lord Govinda;
>|adi-purusam-the original personality; tam-Him; aham-I;
>|bhajami-worship.
771|TRANSLATION
772|"I worship Govinda, the primeval Lord, who resides in His
>|own realm, Goloka, with Radha, who resembles His own
>|spiritual figure and who embodies the ecstatic potency [
>|hladini]. Their companions are Her confidantes, who embody
>|extensions of Her bodily form and who are imbued and
>|permeated with ever-blissful spiritual rasa."
773|PURPORT
774|This text is from the Brahma-samhita (5.37).
775|Adi 4.73
776|TEXT 73
777|TEXT
778|krsnere karaya yaiche rasa asvadana
779|kridara sahaya yaiche, suna vivarana
780|SYNONYMS
781|krsnere-unto Lord Krsna; karaya-causes to do; yaiche-how;
>|rasa-the mellows; asvadana-tasting; kridara-of pastimes;
>|sahaya-helper; yaiche-how; suna-please hear; vivarana-the
>|description.
782|TRANSLATION
783|Now please listen to how Lord Krsna's consorts help Him
>|taste rasa and how they help in His pastimes.
784|Adi 4.74–75
785|TEXTS 74–75
786|TEXT
787|krsna-kanta-gana dekhi tri-vidha prakara
788|eka laksmi-gana, pure mahisi-gana ara
789|vrajangana-rupa, ara kanta-gana-sara
790|sri-radhika haite kanta-ganera vistara
791|SYNONYMS
792|krsna-kanta-gana-the lovers of Lord Krsna; dekhi-I see; tri-
>|vidha-three; prakara-kinds; eka-one; laksmi-gana-the
>|goddesses of fortune; pure-in the city; mahisi-gana-the
>|queens; ara-and; vraja-angana-of the beautiful women of
>|Vraja; rupa-having the form; ara-another type; kanta-gana-
>|of the lovers; sara-the essence; sri-radhika haite-from
>|Srimati Radharani; kanta-ganera-of the lovers of Krsna;
>|vistara-the expansion.
793|TRANSLATION
794|The beloved consorts of Lord Krsna are of three kinds: the
>|goddesses of fortune, the queens, and the milkmaids of
>|Vraja, who are the foremost of all. These consorts all
>|proceed from Radhika.
795|Adi 4.76
796|TEXT 76
797|TEXT
798|avatari krsna yaiche kare avatara
799|amsini radha haite tina ganera vistara
800|SYNONYMS
801|avatari-the source of all incarnations; krsna-Lord Krsna;
>|yaiche-just as; kare-makes; avatara-incarnation; amsini-the
>|source of all portions; radha-Srimati Radharani; haite-from;
>| tina-three; ganera-of the groups; vistara-expansion.
802|TRANSLATION
803|Just as the fountainhead, Lord Krsna, is the cause of all
>|incarnations, so Sri Radha is the cause of all these
>|consorts.
804|Adi 4.77
805|TEXT 77
806|TEXT
807|vaibhava-gana yena tanra anga-vibhuti
808|bimba-pratibimba-rupa mahisira tati
809|SYNONYMS
810|vaibhava-gana-the expansions; yena-as it were; tanra-of Her;
>| anga-of the body; vibhuti-powerful expansions; bimba-
>|reflections; pratibimba-counterreflections; rupa-having the
>|form; mahisira-of the queens; tati-the expansion.
811|TRANSLATION
812|The goddesses of fortune are partial manifestations of
>|Srimati Radhika, and the queens are reflections of Her
>|image.
813|Adi 4.78
814|TEXT 78
815|TEXT
816|laksmi-gana tanra vaibhava-vilasamsa-rupa
817|mahisi-gana vaibhava-prakasa-svarupa
818|SYNONYMS
819|laksmi-gana-the goddesses of fortune; tanra-Her; vaibhava-
>|vilasa-as vaibhava-vilasa; amsa-of plenary portions; rupa-
>|having the form; mahisi-gana-the queens; vaibhava-prakasa-
>|of vaibhava-prakasa; svarupa-having the nature.
820|TRANSLATION
821|The goddesses of fortune are Her plenary portions, and they
>|display the forms of vaibhava-vilasa. The queens are of the
>|nature of Her vaibhava-prakasa.
822|Adi 4.79
823|TEXT 79
824|TEXT
825|akara svabhava-bhede vraja-devi-gana
826|kaya-vyuha-rupa tanra rasera karana
827|SYNONYMS
828|akara-of features; svabhava-of natures; bhede-with
>|differences; vraja-devi-gana-the gopis; kaya-of Her body;
>|vyuha-of expansions; rupa-having the form; tanra-of Her;
>|rasera-of mellows; karana-instruments.
829|TRANSLATION
830|The Vraja-devis have diverse bodily features. They are Her
>|expansions and are the instruments for expanding rasa.
831|Adi 4.80
832|TEXT 80
833|TEXT
834|bahu kanta vina nahe rasera ullasa
835|lilara sahaya lagi' bahuta prakasa
836|SYNONYMS
837|bahu-many; kanta-lovers; vina-without; nahe-there is not;
>|rasera-of mellow; ullasa-exultation; lilara-of pastimes;
>|sahaya-helper; lagi'-for the purpose of being; bahuta-many;
>|prakasa-manifestations.
838|TRANSLATION
839|Without many consorts, there is not such exultation in rasa.
>| Therefore there are many manifestations of Srimati
>|Radharani to assist in the Lord's pastimes.
840|Adi 4.81
841|TEXT 81
842|TEXT
843|tara madhye vraje nana bhava-rasa-bhede
844|krsnake karaya rasadika-lilasvade
845|SYNONYMS
846|tara madhye-among them; vraje-in Vraja; nana-various; bhava-
>|of moods; rasa-and of mellows; bhede-by differences;
>|krsnake-Lord Krsna; karaya-cause to do; rasa-adika-
>|beginning with the rasa dance; lila-of the pastimes; asvade-
>|tasting.
847|TRANSLATION
848|Among them are various groups of consorts in Vraja who have
>|varieties of sentiments and mellows. They help Lord Krsna
>|taste all the sweetness of the rasa dance and other
>|pastimes.
849|PURPORT
850|As already explained, Krsna and Radha are one in two. They
>|are identical. Krsna expands Himself in multi-incarnations
>|and plenary portions like the purusas. Similarly, Srimati
>|Radharani expands Herself in multiforms as the goddesses of
>|fortune, the queens and the damsels of Vraja. Such
>|expansions from Srimati Radharani are all Her plenary
>|portions. All these womanly forms of Krsna are expansions
>|corresponding to His plenary expansions of Visnu forms.
>|These expansions have been compared to reflected forms of
>|the original form. There is no difference between the
>|original form and the reflected forms. The female
>|reflections of Krsna's pleasure potency are as good as
>|Krsna Himself.
851|The plenary expansions of Krsna's personality are called
>|vaibhava-vilasa and vaibhava-prakasa, and Radha's
>|expansions are similarly described. The goddesses of
>|fortune are Her vaibhava-vilasa forms, and the queens are
>|Her vaibhava-prakasa forms. The personal associates of
>|Radharani, the damsels of Vraja, are direct expansions of
>|Her body. As expansions of Her personal form and
>|transcendental disposition, they are agents of different
>|reciprocations of love in the pastimes of Lord Krsna, under
>|the supreme direction of Srimati Radharani. In the
>|transcendental realm, enjoyment is fully relished in
>|variety. The exuberance of transcendental mellows is
>|increased by the association of a large number of
>|personalities similar to Radharani, who are also known as
>|gopis or sakhis. The variety of innumerable mistresses is a
>|source of relish for Sri Krsna, and therefore these
>|expansions from Srimati Radharani are necessary for
>|enhancing the pleasure potency of Sri Krsna. Their
>|transcendental exchanges of love are the superexcellent
>|affairs of the pastimes in Vrndavana. By these expansions
>|of Srimati Radharani's personal body, She helps Lord Krsna
>|taste the rasa dance and other , similar activities.
>| Srimati Radharani, being the central petal of the rasa-
>|lila flower, is also known by the names found in the
>|following verses.
852|Adi 4.82
853|TEXT 82
854|TEXT
855|govindanandini radha, govinda-mohini
856|govinda-sarvasva, sarva-kanta-siromani
857|SYNONYMS
858|govinda-anandini-She who gives pleasure to Govinda; radha-
>|Srimati Radharani; govinda-mohini-She who mystifies Govinda;
>| govinda-sarvasva-the be-all and end-all of Lord Govinda;
>|sarva-kanta-of all the Lord's lovers; siromani-the crown
>|jewel.
859|TRANSLATION
860|Radha is the one who gives pleasure to Govinda, and She is
>|also the enchantress of Govinda. She is the be-all and end-
>|all of Govinda, and the crest jewel of all His consorts.
861|Adi 4.83
862|TEXT 83
863|TEXT
864|devi krsna-mayi prokta
865|radhika para-devata
866|sarva-laksmi-mayi sarva-
867|kantih sammohini para
868|SYNONYMS
869|devi-who shines brilliantly; krsna-mayi-nondifferent from
>|Lord Krsna; prokta-called; radhika-Srimati Radharani; para-
>|devata-most worshipable; sarva-laksmi-mayi-presiding over
>|all the goddesses of fortune; sarva-kantih-in whom all
>|splendor exists; sammohini-whose character completely
>|bewilders Lord Krsna; para-the superior energy.
870|TRANSLATION
871|"The transcendental goddess Srimati Radharani is the direct
>|counterpart of Lord Sri Krsna. She is the central figure
>|for all the goddesses of fortune. She possesses all the
>|attractiveness to attract the all-attractive Personality of
>|Godhead. She is the primeval internal potency of the Lord."
872|PURPORT
873|This text is from the Brhad-gautamiya-tantra.
874|Adi 4.84
875|TEXT 84
876|TEXT
877|'devi' kahi dyotamana, parama sundari
878|kimva, krsna-puja-kridara vasati nagari
879|SYNONYMS
880|devi-the word devi; kahi-I say; dyotamana-shining; parama-
>|most; sundari-beautiful; kimva-or; krsna-puja-of the
>|worship of Lord Krsna; kridara-and of sports; vasati-the
>|abode; nagari-the town.
881|TRANSLATION
882|"Devi" means "resplendent and most beautiful." Or else it
>|means "the lovely abode of the worship and love sports of
>|Lord Krsna."
883|Adi 4.85
884|TEXT 85
885|TEXT
886|krsna-mayi-krsna yara bhitare bahire
887|yanha yanha netra pade tanha krsna sphure
888|SYNONYMS
889|krsna-mayi-the word krsna-mayi; krsna-Lord Krsna; yara-of
>|whom; bhitare-the within; bahire-the without; yanha yanha-
>|wherever; netra-the eyes; pade-fall; tanha-there; krsna-
>|Lord Krsna; sphure-manifests.
890|TRANSLATION
891|"Krsna-mayi" means "one whose within and without are Lord
>|Krsna." She sees Lord Krsna wherever She casts Her glance.
892|Adi 4.86
893|TEXT 86
894|TEXT
895|kimva, prema-rasa-maya krsnera svarupa
896|tanra sakti tanra saha haya eka-rupa
897|SYNONYMS
898|kimva-or; prema-rasa-the mellows of love; maya-made of;
>|krsnera-of Lord Krsna; svarupa-the real nature; tanra-of
>|Him; sakti-the energy; tanra saha-with Him; haya-there is;
>|eka-rupa-oneness.
899|TRANSLATION
900|Or "krsna-mayi" means that She is identical with Lord Krsna,
>| for She embodies the mellows of love. The energy of Lord
>|Krsna is identical with Him.
901|PURPORT
902|Krsna-mayi has two different imports. First, a person who
>|always thinks of Krsna both within and without and who
>|always remembers only Krsna, wherever he goes or whatever
>|he sees, is called krsna-mayi. Also, since Krsna's
>|personality is full of love, His loving potency, Radharani,
>|being nondifferent from Him, is called krsna-mayi.
903|Adi 4.87
904|TEXT 87
905|TEXT
906|krsna-vancha-purti-rupa kare aradhane
907|ataeva 'radhika' nama purane vakhane
908|SYNONYMS
909|krsna-vancha-of the desire of Lord Krsna; purti-rupa-of the
>|nature of fulfillment; kare-does; aradhane-worship; ataeva-
>|therefore; radhika-Srimati Radhika; nama-named; purane-in
>|the Puranas; vakhane-in the description.
910|TRANSLATION
911|Her worship [aradhana] consists of fulfilling the desires
>|of Lord Krsna. Therefore the Puranas call Her Radhika.
912|PURPORT
913|The name "Radha " is derived from the root word aradhana,
>|which means "worship." The personality who excels all in
>|worshiping Krsna may therefore be called Radhika, the
>|greatest servitor.
914|Adi 4.88
915|TEXT 88
916|TEXT
917|anayaradhito nunam
918|bhagavan harir isvarah
919|yan no vihaya govindah
920|prito yam anayad rahah
921|SYNONYMS
922|anaya-by this one; aradhitah-worshiped; nunam-certainly;
>|bhagavan-the Supreme Personality of Godhead; harih-Lord
>|Krsna; isvarah-the Supreme Lord; yat-from which; nah-us;
>|vihaya-leaving aside; govindah-Govinda; pritah-pleased; yam-
>|whom; anayat-lead; rahah-to a lonely place.
923|TRANSLATION
924|"Truly the Personality of Godhead has been worshiped by Her.
>| Therefore Lord Govinda, being pleased, has brought Her to
>|a lonely spot, leaving us all behind."
925|PURPORT
926|This text is from Srimad-Bhagavatam (10.30.28).
927|Adi 4.89
928|TEXT 89
929|TEXT
930|ataeva sarva-pujya, parama-devata
931|sarva-palika, sarva jagatera mata
932|SYNONYMS
933|ataeva-therefore; sarva-pujya-worshipable by all; parama-
>|supreme; devata-goddess; sarva-palika-the protectress of
>|all; sarva jagatera-of all the universes; mata-the mother.
934|TRANSLATION
935|Therefore Radha is parama-devata, the supreme goddess, and
>|She is worshipable for everyone. She is the protectress of
>|all, and She is the mother of the entire universe.
936|Adi 4.90
937|TEXT 90
938|TEXT
939|'sarva-laksmi'-sabda purve kariyachi vyakhyana
940|sarva-laksmi-ganera tinho hana adhisthana
941|SYNONYMS
942|sarva-laksmi-sabda-the word sarva-laksmi; purve-previously;
>|kariyachi-I have done; vyakhyana-explanation; sarva-laksmi-
>|ganera-of all the goddesses of fortune; tinho-She; hana-is;
>|adhisthana-abode.
943|TRANSLATION
944|I have already explained the meaning of "sarva-laksmi."
>|Radha is the original source of all the goddesses of
>|fortune.
945|Adi 4.91
946|TEXT 91
947|TEXT
948|kimva, 'sarva-laksmi'-krsnera sad-vidha aisvarya
949|tanra adhisthatri sakti-sarva-sakti-varya
950|SYNONYMS
951|kimva-or; sarva-laksmi-the word sarva-laksmi; krsnera-of
>|Lord Krsna; sat-vidha-six kinds; aisvarya-opulences; tanra-
>|of Him; adhisthatri-chief; sakti-energy; sarva-sakti-of all
>|energies; varya-the best.
952|TRANSLATION
953|Or "sarva-laksmi" indicates that She fully represents the
>|six opulences of Krsna. Therefore She is the supreme energy
>|of Lord Krsna.
954|Adi 4.92
955|TEXT 92
956|TEXT
957|sarva-saundarya-kanti vaisaye yanhate
958|sarva-laksmi-ganera sobha haya yanha haite
959|SYNONYMS
960|sarva-saundarya-of all beauty; kanti-the splendor; vaisaye-
>|sits; yanhate-in whom; sarva-laksmi-ganera-of all the
>|goddesses of fortune; sobha-the splendor; haya-is; yanha
>|haite-from whom.
961|TRANSLATION
962|The word "sarva-kanti" indicates that all beauty and luster
>|rest in Her body. All the laksmis derive their beauty from
>|Her.
963|Adi 4.93
964|TEXT 93
965|TEXT
966|kimva 'kanti'-sabde krsnera saba iccha kahe
967|krsnera sakala vancha radhatei rahe
968|SYNONYMS
969|kimva-or; kanti-sabde-by the word kanti; krsnera-of Lord
>|Krsna; saba-all; iccha-desires; kahe-says; krsnera-of Lord
>|Krsna; sakala-all; vancha-desires; radhatei-in Srimati
>|Radharani; rahe-remain.
970|TRANSLATION
971|"Kanti" may also mean "all the desires of Lord Krsna." All
>|the desires of Lord Krsna rest in Srimati Radharani.
972|Adi 4.94
973|TEXT 94
974|TEXT
975|radhika karena krsnera vanchita purana
976|'sarva-kanti'-sabdera ei artha vivarana
977|SYNONYMS
978|radhika-Srimati Radharani; karena-does; krsnera-of Lord
>|Krsna; vanchita-desired object; purana-fulfilling; sarva-
>|kanti-sabdera-of the word sarva-kanti; ei-this; artha-
>|meaning; vivarana-the description.
979|TRANSLATION
980|Srimati Radhika fulfills all the desires of Lord Krsna.
>|This is the meaning of "sarva-kanti."
981|Adi 4.95
982|TEXT 95
983|TEXT
984|jagat-mohana krsna, tanhara mohini
985|ataeva samastera para thakurani
986|SYNONYMS
987|jagat-mohana-enchanting the universe; krsna-Lord Krsna;
>|tanhara-of Him; mohini-the enchantress; ataeva-therefore;
>|samastera-of all; para-foremost; thakurani-goddess.
988|TRANSLATION
989|Lord Krsna enchants the world, but Sri Radha enchants even
>|Him. Therefore She is the supreme goddess of all.
990|Adi 4.96
991|TEXT 96
992|TEXT
993|radha-purna-sakti, krsna-purna-saktiman
994|dui vastu bheda nai, sastra-paramana
995|SYNONYMS
996|radha-Srimati Radharani; purna-sakti-the complete energy;
>|krsna-Lord Krsna; purna-saktiman-the complete possessor of
>|energy; dui-two; vastu-things; bheda-difference; nai-there
>|is not; sastra-paramana-the evidence of revealed scripture.
997|TRANSLATION
998|Sri Radha is the full power, and Lord Krsna is the
>|possessor of full power. The two are not different, as
>|evidenced by the revealed scriptures.
999|Adi 4.97
1000|TEXT 97
1001|TEXT
1002|mrgamada, tara gandha-yaiche aviccheda
1003|agni, jvalate-yaiche kabhu nahi bheda
1004|SYNONYMS
1005|mrga-mada-musk; tara-of that; gandha-fragrance; yaiche-just
>|as; aviccheda-inseparable; agni-the fire; jvalate-
>|temperature; yaiche-just as; kabhu-any; nahi-there is not;
>|bheda-difference.
1006|TRANSLATION
1007|They are indeed the same, just as musk and its scent are
>|inseparable, or as fire and its heat are nondifferent.
1008|Adi 4.98
1009|TEXT 98
1010|TEXT
1011|radha-krsna aiche sada eka-i svarupa
1012|lila-rasa asvadite dhare dui-rupa
1013|SYNONYMS
1014|radha-krsna-Radha and Krsna; aiche-in this way; sada-always;
>| eka-i-one; svarupa-nature; lila-rasa-the mellows of a
>|pastime; asvadite-to taste; dhare-manifest; dui-rupa-two
>|forms.
1015|TRANSLATION
1016|Thus Radha and Lord Krsna are one, yet They have taken two
>|forms to enjoy the mellows of pastimes.
1017|Adi 4.99–100
1018|TEXTS 99–100
1019|TEXT
1020|prema-bhakti sikhaite apane avatari
1021|radha-bhava-kanti dui angikara kari'
1022|sri-krsna-caitanya-rupe kaila avatara
1023|ei ta' pancama slokera artha paracara
1024|SYNONYMS
1025|prema-bhakti-devotional service in love of Godhead;
>|sikhaite-to teach; apane-Himself; avatari-descending; radha-
>|bhava-the mood of Srimati Radharani; kanti-and luster; dui-
>|two; angikara kari'-accepting; sri-krsna-caitanya-of Lord
>|Caitanya Mahaprabhu; rupe-in the form; kaila-made; avatara-
>|incarnation; ei-this; ta'-certainly; pancama-fifth; slokera-
>|of the verse; artha-meaning; paracara-proclamation.
1026|TRANSLATION
1027|To promulgate prema-bhakti [devotional service in love of
>|Godhead], Krsna appeared as Sri Krsna Caitanya with the
>|mood and complexion of Sri Radha. Thus I have explained the
>|meaning of the fifth verse.
1028|Adi 4.101
1029|TEXT 101
1030|TEXT
1031|sastha slokera artha karite prakasa
1032|prathame kahiye sei slokera abhasa
1033|SYNONYMS
1034|sastha-sixth; slokera-of the verse; artha-meaning; karite-
>|to do; prakasa-manifestation; prathame-first; kahiye-I
>|shall speak; sei-that; slokera-of the verse; abhasa-hint.
1035|TRANSLATION
1036|To explain the sixth verse, I shall first give a hint of
>|its meaning.
1037|Adi 4.102
1038|TEXT 102
1039|TEXT
1040|avatari' prabhu pracarila sankirtana
1041|eho bahya hetu, purve kariyachi sucana
1042|SYNONYMS
1043|avatari'-incarnating; prabhu-the Lord; pracarila-propagated;
>| sankirtana-the congregational chanting of the holy name;
>|eho-this; bahya-external; hetu-reason; purve-previously;
>|kariyachi-I have given; sucana-indication.
1044|TRANSLATION
1045|The Lord came to propagate sankirtana. That is an external
>|purpose, as I have already indicated.
1046|Adi 4.103
1047|TEXT 103
1048|TEXT
1049|avatarera ara eka ache mukhya-bija
1050|rasika-sekhara krsnera sei karya nija
1051|SYNONYMS
1052|avatarera-of the incarnation; ara-another; eka-one; ache-
>|there is; mukhya-bija-principal seed; rasika-sekhara-the
>|foremost enjoyer of the mellows of love; krsnera-of Lord
>|Krsna; sei-that; karya-business; nija-own.
1053|TRANSLATION
1054|There is a principal cause for Lord Krsna's appearance. It
>|grows from His own engagements as the foremost enjoyer of
>|loving exchanges.
1055|Adi 4.104
1056|TEXT 104
1057|TEXT
1058|ati gudha hetu sei tri-vidha prakara
1059|damodara-svarupa haite yahara pracara
1060|SYNONYMS
1061|ati-very; gudha-esoteric; hetu-reason; sei-that; tri-vidha-
>|three; prakara-kinds; damodara-svarupa haite-from Svarupa
>|Damodara; yahara-of which; pracara-the proclamation.
1062|TRANSLATION
1063|That most confidential cause is threefold. Svarupa Damodara
>|has revealed it.
1064|Adi 4.105
1065|TEXT 105
1066|TEXT
1067|svarupa-gosani-prabhura ati antaranga
1068|tahate janena prabhura e-saba prasanga
1069|SYNONYMS
1070|svarupa-gosani-Svarupa Damodara Gosani; prabhura-of Lord
>|Caitanya Mahaprabhu; ati-very; antaranga-confidential
>|associate; tahate-by that; janena-he knows; prabhura-of
>|Lord Caitanya Mahaprabhu; e-saba-all these; prasanga-topics.
1071|TRANSLATION
1072|Svarupa Gosani is the most intimate associate of the Lord.
>|He therefore knows all these topics well.
1073|PURPORT
1074|Prior to the Lord's acceptance of the renounced order,
>|Purusottama Bhattacarya, a resident of Navadvipa, desired
>|to enter the renounced order of life. Therefore he left
>|home and went to Benares, where he accepted the position of
>|brahmacarya from a Mayavadi sannyasi. When he became a
>|brahmacari, he was given the name Sri Damodara Svarupa. He
>|left Benares shortly thereafter, without taking sannyasa,
>|and he came to Nilacala, Jagannatha Puri, where Lord
>|Caitanya was staying. He met Caitanya Mahaprabhu there and
>|dedicated his life for the service of the Lord. He became
>|Lord Caitanya's secretary and constant companion. He used
>|to enhance the pleasure potency of the Lord by singing
>|appropriate songs, which were very much appreciated.
>|Svarupa Damodara could understand the secret mission of
>|Lord Caitanya, and it was by his grace only that all the
>|devotees of Lord Caitanya could know the real purpose of
>|the Lord.
1075|Svarupa Damodara has been identified as Lalita-devi, the
>|second expansion of Radharani. However, text 160 of Kavi-
>|karnapura's authoritative Gaura-ganoddesa-dipika
>| describes Svarupa Damodara as the same
>|Visakha-devi who serves the Lord in Goloka Vrndavana.
>|Therefore it is to be understood that Sri Svarupa Damodara
>|is a direct expansion of Radharani who helps the Lord
>|experience the attitude of Radharani.
1076|Adi 4.106
1077|TEXT 106
1078|TEXT
1079|radhikara bhava-murti prabhura antara
1080|sei bhave sukha-duhkha uthe nirantara
1081|SYNONYMS
1082|radhikara-of Srimati Radharani; bhava-murti-the form of the
>|emotions; prabhura-of Lord Caitanya Mahaprabhu; antara-the
>|heart; sei-that; bhave-in the condition; sukha-duhkha-
>|happiness and distress; uthe-arise; nirantara-constantly.
1083|TRANSLATION
1084|The heart of Lord Caitanya is the image of Sri Radhika's
>|emotions. Thus feelings of pleasure and pain arise
>|constantly therein.
1085|PURPORT
1086|Lord Caitanya's heart was full of the feelings of Srimati
>|Radharani, and His appearance resembled Hers. Svarupa
>|Damodara has explained His attitude as radha-bhava-murti,
>|the attitude of Radharani. One who engages in sense
>|gratification on the material platform can hardly
>|understand radha-bhava, but one who is freed from the
>|demands of sense gratification can understand it. Radha-
>|bhava must be understood from the Gosvamis, those who are
>|actually controllers of the senses. From such authorized
>|sources it is to be known that the attitude of Srimati
>|Radharani is the highest perfection of conjugal love, which
>|is the highest of the five transcendental mellows, and it
>|is the complete perfection of love of Krsna.
1087|These transcendental affairs can be understood on two
>|platforms. One is called elevated, and the other is called
>|superelevated. The loving affairs exhibited in Dvaraka are
>|the elevated form. The superelevated position is reached in
>|the manifestations of the pastimes of Vrndavana. The
>|attitude of Lord Caitanya is certainly superelevated.
1088|From the life of Sri Caitanya Mahaprabhu, an intelligent
>|person engaged in pure devotional service can understand
>|that He always felt separation from Krsna within Himself.
>|In that separation He sometimes felt that He had found
>|Krsna and was enjoying the meeting. The significance of
>|this separation and meeting is very specific. If someone
>|tries to understand the exalted position of Lord Caitanya
>|without knowing this, he is sure to misunderstand it. One
>|must first become fully self-realized. Otherwise one may
>|misidentify the Lord as nagara, or the enjoyer of the
>|damsels of Vraja, thus committing the mistake of rasabhasa,
>|or overlapping understanding.
1089|Adi 4.107
1090|TEXT 107
1091|TEXT
1092|sesa-lilaya prabhura krsna-viraha-unmada
1093|bhrama-maya cesta, ara pralapa-maya vada
1094|SYNONYMS
1095|sesa-lilaya-in the final pastimes; prabhura-of Lord
>|Caitanya Mahaprabhu; krsna-viraha-from separation from Lord
>|Krsna; unmada-the madness; bhrama-maya-erroneous; cesta-
>|efforts; ara-and; pralapa-maya-delirious; vada-talk.
1096|TRANSLATION
1097|In the final portion of His pastimes, Lord Caitanya was
>|obsessed with the madness of separation from Lord Krsna. He
>|acted in erroneous ways and talked deliriously.
1098|PURPORT
1099|Lord Sri Caitanya exhibited the highest stage of the
>|feelings of a devotee in separation from the Lord. This
>|exhibition was sublime because He was completely perfect in
>|the feelings of separation. Materialists, however, cannot
>|understand this. Sometimes materialistic scholars think He
>|was diseased or crazy. Their problem is that they always
>|engage in material sense gratification and can never
>|understand the feelings of the devotees and the Lord.
>|Materialists are most abominable in their ideas. They think
>|that they can enjoy directly perceivable gross objects by
>|their senses and that they can similarly deal with the
>|transcendental features of Lord Caitanya. But the Lord is
>|understood only in pursuance of the principles laid down by
>|the Gosvamis, headed by Svarupa Damodara. Doctrines like
>|those of the nadiya-nagaris, a class of so-called devotees,
>|are never presented by authorized persons like Svarupa
>|Damodara or the six Gosvamis. The ideas of the gauranga-
>|nagaris are simply a mental concoction, and they are
>|completely on the mental platform.
1100|Adi 4.108
1101|TEXT 108
1102|TEXT
1103|radhikara bhava yaiche uddhava-darsane
1104|sei bhave matta prabhu rahe ratri-dine
1105|SYNONYMS
1106|radhikara-of Srimati Radharani; bhava-emotion; yaiche-just
>|as; uddhava-darsane-in seeing Sri Uddhava; sei-that; bhave-
>|in the state; matta-maddened; prabhu-Lord Caitanya
>|Mahaprabhu; rahe-remains; ratri-dine-day and night.
1107|TRANSLATION
1108|Just as Radhika went mad at the sight of Uddhava, so Lord
>|Caitanya was obsessed day and night with the madness of
>|separation.
1109|PURPORT
1110|Those under the shelter of the lotus feet of Sri Caitanya
>|Mahaprabhu can understand that His mode of worship of the
>|Supreme Lord Krsna in separation is the real worship of the
>|Lord. When the feelings of separation become very intense,
>|one attains the stage of meeting Sri Krsna.
1111|So-called devotees like the sahajiyas cheaply imagine they
>|are meeting Krsna in Vrndavana. Such thinking may be useful,
>| but actually meeting Krsna is possible through the
>|attitude of separation taught by Sri Caitanya Mahaprabhu.
1112|Adi 4.109
1113|TEXT 109
1114|TEXT
1115|ratre pralapa kare svarupera kantha dhari'
1116|avese apana bhava kahaye ughadi'
1117|SYNONYMS
1118|ratre-at night; pralapa-delirium; kare-does; svarupera-of
>|Svarupa Damodara; kantha dhari'-embracing the neck; avese-
>|in ecstasy; apana-His own; bhava-mood; kahaye-speaks;
>|ughadi'-exuberantly.
1119|TRANSLATION
1120|At night He talked incoherently in grief with His arms
>|around Svarupa Damodara's neck. He spoke out His heart in
>|ecstatic inspiration.
1121|Adi 4.110
1122|TEXT 110
1123|TEXT
1124|yabe yei bhava uthe prabhura antara
1125|sei giti-sloke sukha dena damodara
1126|SYNONYMS
1127|yabe-when; yei-that; bhava-mood; uthe-arises; prabhura-of
>|Lord Caitanya Mahaprabhu; antara-in the heart; sei-that;
>|giti-by the song; sloke-or verse; sukha-happiness; dena-
>|gives; damodara-Svarupa Damodara.
1128|TRANSLATION
1129|Whenever a particular sentiment arose in His heart, Svarupa
>|Damodara satisfied Him by singing songs or reciting verses
>|of the same nature.
1130|Adi 4.111
1131|TEXT 111
1132|TEXT
1133|ebe karya nahi kichu e-saba vicare
1134|age iha vivariba kariya vistare
1135|SYNONYMS
1136|ebe-now; karya-business; nahi-there is not; kichu-any; e-
>|saba-all these; vicare-in the considerations; age-ahead;
>|iha-this; vivariba-I shall describe; kariya-doing; vistare-
>|in expanded detail.
1137|TRANSLATION
1138|To analyze these pastimes is not necessary now. Later I
>|shall describe them in detail.
1139|Adi 4.112
1140|TEXT 112
1141|TEXT
1142|purve vraje krsnera tri-vidha vayo-dharma
1143|kaumara, pauganda, ara kaisora atimarma
1144|SYNONYMS
1145|purve-previously; vraje-in Vraja; krsnera-of Lord Krsna;
>|tri-vidha-three sorts; vayah-dharma-characteristics of age;
>|kaumara-childhood; pauganda-boyhood; ara-and; kaisora-
>|adolescence; ati-marma-the very core.
1146|TRANSLATION
1147|Formerly in Vraja Lord Krsna displayed three ages, namely
>|childhood, boyhood and adolescence. His adolescence is
>|especially significant.
1148|Adi 4.113
1149|TEXT 113
1150|TEXT
1151|vatsalya-avese kaila kaumara saphala
1152|pauganda saphala kaila lana sakhavala
1153|SYNONYMS
1154|vatsalya-of parental love; avese-in the attachment; kaila-
>|made; kaumara-childhood; sa-phala-fruitful; pauganda-
>|boyhood; sa-phala-fruitful; kaila-made; lana-taking along;
>|sakha-avala-friends.
1155|TRANSLATION
1156|Parental affection made His childhood fruitful. His boyhood
>|was successful with His friends.
1157|Adi 4.114
1158|TEXT 114
1159|TEXT
1160|radhikadi lana kaila rasadi-vilasa
1161|vancha bhari' asvadila rasera niryasa
1162|SYNONYMS
1163|radhika-adi-Srimati Radharani and the other gopis; lana-
>|taking along; kaila-did; rasa-adi-beginning with the rasa
>|dance; vilasa-pastimes; vancha bhari'-fulfilling desires;
>|asvadila-He tasted; rasera-of mellow; niryasa-the essence.
1164|TRANSLATION
1165|In youth He tasted the essence of rasa, fulfilling His
>|desires in pastimes like the rasa dance with Srimati
>|Radhika and the other gopis.
1166|Adi 4.115
1167|TEXT 115
1168|TEXT
1169|kaisora-vayase kama, jagat-sakala
1170|rasadi-lilaya tina karila saphala
1171|SYNONYMS
1172|kaisora-vayase-in the adolescent age; kama-amorous love;
>|jagat-sakala-the entire universe; rasa-adi-such as the rasa
>|dance; lilaya-by pastimes; tina-three; karila-made; sa-
>|phala-successful.
1173|TRANSLATION
1174|In His youth Lord Krsna made all three of His ages, and the
>|entire universe, successful by His pastimes of amorous love
>|like the rasa dance.
1175|Adi 4.116
1176|TEXT 116
1177|TEXT
1178|so 'pi kaisoraka-vayo
1179|manayan madhusudanah
1180|reme stri-ratna-kuta-sthah
1181|ksapasu ksapitahitah
1182|SYNONYMS
1183|sah-He; api-especially; kaisoraka-vayah-the age of
>|adolescence; manayan-honoring; madhu-sudanah-the killer of
>|the Madhu demon; reme-enjoyed; stri-ratna-of the gopis;
>|kuta-in multitudes; sthah-situated; ksapasu-in the autumn
>|nights; ksapita-ahitah-who destroys misfortune.
1184|TRANSLATION
1185|"Lord Madhusudana enjoyed His youth with pastimes on autumn
>|nights in the midst of the jewellike milkmaids. Thus He
>|dispelled all the misfortunes of the world."
1186|PURPORT
1187|This is a verse from the Visnu Purana (5.13.60).
1188|Adi 4.117
1189|TEXT 117
1190|TEXT
1191|vaca sucita-sarvari-rati-kala-pragalbhyaya radhikam
1192|vrida-kuncita-locanam viracayann agre sakhinam asau
1193|tad-vakso-ruha-citra-keli-makari-panditya-param gatah
1194|kaisoram saphali-karoti kalayan kunje viharam harih
1195|SYNONYMS
1196|vaca-by speech; sucita-revealing; sarvari-of the night;
>|rati-in amorous pastimes; kala-of the portion; pragalbhyaya-
>|the impudence; radhikam-Srimati Radharani; vrida-from
>|shame; kuncita-locanam-having Her eyes closed; viracayan-
>|making; agre-before; sakhinam-Her friends; asau-that one;
>|tat-of Her; vaksah-ruha-on the breasts; citra-keli-with
>|variegated pastimes; makari-in drawing dolphins; panditya-
>|of cleverness; param-the limit; gatah-who reached; kaisoram-
>|adolescence; sa-phali-karoti-makes successful; kalayan-
>|performing; kunje-in the bushes; viharam-pastimes; harih-
>|the Supreme Personality of Godhead.
1197|TRANSLATION
1198|"Lord Krsna made Srimati Radharani close Her eyes in shame
>|before Her friends by His words relating Their amorous
>|activities on the previous night. Then He showed the
>|highest limit of cleverness in drawing pictures of dolphins
>|in various playful sports on Her breasts. In this way Lord
>|Hari made His youth successful by performing pastimes in
>|the bushes with Sri Radha and Her friends."
1199|PURPORT
1200|This is a verse from the Bhakti-rasamrta-sindhu (2.1.231)
>|of Srila Rupa Gosvami.
1201|Adi 4.118
1202|TEXT 118
1203|TEXT
1204|harir esa na ced avatarisyan
1205|mathurayam madhuraksi radhika ca
1206|abhavisyad iyam vrtha visrstir
1207|makarankas tu visesatas tadatra
1208|SYNONYMS
1209|harih-Lord Krsna; esah-this; na-not; cet-if; avatarisyat-
>|would have descended; mathurayam-in Mathura; madhura-aksi-O
>|lovely-eyed one (Paurnamasi); radhika-Srimati Radhika; ca-
>|and; abhavisyat-would have been; iyam-this; vrtha-useless;
>|visrstih-the whole creation; makara-ankah-the demigod of
>|love, Cupid; tu-then; visesatah-above all; tada-then; atra-
>|in this.
1210|TRANSLATION
1211|"O Paurnamasi, if Lord Hari had not descended in Mathura
>|with Srimati Radharani, this entire creation-and especially
>|Cupid, the demigod of love-would have been useless."
1212|PURPORT
1213|This verse is spoken by Sri Vrnda-devi in the Vidagdha-
>|madhava (7.3) of Srila Rupa Gosvami.
1214|Adi 4.119–120
1215|TEXTS 119–120
1216|TEXT
1217|ei mata purve krsna rasera sadana
1218|yadyapi karila rasa-niryasa-carvana
1219|tathapi nahila tina vanchita purana
1220|taha asvadite yadi karila yatana
1221|SYNONYMS
1222|ei mata-like this; purve-previously; krsna-Lord Krsna;
>|rasera-of mellows; sadana-the reservoir; yadyapi-even
>|though; karila-did; rasa-of the mellows; niryasa-the
>|essence; carvana-chewing; tathapi-still; nahila-was not;
>|tina-three; vanchita-desired objects; purana-fulfilling;
>|taha-that; asvadite-to taste; yadi-though; karila-were made;
>| yatana-efforts.
1223|TRANSLATION
1224|Even though Lord Krsna, the abode of all mellows, had
>|previously in this way chewed the essence of the mellows of
>|love, still He was unable to fulfill three desires,
>|although He made efforts to taste them.
1225|Adi 4.121
1226|TEXT 121
1227|TEXT
1228|tanhara prathama vancha kariye vyakhyana
1229|krsna kahe,-'ami ha-i rasera nidana
1230|SYNONYMS
1231|tanhara-His; prathama-first; vancha-desire; kariye-I do;
>|vyakhyana-explanation; krsna-Lord Krsna; kahe-says; ami-I;
>|ha-i-am; rasera-of mellow; nidana-primary cause.
1232|TRANSLATION
1233|I shall explain His first desire. Krsna says, "I am the
>|primary cause of all rasas.
1234|Adi 4.122
1235|TEXT 122
1236|TEXT
1237|purnananda-maya ami cin-maya purna-tattva
1238|radhikara preme ama karaya unmatta
1239|SYNONYMS
1240|purna-ananda-maya-made of full joy; ami-I; cit-maya-
>|spiritual; purna-tattva-full of truth; radhikara-of Srimati
>|Radharani; preme-the love; ama-Me; karaya-makes; unmatta-
>|maddened.
1241|TRANSLATION
1242|"I am the full spiritual truth and am made of full joy, but
>|the love of Srimati Radharani drives Me mad.
1243|Adi 4.123
1244|TEXT 123
1245|TEXT
1246|na jani radhara preme ache kata bala
1247|ye bale amare kare sarvada vihvala
1248|SYNONYMS
1249|na jani-I do not know; radhara-of Srimati Radharani; preme-
>|in the love; ache-there is; kata-how much; bala-strength;
>|ye-which; bale-strength; amare-Me; kare-makes; sarvada-
>|always; vihvala-overwhelmed.
1250|TRANSLATION
1251|"I do not know the strength of Radha's love, with which She
>|always overwhelms Me.
1252|Adi 4.124
1253|TEXT 124
1254|TEXT
1255|radhikara prema-guru, ami-sisya nata
1256|sada ama nana nrtye nacaya udbhata
1257|SYNONYMS
1258|radhikara-of Srimati Radharani; prema-the love; guru-
>|teacher; ami-I; sisya-disciple; nata-dancer; sada-always;
>|ama-Me; nana-various; nrtye-in dances; nacaya-causes to
>|dance; udbhata-novel.
1259|TRANSLATION
1260|"The love of Radhika is My teacher, and I am Her dancing
>|pupil. Her prema makes Me dance various novel dances."
1261|Adi 4.125
1262|TEXT 125
1263|TEXT
1264|kasmad vrnde priya-sakhi hareh pada-mulat kuto 'sau
1265|kundaranye kim iha kurute nrtya-siksam guruh kah
1266|tam tvan-murtih prati-taru-latam dig-vidiksu sphuranti
1267|sailusiva bhramati parito nartayanti sva-pascat
1268|SYNONYMS
1269|kasmat-from where; vrnde-O Vrnda; priya-sakhi-O dear friend;
>| hareh-of Lord Hari; pada-mulat-from the lotus feet; kutah-
>|where; asau-that one (Lord Krsna); kunda-aranye-in the
>|forest on the bank of Radha-kunda; kim-what; iha-here;
>|kurute-He does; nrtya-siksam-dancing practice; guruh-
>|teacher; kah-who; tam-Him; tvat-murtih-Your form; prati-
>|taru-latam-on every tree and vine; dik-vidiksu-in all
>|directions; sphuranti-appearing; sailusi-expert dancer; iva-
>|like; bhramati-wanders; paritah-all around; nartayanti-
>|causing to dance; sva-pascat-behind.
1270|TRANSLATION
1271|"O my beloved friend Vrnda, where are you coming from?"
1272|"I am coming from the feet of Sri Hari."
1273|"Where is He?"
1274|"In the forest on the bank of Radha-kunda."
1275|"What is He doing there?"
1276|"He is learning dancing."
1277|"Who is His master?"
1278|"Your image, Radha, revealing itself in every tree and
>|creeper in every direction, is roaming like a skillful
>|dancer, making Him dance behind."
1279|PURPORT
1280|This text is from the Govinda-lilamrta (8.77) of Krsnadasa
>|Kaviraja Gosvami.
1281|Adi 4.126
1282|TEXT 126
1283|TEXT
1284|nija-premasvade mora haya ye ahlada
1285|taha ha'te koti-guna radha-premasvada
1286|SYNONYMS
1287|nija-own; prema-love; asvade-in tasting; mora-My; haya-
>|there is; ye-whatever; ahlada-pleasure; taha ha'te-than
>|that; koti-guna-ten million times greater; radha-of Srimati
>|Radharani; prema-asvada-the tasting of love.
1288|TRANSLATION
1289|"Whatever pleasure I get from tasting My love for Srimati
>|Radharani, She tastes ten million times more than Me by Her
>|love.
1290|Adi 4.127
1291|TEXT 127
1292|TEXT
1293|ami yaiche paraspara viruddha-dharmasraya
1294|radha-prema taiche sada viruddha-dharma-maya
1295|SYNONYMS
1296|ami-I; yaiche-just as; paraspara-mutually; viruddha-dharma-
>|of conflicting characteristics; asraya-the abode; radha-
>|prema-the love of Srimati Radharani; taiche-just so; sada-
>|always; viruddha-dharma-maya-consists of conflicting
>|characteristics.
1297|TRANSLATION
1298|"Just as I am the abode of all mutually contradictory
>|characteristics, so Radha's love is always full of similar
>|contradictions.
1299|Adi 4.128
1300|TEXT 128
1301|TEXT
1302|radha-prema vibhu-yara badite nahi thani
1303|tathapi se ksane ksane badaye sadai
1304|SYNONYMS
1305|radha-prema-the love of Srimati Radharani; vibhu-all-
>|pervading; yara-of which; badite-to increase; nahi-there is
>|not; thani-space; tathapi-still; se-that; ksane ksane-every
>|second; badaye-increases; sadai-always.
1306|TRANSLATION
1307|"Radha's love is all-pervading, leaving no room for
>|expansion. But still it is expanding constantly.
1308|Adi 4.129
1309|TEXT 129
1310|TEXT
1311|yaha va-i guru vastu nahi suniscita
1312|tathapi gurura dharma gaurava-varjita
1313|SYNONYMS
1314|yaha-which; va-i-besides; guru-great; vastu-thing; nahi-
>|there is not; suniscita-quite certainly; tathapi-still;
>|gurura-of greatness; dharma-characteristics; gaurava-
>|varjita-devoid of pride.
1315|TRANSLATION
1316|"There is certainly nothing greater than Her love. But Her
>|love is devoid of pride. That is the sign of its greatness.
1317|Adi 4.130
1318|TEXT 130
1319|TEXT
1320|yaha haite sunirmala dvitiya nahi ara
1321|tathapi sarvada vamya-vakra-vyavahara
1322|SYNONYMS
1323|yaha haite-than which; su-nirmala-very pure; dvitiya-second;
>| nahi-there is not; ara-another; tathapi-still; sarvada-
>|always; vamya-perverse; vakra-crooked; vyavahara-behavior.
1324|TRANSLATION
1325|"Nothing is purer than Her love. But its behavior is always
>|perverse and crooked."
1326|Adi 4.131
1327|TEXT 131
1328|TEXT
1329|vibhur api kalayan sadabhivrddhim
1330|gurur api gaurava-caryaya vihinah
1331|muhur upacita-vakrimapi suddho
1332|jayati mura-dvisi radhikanuragah
1333|SYNONYMS
1334|vibhuh-all-pervading; api-although; kalayan-making; sada-
>|always; abhivrddhim-increase; guruh-important; api-although;
>| gaurava-caryaya vihinah-without proud behavior; muhuh-
>|again and again; upacita-increased; vakrima-duplicity; api-
>|although; suddhah-pure; jayati-all glories to; mura-dvisi-
>|for Krsna, the enemy of the demon Mura; radhika-of Srimati
>|Radharani; anuragah-the love.
1335|TRANSLATION
1336|"All glories to Radha's love for Krsna, the enemy of the
>|demon Mura! Although it is all-pervading, it tends to
>|increase at every moment. Although it is important, it is
>|devoid of pride. And although it is pure, it is always
>|beset with duplicity."
1337|PURPORT
1338|This is a verse from the Dana-keli-kaumudi (2) of Srila
>|Rupa Gosvami.
1339|Adi 4.132
1340|TEXT 132
1341|TEXT
1342|sei premara sri-radhika parama 'asraya'
1343|sei premara ami ha-i kevala 'visaya'
1344|SYNONYMS
1345|sei-that; premara-of the love; sri-radhika-Srimati
>|Radharani; parama-highest; asraya-abode; sei-that; premara-
>|of the love; ami-I; ha-i-am; kevala-only; visaya-object.
1346|TRANSLATION
1347|"Sri Radhika is the highest abode of that love, and I am
>|its only object.
1348|Adi 4.133
1349|TEXT 133
1350|TEXT
1351|visaya-jatiya sukha amara asvada
1352|ama haite koti-guna asrayera ahlada
1353|SYNONYMS
1354|visaya jatiya-relating to the object; sukha-happiness;
>|amara-My; asvada-tasting; ama haite-than Me; koti-guna-ten
>|million times more; asrayera-of the abode; ahlada-pleasure.
1355|TRANSLATION
1356|"I taste the bliss to which the object of love is entitled.
>|But the pleasure of Radha, the abode of that love, is ten
>|million times greater.
1357|Adi 4.134
1358|TEXT 134
1359|TEXT
1360|asraya-jatiya sukha paite mana dhaya
1361|yatne asvadite nari, ki kari upaya
1362|SYNONYMS
1363|asraya-jatiya-relating to the abode; sukha-happiness; paite-
>|to obtain; mana-the mind; dhaya-chases; yatne-by effort;
>|asvadite-to taste; nari-I am unable; ki-what; kari-I do;
>|upaya-way.
1364|TRANSLATION
1365|"My mind races to taste the pleasure experienced by the
>|abode, but I cannot taste it, even by My best efforts. How
>|may I taste it?
1366|Adi 4.135
1367|TEXT 135
1368|TEXT
1369|kabhu yadi ei premara ha-iye asraya
1370|tabe ei premanandera anubhava haya
1371|SYNONYMS
1372|kabhu-sometime; yadi-if; ei-this; premara-of the love; ha-
>|iye-I become; asraya-the abode; tabe-then; ei-this; prema-
>|anandera-of the joy of love; anubhava-experience; haya-
>|there is.
1373|TRANSLATION
1374|"If sometime I can be the abode of that love, only then may
>|I taste its joy."
1375|PURPORT
1376|Visaya and asraya are two very significant words relating
>|to the reciprocation between Krsna and His devotee. The
>|devotee is called the asraya, and his beloved, Krsna, is
>|the visaya. Different ingredients are involved in the
>|exchange of love between the asraya and visaya, which are
>|known as vibhava, anubhava, sattvika and vyabhicari.
>|Vibhava is divided into the two categories alambana and
>|uddipana. Alambana may be further divided into asraya and
>|visaya. In the loving affairs of Radha and Krsna, Radharani
>|is the asraya feature and Krsna the visaya. The
>|transcendental consciousness of the Lord tells Him, "I am
>|Krsna, and I experience pleasure as the visaya. The
>|pleasure enjoyed by Radharani, the asraya, is many times
>|greater than the pleasure I feel." Therefore, to feel the
>|pleasure of the asraya category, Lord Krsna appeared as Sri
>|Caitanya Mahaprabhu.
1377|Adi 4.136
1378|TEXT 136
1379|TEXT
1380|eta cinti' rahe krsna parama-kautuki
1381|hrdaye badaye prema-lobha dhakdhaki
1382|SYNONYMS
1383|eta cinti'-thinking this; rahe-remains; krsna-Lord Krsna;
>|parama-kautuki-the supremely curious; hrdaye-in the heart;
>|badaye-increases; prema-lobha-eager desire for love;
>|dhakdhaki-blazing.
1384|TRANSLATION
1385|Thinking in this way, Lord Krsna was curious to taste that
>|love. His eager desire for that love increasingly blazed in
>|His heart.
1386|Adi 4.137
1387|TEXT 137
1388|TEXT
1389|ei eka, suna ara lobhera prakara
1390|sva-madhurya dekhi' krsna karena vicara
1391|SYNONYMS
1392|ei-this; eka-one; suna-please hear; ara-another; lobhera-of
>|eager desire; prakara-type; sva-madhurya-own sweetness;
>|dekhi'-seeing; krsna-Lord Krsna; karena-does; vicara-
>|consideration.
1393|TRANSLATION
1394|That is one desire. Now please hear of another. Seeing His
>|own beauty, Lord Krsna began to consider.
1395|Adi 4.138
1396|TEXT 138
1397|TEXT
1398|adbhuta, ananta, purna mora madhurima
1399|tri-jagate ihara keha nahi paya sima
1400|SYNONYMS
1401|adbhuta-wonderful; ananta-unlimited; purna-full; mora-My;
>|madhurima-sweetness; tri-jagate-in the three worlds; ihara-
>|of this; keha-someone; nahi-not; paya-obtains; sima-limit.
1402|TRANSLATION
1403|"My sweetness is wonderful, infinite and full. No one in
>|the three worlds can find its limit.
1404|Adi 4.139
1405|TEXT 139
1406|TEXT
1407|ei prema-dvare nitya radhika ekali
1408|amara madhuryamrta asvade sakali
1409|SYNONYMS
1410|ei-this; prema-dvare-by means of the love; nitya-always;
>|radhika-Srimati Radharani; ekali-only; amara-of Me;
>|madhurya-amrta-the nectar of the sweetness; asvade-tastes;
>|sakali-all.
1411|TRANSLATION
1412|"Only Radhika, by the strength of Her love, tastes all the
>|nectar of My sweetness.
1413|Adi 4.140
1414|TEXT 140
1415|TEXT
1416|yadyapi nirmala radhara sat-prema-darpana
1417|tathapi svacchata tara badhe ksane ksana
1418|SYNONYMS
1419|yadyapi-although; nirmala-pure; radhara-of Srimati
>|Radharani; sat-prema-of real love; darpana-the mirror;
>|tathapi-still; svacchata-transparency; tara-of that; badhe-
>|increases; ksane ksana-every moment.
1420|TRANSLATION
1421|"Although Radha's love is pure like a mirror, its purity
>|increases at every moment.
1422|Adi 4.141
1423|TEXT 141
1424|TEXT
1425|amara madhurya nahi badhite avakase
1426|e-darpanera age nava nava rupe bhase
1427|SYNONYMS
1428|amara-of Me; madhurya-sweetness; nahi-not; badhite-to
>|increase; avakase-opportunity; e-darpanera age-in front of
>|this mirror; nava nava-newer and newer; rupe-in beauty;
>|bhase-shines.
1429|TRANSLATION
1430|"My sweetness also has no room for expansion, yet it shines
>|before that mirror in newer and newer beauty.
1431|Adi 4.142
1432|TEXT 142
1433|TEXT
1434|man-madhurya radhara prema-donhe hoda kari'
1435|ksane ksane bade donhe, keha nahi hari
1436|SYNONYMS
1437|mat-madhurya-My sweetness; radhara-of Srimati Radharani;
>|prema-the love; donhe-both together; hoda kari'-challenging;
>| ksane ksane-every second; bade-increase; donhe-both; keha
>|nahi-no one; hari-defeated.
1438|TRANSLATION
1439|"There is constant competition between My sweetness and the
>|mirror of Radha's love. They both go on increasing, but
>|neither knows defeat.
1440|Adi 4.143
1441|TEXT 143
1442|TEXT
1443|amara madhurya nitya nava nava haya
1444|sva-sva-prema-anurupa bhakte asvadaya
1445|SYNONYMS
1446|amara-of Me; madhurya-the sweetness; nitya-always; nava
>|nava-newer and newer; haya-is; sva-sva-prema-anurupa-
>|according to one's own love; bhakte-the devotee; asvadaya-
>|tastes.
1447|TRANSLATION
1448|"My sweetness is always newer and newer. Devotees taste it
>|according to their own respective love.
1449|Adi 4.144
1450|TEXT 144
1451|TEXT
1452|darpanadye dekhi' yadi apana madhuri
1453|asvadite haya lobha, asvadite nari
1454|SYNONYMS
1455|darpana-adye-beginning in a mirror; dekhi'-seeing; yadi-if;
>|apana-own; madhuri-sweetness; asvadite-to taste; haya-there
>|is; lobha-desire; asvadite-to taste; nari-I am not able.
1456|TRANSLATION
1457|"If I see My sweetness in a mirror, I am tempted to taste
>|it, but nevertheless I cannot.
1458|Adi 4.145
1459|TEXT 145
1460|TEXT
1461|vicara kariye yadi asvada-upaya
1462|radhika-svarupa ha-ite tabe mana dhaya
1463|SYNONYMS
1464|vicara-consideration; kariye-I do; yadi-if; asvada-to taste;
>| upaya-way; radhika-svarupa-the nature of Srimati Radharani;
>| ha-ite-to become; tabe-then; mana-mind; dhaya-chases.
1465|TRANSLATION
1466|"If I deliberate on a way to taste it, I find that I hanker
>|for the position of Radhika."
1467|PURPORT
1468|Krsna's attractiveness is wonderful and unlimited. No one
>|can know the end of it. Srimati Radharani alone can relish
>|such extensiveness from Her position in the asraya category.
>| The mirror of Srimati Radharani's transcendental love is
>|perfectly clear, yet it appears clearer and clearest in the
>|transcendental method of understanding Krsna. In the mirror
>|of Radharani's heart, the transcendental features of Krsna
>|appear increasingly new and fresh. In other words, the
>|attraction of Krsna increases in proportion to the
>|understanding of Srimati Radharani. Each tries to supersede
>|the other. Neither wants to be defeated in increasing the
>|intensity of love. Desiring to understand Radharani's
>|attitude of increasing love, Lord Krsna appeared as Sri
>|Caitanya Mahaprabhu.
1469|Adi 4.146
1470|TEXT 146
1471|TEXT
1472|aparikalita-purvah kas camatkara-kari
1473|sphurati mama gariyan esa madhurya-purah
1474|ayam aham api hanta preksya yam lubdha-cetah
1475|sarabhasam upabhoktum kamaye radhikeva
1476|SYNONYMS
1477|aparikalita-not experienced; purvah-previously; kah-who;
>|camatkara-kari-causing wonder; sphurati-manifests; mama-My;
>|gariyan-more great; esah-this; madhurya-purah-abundance of
>|sweetness; ayam-this; aham-I; api-even; hanta-alas; preksya-
>|seeing; yam-which; lubdha-cetah-My mind being bewildered;
>|sa-rabhasam-impetuously; upabhoktum-to enjoy; kamaye-desire;
>| radhika iva-like Srimati Radharani.
1478|TRANSLATION
1479|"Who manifests an abundance of sweetness greater than Mine,
>|which has never been experienced before and which causes
>|wonder to all? Alas, I Myself, My mind bewildered upon
>|seeing this beauty, impetuously desire to enjoy it like
>|Srimati Radharani."
1480|PURPORT
1481|This text is from the Lalita-madhava (8.34) of Srila Rupa
>|Gosvami. It was spoken by Lord Krsna when He saw the beauty
>|of His own reflection in a jeweled fountain in Dvaraka.
1482|Adi 4.147
1483|TEXT 147
1484|TEXT
1485|krsna-madhuryera eka svabhavika bala
1486|krsna-adi nara-nari karaye cancala
1487|SYNONYMS
1488|krsna-of Lord Krsna; madhuryera-of the sweetness; eka-one;
>|svabhavika-natural; bala-strength; krsna-Lord Krsna; adi-
>|beginning with; nara-nari-men and women; karaye-makes;
>|cancala-perturbed.
1489|TRANSLATION
1490|The beauty of Krsna has one natural strength: it thrills
>|the hearts of all men and women, beginning with Lord Krsna
>|Himself.
1491|Adi 4.148
1492|TEXT 148
1493|TEXT
1494|sravane, darsane akarsaye sarva-mana
1495|apana asvadite krsna karena yatana
1496|SYNONYMS
1497|sravane-in hearing; darsane-in seeing; akarsaye-attracts;
>|sarva-mana-all minds; apana-Himself; asvadite-to taste;
>|krsna-Lord Krsna; karena-makes; yatana-efforts.
1498|TRANSLATION
1499|All minds are attracted by hearing His sweet voice and
>|flute, or by seeing His beauty. Even Lord Krsna Himself
>|makes efforts to taste that sweetness.
1500|Adi 4.149
1501|TEXT 149
1502|TEXT
1503|e madhuryamrta pana sada yei kare
1504|trsna-santi nahe, trsna badhe nirantare
1505|SYNONYMS
1506|e-this; madhurya-amrta-nectar of sweetness; pana-drinks;
>|sada-always; yei-that person who; kare-does; trsna-santi-
>|satisfaction of thirst; nahe-there is not; trsna-thirst;
>|badhe-increases; nirantare-constantly.
1507|TRANSLATION
1508|The thirst of one who always drinks the nectar of that
>|sweetness is never satisfied. Rather, that thirst increases
>|constantly.
1509|Adi 4.150
1510|TEXT 150
1511|TEXT
1512|atrpta ha-iya kare vidhira nindana
1513|avidagdha vidhi bhala na jane srjana
1514|SYNONYMS
1515|atrpta-unsatisfied; ha-iya-being; kare-do; vidhira-of Lord
>|Brahma; nindana-blaspheming; avidagdha-inexperienced; vidhi-
>|Lord Brahma; bhala-well; na jane-does not know; srjana-
>|creating.
1516|TRANSLATION
1517|Such a person, being unsatisfied, begins to blaspheme Lord
>|Brahma, saying that he does not know the art of creating
>|well and is simply inexperienced.
1518|Adi 4.151
1519|TEXT 151
1520|TEXT
1521|koti netra nahi dila, sabe dila dui
1522|tahate nimesa,-krsna ki dekhiba muni
1523|SYNONYMS
1524|koti-ten million; netra-eyes; nahi dila-did not give; sabe-
>|to all; dila-gave; dui-two; tahate-in that; nimesa-a blink;
>|krsna-Lord Krsna; ki-how; dekhiba-shall see; muni-I.
1525|TRANSLATION
1526|He has not given millions of eyes to see the beauty of
>|Krsna. He has given only two eyes, and even those eyes
>|blink. How then shall I see the lovely face of Krsna?
1527|Adi 4.152
1528|TEXT 152
1529|TEXT
1530|atati yad bhavan ahni kananam
1531|trutir yugayate tvam apasyatam
1532|kutila-kuntalam sri-mukham ca te
1533|jada udiksatam paksma-krd drsam
1534|SYNONYMS
1535|atati-goes; yat-when; bhavan-Your Lordship; ahni-in the day;
>| kananam-to the forest; trutih-half a second; yugayate-
>|appears like a yuga; tvam-You; apasyatam-of those not
>|seeing; kutila-kuntalam-adorned with curled hair; sri-
>|mukham-beautiful face; ca-and; te-Your; jadah-stupid;
>|udiksatam-looking at; paksma-krt-the maker of eyelashes;
>|drsam-of the eyes.
1536|TRANSLATION
1537|[The gopis said:] "O Krsna, when You go to the forest
>|during the day and we do not see Your sweet face, which is
>|surrounded by beautiful curling hair, half a second becomes
>|as long as an entire age for us. And we consider the
>|creator, who has put eyelids on the eyes we use for seeing
>|You, to be simply a fool."
1538|PURPORT
1539|This verse is spoken by the gopis in Srimad-Bhagavatam (10.
>|31.15).
1540|Adi 4.153
1541|TEXT 153
1542|TEXT
1543|gopyas ca krsnam upalabhya cirad abhistam
1544|yat-preksane drsisu paksma-krtam sapanti
1545|drgbhir hrdi-krtam alam parirabhya sarvas
1546|tad-bhavam apur api nitya-yujam durapam
1547|SYNONYMS
1548|gopyah-the gopis; ca-and; krsnam-Lord Krsna; upalabhya-
>|seeing; cirat-after a long time; abhistam-desired object;
>|yat-preksane-in the seeing of whom; drsisu-in the eyes;
>|paksma-krtam-the maker of eyelashes; sapanti-curse; drgbhih-
>|with the eyes; hrdi krtam-who entered the hearts; alam-
>|enough; parirabhya-embracing; sarvah-all; tat-bhavam-that
>|highest stage of joy; apuh-obtained; api-although; nitya-
>|yujam-by perfected yogis; durapam-difficult to obtain.
1549|TRANSLATION
1550|"The gopis saw their beloved Krsna at Kuruksetra after a
>|long separation. They secured and embraced Him in their
>|hearts through their eyes, and they attained a joy so
>|intense that not even perfect yogis can attain it. The
>|gopis cursed the creator for creating eyelids that
>|interfered with their vision."
1551|PURPORT
1552|This text is from Srimad-Bhagavatam (10.82.39).
1553|Adi 4.154
1554|TEXT 154
1555|TEXT
1556|krsnavalokana vina netra phala nahi ana
1557|yei jana krsna dekhe, sei bhagyavan
1558|SYNONYMS
1559|krsna-Lord Krsna; avalokana-looking at; vina-without; netra-
>|the eyes; phala-fruit; nahi-not; ana-other; yei-who; jana-
>|the person; krsna-Lord Krsna; dekhe-sees; sei-he; bhagyavan-
>|very fortunate.
1560|TRANSLATION
1561|There is no consummation for the eyes other than the
>|sight of Krsna. Whoever sees Him is most fortunate indeed.
1562|Adi 4.155
1563|TEXT 155
1564|TEXT
1565|aksanvatam phalam idam na param vidamah
1566|sakhyah pasun anuvivesayator vayasyaih
1567|vaktram vrajesa-sutayor anuvenu-justam
1568|yair va nipitam anurakta-kataksa-moksam
1569|SYNONYMS
1570|aksanvatam-of those who have eyes; phalam-the fruit; idam-
>|this; na-not; param-other; vidamah-we know; sakhyah-O
>|friends; pasun-the cows; anuvivesayatoh-causing to enter
>|one forest from another; vayasyaih-with Their friends of
>|the same age; vaktram-the faces; vraja-isa-of Maharaja
>|Nanda; sutayoh-of the two sons; anuvenu-justam-possessed of
>|flutes; yaih-by which; va-or; nipitam-imbibed; anurakta-
>|loving; kata-aksa-glances; moksam-giving off.
1571|TRANSLATION
1572|[The gopis said:] "O friends, those eyes that see the
>|beautiful faces of the sons of Maharaja Nanda are certainly
>|fortunate. As these two sons enter the forest, surrounded
>|by Their friends, driving the cows before Them, They hold
>|Their flutes to Their mouths and glance lovingly upon the
>|residents of Vrndavana. For those who have eyes, we think
>|there is no greater object of vision."
1573|PURPORT
1574|Like the gopis, one can see Krsna continuously if one is
>|fortunate enough. In the Brahma-samhita it is said that
>|sages whose eyes have been smeared with the ointment of
>|pure love can see the form of Syamasundara (Krsna)
>|continuously in the centers of their hearts. This text from
>|Srimad-Bhagavatam (10.21.7) was sung by the gopis on the
>|advent of the sarat season.
1575|Adi 4.156
1576|TEXT 156
1577|TEXT
1578|gopyas tapah kim acaran yad amusya rupam
1579|lavanya-saram asamordhvam ananya-siddham
1580|drgbhih pibanty anusavabhinavam durapam
1581|ekanta-dhama yasasah sriya aisvarasya
1582|SYNONYMS
1583|gopyah-the gopis; tapah-austerities; kim-what; acaran-
>|performed; yat-from which; amusya-of such a one (Lord Krsna)
>|; rupam-the form; lavanya-saram-the essence of loveliness;
>|asama-urdhvam-not paralleled or surpassed; ananya-siddham-
>|not perfected by any other ornament (self-perfect); drgbhih-
>|by the eyes; pibanti-they drink; anusava-abhinavam-
>|constantly new; durapam-difficult to obtain; ekanta-dhama-
>|the only abode; yasasah-of fame; sriyah-of beauty;
>|aisvarasya-of opulence.
1584|TRANSLATION
1585|[The women of Mathura said:] "What austerities must the
>|gopis have performed? With their eyes they always drink the
>|nectar of the form of Lord Krsna, which is the essence of
>|loveliness and is not to be equaled or surpassed. That
>|loveliness is the only abode of beauty, fame and opulence.
>|It is self-perfect, ever fresh and extremely rare."
1586|PURPORT
1587|This text from Srimad-Bhagavatam (10.44.14) was spoken by
>|the women of Mathura when they saw Krsna and Balarama in
>|the arena with King Kamsa's great wrestlers Mustika and
>|Canura.
1588|Adi 4.157
1589|TEXT 157
1590|TEXT
1591|apurva madhuri krsnera, apurva tara bala
1592|yahara sravane mana haya talamala
1593|SYNONYMS
1594|apurva-unprecedented; madhuri-sweetness; krsnera-of Lord
>|Krsna; apurva-unprecedented; tara-of that; bala-the
>|strength; yahara-of which; sravane-in hearing; mana-the
>|mind; haya-becomes; talamala-unsteady.
1595|TRANSLATION
1596|The sweetness of Lord Krsna is unprecedented, and its
>|strength is also unprecedented. Simply by one's hearing of
>|such beauty, the mind becomes unsteady.
1597|Adi 4.158
1598|TEXT 158
1599|TEXT
1600|krsnera madhurye krsne upajaya lobha
1601|samyak asvadite nare, mane rahe ksobha
1602|SYNONYMS
1603|krsnera-of Lord Krsna; madhurye-in the sweetness; krsne-in
>|Lord Krsna; upajaya-arises; lobha-eager desire; samyak-
>|fully; asvadite-to taste; nare-is not able; mane-in the
>|mind; rahe-remains; ksobha-sorrow.
1604|TRANSLATION
1605|Lord Krsna's own beauty attracts Lord Krsna Himself. But
>|because He cannot fully enjoy it, His mind remains full of
>|sorrow.
1606|Adi 4.159
1607|TEXT 159
1608|TEXT
1609|ei ta' dvitiya hetura kahila vivarana
1610|trtiya hetura ebe sunaha laksana
1611|SYNONYMS
1612|ei-this; ta'-certainly; dvitiya-second; hetura-of the
>|reason; kahila-has been said; vivarana-description; trtiya-
>|the third; hetura-of the reason; ebe-now; sunaha-please
>|hear; laksana-the characteristic.
1613|TRANSLATION
1614|This is a description of His second desire. Now please
>|listen as I describe the third.
1615|Adi 4.160
1616|TEXT 160
1617|TEXT
1618|atyanta-nigudha ei rasera siddhanta
1619|svarupa-gosani matra janena ekanta
1620|SYNONYMS
1621|atyanta-extremely; nigudha-deep; ei-this; rasera-of mellow;
>|siddhanta-conclusion; svarupa-gosani-Svarupa Damodara
>|Gosvami; matra-only; janena-knows; ekanta-much.
1622|TRANSLATION
1623|This conclusion of rasa is extremely deep. Only Svarupa
>|Damodara knows much about it.
1624|Adi 4.161
1625|TEXT 161
1626|TEXT
1627|yeba keha anya jane, seho tanha haite
1628|caitanya-gosanira tenha atyanta marma yate
1629|SYNONYMS
1630|yeba-whoever; keha-someone; anya-other; jane-knows; seho-he;
>| tanha haite-from him (Svarupa Damodara); caitanya-gosanira-
>|of Lord Caitanya Mahaprabhu; tenha-he; atyanta-extremely;
>|marma-secret core; yate-since.
1631|TRANSLATION
1632|Anyone else who claims to know it must have heard it from
>|him, for he was the most intimate companion of Lord
>|Caitanya Mahaprabhu.
1633|Adi 4.162
1634|TEXT 162
1635|TEXT
1636|gopi-ganera premera 'rudha-bhava' nama
1637|visuddha nirmala prema, kabhu nahe kama
1638|SYNONYMS
1639|gopi-ganera-of the gopis; premera-of the love; rudha-bhava-
>|rudha-bhava; nama-named; visuddha-pure; nirmala-spotless;
>|prema-love; kabhu-at anytime; nahe-is not; kama-lust.
1640|TRANSLATION
1641|The love of the gopis is called rudha-bhava. It is pure and
>|spotless. It is not at any time lust.
1642|PURPORT
1643|As already explained, the position of the gopis in their
>|loving dealings with Krsna is transcendental. Their emotion
>|is called rudha-bhava. Although it is apparently like
>|mundane sex, one should not confuse it with mundane sexual
>|love, for it is pure and unadulterated love of Godhead.
1644|Adi 4.163
1645|TEXT 163
1646|TEXT
1647|premaiva gopa-ramanam
1648|kama ity agamat pratham
1649|ity uddhavadayo 'py etam
1650|vanchanti bhagavat-priyah
1651|SYNONYMS
1652|prema-love; eva-only; gopa-ramanam-of the women of Vraja;
>|kamah-lust; iti-as; agamat-went to; pratham-fame; iti-thus;
>|uddhava-adayah-headed by Sri Uddhava; api-even; etam-this;
>|vanchanti-desire; bhagavat-priyah-dear devotees of the
>|Supreme Personality of Godhead.
1653|TRANSLATION
1654|"The pure love of the gopis has become celebrated by the
>|name 'lust.' The dear devotees of the Lord, headed by Sri
>|Uddhava, desire to taste that love."
1655|PURPORT
1656|This is a verse from the Bhakti-rasamrta-sindhu (1.2.285).
1657|Adi 4.164
1658|TEXT 164
1659|TEXT
1660|kama, prema,-donhakara vibhinna laksana
1661|lauha ara hema yaiche svarupe vilaksana
1662|SYNONYMS
1663|kama-lust; prema-love; donhakara-of the two; vibhinna-
>|separate; laksana-symptoms; lauha-iron; ara-and; hema-gold;
>|yaiche-just as; svarupe-in nature; vilaksana-different.
1664|TRANSLATION
1665|Lust and love have different characteristics, just as iron
>|and gold have different natures.
1666|PURPORT
1667|One should try to discriminate between sexual love and pure
>|love, for they belong to different categories, with a gulf
>|of difference between them. They are as different from one
>|another as iron is from gold.
1668|Adi 4.165
1669|TEXT 165
1670|TEXT
1671|atmendriya-priti-vancha-tare bali 'kama'
1672|krsnendriya-priti-iccha dhare 'prema' nama
1673|SYNONYMS
1674|atma-indriya-priti-for the pleasure of one's own senses;
>|vancha-desires; tare-to that; bali-I say; kama-lust; krsna-
>|indriya-priti-for the pleasure of Lord Krsna's senses;
>|iccha-desire; dhare-holds; prema-love; nama-the name.
1675|TRANSLATION
1676|The desire to gratify one's own senses is kama [lust], but
>|the desire to please the senses of Lord Krsna is prema [
>|love].
1677|PURPORT
1678|The revealed scriptures describe pure love as follows:
1679|sarvatha dhvamsa-rahitam saty api dhvamsa-karane
1680|yad bhava -bandhanam yunoh sa prema parikirtitah
1681|"If there is ample reason for the dissolution of a conjugal
>|relationship and yet such a dissolution does not take place,
>| such a relationship of intimate love is called pure."
1682|The predominated gopis were bound to Krsna in such pure
>|love. For them there was no question of sexual love based
>|on sense gratification. Their only engagement in life was
>|to see Krsna happy in all respects, regardless of their own
>|personal interests. They dedicated their souls only for the
>|satisfaction of the Personality of Godhead, Sri Krsna.
>|There was not the slightest tinge of sexual love between
>|the gopis and Krsna.
1683|The author of Sri Caitanya-caritamrta asserts with
>|authority that sexual love is a matter of personal sense
>|enjoyment. All the regulative principles in the Vedas
>|pertaining to desires for popularity, fatherhood, wealth
>|and so on are different phases of sense gratification. Acts
>|of sense gratification may be performed under the cover of
>|public welfare, nationalism, religion, altruism, ethical
>|codes, Biblical codes, health directives, fruitive action,
>|bashfulness, tolerance, personal comfort, liberation from
>|material bondage, progress, family affection or fear of
>|social ostracism or legal punishment, but all these
>|categories are different subdivisions of one substance-
>|sense gratification. All such good acts are performed
>|basically for one's own sense gratification, for no one can
>|sacrifice his personal interest while discharging these
>|much-advertised moral and religious principles. But above
>|all this is a transcendental stage in which one feels
>|himself to be only an eternal servitor of Krsna, the
>|absolute Personality of Godhead. All acts performed in this
>|sense of servitude are called pure love of God because they
>|are performed for the absolute sense gratification of Sri
>|Krsna. However, any act performed for the purpose of
>|enjoying its fruits or results is an act of sense
>|gratification. Such actions are visible sometimes in gross
>|and sometimes in subtle forms.
1684|Adi 4.166
1685|TEXT 166
1686|TEXT
1687|kamera tatparya-nija-sambhoga kevala
1688|krsna-sukha-tatparya-matra prema ta' prabala
1689|SYNONYMS
1690|kamera-of lust; tatparya-the intent; nija-own; sambhoga-
>|enjoyment; kevala-only; krsna-sukha-for Lord Krsna's
>|happiness; tatparya-the intent; matra-only; prema-love; ta'-
>|certainly; prabala-powerful.
1691|TRANSLATION
1692|The object of lust is only the enjoyment of one's own
>|senses. But love caters to the enjoyment of Lord Krsna, and
>|thus it is very powerful.
1693|Adi 4.167–169
1694|TEXTS 167–169
1695|TEXT
1696|loka-dharma, veda-dharma, deha-dharma, karma
1697|lajja, dhairya, deha-sukha, atma-sukha-marma
1698|dustyaja arya-patha, nija parijana
1699|sva-jane karaye yata tadana-bhartsana
1700|sarva-tyaga kari' kare krsnera bhajana
1701|krsna-sukha-hetu kare prema-sevana
1702|SYNONYMS
1703|loka-dharma-customs of the people; veda-dharma-Vedic
>|injunctions; deha-dharma-necessities of the body; karma-
>|fruitive work; lajja-bashfulness; dhairya-patience; deha-
>|sukha-the happiness of the body; atma-sukha-the happiness
>|of the self; marma-the essence; dustyaja-difficult to give
>|up; arya-patha-the path of varnasrama; nija-own; parijana-
>|family members; sva-jane-one's own family; karaye-do; yata-
>|all; tadana-punishment; bhartsana-scolding; sarva-tyaga
>|kari'-giving up everything; kare-do; krsnera-of Lord Krsna;
>|bhajana-worship; krsna-sukha-hetu-for the purpose of Lord
>|Krsna's happiness; kare-do; prema-out of love; sevana-
>|service.
1704|TRANSLATION
1705|Social customs, scriptural injunctions, bodily demands,
>|fruitive action, shyness, patience, bodily pleasures, self-
>|gratification and the path of varnasrama-dharma, which is
>|difficult to give up-the gopis have forsaken all these,
>|along with their families , and suffered
>|their relatives' punishment and scolding, all for the sake
>|of serving Lord Krsna. They render loving service to Him
>|for the sake of His enjoyment.
1706|Adi 4.170
1707|TEXT 170
1708|TEXT
1709|ihake kahiye krsne drdha anuraga
1710|svaccha dhauta-vastre yaiche nahi kona daga
1711|SYNONYMS
1712|ihake-this; kahiye-I say; krsne-in Lord Krsna; drdha-strong;
>| anuraga-love; svaccha-pure; dhauta-clean; vastre-in cloth;
>|yaiche-just as; nahi-not; kona-some; daga-mark.
1713|TRANSLATION
1714|That is called firm attachment to Lord Krsna. It is
>|spotlessly pure, like a clean cloth that has no stain.
1715|PURPORT
1716|The author of Sri Caitanya-caritamrta advises everyone to
>|give up all engagements of sense gratification and, like
>|the gopis, dovetail oneself entirely with the will of the
>|Supreme Lord. That is the ultimate instruction of Krsna in
>|the Bhagavad-gita. We should be prepared to do anything and
>|everything to please the Lord, even at the risk of
>|violating the Vedic principles or ethical laws. That is the
>|standard of love of Godhead. Such activities in pure love
>|of Godhead are as spotless as white linen that has been
>|completely washed. Srila Bhaktivinoda Thakura warns us in
>|this connection that we should not mistakenly think that
>|the idea of giving up everything implies the renunciation
>|of duties necessary in relation to the body and mind. Even
>|such duties are not sense gratification if they are
>|undertaken in a spirit of service to Krsna.
1717|Adi 4.171
1718|TEXT 171
1719|TEXT
1720|ataeva kama-preme bahuta antara
1721|kama-andha-tamah, prema-nirmala bhaskara
1722|SYNONYMS
1723|ataeva-therefore; kama-preme-in lust and love; bahuta-much;
>|antara-space between; kama-lust; andha-tamah-blind darkness;
>| prema-love; nirmala-pure; bhaskara-sun.
1724|TRANSLATION
1725|Therefore lust and love are quite different. Lust is like
>|dense darkness, but love is like the bright sun.
1726|Adi 4.172
1727|TEXT 172
1728|TEXT
1729|ataeva gopi-ganera nahi kama-gandha
1730|krsna-sukha lagi matra, krsna se sambandha
1731|SYNONYMS
1732|ataeva-therefore; gopi-ganera-of the gopis; nahi-not; kama-
>|gandha-the slightest bit of lust; krsna-sukha-the happiness
>|of Lord Krsna; lagi-for; matra-only; krsna-Lord Krsna; se-
>|that; sambandha-the relationship.
1733|TRANSLATION
1734|Thus there is not the slightest taint of lust in the gopis'
>|love. Their relationship with Krsna is only for the sake of
>|His enjoyment.
1735|Adi 4.173
1736|TEXT 173
1737|TEXT
1738|yat te sujata-caranamburuham stanesu
1739|bhitah sanaih priya dadhimahi karkasesu
1740|tenatavim atasi tad vyathate na kim svit
1741|kurpadibhir bhramati dhir bhavad-ayusam nah
1742|SYNONYMS
1743|yat-which; te-Your; sujata-very fine; carana-ambu-ruham-
>|lotus feet; stanesu-on the breasts; bhitah-being afraid;
>|sanaih-gently; priya-O dear one; dadhimahi-we place;
>|karkasesu-rough; tena-with them; atavim-the path; atasi-You
>|roam; tat-they; vyathate-are distressed; na-not; kim svit-
>|we wonder; kurpa-adibhih-by small stones and so on;
>|bhramati-flutters; dhih-the mind; bhavat-ayusam-of those of
>|whom Your Lordship is the very life; nah-of us.
1744|TRANSLATION
1745|"O dearly beloved! Your lotus feet are so soft that we
>|place them gently on our breasts, fearing that Your feet
>|will be hurt. Our life rests only in You. Our minds,
>|therefore, are filled with anxiety that Your tender feet
>|might be wounded by pebbles as You roam about on the forest
>|path."
1746|PURPORT
1747|This text from Srimad-Bhagavatam (10.31.19) was spoken by
>|the gopis when Krsna left them in the midst of the rasa-
>|lila.
1748|Adi 4.174
1749|TEXT 174
1750|TEXT
1751|atma-sukha-duhkhe gopira nahika vicara
1752|krsna-sukha-hetu cesta mano-vyavahara
1753|SYNONYMS
1754|atma-sukha-duhkhe-in personal happiness or distress; gopira-
>|of the gopis; nahika-not; vicara-consideration; krsna-sukha-
>|hetu-for the purpose of Lord Krsna's happiness; cesta-
>|activity; manah-of the mind; vyavahara-the business.
1755|TRANSLATION
1756|The gopis do not care for their own pleasures or pains. All
>|their physical and mental activities are directed toward
>|offering enjoyment to Lord Krsna.
1757|Adi 4.175
1758|TEXT 175
1759|TEXT
1760|krsna lagi' ara saba kare parityaga
1761|krsna-sukha-hetu kare suddha anuraga
1762|SYNONYMS
1763|krsna lagi'-for Lord Krsna; ara-other; saba-all; kare-do;
>|parityaga-give up; krsna-sukha-hetu-for the purpose of Lord
>|Krsna's happiness; kare-do; suddha-pure; anuraga-
>|attachments.
1764|TRANSLATION
1765|They renounced everything for Krsna. They have pure
>|attachment to giving Krsna pleasure.
1766|Adi 4.176
1767|TEXT 176
1768|TEXT
1769|evam mad-arthojjhita-loka-veda-
1770|svanam hi vo mayy anuvrttaye 'balah
1771|maya paroksam bhajata tirohitam
1772|masuyitum marhatha tat priyam priyah
1773|SYNONYMS
1774|evam-thus; mat-artha-for Me; ujjhita-rejected; loka-popular
>|customs; veda-Vedic injunctions; svanam-own families; hi-
>|certainly; vah-of you; mayi-Me; anuvrttaye-to increase
>|regard for; abalah-O women; maya-by Me; paroksam-invisible;
>|bhajata-favoring; tirohitam-withdrawn from sight; ma-Me;
>|asuyitum-to be displeased with; ma arhatha-you do not
>|deserve; tat-therefore; priyam-who is dear; priyah-O dear
>|ones.
1775|TRANSLATION
1776|"O My beloved gopis, you have renounced social customs,
>|scriptural injunctions and your relatives for My sake. I
>|disappeared behind you only to increase your concentration
>|upon Me. Since I disappeared for your benefit, you should
>|not be displeased with Me."
1777|PURPORT
1778|This text from Srimad-Bhagavatam (10.32.21) was spoken by
>|Lord Krsna when He returned to the arena of the rasa-lila.
1779|Adi 4.177
1780|TEXT 177
1781|TEXT
1782|krsnera pratijna eka ache purva haite
1783|ye yaiche bhaje, krsna tare bhaje taiche
1784|SYNONYMS
1785|krsnera-of Lord Krsna; pratijna-promise; eka-one; ache-
>|there is; purva haite-from before; ye-whoever; yaiche-just
>|as; bhaje-he worships; krsna-Lord Krsna; tare-to him; bhaje-
>|reciprocates; taiche-just so.
1786|TRANSLATION
1787|Lord Krsna has a promise from before to reciprocate with
>|His devotees according to the way they worship Him.
1788|Adi 4.178
1789|TEXT 178
1790|TEXT
1791|ye yatha mam prapadyante
1792|tams tathaiva bhajamy aham
1793|mama vartmanuvartante
1794|manusyah partha sarvasah
1795|SYNONYMS
1796|ye-those who; yatha-as; mam-to Me; prapadyante-surrender;
>|tan-them; tatha-so; eva-certainly; bhajami-reward; aham-I;
>|mama-My; vartma-path; anuvartante-follow; manusyah-men;
>|partha-O son of Prtha; sarvasah-in all respects.
1797|TRANSLATION
1798|"In whatever way My devotees surrender unto Me, I reward
>|them accordingly. Everyone follows My path in all respects,
>|O son of Prtha."
1799|PURPORT
1800|Krsna was never ungrateful to the gopis, for as He declares
>|to Arjuna in this verse from the Bhagavad-gita (4.11), He
>|reciprocates with His devotees in proportion to the
>|transcendental loving service they render unto Him.
>|Everyone follows the path that leads toward Him, but there
>|are different degrees of progress on that path, and the
>|Lord is realized in proportion to one's advancement. The
>|path is one, but the progress in approaching the ultimate
>|goal is different, and therefore the proportion of
>|realization of this goal-namely the absolute Personality of
>|Godhead-is also different. The gopis attained the highest
>|goal, and Lord Caitanya affirmed that there is no
>|method of worshiping God higher than that followed by the
>|gopis.
1801|Adi 4.179
1802|TEXT 179
1803|TEXT
1804|se pratijna bhanga haila gopira bhajane
1805|tahate pramana krsna-sri-mukha-vacane
1806|SYNONYMS
1807|se-that; pratijna-promise; bhanga haila-was broken; gopira-
>|of the gopis; bhajane-by the worship; tahate-in that;
>|pramana-the proof; krsna-of Lord Krsna; sri-mukha-vacane-by
>|the words from the mouth.
1808|TRANSLATION
1809|That promise has been broken by the worship of the gopis,
>|as Lord Krsna Himself admits.
1810|Adi 4.180
1811|TEXT 180
1812|TEXT
1813|na paraye 'ham niravadya-samyujam
1814|sva-sadhu-krtyam vibudhayusapi vah
1815|ya mabhajan durjaya-geha-srnkhalah
1816|samvrscya tad vah pratiyatu sadhuna
1817|SYNONYMS
1818|na-not; paraye-am able to make; aham-I; niravadya-samyujam-
>|to those who are completely free from deceit; sva-sadhu-
>|krtyam-proper compensation; vibudha-ayusa-with a lifetime
>|as long as that of the demigods; api-although; vah-to you;
>|yah-who; ma-Me; abhajan-have worshiped; durjaya-geha-
>|srnkhalah-the chains of household life, which are difficult
>|to overcome; samvrscya-cutting; tat-that; vah-of you;
>|pratiyatu-let it be returned; sadhuna-by the good activity
>|itself.
1819|TRANSLATION
1820|"O gopis, I am not able to repay My debt for your spotless
>|service, even within a lifetime of Brahma. Your connection
>|with Me is beyond reproach. You have worshiped Me, cutting
>|off all domestic ties, which are difficult to break.
>|Therefore please let your own glorious deeds be your
>|compensation."
1821|PURPORT
1822|This verse from Srimad-Bhagavatam (10.32.22) was spoken by
>|Sri Krsna Himself when He returned to the gopis upon
>|hearing their songs of separation.
1823|Adi 4.181
1824|TEXT 181
1825|TEXT
1826|tabe ye dekhiye gopira nija-dehe prita
1827|seho ta' krsnera lagi, janiha niscita
1828|SYNONYMS
1829|tabe-now; ye-whatever; dekhiye-we see; gopira-of the gopis;
>|nija-dehe-for their own bodies; prita-affection; seho-that;
>|ta'-certainly; krsnera lagi-for Lord Krsna; janiha-know;
>|niscita-for certain.
1830|TRANSLATION
1831|Now, whatever affection we see the gopis show for their own
>|bodies, know it for certain to be only for the sake of Lord
>|Krsna.
1832|PURPORT
1833|The selfless love of Godhead exhibited by the gopis cannot
>|have any parallel. We should not, therefore, misunderstand
>|the carefulness of the gopis in their personal decoration.
>|The gopis dressed themselves as beautifully as possible
>|just to make Krsna happy by seeing them. They had no
>|ulterior desires. They dedicated their bodies, and
>|everything they possessed, to the service of Sri Krsna,
>|taking it for granted that their bodies were meant for His
>|enjoyment. They dressed themselves with the understanding
>|that Krsna would be happy by seeing and touching them.
1834|Adi 4.182
1835|TEXT 182
1836|TEXT
1837|'ei deha kailun ami krsne samarpana
1838|tanra dhana tanra iha sambhoga-sadhana
1839|SYNONYMS
1840|ei-this; deha-body; kailun-have done; ami-I; krsne-to Lord
>|Krsna; samarpana-offering; tanra-of Him; dhana-the wealth;
>|tanra-of Him; iha-this; sambhoga-sadhana-brings about the
>|enjoyment.
1841|TRANSLATION
1842|[The gopis think:] "I have offered this body to Lord Krsna.
>|He is its owner, and it brings Him enjoyment.
1843|Adi 4.183
1844|TEXT 183
1845|TEXT
1846|e-deha-darsana-sparse krsna-santosana'
1847|ei lagi' kare dehera marjana-bhusana
1848|SYNONYMS
1849|e-deha-of this body; darsana-by sight; sparse-and touch;
>|krsna-of Lord Krsna; santosana-the satisfaction; ei lagi'-
>|for this; kare-they do; dehera-of the body; marjana-
>|cleaning; bhusana-decorating.
1850|TRANSLATION
1851|"Krsna finds joy in seeing and touching this body." It is
>|for this reason that they cleanse and decorate their bodies.
1852|Adi 4.184
1853|TEXT 184
1854|TEXT
1855|nijangam api ya gopyo
1856|mameti samupasate
1857|tabhyah param na me partha
1858|nigudha-prema-bhajanam
1859|SYNONYMS
1860|nija-angam-own body; api-although; yah-who; gopyah-the
>|gopis; mama-Mine; iti-thus thinking; samupasate-engage in
>|decorating; tabhyah-than them; param-greater; na-not; me-
>|for Me; partha-O Arjuna; nigudha-prema-of deep love;
>|bhajanam-receptacles.
1861|TRANSLATION
1862|"O Arjuna, there are no greater receptacles of deep love
>|for Me than the gopis, who cleanse and decorate their
>|bodies because they consider them Mine."
1863|PURPORT
1864|This verse is spoken by Lord Krsna in the Adi Purana.
1865|Adi 4.185
1866|TEXT 185
1867|TEXT
1868|ara eka adbhuta gopi-bhavera svabhava
1869|buddhira gocara nahe yahara prabhava
1870|SYNONYMS
1871|ara-another; eka-one; adbhuta-wonderful; gopi-bhavera-of
>|the emotion of the gopis; svabhava-nature; buddhira-of the
>|intelligence; gocara-an object of perception; nahe-is not;
>|yahara-of which; prabhava-the power.
1872|TRANSLATION
1873|There is another wonderful feature of the emotion of the
>|gopis. Its power is beyond the comprehension of the
>|intelligence.
1874|Adi 4.186
1875|TEXT 186
1876|TEXT
1877|gopi-gana kare yabe krsna-darasana
1878|sukha-vancha nahi, sukha haya koti-guna
1879|SYNONYMS
1880|gopi-gana-the gopis; kare-do; yabe-when; krsna-darasana-
>|seeing Lord Krsna; sukha-vancha-desire for happiness; nahi-
>|there is not; sukha-the happiness; haya-there is; koti-guna-
>|ten million times.
1881|TRANSLATION
1882|When the gopis see Lord Krsna, they derive unbounded bliss,
>|although they have no desire for such pleasure.
1883|Adi 4.187
1884|TEXT 187
1885|TEXT
1886|gopika-darsane krsnera ye ananda haya
1887|taha haite koti-guna gopi asvadaya
1888|SYNONYMS
1889|gopika-darsane-in seeing the gopis; krsnera-of Lord Krsna;
>|ye-whatever; ananda-joy; haya-there is; taha haite-than
>|that; koti-guna-ten million times more; gopi-the gopis;
>|asvadaya-taste.
1890|TRANSLATION
1891|The gopis taste a pleasure ten million times greater than
>|the pleasure Lord Krsna derives from seeing them.
1892|PURPORT
1893|The wonderful characteristics of the gopis are beyond
>|imagination. They have no desire for personal satisfaction,
>|yet when Krsna is happy by seeing them, that happiness of
>|Krsna makes the gopis a million times more happy than Krsna
>|Himself.
1894|Adi 4.188
1895|TEXT 188
1896|TEXT
1897|tan sabara nahi nija-sukha-anurodha
1898|tathapi badhaye sukha, padila virodha
1899|SYNONYMS
1900|tan sabara-of all of them; nahi-not; nija-sukha-for their
>|own happiness; anurodha-entreaty; tathapi-still; badhaye-
>|increases; sukha-happiness; padila-happened; virodha-
>|contradiction.
1901|TRANSLATION
1902|The gopis have no inclination for their own enjoyment, and
>|yet their joy increases. That is indeed a contradiction.
1903|Adi 4.189
1904|TEXT 189
1905|TEXT
1906|e virodhera eka matra dekhi samadhana
1907|gopikara sukha krsna-sukhe paryavasana
1908|SYNONYMS
1909|e-this; virodhera-of the contradiction; eka-one; matra-only;
>| dekhi-I see; samadhana-solution; gopikara-of the gopis;
>|sukha-the happiness; krsna-sukhe-in the happiness of Lord
>|Krsna; paryavasana-the conclusion.
1910|TRANSLATION
1911|For this contradiction I see only one solution: the joy of
>|the gopis lies in the joy of their beloved Krsna.
1912|PURPORT
1913|The situation of the gopis is perplexing, for although they
>|did not want personal happiness, it was imposed upon them.
>|The solution to this perplexity is that Sri Krsna's sense
>|of happiness is limited by the happiness of the gopis.
>|Devotees at Vrndavana therefore try to serve the gopis,
>|namely Radharani and Her associates. If one gains the favor
>|of the gopis, he easily gains the favor of Krsna because on
>|the recommendation of the gopis Krsna at once accepts the
>|service of a devotee. Lord Caitanya, therefore, wanted to
>|please the gopis instead of Krsna. But His contemporaries
>|misunderstood Him, and for this reason Lord Caitanya
>|renounced the order of householder life and became a
>|sannyasi.
1914|Adi 4.190
1915|TEXT 190
1916|TEXT
1917|gopika-darsane krsnera badhe praphullata
1918|se madhurya badhe yara nahika samata
1919|SYNONYMS
1920|gopika-darsane-in seeing the gopis; krsnera-of Lord Krsna;
>|badhe-increases; praphullata-the cheerfulness; se-that;
>|madhurya-sweetness; badhe-increases; yara-of which; nahika-
>|there is not; samata-equality.
1921|TRANSLATION
1922|When Lord Krsna sees the gopis, His joy increases, and His
>|unparalleled sweetness increases also.
1923|Adi 4.191
1924|TEXT 191
1925|TEXT
1926|amara darsane krsna paila eta sukha
1927|ei sukhe gopira praphulla anga-mukha
1928|SYNONYMS
1929|amara darsane-in seeing me; krsna-Lord Krsna; paila-
>|obtained; eta-so much; sukha-happiness; ei-this; sukhe-in
>|happiness; gopira-of the gopis; praphulla-full-blown; anga-
>|mukha-bodies and faces.
1930|TRANSLATION
1931|[The gopis think:] "Krsna has obtained so much pleasure by
>|seeing me." That thought increases the fullness and beauty
>|of their faces and bodies.
1932|Adi 4.192
1933|TEXT 192
1934|TEXT
1935|gopi-sobha dekhi' krsnera sobha badhe yata
1936|krsna-sobha dekhi' gopira sobha badhe tata
1937|SYNONYMS
1938|gopi-sobha-the beauty of the gopis; dekhi'-seeing; krsnera-
>|of Lord Krsna; sobha-the beauty; badhe-increases; yata-as
>|much as; krsna-sobha-the beauty of Lord Krsna; dekhi'-
>|seeing; gopira-of the gopis; sobha-the beauty; badhe-
>|increases; tata-that much.
1939|TRANSLATION
1940|The beauty of Lord Krsna increases at the sight of the
>|beauty of the gopis. And the more the gopis see Lord Krsna'
>|s beauty, the more their beauty increases.
1941|Adi 4.193
1942|TEXT 193
1943|TEXT
1944|ei-mata paraspara pade hudahudi
1945|paraspara badhe, keha mukha nahi mudi
1946|SYNONYMS
1947|ei mata-like this; paraspara-reciprocal; pade-happens;
>|hudahudi-jostling; paraspara-mutually; badhe-increases;
>|keha-someone; mukha-face; nahi-not; mudi-covering.
1948|TRANSLATION
1949|In this way a competition takes place between them in which
>|no one acknowledges defeat.
1950|Adi 4.194
1951|TEXT 194
1952|TEXT
1953|kintu krsnera sukha haya gopi-rupa-gune
1954|tanra sukhe sukha-vrddhi haye gopi-gane
1955|SYNONYMS
1956|kintu-but; krsnera-of Lord Krsna; sukha-the happiness; haya-
>|is; gopi-rupa-gune-in the qualities and beauty of the gopis;
>| tanra-of Him; sukhe-in the happiness; sukha-vrddhi-
>|increase of happiness; haye-there is; gopi-gane-in the
>|gopis.
1957|TRANSLATION
1958|Krsna, however, derives pleasure from the beauty and good
>|qualities of the gopis. And when the gopis see His pleasure,
>| the joy of the gopis increases.
1959|Adi 4.195
1960|TEXT 195
1961|TEXT
1962|ataeva sei sukha krsna-sukha pose
1963|ei hetu gopi-preme nahi kama-dose
1964|SYNONYMS
1965|ataeva-therefore; sei-that; sukha-happiness; krsna-sukha-
>|the happiness of Lord Krsna; pose-nourishes; ei-this; hetu-
>|reason; gopi-preme-in the love of the gopis; nahi-there is
>|not; kama-dose-the fault of lust.
1966|TRANSLATION
1967|Therefore we find that the joy of the gopis nourishes the
>|joy of Lord Krsna. For that reason the fault of lust is not
>|present in their love.
1968|PURPORT
1969|By looking at the beautiful gopis Krsna becomes enlivened,
>|and this enlivens the gopis, whose youthful faces and
>|bodies blossom. This competition of increasing beauty
>|between the gopis and Krsna, which is without limitations,
>|is so delicate that sometimes mundane moralists mistake
>|these dealings to be purely amorous. But these affairs are
>|not at all mundane, because the gopis' intense desire to
>|satisfy Krsna surcharges the entire scene with pure love of
>|Godhead, with not a spot of sexual indulgence.
1970|Adi 4.196
1971|TEXT 196
1972|TEXT
1973|upetya pathi sundari-tatibhir abhir abhyarcitam
1974|smitankura-karambitair natad-apanga-bhangi-sataih
1975|stana-stavaka-sancaran-nayana-cancarikancalam
1976|vraje vijayinam bhaje vipina-desatah kesavam
1977|SYNONYMS
1978|upetya-having mounted their palaces; pathi-on the path;
>|sundari-tatibhih abhih-by the women of Vraja; abhyarcitam-
>|who is worshiped; smita-ankura-karambitaih-intermingled
>|with the sprouts of gentle smiles; natat-dancing; apanga-of
>|glances; bhangi-sataih-with a hundred manners; stana-
>|stavaka-the multitude of breasts; sancarat-wandering about;
>|nayana-of the two eyes; cancarika-like bees; ancalam-Him
>|whose corners; vraje-in Vraja; vijayinam-coming; bhaje-I
>|worship; vipina-desatah-from the forest; kesavam-Lord
>|Kesava.
1979|TRANSLATION
1980|"I worship Lord Kesava. Coming back from the forest of
>|Vraja, He is worshiped by the gopis, who mount the roofs of
>|their palaces and meet Him on the path with a hundred
>|manners of dancing glances and gentle smiles. The corners
>|of His eyes wander, like large black bees, around the gopis'
>| breasts."
1981|PURPORT
1982|This statement appears in the Kesavastaka (8) of the Stava-
>|mala, compiled by Srila Rupa Gosvami.
1983|Adi 4.197
1984|TEXT 197
1985|TEXT
1986|ara eka gopi-premera svabhavika cihna
1987|ye prakare haya prema kama-gandha-hina
1988|SYNONYMS
1989|ara-another; eka-one; gopi-premera-of the love of the gopis;
>| svabhavika-natural; cihna-symptom; ye-which; prakare-in
>|the way; haya-is; prema-the love; kama-gandha-hina-without
>|a trace of lust.
1990|TRANSLATION
1991|There is another natural symptom of the gopis' love that
>|shows it to be without a trace of lust.
1992|Adi 4.198
1993|TEXT 198
1994|gopi-preme kare krsna-madhuryera pusti
1995|madhurye badhaya prema hana maha-tusti
1996|SYNONYMS
1997|gopi-preme-the love of the gopis; kare-does; krsna-
>|madhuryera-of the sweetness of Lord Krsna; pusti-
>|nourishment; madhurye-the sweetness; badhaya-causes to
>|increase; prema-the love; hana-being; maha-tusti-greatly
>|pleased.
1998|TRANSLATION
1999|The love of the gopis nourishes the sweetness of Lord Krsna.
>| That sweetness in turn increases their love, for they are
>|greatly satisfied.
2000|Adi 4.199
2001|TEXT 199
2002|TEXT
2003|priti-visayanande tad-asrayananda
2004|tanha nahi nija-sukha-vanchara sambandha
2005|SYNONYMS
2006|priti-visaya-anande-in the joy of the object of love; tat-
>|of that love; asraya-ananda-the joy of the abode; tanha-
>|that; nahi-not; nija-sukha-vanchara-of desire for one's own
>|happiness; sambandha-relationship.
2007|TRANSLATION
2008|The happiness of the abode of love is in the happiness of
>|the object of that love. This is not a relationship of
>|desire for personal gratification.
2009|Adi 4.200–201
2010|TEXTS 200–201
2011|TEXT
2012|nirupadhi prema yanha, tanha ei riti
2013|priti-visaya-sukhe asrayera priti
2014|nija-premanande krsna-sevananda badhe
2015|se anandera prati bhaktera haya maha-krodhe
2016|SYNONYMS
2017|nirupadhi-without identification; prema-love; yanha-which;
>|tanha-that; ei-this; riti-style; priti-visaya-of the object
>|of love; sukhe-in the happiness; asrayera-of the abode of
>|that love; priti-the pleasure; nija-one's own; prema-of
>|love; anande-by the joy; krsna-to Lord Krsna; seva-ananda-
>|the joy of service; badhe-is obstructed; se-that; anandera
>|prati-toward the joy; bhaktera-of the devotee; haya-is;
>|maha-krodhe-great anger.
2018|TRANSLATION
2019|Whenever there is unselfish love, that is its style. The
>|reservoir of love derives pleasure when the lovable object
>|is pleased. When the pleasure of love interferes with the
>|service of Lord Krsna, the devotee becomes angry toward
>|such ecstasy.
2020|PURPORT
2021|As mentioned above, the gopis are the predominated lovers,
>|and Sri Krsna is the predominator, the beloved. The love of
>|the predominated nourishes the love of the predominator.
>|The gopis had no desire for selfish enjoyment. Their
>|feeling of happiness was indirect, for it was dependent on
>|the pleasure of Krsna. Causeless love of Godhead is always
>|so. Such pure love is possible only when the predominated
>|is made happy by the happiness of the predominator. Such
>|unadulterated love is exemplified when the lover deprecates
>|her happiness in service that hinders her from discharging
>|it.
2022|Adi 4.202
2023|TEXT 202
2024|TEXT
2025|anga-stambharambham uttungayantam
2026|premanandam daruko nabhyanandat
2027|kamsarater vijane yena saksad
2028|aksodiyan antarayo vyadhayi
2029|SYNONYMS
2030|anga-of the limbs; stambha-arambham-the beginning of
>|stupefaction; uttungayantam-which was causing him to reach;
>|prema-anandam-the joy of love; darukah-Daruka, the Lord's
>|chariot driver; na-not; abhyanandat-welcomed; kamsa-arateh-
>|of Lord Krsna, the enemy of Kamsa; vijane-in fanning with a
>|camara fan; yena-by which; saksat-clearly; aksodiyan-
>|greater; antarayah-obstacle; vyadhayi-has been created.
2031|TRANSLATION
2032|"Sri Daruka did not relish his ecstatic feelings of love,
>|for they caused his limbs to become stunned and thus
>|obstructed his service of fanning Lord Krsna."
2033|PURPORT
2034|This verse is from the Bhakti-rasamrta-sindhu (3.2.62).
2035|Adi 4.203
2036|TEXT 203
2037|TEXT
2038|govinda-preksanaksepi-
2039|baspa-purabhivarsinam
2040|uccair anindad anandam
2041|aravinda-vilocana
2042|SYNONYMS
2043|govinda-of Lord Govinda; preksana-the seeing; aksepi-
>|hindering; baspa-pura-groups of tears; abhivarsinam-which
>|cause to rain; uccaih-powerfully; anindat-condemned;
>|anandam-the bliss; aravinda-vilocana-the lotus-eyed
>|Radharani.
2044|TRANSLATION
2045|"The lotus-eyed Radharani powerfully condemned the ecstatic
>|love that caused a flow of tears that hindered Her sight of
>|Govinda."
2046|PURPORT
2047|This verse is also from the Bhakti-rasamrta-sindhu (2.3.54).
2048|Adi 4.204
2049|TEXT 204
2050|TEXT
2051|ara suddha-bhakta krsna-prema-seva vine
2052|sva-sukhartha salokyadi na kare grahane
2053|SYNONYMS
2054|ara-and; suddha-bhakta-the pure devotee; krsna-prema-out of
>|love for Lord Krsna; seva-service; vine-without; sva-sukha-
>|artha-for the purpose of one's own pleasure; salokya-adi-
>|the five types of liberation, beginning from salokya (
>|residing on the same spiritual planet as the Lord); na kare-
>|do not do; grahane-acceptance.
2055|TRANSLATION
2056|Furthermore, pure devotees never forsake the loving service
>|of Lord Krsna to aspire for their own personal pleasure
>|through the five kinds of liberation.
2057|PURPORT
2058|A pure devotee of Krsna who loves Him exclusively will
>|flatly refuse to accept any sort of liberation, beginning
>|from merging with the body of the Lord and extending to the
>|other varieties of liberation, such as equality of form,
>|opulence or abode and the opulence of living near the Lord.
2059|Adi 4.205
2060|TEXT 205
2061|TEXT
2062|mad-guna-sruti-matrena
2063|mayi sarva-guhasaye
2064|mano-gatir avicchinna
2065|yatha gangambhaso 'mbudhau
2066|SYNONYMS
2067|mat-of Me; guna-of the qualities; sruti-matrena-only by
>|hearing; mayi-to Me; sarva-guha-in all hearts; asaye-who am
>|situated; manah-gatih-the movement of the mind; avicchinna-
>|unobstructed; yatha-just as; ganga-ambhasah-of the
>|celestial waters of the Ganges; ambudhau-to the ocean.
2068|TRANSLATION
2069|"Just as the celestial waters of the Ganges flow
>|unobstructed into the ocean, so when My devotees simply
>|hear of Me, their minds come to Me, who reside in the
>|hearts of all.
2070|Adi 4.206
2071|TEXT 206
2072|TEXT
2073|laksanam bhakti-yogasya
2074|nirgunasya hy udahrtam
2075|ahaituky avyavahita
2076|ya bhaktih purusottame
2077|SYNONYMS
2078|laksanam-the symptom; bhakti-yogasya-of devotional service;
>|nirgunasya-beyond the three modes of nature; hi-certainly;
>|udahrtam-is cited; ahaituki-causeless; avyavahita-
>|uninterrupted; ya-which; bhaktih-devotional service;
>|purusottame-to the Supreme Personality of Godhead.
2079|TRANSLATION
2080|"These are the characteristics of transcendental loving
>|service to Purusottama, the Supreme Personality of Godhead:
>|it is causeless, and it cannot be obstructed in any way.
2081|Adi 4.207
2082|TEXT 207
2083|TEXT
2084|salokya-sarsti-sarupya-
2085|samipyaikatvam apy uta
2086|diyamanam na grhnanti
2087|vina mat-sevanam janah
2088|SYNONYMS
2089|salokya-being on the same planet as Me; sarsti-having
>|opulence equal to Mine; sarupya-having the same form as Me;
>|samipya-having direct association with Me; ekatvam-oneness
>|with Me; api-even; uta-or; diyamanam-being given; na-not;
>|grhnanti-accept; vina-without; mat-sevanam-My service;
>|janah-the devotees.
2090|TRANSLATION
2091|"My devotees do not accept salokya, sarsti, sarupya,
>|samipya or oneness with Me-even if I offer these
>|liberations-in preference to serving Me."
2092|PURPORT
2093|These three verses from Srimad-Bhagavatam (3.29.11–13) were
>|spoken by Lord Krsna in the form of Kapiladeva.
2094|Adi 4.208
2095|TEXT 208
2096|TEXT
2097|mat-sevaya pratitam te
2098|salokyadi-catustayam
2099|necchanti sevaya purnah
2100|kuto 'nyat kala-viplutam
2101|SYNONYMS
2102|mat-of Me; sevaya-by service; pratitam-obtained; te-they;
>|salokya-adi-liberation, beginning salokya; catustayam-four
>|kinds of; na icchanti-do not desire; sevaya-by service;
>|purnah-complete; kutah-where; anyat-other things; kala-
>|viplutam-which are lost in time.
2103|TRANSLATION
2104|"My devotees, having fulfilled their desires by serving Me,
>|do not accept the four kinds of salvation that are easily
>|earned by such service. Why then should they accept any
>|pleasures that are lost in the course of time?"
2105|PURPORT
2106|This verse from Srimad-Bhagavatam (9.4.67) was spoken by
>|the Lord in connection with the characteristics of Maharaja
>|Ambarisa. Merging into the existence of the Absolute is as
>|temporary as living in the celestial kingdom. Both of them
>|are controlled by time; neither position is permanent.
2107|Adi 4.209
2108|TEXT 209
2109|TEXT
2110|kama-gandha-hina svabhavika gopi-prema
2111|nirmala, ujjvala, suddha yena dagdha hema
2112|SYNONYMS
2113|kama-gandha-hina-without any scent of lust; svabhavika-
>|natural; gopi-prema-the love of the gopis; nirmala-spotless;
>| ujjvala-blazing; suddha-pure; yena-like; dagdha hema-
>|molten gold.
2114|TRANSLATION
2115|The natural love of the gopis is devoid of any trace of
>|lust. It is faultless, bright and pure, like molten gold.
2116|Adi 4.210
2117|TEXT 210
2118|TEXT
2119|krsnera sahaya, guru, bandhava, preyasi
2120|gopika hayena priya sisya, sakhi dasi
2121|SYNONYMS
2122|krsnera-of Lord Krsna; sahaya-helpers; guru-teachers;
>|bandhava-friends; preyasi-wives; gopika-the gopis; hayena-
>|are; priya-dear; sisya-students; sakhi-confidantes; dasi-
>|servants.
2123|TRANSLATION
2124|The gopis are the helpers, teachers, friends, wives, dear
>|disciples, confidantes and serving maids of Lord Krsna.
2125|Adi 4.211
2126|TEXT 211
2127|TEXT
2128|sahaya guravah sisya
2129|bhujisya bandhavah striyah
2130|satyam vadami te partha
2131|gopyah kim me bhavanti na
2132|SYNONYMS
2133|sahayah-helpers; guravah-teachers; sisyah-students;
>|bhujisyah-servants; bandhavah-friends; striyah-wives;
>|satyam-truthfully; vadami-I say; te-unto you; partha-O
>|Arjuna; gopyah-the gopis; kim-what; me-for Me; bhavanti-are;
>| na-not.
2134|TRANSLATION
2135|"O Partha, I speak to you the truth. The gopis are My
>|helpers, teachers, disciples, servants, friends and
>|consorts. I do not know what they are not to Me."
2136|PURPORT
2137|This verse was spoken by Lord Krsna in the Gopi-
>|premamrta.
2138|Adi 4.212
2139|TEXT 212
2140|TEXT
2141|gopika janena krsnera manera vanchita
2142|prema-seva-paripati, ista-samihita
2143|SYNONYMS
2144|gopika-the gopis; janena-know; krsnera-of Lord Krsna;
>|manera-of the mind; vanchita-the desired object; prema-seva-
>|of service in love; paripati-perfection; ista-samihita-
>|achievement of the desired goal of life.
2145|TRANSLATION
2146|The gopis know Krsna's desires, and they know how to render
>|perfect loving service for His enjoyment. They perform
>|their service expertly for the satisfaction of their
>|beloved.
2147|Adi 4.213
2148|TEXT 213
2149|TEXT
2150|man-mahatmyam mat-saparyam
2151|mac-chraddham man-mano-gatam
2152|jananti gopikah partha
2153|nanye jananti tattvatah
2154|SYNONYMS
2155|mat-mahatmyam-My greatness; mat-saparyam-My service; mat-
>|sraddham-respect for Me; mat-manah-gatam-the intention of
>|My mind; jananti-they know; gopikah-the gopis; partha-O
>|Arjuna; na-not; anye-others; jananti-know; tattvatah-
>|factually.
2156|TRANSLATION
2157|"O Partha, the gopis know My greatness, My loving service,
>|respect for Me, and My mentality. Others cannot really know
>|these."
2158|PURPORT
2159|This verse was spoken by Lord Krsna to Arjuna in the Adi
>|Purana.
2160|Adi 4.214
2161|TEXT 214
2162|TEXT
2163|sei gopi-gana-madhye uttama radhika
2164|rupe, gune, saubhagye, preme sarvadhika
2165|SYNONYMS
2166|sei-those; gopi-gana-the gopis; madhye-among; uttama-the
>|highest; radhika-Srimati Radharani; rupe-in beauty; gune-in
>|qualities; saubhagye-in good fortune; preme-in love; sarva-
>|adhika-above all.
2167|TRANSLATION
2168|Among the gopis, Srimati Radhika is the foremost. She
>|surpasses all in beauty, in good qualities, in good fortune
>|and, above all, in love.
2169|PURPORT
2170|Among all the gopis, Srimati Radharani is the most exalted.
>|She is the most beautiful, the most qualified and , above
>|all , the greatest lover of Krsna.
2171|Adi 4.215
2172|TEXT 215
2173|TEXT
2174|yatha radha priya visnos
2175|tasyah kundam priyam tatha
2176|sarva-gopisu saivaika
2177|visnor atyanta-vallabha
2178|SYNONYMS
2179|yatha-just as; radha-Srimati Radharani; priya-very dear;
>|visnoh-to Lord Krsna; tasyah-Her; kundam-bathing place;
>|priyam-very dear; tatha-so also; sarva-gopisu-among all the
>|gopis; sa-She; eva-certainly; eka-alone; visnoh-of Lord
>|Krsna; atyanta-vallabha-most dear.
2180|TRANSLATION
2181|"Just as Radha is dear to Lord Krsna, so
>|Her bathing place [Radha-kunda] is dear to Him. She
>| alone is His most
>| beloved of all the gopis."
2182|PURPORT
2183|This verse is from the Padma Purana.
2184|Adi 4.216
2185|TEXT 216
2186|TEXT
2187|trai-lokye prthivi dhanya
2188|yatra vrndavanam puri
2189|tatrapi gopikah partha
2190|yatra radhabhidha mama
2191|SYNONYMS
2192|trai-lokye-in the three worlds; prthivi-the earth; dhanya-
>|fortunate; yatra-where; vrndavanam-Vrndavana; puri-the town;
>| tatra-there; api-certainly; gopikah-the gopis; partha-O
>|Arjuna; yatra-where; radha-Srimati Radharani; abhidha-named;
>| mama-My.
2193|TRANSLATION
2194|"O Partha, in all the three planetary systems, this earth
>|is especially fortunate, for on earth is the town of
>|Vrndavana. And there the gopis are especially glorious
>|because among them is My Srimati Radharani."
2195|PURPORT
2196|This verse, spoken by Lord Krsna to Arjuna, is cited from
>|the Adi Purana.
2197|Adi 4.217
2198|TEXT 217
2199|TEXT
2200|radha-saha krida rasa-vrddhira karana
2201|ara saba gopi-gana rasopakarana
2202|SYNONYMS
2203|radha-saha-with Srimati Radharani; krida-pastimes; rasa-of
>|mellow; vrddhira-of the increase; karana-the cause; ara-the
>|other; saba-all; gopi-gana-gopis; rasa-upakarana-
>|accessories of mellow.
2204|TRANSLATION
2205|All the other gopis help increase the joy of Krsna's
>|pastimes with Radharani. The gopis act as the instruments
>|of Their mutual enjoyment.
2206|PURPORT
2207|It is said that the gopis are divided into five groups,
>|namely the sakhis, nitya-sakhis, prana-sakhis, priya-sakhis
>|and parama-prestha-sakhis. All these fair-complexioned
>|associates of Srimati Radharani, the Queen of Vrndavana-
>|dhama, are expert artists in evoking erotic sentiments in
>|Krsna. The parama-prestha-sakhis are eight in number, and
>|in the ecstatic dealings of Krsna and Radha they side
>|sometimes with Krsna and at other times with Radharani,
>|just to create a situation in which it appears that they
>|favor one against the other. That makes the exchange of
>|mellows more palatable.
2208|Adi 4.218
2209|TEXT 218
2210|TEXT
2211|krsnera vallabha radha krsna-prana-dhana
2212|tanha vinu sukha-hetu nahe gopi-gana
2213|SYNONYMS
2214|krsnera-of Lord Krsna; vallabha-beloved; radha-Srimati
>|Radharani; krsna-prana-dhana-the wealth of the life of Lord
>|Krsna; tanha-Her; vinu-without; sukha-hetu-cause of
>|happiness; nahe-are not; gopi-gana-the gopis.
2215|TRANSLATION
2216|Radha is the beloved consort of Krsna, and She is the
>|wealth of His life. Without Her, the gopis cannot give Him
>|pleasure.
2217|Adi 4.219
2218|TEXT 219
2219|TEXT
2220|kamsarir api samsara-
2221|vasana-baddha-srnkhalam
2222|radham adhaya hrdaye
2223|tatyaja vraja-sundarih
2224|SYNONYMS
2225|kamsa-arih-Lord Krsna, the enemy of Kamsa; api-moreover;
>|samsara-for the essence of enjoyment (rasa-lila); vasana-by
>|the desire; baddha-tied on; srnkhalam-who was like the
>|chains; radham-Srimati Radharani; adhaya-taking; hrdaye-in
>|the heart; tatyaja-left aside; vraja-sundarih-the other
>|gopis.
2226|TRANSLATION
2227|"Lord Krsna, the enemy of Kamsa, left aside the other gopis
>|during the rasa dance and took Srimati Radharani to His
>|heart, for She is the helper of the Lord in realizing the
>|essence of His desires."
2228|PURPORT
2229|In this verse from the Gita-govinda (3.1), Jayadeva Gosvami
>|describes Sri Krsna's leaving the rasa-lila to search for
>|Srimati Radharani.
2230|Adi 4.220
2231|TEXT 220
2232|TEXT
2233|sei radhara bhava lana caitanyavatara
2234|yuga-dharma nama-prema kaila paracara
2235|SYNONYMS
2236|sei-that; radhara-of Srimati Radharani; bhava-the emotion;
>|lana-taking; caitanya-of Lord Caitanya; avatara-the
>|incarnation; yuga-dharma-the religion of the age; nama-
>|prema-the holy name and love of Godhead; kaila-did;
>|paracara-preaching.
2237|TRANSLATION
2238|Lord Caitanya appeared with the sentiment of Radha. He
>|preached the dharma of this age-the chanting of the holy
>|name and pure love of God.
2239|Adi 4.221
2240|TEXT 221
2241|TEXT
2242|sei bhave nija-vancha karila purana
2243|avatarera ei vancha mula-karana
2244|SYNONYMS
2245|sei-that; bhave-in the mood; nija-vancha-His own desires,
>|karila-did; purana-fulfilling; avatarera-of the incarnation;
>| ei-this; vancha-desire; mula-root; karana-cause.
2246|TRANSLATION
2247|In the mood of Srimati Radharani, He also fulfilled His own
>|desires. This is the principal reason for His appearance.
2248|Adi 4.222
2249|TEXT 222
2250|TEXT
2251|sri-krsna-caitanya gosani vrajendra-kumara
2252|rasa-maya-murti krsna saksat srngara
2253|SYNONYMS
2254|sri-krsna-caitanya gosani-Sri Caitanya Mahaprabhu;
>|vrajendra-kumara-the child of King Nanda; rasa-maya-
>|consisting of mellows; murti-the form; krsna-Lord Krsna;
>|saksat-directly; srngara-amorous love.
2255|TRANSLATION
2256|Lord Sri Krsna Caitanya is Krsna [Vrajendra-kumara], the
>|embodiment of rasas. He is amorous love personified.
2257|Adi 4.223
2258|TEXT 223
2259|TEXT
2260|sei rasa asvadite kaila avatara
2261|anusange kaila saba rasera pracara
2262|SYNONYMS
2263|sei-that; rasa-mellow; asvadite-to taste; kaila-made;
>|avatara-incarnation; anusange-as a secondary motive; kaila-
>|did; saba-all; rasera-of mellows; pracara-broadcasting.
2264|TRANSLATION
2265|He made His appearance to taste that conjugal mellow and
>|incidentally to broadcast all the rasas.
2266|Adi 4.224
2267|TEXT 224
2268|TEXT
2269|visvesam anuranjanena janayann anandam indivara-
2270|sreni-syamala-komalair upanayann angair anangotsavam
2271|svacchandam vraja-sundaribhir abhitah praty-angam alingitah
2272|srngarah sakhi murtiman iva madhau mugdho harih kridati
2273|SYNONYMS
2274|visvesam-of all the gopis; anuranjanena-by the act of
>|pleasing; janayan-producing; anandam-the bliss; indivara-
>|sreni-like a row of blue lotuses; syamala-bluish black;
>|komalaih-and soft; upanayan-bringing; angaih-with His limbs;
>| ananga-utsavam-a festival for Cupid; svacchandam-without
>|restriction; vraja-sundaribhih-by the young women of Vraja;
>|abhitah-on both sides; prati-angam-each limb; alingitah-
>|embraced; srngarah-amorous love; sakhi-O friend; murtiman-
>|embodied; iva-like; madhau-in the springtime; mugdhah-
>|perplexed; harih-Lord Hari; kridati-plays.
2275|TRANSLATION
2276|"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."
2277|PURPORT
2278|This is also a verse from the Gita-govinda (
>|1.11).
2279|Adi 4.225
2280|TEXT 225
2281|TEXT
2282|sri-krsna-caitanya gosani rasera sadana
2283|asesa-visese kaila rasa asvadana
2284|SYNONYMS
2285|sri-krsna-caitanya gosani-Lord Sri Caitanya Mahaprabhu;
>|rasera-of mellow; sadana-the residence; asesa-visese-
>|unlimited varieties of enjoyment; kaila-did; rasa-mellow;
>|asvadana-tasting.
2286|TRANSLATION
2287|Lord Sri Krsna Caitanya is the abode of rasa. He Himself
>|tasted the sweetness of rasa in endless ways.
2288|Adi 4.226
2289|TEXT 226
2290|TEXT
2291|sei dvare pravartaila kali-yuga-dharma
2292|caitanyera dase jane ei saba marma
2293|SYNONYMS
2294|sei dvare-in that way; pravartaila-He initiated; kali-yuga-
>|of the Age of Kali; dharma-the religion; caitanyera-of Lord
>|Caitanya Mahaprabhu; dase-the servant; jane-knows; ei-these;
>| saba-all; marma-secrets.
2295|TRANSLATION
2296|Thus He initiated the dharma for the Age of Kali. The
>|devotees of Lord Caitanya know all these truths.
2297|PURPORT
2298|Lord Caitanya is Sri Krsna Himself, the absolute enjoyer of
>|the love of the gopis. He Himself assumes the role of the
>|gopis to taste the predominated happiness of transcendental
>|mellows. He appeared in that mode, but simultaneously He
>|propagated the religious process for this age in a most
>|fascinating way. Only the confidential devotees of Sri
>|Caitanya Mahaprabhu can understand this transcendental
>|secret.
2299|Adi 4.227–228
2300|TEXTS 227–228
2301|TEXT
2302|advaita acarya, nityananda, srinivasa
2303|gadadhara, damodara, murari, haridasa
2304|ara yata caitanya-krsnera bhakta-gana
2305|bhakti-bhave sire dhari sabara carana
2306|SYNONYMS
2307|advaita acarya-Advaita Acarya; nityananda-Lord Nityananda;
>|srinivasa-Srivasa Pandita; gadadhara-Gadadhara Pandita;
>|damodara-Svarupa Damodara; murari-Murari Gupta; haridasa-
>|Haridasa Thakura; ara-other; yata-all; caitanya-krsnera-of
>|Sri Krsna Caitanya; bhakta-gana-devotees; bhakti-bhave-with
>|a devotional attitude; sire-on my head; dhari-I take;
>|sabara-of all of them; carana-the lotus feet.
2308|TRANSLATION
2309|
>|Advaita Acarya, Lord Nityananda, Srivasa Pandita,
>|Gadadhara Pandita, Svarupa Damodara, Murari Gupta,
>|Haridasa Thakura and all the other devotees of Sri Krsna
>|Caitanya - bowing down with devotion, I hold their lotus
>|feet on my head.
2310|PURPORT
2311|The author of Sri Caitanya-caritamrta teaches us that we
>|must offer our respectful obeisances to all such pure
>|confidential devotees of Lord Caitanya if we indeed want to
>|know Him in truth.
2312|Adi 4.229
2313|TEXT 229
2314|TEXT
2315|sastha-slokera ei kahila abhasa
2316|mula slokera artha suna kariye prakasa
2317|SYNONYMS
2318|sastha-slokera-of the sixth verse; ei-this; kahila-has been
>|spoken; abhasa-a hint; mula slokera-of the original verse;
>|artha-meaning; suna-please hear; kariye prakasa-I am
>|revealing.
2319|TRANSLATION
2320|I have given a hint of the sixth verse. Now please hear as
>|I reveal the meaning of that original verse.
2321|Adi 4.230
2322|TEXT 230
2323|TEXT
2324|sri-radhayah pranaya-mahima kidrso vanayaiva-
2325|svadyo yenadbhuta-madhurima kidrso va madiyah
2326|saukhyam casya mad-anubhavatah kidrsam veti lobhat
2327|tad-bhavadhyah samajani saci-garbha-sindhau harinduh
2328|SYNONYMS
2329|sri-radhayah-of Srimati Radharani; pranaya-mahima-the
>|greatness of the love; kidrsah-of what kind; va-or; anaya-
>|by this one (Radha); eva-alone; asvadyah-to be relished;
>|yena-by that love; adbhuta-madhurima-the wonderful
>|sweetness; kidrsah-of what kind; va-or; madiyah-of Me;
>|saukhyam-the happiness; ca-and; asyah-Her; mat-anubhavatah-
>|from realization of My sweetness; kidrsam-of what kind; va-
>|or; iti-thus; lobhat-from the desire; tat-Her; bhava-adhyah-
>|richly endowed with the emotions; samajani-took birth; saci-
>|garbha-of the womb of Saci-devi; sindhau-in the ocean;
>|hari-Lord Krsna; induh-like the moon.
2330|TRANSLATION
2331|"Desiring to understand the glory of Radharani's love, the
>|wonderful qualities in Him that She alone relishes through
>|Her love, and the happiness She feels when She realizes the
>|sweetness of His love, the Supreme Lord Hari, richly
>|endowed with Her emotions, appeared from the womb of
>|Srimati Saci-devi, as the moon appeared from the ocean.
>|"
2332|Adi 4.231
2333|TEXT 231
2334|TEXT
2335|e saba siddhanta gudha,-kahite na yuyaya
2336|na kahile, keha ihara anta nahi paya
2337|SYNONYMS
2338|e-this; saba-all; siddhanta-conclusions; gudha-very
>|confidential; kahite-to speak; na-not; yuyaya-quite fit; na-
>|not; kahile-speaking; keha-anyone; ihara-of it; anta-end;
>|nahi-not; paya-gets.
2339|TRANSLATION
2340|All these conclusions are unfit to disclose in public. But
>|if they are not disclosed, no one will understand them.
2341|Adi 4.232
2342|TEXT 232
2343|TEXT
2344|ataeva kahi kichu karina nigudha
2345|bujhibe rasika bhakta, na bujhibe mudha
2346|SYNONYMS
2347|ataeva-therefore; kahi-I speak; kichu-something; karina-
>|squeezing; nigudha-essence; bujhibe-can understand; rasika-
>|skilled in relishing transcendental humors; bhakta-
>|devotees; na-not; bujhibe-will understand; mudha-rascals.
2348|TRANSLATION
2349|Therefore I shall mention them, revealing only their
>|essence, so that loving devotees will understand them but
>|fools will not.
2350|Adi 4.233
2351|TEXT 233
2352|TEXT
2353|hrdaye dharaye ye caitanya-nityananda
2354|e-saba siddhante sei paibe ananda
2355|SYNONYMS
2356|hrdaye-in the heart; dharaye-captures; ye-anyone who;
>|caitanya-Sri Caitanya Mahaprabhu; nityananda-and Lord
>|Nityananda; e-saba-all these; siddhante-by transcendental
>|conclusions; sei-that man; paibe-will get; ananda-bliss.
2357|TRANSLATION
2358|Anyone who has captured Lord Caitanya Mahaprabhu and Lord
>|Nityananda Prabhu in his heart will become blissful by
>|hearing all these transcendental conclusions.
2359|Adi 4.234
2360|TEXT 234
2361|TEXT
2362|e saba siddhanta haya amrera pallava
2363|bhakta-gana-kokilera sarvada vallabha
2364|SYNONYMS
2365|e-these; saba-all; siddhanta-transcendental conclusions;
>|haya-are; amrera-of mango; pallava-twigs; bhakta-gana-the
>|devotees; kokilera-to those who are just like cuckoo birds;
>|sarvada-always; vallabha-pleasing.
2366|TRANSLATION
2367|All these conclusions are like the newly grown twigs of a
>|mango tree; they are always pleasing to the devotees, who
>|in this way resemble cuckoo birds.
2368|Adi 4.235
2369|TEXT 235
2370|TEXT
2371|abhakta-ustrera ithe na haya pravesa
2372|tabe citte haya mora ananda-visesa
2373|SYNONYMS
2374|abhakta-nondevotee; ustrera-of a camel; ithe-in this; na-
>|not; haya-is there; pravesa-entrance; tabe-then; citte-in
>|my heart; haya-there is; mora-my; ananda-visesa-special
>|jubilation.
2375|TRANSLATION
2376|The camellike nondevotees cannot enter into these topics.
>|Therefore there is special jubilation in my heart.
2377|Adi 4.236
2378|TEXT 236
2379|TEXT
2380|ye lagi kahite bhaya, se yadi na jane
2381|iha va-i kiba sukha ache tribhuvane
2382|SYNONYMS
2383|ye lagi-for the matter of which; kahite bhaya-afraid to
>|speak; se yadi najane-if they do not know; iha va-i-except
>|this; kiba-what; sukha-happiness; ache-there is; tri-
>|bhuvane-in the three worlds.
2384|TRANSLATION
2385|For fear of them I do not wish to speak, but if they do not
>|understand, then what can be happier in all the three
>|worlds?
2386|Adi 4.237
2387|TEXT 237
2388|TEXT
2389|ataeva bhakta-gane kari namaskara
2390|nihsanke kahiye, tara hauk camatkara
2391|SYNONYMS
2392|ataeva-therefore; bhakta-gane-unto the devotees; kari-I
>|offer; namaskara-obeisances; nihsanke-without any doubt;
>|kahiye-I say; tara-of the devotees; hauk-let there be;
>|camatkara-astonishment.
2393|TRANSLATION
2394|Therefore after offering obeisances to the devotees, for
>|their satisfaction I shall speak without hesitating.
2395|Adi 4.238
2396|TEXT 238
2397|TEXT
2398|krsnera vicara eka achaye antare
2399|purnananda-purna-rasa-rupa kahe more
2400|SYNONYMS
2401|krsnera-of Lord Krsna; vicara-consideration; eka-one;
>|achaye-is; antare-within the heart; purna-ananda-complete
>|transcendental bliss; purna-rasa-rupa-full with
>|transcendental mellows; kahe more-they say unto Me.
2402|TRANSLATION
2403|Once Lord Krsna considered within His heart, "Everyone says
>|that I am complete bliss, full of all rasas.
2404|Adi 4.239
2405|TEXT 239
2406|TEXT
2407|ama ha-ite anandita haya tribhuvana
2408|amake ananda dibe-aiche kon jana
2409|SYNONYMS
2410|ama ha-ite-from Me; anandita-pleased; haya-becomes; tri-
>|bhuvana-all the three worlds; amake-unto Me; ananda dibe-
>|will give pleasure; aiche-such; kon jana-what person.
2411|TRANSLATION
2412|"All the world derives pleasure from Me. Is there anyone
>|who can give Me pleasure?
2413|Adi 4.240
2414|TEXT 240
2415|TEXT
2416|ama haite yara haya sata sata guna
2417|sei-jana ahladite pare mora mana
2418|SYNONYMS
2419|ama haite-than Me; yara-whose; haya-there is; sata sata
>|guna-hundreds of qualities more; sei-jana-that person;
>|ahladite-to give pleasure; pare-is able; mora-My; mana-to
>|the mind.
2420|TRANSLATION
2421|"One who has a hundred times more qualities than Me could
>|give pleasure to My mind.
2422|Adi 4.241
2423|TEXT 241
2424|TEXT
2425|ama haite guni bada jagate asambhava
2426|ekali radhate taha kari anubhava
2427|SYNONYMS
2428|ama haite-than Me; guni-qualified; bada-greater; jagate-in
>|the world; asambhava-there is no possibility; ekali-only;
>|radhate-in Srimati Radharani; taha-that; kari anubhava-I
>|can understand.
2429|TRANSLATION
2430|"One more qualified than Me is impossible to find in the
>|world. But in Radha alone I feel the presence of one who
>|can give Me pleasure.
2431|Adi 4.242–243
2432|TEXTS 242–243
2433|TEXT
2434|koti-kama jini' rupa yadyapi amara
2435|asamordhva-madhurya-samya nahi yara
2436|mora rupe apyayita haya tribhuvana
2437|radhara darsane mora judaya nayana
2438|SYNONYMS
2439|koti-kama-ten million Cupids; jini'-conquering; rupa-beauty;
>| yadyapi-although; amara-Mine; asama-urdhva-unequaled and
>|unsurpassed; madhurya-sweetness; samya-equality; nahi-there
>|is not; yara-of whom; mora-My; rupe-in beauty; apyayita-
>|pleased; haya-becomes; tri-bhuvana-all three worlds;
>|radhara-of Srimati Radharani; darsane-seeing; mora-My;
>|judaya-satisfies; nayana-eyes.
2440|TRANSLATION
2441|"Although My beauty defeats the beauty of ten million
>|Cupids, although it is unequaled and unsurpassed, and
>|although it gives pleasure to the three worlds, seeing
>|Radharani gives pleasure to My eyes.
2442|Adi 4.244
2443|TEXT 244
2444|TEXT
2445|mora vamsi-gite akarsaye tri-bhuvana
2446|radhara vacane hare amara sravana
2447|SYNONYMS
2448|mora-My; vamsi-gite-by the vibration of the flute; akarsaye-
>|I attract; tri-bhuvana-the three worlds; radhara vacane-the
>|words of Srimati Radharani; hare-conquers; amara-My;
>|sravana-hearing power.
2449|TRANSLATION
2450|"The vibration of My transcendental flute attracts the
>|three worlds, but My ears are enchanted by the sweet words
>|of Srimati Radharani.
2451|Adi 4.245
2452|TEXT 245
2453|TEXT
2454|yadyapi amara gandhe jagat sugandha
2455|mora citta-prana hare radha-anga-gandha
2456|SYNONYMS
2457|yadyapi-although; amara-My; gandhe-by the fragrance; jagat-
>|the whole universe; su-gandha-sweet-smelling; mora-My;
>|citta-prana-mind and heart; hare-attracts; radha-of Srimati
>|Radharani; anga-bodily; gandha-flavor.
2458|TRANSLATION
2459|"Although My body lends fragrance to the entire creation,
>|the scent of Radharani's limbs captivates My mind and heart.
2460|Adi 4.246
2461|TEXT 246
2462|TEXT
2463|yadyapi amara rase jagat sarasa
2464|radhara adhara-rasa ama kare vasa
2465|SYNONYMS
2466|yadyapi-although; amara-of Me; rase-by the taste; jagat-the
>|whole world; sa-rasa-is palatable; radhara-of Srimati
>|Radharani; adhara-rasa-the taste of the lips; ama-Me; kare-
>|makes; vasa-submissive.
2467|TRANSLATION
2468|"Although the entire creation is full of different tastes
>|because of Me, I am charmed by the nectarean taste of the
>|lips of Srimati Radharani.
2469|Adi 4.247
2470|TEXT 247
2471|TEXT
2472|yadyapi amara sparsa kotindu-sitala
2473|radhikara sparse ama kare susitala
2474|SYNONYMS
2475|yadyapi-although; amara-My; sparsa-touch; koti-indu-like
>|millions upon millions of moons; sitala-cool; radhikara-of
>|Srimati Radharani; sparse-the touch; ama-Me; kare-makes; su-
>|sitala-very, very cool.
2476|TRANSLATION
2477|"And although My touch is cooler than ten million moons, I
>|am refreshed by the touch of Srimati Radhika.
2478|Adi 4.248
2479|TEXT 248
2480|TEXT
2481|ei mata jagatera sukhe ami hetu
2482|radhikara rupa-guna amara jivatu
2483|SYNONYMS
2484|ei mata-in this way; jagatera-of the whole world; sukhe-in
>|the matter of happiness; ami-I am; hetu-the cause;
>|radhikara-of Srimati Radharani; rupa-guna-beauty and
>|attributes; amara-My; jivatu-life and soul.
2485|TRANSLATION
2486|"Thus although I am the source of happiness for the
>|entire world, the beauty and attributes of Sri Radhika are
>|My life and soul.
2487|Adi 4.249
2488|TEXT 249
2489|TEXT
2490|ei mata anubhava amara pratita
2491|vicari' dekhiye yadi, saba viparita
2492|SYNONYMS
2493|ei mata-in this way; anubhava-affectionate feelings; amara-
>|My; pratita-understood; vicari'-by consideration; dekhiye-I
>|see; yadi-if; saba-everything; viparita-contrary.
2494|TRANSLATION
2495|"In this way My affectionate feelings for Srimati Radharani
>|may be understood, but on analysis I find them
>|contradictory.
2496|Adi 4.250
2497|TEXT 250
2498|TEXT
2499|radhara darsane mora judaya nayana
2500|amara darsane radha sukhe ageyana
2501|SYNONYMS
2502|radhara-of Srimati Radharani; darsane-in meeting; mora-My;
>|judaya-are satisfied; nayana-eyes; amara-of Me; darsane-in
>|meeting; radha-Srimati Radharani; sukhe-in happiness;
>|ageyana-more advanced.
2503|TRANSLATION
2504|"My eyes are fully satisfied when I look upon Srimati
>|Radharani, but by looking upon Me, She becomes even more
>|advanced in satisfaction.
2505|Adi 4.251
2506|TEXT 251
2507|TEXT
2508|paraspara venu-gite haraye cetana
2509|mora bhrame tamalere kare alingana
2510|SYNONYMS
2511|paraspara-against each other; venu-gite-the singing of the
>|bamboo; haraye-attracts; cetana-consciousness; mora-of Me;
>|bhrame-in mistake; tamalere-a black tree known as tamala;
>|kare-She does; alingana-embracing.
2512|TRANSLATION
2513|"The flutelike murmur of the bamboos rubbing against one
>|another steals Radharani's consciousness, for She thinks it
>|to be the sound of My flute. And She embraces a tamala tree,
>| mistaking it for Me.
2514|Adi 4.252
2515|TEXT 252
2516|TEXT
2517|krsna-alingana painu, janama saphale
2518|krsna-sukhe magna rahe vrksa kari' kole
2519|SYNONYMS
2520|krsna-of Lord Krsna; alingana-the embrace; painu-I have
>|gotten; janama sa-phale-My birth is now fulfilled; krsna-
>|sukhe-in the matter of pleasing Krsna; magna-immersed; rahe-
>|She remains; vrksa-the tree; kari'-taking; kole-on the lap.
2521|TRANSLATION
2522|"'I have gotten the embrace of Sri Krsna,' She thinks, 'so
>|now My life is fulfilled.' Thus She remains immersed in
>|pleasing Krsna, taking the tree in Her arms.
2523|Adi 4.253
2524|TEXT 253
2525|TEXT
2526|anukula-vate yadi paya mora gandha
2527|udiya padite cahe, preme haya andha
2528|SYNONYMS
2529|anukula-vate-in a favorable breeze; yadi-if; paya-there is;
>|mora-My; gandha-fragrance; udiya-flying; padite-to drop;
>|cahe-She wants; preme-in ecstatic love; haya-becomes; andha-
>|blind.
2530|TRANSLATION
2531|"When a favorable breeze carries to Her the fragrance of My
>|body, She is blinded by love and tries to fly into that
>|breeze.
2532|Adi 4.254
2533|TEXT 254
2534|TEXT
2535|tambula-carvita yabe kare asvadane
2536|ananda-samudre dube, kichui na jane
2537|SYNONYMS
2538|tambula-betel nut; carvita-chewed; yabe-when; kare-does;
>|asvadane-tasting; ananda-samudre-in an ocean of
>|transcendental bliss; dube-drowns; kichui-anything; na-not;
>|jane-knows.
2539|TRANSLATION
2540|"When She tastes the betel chewed by Me, She merges in an
>|ocean of joy and forgets everything else.
2541|Adi 4.255
2542|TEXT 255
2543|TEXT
2544|amara sangame radha paya ye ananda
2545|sata-mukhe bali, tabu na pai tara anta
2546|SYNONYMS
2547|amara-My; sangame-in association; radha-Srimati Radharani;
>|paya-gets; ye-whatever; ananda-transcendental bliss; sata-
>|mukhe-in hundreds of mouths; bali-if I say; tabu-still; na-
>|not; pai-I reach; tara-its; anta-limitation.
2548|TRANSLATION
2549|"Even with hundreds of mouths I could not express the
>|transcendental pleasure She derives from My association.
2550|Adi 4.256
2551|TEXT 256
2552|TEXT
2553|lila-ante sukhe inhara angera madhuri
2554|taha dekhi' sukhe ami apana pasari
2555|SYNONYMS
2556|lila-ante-at the end of Our pastimes; sukhe-in happiness;
>|inhara-of Srimati Radharani; angera-of the body; madhuri-
>|sweetness; taha-that; dekhi'-seeing; sukhe-in happiness;
>|ami-I; apana-Myself; pasari-forget.
2557|TRANSLATION
2558|"Seeing the luster of Her complexion after Our pastimes
>|together, I forget My own identity in happiness.
2559|Adi 4.257
2560|TEXT 257
2561|TEXT
2562|donhara ye sama-rasa, bharata-muni mane
2563|amara vrajera rasa seha nahi jane
2564|SYNONYMS
2565|donhara-of both; ye-whatever; sama-rasa-equal mellows;
>|bharata-muni-the saintly person named Bharata Muni; mane-
>|accepts; amara-My; vrajera-of Vrndavana; rasa-mellows; seha-
>|he; nahi-not; jane-knows.
2566|TRANSLATION
2567|"The sage Bharata has said that the mellows of lover and
>|beloved are equal. But he does not know the mellows of My
>|Vrndavana.
2568|PURPORT
2569|According to expert sexologists like Bharata Muni, the
>|male and the female enjoy equally in material sexual
>|pleasure. But in the spiritual world the relationships are
>|different, although this is unknown to mundane experts.
2570|Adi 4.258
2571|TEXT 258
2572|TEXT
2573|anyera sangame ami yata sukha pai
2574|taha haite radha-sukha sata adhikai
2575|SYNONYMS
2576|anyera-others; sangame-by meeting; ami-I; yata-all; sukha-
>|happiness; pai-get; taha haite-than that; radha-sukha-
>|happiness by association with Radharani; sata-one hundred
>|times; adhikai-increased.
2577|TRANSLATION
2578|"The happiness I feel when meeting Radharani is a hundred
>|times greater than the happiness I get from meeting others.
2579|Adi 4.259
2580|TEXT 259
2581|TEXT
2582|nirdhutamrta-madhuri-parimalah kalyani bimbadharo
2583|vaktram pankaja-saurabham kuharita-slagha-bhidas te girah
2584|angam candana-sitalam tanur iyam saundarya-sarvasva-bhak
2585|tvam asadya mamedam indriya-kulam radhe muhur modate
2586|SYNONYMS
2587|nirdhuta-defeats; amrta-of nectar; madhuri-the sweetness;
>|parimalah-whose flavor; kalyani-O most auspicious one;
>|bimba-adharah-red lips; vaktram-face; pankaja-saurabham-
>|which smells like a lotus flower; kuharita-of the sweet
>|sounds made by the cuckoos; slagha-the pride; bhidah-which
>|defeat; te-Your; girah-words; angam-limbs; candana-sitalam-
>|as cool as sandalwood pulp; tanuh-body; iyam-this;
>|saundarya-of beauty; sarva-sva-bhak-which displays the all-
>|in-all; tvam-You; asadya-tasting; mama-My; idam-this;
>|indriya-kulam-all the senses; radhe-O Srimati Radharani;
>|muhuh-again and again; modate-become pleased.
2588|TRANSLATION
2589|"'My dear auspicious Radharani, Your body is the source of
>|all beauty. Your red lips are softer than the sense of
>|immortal sweetness, Your face bears the aroma of a lotus
>|flower, Your sweet words defeat the vibrations of the
>|cuckoo, and Your limbs are cooler than the pulp of
>|sandalwood. All My transcendental senses are overwhelmed in
>|ecstatic pleasure by tasting You, who are completely
>|decorated by beautiful qualities. '
2590|PURPORT
2591|This verse, spoken by Lord Krsna to Radha, is recorded in
>|the Lalita-madhava (9.9) of Srila Rupa Gosvami.
2592|Adi 4.260
2593|TEXT 260
2594|TEXT
2595|rupe kamsa-harasya lubdha-nayanam sparse 'tihrsyat-tvacam
2596|vanyam utkalita-srutim parimale samhrsta-nasa-putam
2597|arajyad-rasanam kiladhara-pute nyancan-mukhambho-ruham
2598|dambhodgirna-maha-dhrtim bahir api prodyad-vikarakulam
2599|SYNONYMS
2600|rupe-in the beauty; kamsa-harasya-of Krsna, the enemy of
>|Kamsa; lubdha-captivated; nayanam-whose eyes; sparse-in the
>|touch; ati-hrsyat-very jubilant; tvacam-whose skin;
>|vanyam-in the vibration of the words; utkalita-very eager;
>|srutim-whose ear; parimale-in the fragrance; samhrsta-
>|stolen by happiness; nasa-putam-whose nostrils; arajyat-
>|being completely attracted; rasanam-whose tongue; kila-what
>|to speak of; adhara-pute-to the lips; nyancat-bending down;
>|mukha-whose face; ambhah-ruham-like a lotus flower; dambha-
>|by pride; udgirna-manifesting; maha-dhrtim-great patience;
>|bahih-externally; api-although; prodyat-manifesting; vikara-
>|transformations; akulam-overwhelmed.
2601|TRANSLATION
2602|"'Her eyes are enchanted by the beauty of Lord Krsna, the
>|enemy of Kamsa. Her body thrills in pleasure at His touch.
>|Her ears are always attracted to His sweet voice, Her
>|nostrils are enchanted by His fragrance, and Her tongue
>|hankers for the nectar of His soft lips. She hangs down her
>|lotuslike face, exercising self-control only by pretense,
>|but She cannot help showing the external signs of Her
>|spontaneous love for Lord Krsna. '
2603|PURPORT
2604|Thus Srila Rupa Gosvami describes the countenance of
>|Radharani.
2605|Adi 4.261
2606|TEXT 261
2607|TEXT
2608|tate jani, mote ache kona eka rasa
2609|amara mohini radha, tare kare vasa
2610|SYNONYMS
2611|tate-thereupon; jani-I can understand; mote-in Me; ache-
>|there is; kona-some; eka-one; rasa-transcendental mellow;
>|amara-My; mohini-captivator; radha-Srimati Radharani; tare-
>|Her; kare vasa-subdues.
2612|TRANSLATION
2613|"Considering this, I can understand that some unknown
>|mellow in Me controls the entire existence of My captivator,
>| Srimati Radharani.
2614|Adi 4.262
2615|TEXT 262
2616|TEXT
2617|ama haite radha paya ye jatiya sukha
2618|taha asvadite ami sadai unmukha
2619|SYNONYMS
2620|ama haite-from Me; radha-Srimati Radharani; paya-gets; ye-
>|whatever; jatiya-types of; sukha-happiness; taha-that;
>|asvadite-to taste; ami-I; sadai-always; unmukha-very eager.
2621|TRANSLATION
2622|"I am always eager to taste the joy that Radharani derives
>|from Me.
2623|Adi 4.263
2624|TEXT 263
2625|TEXT
2626|nana yatna kari ami, nari asvadite
2627|sei sukha-madhurya-ghrane lobha badhe citte
2628|SYNONYMS
2629|nana-various; yatna-attempts; kari-do; ami-I; nari-I am not
>|able; asvadite-to taste; sei-that; sukha-of the happiness;
>|madhurya-the sweetness; ghrane-by smelling; lobha-desire;
>|badhe-increases; citte-in the mind.
2630|TRANSLATION
2631|"In spite of various efforts, I have not been able to taste
>|it. But My desire to relish that pleasure increases as I
>|smell its sweetness.
2632|Adi 4.264
2633|TEXT 264
2634|TEXT
2635|rasa asvadite ami kaila avatara
2636|prema-rasa asvadila vividha prakara
2637|SYNONYMS
2638|rasa-mellows; asvadite-to taste; ami-I; kaila-made; avatara-
>|incarnation; prema-rasa-transcendental mellows of love;
>|asvadila-I tasted ; vividha prakara-different
>|varieties of.
2639|TRANSLATION
2640|"Formerly I appeared in the world to taste mellows , and
>|I tasted the mellows of pure love in various ways.
2641|Adi 4.265
2642|TEXT 265
2643|TEXT
2644|raga-marge bhakta bhakti kare ye prakare
2645|taha sikhaila lila-acarana-dvare
2646|SYNONYMS
2647|raga-marge-on the path of spontaneous love; bhakta-the
>|devotee; bhakti-devotional service; kare-does; ye prakare-
>|in what way; taha-that; sikhaila-I taught ; lila-
>|pastimes; acarana-dvare-by means of practical demonstration.
2648|TRANSLATION
2649|"I taught devotional service that springs from
>|the devotees' spontaneous love by
>|demonstrating it with My pastimes.
2650|Adi 4.266
2651|TEXT 266
2652|TEXT
2653|ei tina trsna mora nahila purana
2654|vijatiya-bhave nahe taha asvadana
2655|SYNONYMS
2656|ei-these; tina-three; trsna-desires; mora-My; nahila-were
>|not; purana-satisfied; vijatiya-of the opposite partner of
>|a relationship; bhave-in ecstasy; nahe-is not possible;
>|taha-that; asvadana-tasting.
2657|TRANSLATION
2658|"But these three desires of Mine were not satisfied,
>|for one cannot enjoy them in a contrary position.
2659|Adi 4.267
2660|TEXT 267
2661|TEXT
2662|radhikara bhava-kanti angikara vine
2663|sei tina sukha kabhu nahe asvadane
2664|SYNONYMS
2665|radhikara-of Srimati Radharani; bhava-kanti-luster of
>|ecstatic love; angikara-accepting; vine-without; sei-those;
>|tina-three; sukha-happiness; kabhu-at any time; nahe-is not
>|possible; asvadane-tasting.
2666|TRANSLATION
2667|"Unless I accept the luster of the ecstatic love of Sri
>|Radhika, these three desires cannot be fulfilled.
2668|Adi 4.268
2669|TEXT 268
2670|TEXT
2671|radha-bhava angikari' dhari' tara varna
2672|tina-sukha asvadite haba avatirna
2673|SYNONYMS
2674|radha-bhava-the moods of Radharani; angikari'-accepting;
>|dhari'-taking; tara varna-Her bodily complexion; tina-three;
>| sukha-happiness; asvadite-to taste; haba-I shall; avatirna-
>|descend as an incarnation.
2675|TRANSLATION
2676|"Therefore, assuming Radharani's sentiments and bodily
>|complexion, I shall descend to fulfill these three desires."
2677|Adi 4.269
2678|TEXT 269
2679|TEXT
2680|sarva-bhave kaila krsna ei ta' niscaya
2681|hena-kale aila yugavatara-samaya
2682|SYNONYMS
2683|sarva-bhave-in all respects; kaila-made; krsna-Lord Krsna;
>|ei-this; ta'-certainly; niscaya-decision; hena-kale-at this
>|time; aila-came; yuga-avatara-of the incarnation according
>|to the age; samaya-the time.
2684|TRANSLATION
2685|In this way Lord Krsna came to a decision. Simultaneously,
>|the time came for the incarnation of the age.
2686|Adi 4.270
2687|TEXT 270
2688|TEXT
2689|sei-kale sri-advaita karena aradhana
2690|tanhara hunkare kaila krsne akarsana
2691|SYNONYMS
2692|sei-kale-at that time; sri-advaita-Advaita Acarya; karena-
>|performs; aradhana-worship; tanhara-of Him; hunkare-by the
>|tumultuous call; kaila-did; krsne-to Lord Krsna; akarsana-
>|attraction.
2693|TRANSLATION
2694|At that time Sri Advaita was earnestly worshiping Him.
>|Advaita attracted Him with His loud calls.
2695|Adi 4.271–272
2696|TEXTS 271–272
2697|TEXT
2698|pita-mata, guru-gana, age avatari'
2699|radhikara bhava-varna angikara kari'
2700|nava-dvipe saci-garbha-suddha-dugdha-sindhu
2701|tahate prakata haila krsna purna indu
2702|SYNONYMS
2703|pita-mata-parents; guru-gana-teachers; age-first; avatari'-
>|descending; radhikara-of Srimati Radharani; bhava-varna-the
>|luster of transcendental ecstasy; angikara kari'-accepting;
>|navadvipe-in Navadvipa; saci-garbha-the womb of Saci;
>|suddha-pure; dugdha-sindhu-the ocean of milk; tahate-in
>|that; prakata-manifested; haila-became; krsna-Lord Krsna;
>|purna indu-full moon.
2704|TRANSLATION
2705|First Lord Krsna made His parents and elders appear. Then
>|Krsna Himself, with the sentiments and complexion of
>|Radhika, appeared in Navadvipa, like the full moon, from
>|the womb of mother Saci, which is like an ocean of pure
>|milk.
2706|Adi 4.273
2707|TEXT 273
2708|TEXT
2709|ei ta' karilun sastha slokera vyakhyana
2710|sri-rupa-gosanira pada-padma kari' dhyana
2711|SYNONYMS
2712|ei ta'-thus; karilun-I have made; sastha slokera-of the
>|sixth verse; vyakhyana-explanation; sri-rupa-Srila Rupa
>|Gosvami; gosanira-of the master; pada-padma-lotus feet;
>|kari'-doing; dhyana-meditation.
2713|TRANSLATION
2714|Meditating on the lotus feet of Sri Rupa Gosvami, I have
>|thus explained the sixth verse.
2715|Adi 4.274
2716|TEXT 274
2717|TEXT
2718|ei dui slokera ami ye karila artha
2719|sri-rupa-gosanira sloka pramana samartha
2720|SYNONYMS
2721|ei-these; dui-two; slokera-of the verses; ami-I; ye-
>|whatever; karila-gave; artha-the meanings; sri-rupa-
>|gosanira-of Sri Rupa Gosvami; sloka-verse; pramana-evidence;
>| samartha-competent.
2722|TRANSLATION
2723|I can support the explanation of these two verses [verses 5
>|and 6 of the First Chapter] with a verse by Sri Rupa
>|Gosvami.
2724|Adi 4.275
2725|TEXT 275
2726|TEXT
2727|aparam kasyapi pranayi-jana-vrndasya kutuki
2728|rasa-stomam hrtva madhuram upabhoktum kam api yah
2729|rucam svam avavre dyutim iha tadiyam prakatayan
2730|sa devas caitanyakrtir atitaram nah krpayatu
2731|SYNONYMS
2732|aparam-boundless; kasya api-of someone; pranayi-jana-
>|vrndasya-of the multitude of lovers; kutuki-one who is
>|curious; rasa-stomam-the group of mellows; hrtva-stealing;
>|madhuram-sweet; upabhoktum-to enjoy; kam api-some; yah-who;
>|rucam-luster; svam-own; avavre-covered; dyutim-luster; iha-
>|here; tadiyam-related to Him; prakatayan-manifesting; sah-
>|He; devah-the Supreme Personality of Godhead; caitanya-
>|akrtih-having the form of Lord Caitanya Mahaprabhu;
>|atitaram-greatly; nah-unto us; krpayatu-may He show His
>|mercy.
2733|TRANSLATION
2734|"Lord Krsna desired to taste the limitless nectarean
>|mellows of the love possessed by one of His multitude of
>|loving damsels [Sri Radha], and so He has assumed the form
>|of Lord Caitanya. He has tasted that love while hiding His
>|own dark complexion with Her effulgent yellow color. May
>|that Lord Caitanya confer upon us His grace."
2735|PURPORT
2736|This is the third verse of the second Caitanyastaka of
>|Srila Rupa Gosvami's Stava-mala.
2737|Adi 4.276
2738|TEXT 276
2739|TEXT
2740|mangalacaranam krsna-
2741|caitanya-tattva-laksanam
2742|prayojanam cavatare
2743|sloka-satkair nirupitam
2744|SYNONYMS
2745|mangala-acaranam-invoking auspiciousness; krsna-caitanya-of
>|Lord Krsna Caitanya Mahaprabhu; tattva-laksanam-symptoms of
>|the truth; prayojanam-necessity; ca-also; avatare-in the
>|matter of His incarnation; sloka-verses; satkaih-by six;
>|nirupitam-ascertained.
2746|TRANSLATION
2747|Thus the auspicious invocation, the essential nature of the
>|truth of Lord Caitanya, and the need for His appearance
>|have been set forth in six verses.
2748|Adi 4.277
2749|TEXT 277
2750|TEXT
2751|sri-rupa-raghunatha-pade yara asa
2752|caitanya-caritamrta kahe krsnadasa
2753|SYNONYMS
2754|sri-rupa-Srila Rupa Gosvami; raghunatha-Srila Raghunatha
>|dasa Gosvami; pade-at the lotus feet; yara-whose; asa-
>|expectation; Caitanya-caritamrta-the book named Caitanya-
>|caritamrta; kahe-describes; krsna-dasa-Srila Krsnadasa
>|Kaviraja Gosvami.
2755|TRANSLATION
2756|Praying at the lotus feet of Sri Rupa and Sri Raghunatha,
>|always desiring their mercy, I, Krsnadasa, narrate Sri
>|Caitanya-caritamrta, following in their footsteps.
2757|Thus end the Bhaktivedanta purports to Sri Caitanya-
>|caritamrta, Adi-lila, Fourth Chapter, describing the
>|confidential reasons for the appearance of Lord Caitanya.
2758|