1|Madhya 8-1975: Talks Between Sri Caitanya Mahaprabhu and
>|Ramananda Raya
2|Chapter 8
3|Talks Between Sri Caitanya Mahaprabhu and Ramananda Raya
4|The summary of the Eighth Chapter is given by Srila
>|Bhaktivinoda Thakura in his Amrta-pravaha-bhasya.
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5|After visiting the temple of Jiyada-nrsimha, Sri Caitanya
>|Mahaprabhu went to the banks of the river Godavari, to a
>|place known as Vidyanagara. When Srila Ramananda Raya went
>|there to take his bath, they met. After being introduced,
>|Sri Ramananda Raya requested Sri Caitanya Mahaprabhu to
>|remain in the village for some days. Honoring his request,
>|Caitanya Mahaprabhu stayed there in the home of some Vedic
>|brahmanas. In the evening, Srila Ramananda Raya used to
>|come to see Sri Caitanya Mahaprabhu. Ramananda Raya, who
>|was clothed in ordinary dress, offered the Lord respectful
>|obeisances. Sri Caitanya Mahaprabhu questioned him on the
>|object and process of worship and also asked him to recite
>|verses from Vedic literature.
6|First of all, Srila Ramananda Raya enunciated the system of
>|the varnasrama institution. He recited various verses about
>|karmarpana, stating that everything should be dedicated to
>|the Lord. He then spoke of detached action, knowledge mixed
>|with devotional service, and finally the spontaneous loving
>|service of the Lord. After hearing Srila Ramananda Raya
>|recite some verses, Sri Caitanya Mahaprabhu accepted the
>|principle of pure devotional service devoid of all kinds of
>|speculation. After this, Sri Caitanya Mahaprabhu asked
>|Ramananda Raya to explain the higher platform of devotional
>|service. Then Srila Ramananda Raya explained unalloyed
>|devotional service, love of Godhead, and serving the Lord
>|in the moods of pure servitude, fraternity and parental
>|love. Finally he spoke of serving the Lord in conjugal love.
>| He then spoke of how conjugal love can be developed in
>|various ways. This conjugal love attains its highest
>|perfection in Srimati Radharani's love for Krsna. He next
>|described the position of Srimati Radharani and the
>|transcendental mellows of love of God. Srila Ramananda Raya
>|then recited a verse of his own concerning the platform of
>|ecstatic vision, technically called prema-vilasa-vivarta.
>|Srila Ramananda Raya also explained that all stages of
>|conjugal love can be attained through the mercy of the
>|residents of Vrndavana, especially by the mercy of the
>|gopis. All these subject matters were thus vividly
>|described. Gradually Ramananda Raya could understand the
>|position of Sri Caitanya Mahaprabhu, and when Sri Caitanya
>|Mahaprabhu exhibited His real form, Ramananda Raya fell
>|unconscious. After some days, Sri Caitanya Mahaprabhu asked
>|Ramananda Raya to retire from government service and come
>|to Jagannatha Puri. These descriptions of the meetings
>|between Ramananda Raya and Sri Caitanya Mahaprabhu are
>|taken from the notebook of Svarupa Damodara Gosvami.
7|Madhya 8.1
8|TEXT 1
9|TEXT
10|sancarya ramabhidha-bhakta-meghe
11|sva-bhakti-siddhanta-cayamrtani
12|gaurabdhir etair amuna vitirnais
13|taj-jnatva-ratnalayatam prayati
14|SYNONYMS
15|sancarya-by empowering; rama-abhidha-of the name Rama;
>|bhakta-meghe-in the cloudlike devotee; sva-bhakti-of His
>|own devotional service; siddhanta-of conclusions; caya-all
>|collections; amrtani-nectar; gaura-abdhih-the ocean known
>|as Sri Caitanya Mahaprabhu; etaih-by these; amuna-by the
>|cloud known as Ramananda Raya; vitirnaih-distributed; tat-
>|jnatva-of knowledge of devotional service; ratna-alayatam-
>|the quality of being an ocean containing valuable jewels;
>|prayati-achieved.
16|TRANSLATION
17|Sri Caitanya Mahaprabhu, who is known as Gauranga, is the
>|ocean of all conclusive knowledge in devotional service. He
>|empowered Sri Ramananda Raya, who may be likened to a cloud
>|of devotional service. This cloud was filled with the water
>|of all the conclusive purports of devotional service and
>|was empowered by the ocean to spread this water over the
>|ocean of Sri Caitanya Mahaprabhu Himself. Thus the ocean of
>|Caitanya Mahaprabhu became filled with the jewels of the
>|knowledge of pure devotional service.
18|Madhya 8.2
19|TEXT 2
20|TEXT
21|jaya jaya sri-caitanya jaya nityananda
22|jayadvaita-candra jaya gaura-bhakta-vrnda
23|SYNONYMS
24|jaya jaya-all glories; sri-caitanya-Lord Sri Caitanya
>|Mahaprabhu; jaya-all glories; nityananda-to Lord Nityananda;
>| jaya advaita-candra-all glories to Advaita Acarya; jaya
>|gaura-bhakta-vrnda-all glories to the devotees of Sri
>|Caitanya Mahaprabhu.
25|TRANSLATION
26|All glories to Lord Sri Caitanya Mahaprabhu! All glories to
>|Lord Nityananda! All glories to Advaita Acarya! And all
>|glories to all the devotees of Lord Sri Caitanya Mahaprabhu!
27|Madhya 8.3
28|TEXT 3
29|TEXT
30|purva-rite prabhu age gamana karila
31|'jiyada-nrsimha'-ksetre kata-dine gela
32|SYNONYMS
33|purva-rite-according to His previous program; prabhu-Lord
>|Sri Caitanya Mahaprabhu; age-ahead; gamana-going; karila-
>|did; jiyada-nrsimha-of the name Jiyada-nrsimha; ksetre-at
>|the place of pilgrimage; kata-dine-after some days; gela-
>|arrived.
34|TRANSLATION
35|According to His previous program, Lord Sri Caitanya
>|Mahaprabhu went forward on His tour and after some days
>|arrived at the place of pilgrimage known as Jiyada-nrsimha.
36|PURPORT
37|The Jiyada-nrsimha temple is situated on the top of a hill
>|about five miles away from Visakhapatnam. There is a
>|railway station on the South Indian Railway known as
>|Simhacala. The temple known as Simhacala is the best temple
>|in the vicinity of Visakhapatnam. This temple is very
>|affluent and is a typical example of the architecture of
>|the area. In one stone tablet it is mentioned that formerly
>|a queen covered the Deity with gold plate. This is
>|mentioned in the Visakhapatnam Gazetteer. About the temple,
>|there are residential quarters for the priests and devotees.
>| Indeed, at the present moment there are many residential
>|quarters to accommodate visiting devotees. The original
>|Deity is situated within the depths of the temple, but
>|there is another Deity, a duplicate, known as the vijaya-
>|murti. This smaller Deity can be moved from the temple and
>|taken on public processions. Priests who generally belong
>|to the Ramanuja-sampradaya are in charge of the Deity
>|worship.
38|Madhya 8.4
39|TEXT 4
40|TEXT
41|nrsimha dekhiya kaila dandavat-pranati
42|premavese kaila bahu nrtya-gita-stuti
43|SYNONYMS
44|nrsimha dekhiya-by seeing Lord Nrsimha in the temple; kaila-
>|did; dandavat-pranati-offering of obeisances, falling flat
>|before the Deity; premavese-in ecstatic love; kaila-did;
>|bahu-all kinds of; nrtya-dancing; gita-chanting; stuti-and
>|offering of prayers.
45|TRANSLATION
46|After seeing the Deity of Lord Nrsimha in the temple, Sri
>|Caitanya Mahaprabhu offered His respectful obeisances by
>|falling flat. Then, in ecstatic love, He performed various
>|dances, chanted, and offered prayers.
47|Madhya 8.5
48|TEXT 5
49|TEXT
50|"sri-nrsimha, jaya nrsimha, jaya jaya nrsimha
51|prahladesa jaya padma-mukha-padma-bhrnga"
52|SYNONYMS
53|sri-nrsimha-Lord Nrsimha with Laksmi; jaya nrsimha-all
>|glories to Lord Nrsimha; jaya jaya-again and again glories;
>|nrsimha-to Nrsimhadeva; prahlada-isa-to the Lord of
>|Prahlada Maharaja; jaya-all glories; padma-of the goddess
>|of fortune; mukha-padma-of the lotuslike face; bhrnga-the
>|bee.
54|TRANSLATION
55|" 'All glories to Nrsimhadeva! All glories to Nrsimhadeva,
>|who is the Lord of Prahlada Maharaja and, like a honeybee,
>|is always engaged in beholding the lotuslike face of the
>|goddess of fortune.
56|PURPORT
57|The goddess of fortune is always embraced by Lord
>|Nrsimhadeva. This is mentioned in the commentary on Srimad-
>|Bhagavatam written by the great commentator Srila Sridhara
>|Svami. The following verse was composed by Sridhara Svami
>|in his commentary on Srimad-Bhagavatam (
>|10.87.1):
58|vag-isa yasya vadane
59|laksmir yasya ca vaksasi
60|yasyaste hrdaye samvit
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61|tam nrsimham aham bhaje
62|"Lord Nrsimhadeva is always assisted by Sarasvati, the
>|goddess of learning, and He is always embracing to His
>|chest the goddess of fortune. The Lord is always complete
>|in knowledge within Himself. Let us offer obeisances unto
>|Nrsimhadeva."
63|Similarly, in his commentary on the First Canto of Srimad-
>|Bhagavatam (1.1.1), Sridhara Svami describes Lord
>|Nrsimhadeva in this way:
64|prahlada-hrdayahladam
65|bhaktavidya- vidaranam
66|sarad-indu-rucim vande
67|parindra-vadanam harim
68|"Let me offer my obeisances unto Lord Nrsimhadeva, who is
>|always enlightening Prahlada Maharaja within his heart and
>|who always kills the nescience that attacks the devotees.
>|His mercy is distributed like moonshine, and His face is
>|like that of a lion. Let me offer my obeisances unto Him
>|again and again."
69|Madhya 8.6
70|TEXT 6
71|TEXT
72|ugro 'py anugra evayam
73|sva-bhaktanam nr-kesari
74|kesariva sva-potanam
75|anyesam ugra-vikramah
76|SYNONYMS
77|ugrah-ferocious; api-although; anugrah-not ferocious; eva-
>|certainly; ayam-this; sva-bhaktanam-to His pure devotees;
>|nr-kesari-having the body of a human being and a lion;
>|kesari iva-like a lioness; sva-potanam-to her young cubs;
>|anyesam-to others; ugra-ferocious; vikramah-whose strength.
78|TRANSLATION
79|" 'Although very ferocious, the lioness is very kind to her
>|cubs. Similarly, although very ferocious to nondevotees
>|like Hiranyakasipu, Lord Nrsimhadeva is very, very soft and
>|kind to devotees like Prahlada Maharaja.' "
80|PURPORT
81|This verse was composed by Sridhara Svami in his commentary
>|on Srimad-Bhagavatam (7.9.1).
82|Madhya 8.7
83|TEXT 7
84|TEXT
85|ei-mata nana sloka padi' stuti kaila
86|nrsimha-sevaka mala-prasada ani' dila
87|SYNONYMS
88|ei-mata-in this way; nana-various; sloka-verses; padi'-
>|reciting; stuti-prayers; kaila-offered; nrsimha-sevaka-the
>|priest of Lord Nrsimhadeva in the temple; mala-garlands;
>|prasada-and remnants of the food of Lord Nrsimhadeva; ani'-
>|bringing; dila-offered.
89|TRANSLATION
90|In this way Lord Sri Caitanya Mahaprabhu recited different
>|verses from the sastra. The priest of Lord Nrsimhadeva then
>|brought garlands and the remnants of the Lord's food and
>|offered them to Sri Caitanya Mahaprabhu.
91|Madhya 8.8
92|TEXT 8
93|TEXT
94|purvavat kona vipre kaila nimantrana
95|sei ratri tahan rahi' karila gamana
96|SYNONYMS
97|purva-vat-as previously; kona-some; vipre-brahmana; kaila-
>|made; nimantrana-invitation; sei ratri-that night; tahan-
>|there; rahi'-staying; karila-did; gamana-touring.
98|TRANSLATION
99|As usual, a brahmana offered Sri Caitanya Mahaprabhu an
>|invitation. The Lord passed the night in the temple and
>|then commenced His tour again.
100|Madhya 8.9
101|TEXT 9
102|TEXT
103|prabhate uthiya prabhu calila premavese
104|dig-vidik nahi jnana ratri-divase
105|SYNONYMS
106|prabhate-in the morning; uthiya-rising; prabhu-Lord Sri
>|Caitanya Mahaprabhu; calila-went; prema-avese-in great
>|ecstatic love; dik-vidik-the right or wrong direction; nahi-
>|there was not; jnana-knowledge; ratri-divase-day and night.
107|TRANSLATION
108|The next morning, in the great ecstasy of love, Lord Sri
>|Caitanya Mahaprabhu started on His tour with no knowledge
>|of the proper direction, and He continued the whole day and
>|night.
109|Madhya 8.10
110|TEXT 10
111|TEXT
112|purvavat 'vaisnava' kari' sarva loka-gane
113|godavari-tire prabhu aila kata-dine
114|SYNONYMS
115|purva-vat-as previously; vaisnava-devotees; kari'-making;
>|sarva-all; loka-gane-the people; godavari-tire-on the bank
>|of the river Godavari; prabhu-the Lord; aila-arrived; kata-
>|dine-after some days.
116|TRANSLATION
117|As previously, Sri Caitanya Mahaprabhu converted to
>|Vaisnavism many people He met on the road. After some days,
>|the Lord reached the banks of the River Godavari.
118|Madhya 8.11
119|TEXT 11
120|TEXT
121|godavari dekhi' ha-ila 'yamuna'-smarana
122|tire vana dekhi' smrti haila vrndavana
123|SYNONYMS
124|godavari-the River Godavari; dekhi'-seeing; ha-ila-there
>|was; yamuna smarana-remembrance of the River Yamuna; tire-
>|on the banks; vana-the forests; dekhi'-seeing; smrti-
>|remembrance; haila-there was; vrndavana-Sri Vrndavana.
125|TRANSLATION
126|When He saw the River Godavari, the Lord remembered the
>|River Yamuna, and when He saw the forest on the banks of
>|the river, He remembered Sri Vrndavana-dhama.
127|Madhya 8.12
128|TEXT 12
129|TEXT
130|sei vane kata-ksana kari' nrtya-gana
131|godavari para hana tahan kaila snana
132|SYNONYMS
133|sei vane-in that forest; kata-ksana-for some time; kari'-
>|performing; nrtya-gana-dancing and chanting; godavari-the
>|river; para hana-crossing; tahan-there; kaila-took; snana-
>|bath.
134|TRANSLATION
135|After performing His usual chanting and dancing for some
>|time in this forest, the Lord crossed the river and took
>|His bath on the other bank.
136|Madhya 8.13
137|TEXT 13
138|TEXT
139|ghata chadi' kata-dure jala-sannidhane
140|vasi' prabhu kare krsna-nama-sankirtane
141|SYNONYMS
142|ghata chadi'-leaving the bathing place; kata-dure-a short
>|distance away; jala-sannidhane-near the water; vasi'-
>|sitting; prabhu-the Lord; kare-does; krsna-nama-sankirtane-
>|chanting of the holy name of Lord Krsna.
143|TRANSLATION
144|After bathing in the river, the Lord walked a little
>|distance from the bathing place and engaged in chanting the
>|holy name of Krsna.
145|Madhya 8.14
146|TEXT 14
147|TEXT
148|hena-kale dolaya cadi' ramananda raya
149|snana karibare aila, bajana bajaya
150|SYNONYMS
151|hena-kale-at this time; dolaya cadi'-riding on a palanquin;
>|ramananda raya-Srila Ramananda Raya; snana-bath; karibare-
>|to take; aila-came there; bajana bajaya-accompanied by a
>|musical band.
152|TRANSLATION
153|At that time, accompanied by the sounds of music, Ramananda
>|Raya came there on a palanquin to take his bath.
154|Madhya 8.15
155|TEXT 15
156|TEXT
157|tanra sange bahu aila vaidika brahmana
158|vidhi-mate kaila tenho snanadi-tarpana
159|SYNONYMS
160|tanra sange-with him; bahu-many; aila-came; vaidika-
>|following the Vedic principles; brahmana-brahmanas; vidhi-
>|mate-according to ritualistic ceremonies; kaila-did; tenho-
>|he, Srila Ramananda Raya; snana-adi-tarpana-bathing and
>|offering oblations, etc.
161|TRANSLATION
162|Many brahmanas, following the Vedic principles ,
>|accompanied Ramananda Raya. According to the Vedic rituals,
>|Ramananda Raya took his bath and offered oblations to his
>|forefathers.
163|Madhya 8.16
164|TEXT 16
165|TEXT
166|prabhu tanre dekhi' janila-ei rama-raya
167|tanhare milite prabhura mana uthi' dhaya
168|SYNONYMS
169|prabhu-Sri Caitanya Mahaprabhu; tanre-him; dekhi'-seeing;
>|janila-could understand; ei-this; rama-raya-Srila Ramananda
>|Raya; tanhare-him; milite-to meet; prabhura-of Lord
>|Caitanya Mahaprabhu; mana-mind; uthi'-rising; dhaya-runs
>|after.
170|TRANSLATION
171|Sri Caitanya Mahaprabhu could understand that the person
>|who had come to bathe in the river was Ramananda Raya. The
>|Lord wanted so much to meet him that His mind immediately
>|began running after him.
172|Madhya 8.17
173|TEXT 17
174|TEXT
175|tathapi dhairya dhari' prabhu rahila vasiya
176|ramananda aila apurva sannyasi dekhiya
177|SYNONYMS
178|tathapi-still; dhariya dhari'-keeping patient; prabhu-Lord
>|Sri Caitanya Mahaprabhu; rahila-remained; vasiya-sitting;
>|ramananda-Srila Ramananda Raya; aila-arrived; apurva-
>|wonderful; sannyasi-renunciant; dekhiya-seeing.
179|TRANSLATION
180|Although Sri Caitanya Mahaprabhu was running after him
>|mentally, He patiently remained sitting. Ramananda Raya,
>|seeing the wonderful sannyasi, then came to see Him.
181|Madhya 8.18
182|TEXT 18
183|TEXT
184|surya-sata-sama kanti, aruna vasana
185|subalita prakanda deha, kamala-locana
186|SYNONYMS
187|surya-sata-hundreds of suns; sama-like; kanti-luster; aruna-
>|saffron; vasana-garments; subalita-very strongly built;
>|prakanda-big; deha-body; kamala-locana-eyes like lotus
>|petals.
188|TRANSLATION
189|Srila Ramananda Raya then saw Sri Caitanya Mahaprabhu to be
>|as brilliant as a hundred suns. The Lord was covered by a
>|saffron garment. He was large in body and very strongly
>|built, and His eyes were like lotus petals.
190|Madhya 8.19
191|TEXT 19
192|TEXT
193|dekhiya tanhara mane haila camatkara
194|asiya karila dandavat namaskara
195|SYNONYMS
196|dekhiya-seeing; tanhara-his; mane-in the mind; haila-there
>|was; camatkara-wonder; asiya-coming there; karila-did;
>|danda-vat-like a rod; namaskara-obeisances.
197|TRANSLATION
198|When Ramananda Raya saw the wonderful sannyasi, he was
>|struck with wonder. He went to Him and immediately offered
>|his respectful obeisances, falling down flat like a rod.
199|Madhya 8.20
200|TEXT 20
201|TEXT
202|uthi' prabhu kahe,-utha, kaha 'krsna' 'krsna'
203|tare alingite prabhura hrdaya satrsna
204|SYNONYMS
205|uthi'-rising; prabhu-the Lord; kahe-said; utha-get up; kaha-
>|chant; krsna krsna-the holy name of Lord Krsna; tare-him;
>|alingite-to embrace; prabhura-of Lord Sri Caitanya
>|Mahaprabhu; hrdaya-the heart; sa-trsna-very eager.
206|TRANSLATION
207|The Lord stood up and asked Ramananda Raya to arise and
>|chant the holy name of Krsna. Indeed, Sri Caitanya
>|Mahaprabhu was very eager to embrace him.
208|Madhya 8.21
209|TEXT 21
210|TEXT
211|tathapi puchila,-tumi raya ramananda?
212|tenho kahe,-sei hana dasa sudra manda
213|SYNONYMS
214|tathapi-still; puchila-He inquired; tumi-you; raya
>|ramananda-Ramananda Raya; tenho kahe-he replied; sei hana-I
>|am that; dasa-servant; sudra-belonging to the sudra
>|community; manda-very low.
215|TRANSLATION
216|Sri Caitanya Mahaprabhu then inquired whether he was
>|Ramananda Raya, and he replied, "Yes, I am Your very low
>|servant, and I belong to the sudra community."
217|Madhya 8.22
218|TEXT 22
219|TEXT
220|tabe tare kaila prabhu drdha alingana
221|premavese prabhu-bhrtya donhe acetana
222|SYNONYMS
223|tabe-thereafter; tare-him; kaila-did; prabhu-Lord Sri
>|Caitanya Mahaprabhu; drdha-firm; alingana-embracing; prema-
>|avese-in ecstatic love; prabhu-bhrtya-the servant and the
>|master; donhe-both; acetana-unconscious.
224|TRANSLATION
225|Sri Caitanya Mahaprabhu then embraced Sri Ramananda Raya
>|very firmly. Indeed, both the master and the servant almost
>|lost consciousness due to ecstatic love.
226|Madhya 8.23
227|TEXT 23
228|TEXT
229|svabhavika prema donhara udaya karila
230|dunha alingiya dunhe bhumite padila
231|SYNONYMS
232|svabhavika-natural; prema-love; donhara-of both of them;
>|udaya-awakening; karila-there was; dunha-both; alingiya-
>|embracing; dunhe-both of them; bhumite-on the ground;
>|padila-fell down.
233|TRANSLATION
234|Their natural love for each other was awakened in them both,
>| and they embraced and fell down on the ground.
235|PURPORT
236|Srila Ramananda Raya was an incarnation of the gopi Visakha.
>| Since Sri Caitanya Mahaprabhu was Lord Krsna Himself,
>|there was naturally an awakening of love between Visakha
>|and Krsna. Sri Krsna Caitanya Mahaprabhu is the combination
>|of Srimati Radharani and Krsna. the gopi Visakha is a
>|principal gopi assisting Srimati Radharani.
>|Ramananda Raya and Sri Caitanya
>|Mahaprabhu embraced , since their natural love also was
>|awakened.
237|Madhya 8.24
238|TEXT 24
239|TEXT
240|stambha, sveda, asru, kampa, pulaka, vaivarnya
241|dunhara mukhete suni' gadgada 'krsna' varna
242|SYNONYMS
243|stambha-paralysis; sveda-perspiration; asru-tears; kampa-
>|shivering; pulaka-horripilation; vaivarnya-paleness;
>|dunhara-of both of them; mukhete-in the mouth; suni'-
>|hearing; gadgada-faltering; krsna varna-Krsna's name.
244|TRANSLATION
245|When they embraced each other, ecstatic symptoms-paralysis,
>|perspiration, tears, shivering, paleness and standing up of
>|the bodily hairs-appeared. The word "Krsna" came from their
>|mouths falteringly.
246|Madhya 8.25
247|TEXT 25
248|TEXT
249|dekhiya brahmana-ganera haila camatkara
250|vaidika brahmana saba karena vicara
251|SYNONYMS
252|dekhiya-seeing this; brahmana-ganera-of the ritualistic
>|brahmanas; haila-there was; camatkara-wonder; vaidika-
>|followers of Vedic ritualistic ceremonies; brahmana-the
>|brahmanas; saba-all; karena-did; vicara-consideration.
253|TRANSLATION
254|When the stereotyped, ritualistic brahmanas who were
>|following the Vedic principles saw this ecstatic
>|manifestation of love, they were struck with wonder. All
>|these brahmanas began to reflect as follows.
255|Madhya 8.26
256|TEXT 26
257|TEXT
258|ei ta' sannyasira teja dekhi brahma-sama
259|sudre alingiya kene karena krandana
260|SYNONYMS
261|ei ta'-this indeed; sannyasira-of the sannyasi, Sri
>|Caitanya Mahaprabhu; teja-bodily effulgence; dekhi-we see;
>|brahma-sama-exactly like Brahman; sudre-a sudra, or worker;
>|alingiya-embracing; kene-why; karena-does; krandana-crying.
262|TRANSLATION
263|These brahmanas began to think, "We can see that this
>|sannyasi has a luster like the effulgence of Brahman, but
>|how is it He is crying upon embracing a sudra, a member of
>|the fourth caste in the social order?"
264|Madhya 8.27
265|TEXT 27
266|TEXT
267|ei maharaja-maha-pandita, gambhira
268|sannyasira sparse matta ha-ila asthira
269|SYNONYMS
270|ei maharaja-this Ramananda Raya, who is the Governor; maha-
>|pandita-a very learned person; gambhira-grave; sannyasira
>|sparse-by touching a sannyasi; matta-mad; ha-ila-became;
>|asthira-restless.
271|TRANSLATION
272|They thought, "This Ramananda Raya is the Governor of
>|Madras, a highly learned and grave person, a maha-pandita,
>|but upon touching this sannyasi he has become restless like
>|a madman."
273|Madhya 8.28
274|TEXT 28
275|TEXT
276|ei-mata vipra-gana bhave mane mana
277|vijatiya loka dekhi, prabhu kaila samvarana
278|SYNONYMS
279|ei-mata-in this way; vipra-gana-all the brahmanas; bhave-
>|think; mane mana-within their minds; vijatiya loka-outside
>|people; dekhi-seeing; prabhu-Lord Caitanya Mahaprabhu;
>|kaila-did; samvarana-restraining.
280|TRANSLATION
281|While the brahmanas were thinking in this way about the
>|activities of Sri Caitanya Mahaprabhu and Ramananda Raya,
>|Sri Caitanya Mahaprabhu saw those outsiders and restrained
>|His transcendental emotions.
282|PURPORT
283|Ramananda Raya was intimately related to Sri Caitanya
>|Mahaprabhu; therefore he can be accepted as a sajatiya, a
>|person within the intimate circle of the Lord. The
>|brahmanas, however, were followers of the Vedic rituals and
>|were not able to have an intimate connection with Sri
>|Caitanya Mahaprabhu. Consequently they are called vijatiya-
>|loka. In other words, they were not pure devotees. One may
>|be a highly learned brahmana, but if he is not a pure
>|devotee he is a vijatiya, an outcaste, one outside
>|devotional service-in other words, a nondevotee. Although
>|Sri Caitanya Mahaprabhu and Ramananda Raya were embracing
>|in ecstasy, the Lord restrained His transcendental emotions
>|upon seeing the outsider brahmanas.
284|Madhya 8.29
285|TEXT 29
286|TEXT
287|sustha hana dunhe sei sthanete vasila
288|tabe hasi' mahaprabhu kahite lagila
289|SYNONYMS
290|su-stha hana-becoming steady; dunhe-both of them; sei-that;
>|sthanete-in the place; vasila-sat down; tabe-then; hasi'-
>|smiling; mahaprabhu-Caitanya Mahaprabhu; kahite-to speak;
>|lagila-began.
291|TRANSLATION
292|When they regained their sanity, they both sat down, and
>|Sri Caitanya Mahaprabhu smiled and began to speak as
>|follows.
293|Madhya 8.30
294|TEXT 30
295|TEXT
296|'sarvabhauma bhattacarya kahila tomara gune
297|tomare milite more karila yatane
298|SYNONYMS
299|sarvabhauma bhattacarya-of the name Sarvabhauma Bhattacarya;
>| kahila-has spoken; tomara-your; gune-good qualities;
>|tomare-you; milite-to meet; more-Me; karila-made; yatane-
>|endeavor.
300|TRANSLATION
301|"Sarvabhauma Bhattacarya spoke of your good qualities, and
>|he made a great endeavor to convince Me to meet you.
302|Madhya 8.31
303|TEXT 31
304|TEXT
305|toma milibare mora etha agamana
306|bhala haila, anayase pailun darasana'
307|SYNONYMS
308|toma-you; milibare-to meet; mora-My; etha-here; agamana-
>|coming; bhala haila-it was very good; anayase-without
>|difficulty; pailun-I have gotten; darasana-interview.
309|TRANSLATION
310|"Indeed, I have come here just to meet you. It is very good
>|that even without making an effort I have gotten your
>|interview here."
311|Madhya 8.32
312|TEXT 32
313|TEXT
314|raya kahe,-sarvabhauma kare bhrtya-jnana
315|parokseha mora hite haya savadhana
316|SYNONYMS
317|raya kahe-Ramananda Raya replied; sarvabhauma-Sarvabhauma
>|Bhattacarya; kare-does; bhrtya-jnana-thinks of me as his
>|servant; parokseha-in my absence; mora-of me; hite-for the
>|benefit; haya-is; savadhana-always careful.
318|TRANSLATION
319|Ramananda Raya replied, "Sarvabhauma Bhattacarya thinks of
>|me as his servant. Even in my absence he is very careful to
>|do me good.
320|Madhya 8.33
321|TEXT 33
322|TEXT
323|tanra krpaya painu tomara darasana
324|aji saphala haila mora manusya-janama
325|SYNONYMS
326|tanra krpaya-by his mercy; painu-I have gotten; tomara-Your;
>| darasana-interview; aji-today; sa-phala-successful; haila-
>|has become; mora-my; manusya-janama-birth as a human being.
327|TRANSLATION
328|"By his mercy I have received Your interview here.
>|Consequently I consider that today I have become a
>|successful human being.
329|Madhya 8.34
330|TEXT 34
331|TEXT
332|sarvabhaume tomara krpa,-tara ei cihna
333|asprsya sparsile hana tanra premadhina
334|SYNONYMS
335|sarvabhaume-unto Sarvabhauma Bhattacarya; tomara-Your; krpa-
>|mercy; tara-of such mercy; ei-this; cihna-the symptom;
>|asprsya-untouchable; sparsile-You have touched; hana-
>|becoming; tanra-his; prema-adhina-influenced by love.
336|TRANSLATION
337|"I can see that You have bestowed special mercy upon
>|Sarvabhauma Bhattacarya. Therefore You have touched me,
>|although I am untouchable. This is due only to his love for
>|You.
338|Madhya 8.35
339|TEXT 35
340|TEXT
341|kahan tumi-saksat isvara narayana
342|kahan muni-raja-sevi visayi sudradhama
343|SYNONYMS
344|kahan-whereas; tumi-You; saksat-directly; isvara narayana-
>|the Supreme Personality of Godhead; kahan-whereas; muni-I;
>|raja-sevi-government servant; visayi-materialist; sudra-
>|adhama-worse than a sudra, or fourth-class man.
345|TRANSLATION
346|"You are the Supreme Personality of Godhead, Narayana
>|Himself, and I am only a government servant interested in
>|materialistic activities. Indeed, I am the lowest amongst
>|men of the fourth caste.
347|Madhya 8.36
348|TEXT 36
349|TEXT
350|mora sparse na karile ghrna, veda-bhaya
351|mora darsana toma vede nisedhaya
352|SYNONYMS
353|mora-of me; sparse-by the touch; na-not; karile-You did;
>|ghrna-hatred; veda-bhaya-afraid of the injunctions of the
>|Vedas; mora-of me; darsana-seeing; toma-You; vede-the Vedic
>|injunctions; nisedhaya-forbid.
354|TRANSLATION
355|"You do not fear the Vedic injunctions stating that You
>|should not associate with a sudra. You were not
>|contemptuous of my touch, although in the Vedas You are
>|forbidden to associate with sudras.
356|PURPORT
357|In the Bhagavad-gita (9.32) the Lord says:
358|mam hi partha vyapasritya
359|ye 'pi syuh papa -
>|yonayah
360|striyo vaisyas tatha sudras
361|te 'pi yanti param gatim
362|"O son of Prtha, those who take shelter in Me, though they
>|be of lower birth-women, vaisyas [merchants], as well as
>|sudras [workers]-can attain the supreme destination."
363|The word papa-yonayah means "born of lower -caste
>|women." The vaisyas are merchants , and the sudras or
>|workers are servants . According to Vedic
>|classifications, they belong to a lower social
>|order. A low life means a life without Krsna consciousness.
>|High and low positions in society were calculated by
>|considering a person's Krsna consciousness. A brahmana is
>|considered to be on the highest platform because he knows
>|Brahman, the Absolute Truth. The second caste, the ksatriya
>|caste, also know Brahman, but not as well as the brahmanas.
>|The vaisyas and sudras do not clearly understand God
>|consciousness, but if they take to Krsna consciousness by
>|the mercy of Krsna and the spiritual master, they do not
>|remain in the lower castes (papa-yonayah). It is clearly
>|stated: te 'pi yanti param gatim.
364|Unless one has attained the highest standard of life, one
>|cannot return home, back to Godhead. One may be a sudra,
>|vaisya or woman, but if one is situated in the service of
>|the Lord in Krsna consciousness, one should not be
>|considered stri, sudra, vaisya or lower than sudra. Though
>|a person may be from a lowborn family, if he is engaged in
>|the Lord's service he should never be considered to belong
>|to a lowborn family. The Padma Purana forbids : viksate
>|jati-samanyat sa yati narakam-dhruvam. A person goes to
>|hell quickly when he considers a devotee of the Lord in
>|terms of birth. Although Sri Ramananda Raya supposedly took
>|birth in a sudra family, he is not to be considered a sudra,
>| for he was a great advanced devotee. Indeed, he was on the
>|transcendental platform. Sri Caitanya Mahaprabhu therefore
>|embraced him. Out of spiritual humility, Sri Ramananda Raya
>|presented himself as a sudra (raja-sevi visayi sudradhama).
>|Even though one may engage in government service or in any
>|other pound-shilling-pence business-in short, in
>|materialistic life-he need only take to Krsna consciousness.
>| Krsna consciousness is a very simple process. One need
>|only chant the holy names of the Lord and strictly follow
>|the principles forbidding sinful activity. In this way one
>|can no longer be considered an untouchable, a visayi or a
>|sudra. One who is advanced in spiritual life should not
>|associate with nondevotees-namely men in government service
>|and men engaged in materialistic activity for sense
>|gratification or in the service of others. Such men are
>|considered visayi, materialistic. It is said:
365|niskincanasya bhagavad-bhajanonmukhasya
366|param param jigamisor bhava-sagarasya
367|sandarsanam visayinam atha yositam ca
368|ha hanta hanta visa-bhaksanato 'py asadhu
369|"A person who is very seriously engaged in cultivating
>|devotional service with a view to crossing the ocean of
>|nescience and who has completely abandoned all material
>|activities should never see a sudra, a vaisya or a woman." (
>|Sri Caitanya-candrodaya-nataka 8.23)
370|Madhya 8.37
371|TEXT 37
372|TEXT
373|tomara krpaya tomaya karaya nindya-karma
374|saksat isvara tumi, ke jane tomara marma
375|SYNONYMS
376|tomara krpaya-Your mercy; tomaya-unto You; karaya-induces;
>|nindya-karma-forbidden actions; saksat isvara-directly the
>|Supreme Personality of Godhead; tumi-You; ke jane-who can
>|know; tomara-Your; marma-purpose.
377|TRANSLATION
378|"You are the Supreme Personality of Godhead Himself;
>|therefore no one can understand Your purpose. By Your mercy
>|You are touching me, although this is not sanctioned by the
>|Vedas.
379|PURPORT
380|A sannyasi is strictly forbidden to see the visayis, the
>|materialistic people. But Sri Caitanya Mahaprabhu, out of
>|His boundless and causeless mercy, could show favor to
>|anyone, regardless of birth and position.
381|Madhya 8.38
382|TEXT 38
383|TEXT
384|ama nistarite tomara ihan agamana
385|parama-dayalu tumi patita-pavana
386|SYNONYMS
387|ama nistarite-to deliver me; tomara-Your; ihan-here;
>|agamana-appearance; parama-dayalu-greatly merciful; tumi-
>|You; patita-pavana-the deliverer of all fallen souls.
388|TRANSLATION
389|"You have come here specifically to deliver me. You are so
>|merciful that You alone can deliver all fallen souls.
390|PURPORT
391|Srila Narottama dasa Thakura sings in his Prarthana (39):
392|sri-krsna-caitanya-prabhu daya kara more,
393|toma vina ke dayalu jagat-samsare
394|patita-pavana-hetu tava avatara,
395|mo sama patita prabhu na paibe ara
396|"My dear Lord, please be merciful to me. Who can be more
>|merciful than Your Lordship within these three worlds? You
>|appear as an incarnation just to reclaim the conditioned,
>|fallen souls, but I assure You that You will not find a
>|soul more fallen than me."
397|Sri Caitanya Mahaprabhu's specific mission is to deliver
>|fallen souls. Of course, in this Age of Kali there is
>|hardly anyone who is not fallen according to the
>|calculations of Vedic behavior. In His instructions to Rupa
>|Gosvami, Sri Caitanya Mahaprabhu described the so-called
>|followers of Vedic religion in this way (Madhya 19.146):
398|veda-nistha-madhye ardheka veda 'mukhe' mane
399|veda-nisiddha papa kare, dharma nahi gane
400|So-called followers of Vedic principles simply accept the
>|Vedas formally, but they act against Vedic principles. This
>|is symptomatic of this Age of Kali. People claim to follow
>|a certain type of religion, saying formally, "I am Hindu," "
>|I am Muslim," "I am Christian," "I am this or that," but
>|actually no one follows the principles enunciated in
>|religious scriptures. This is the disease of this age.
>|But the merciful Sri Caitanya Mahaprabhu has simply
>|advised us to chant the Hare Krsna maha-mantra: harer nama
>|harer nama harer namaiva kevalam . The Lord
>|can deliver anyone and everyone, even though one may have
>|fallen from the injunctions of revealed scriptures. This is
>|Sri Caitanya Mahaprabhu's special mercy. Consequently He is
>|known as patita-pavana, the deliverer of all fallen souls.
401|Madhya 8.39
402|TEXT 39
403|TEXT
404|mahanta-svabhava ei tarite pamara
405|nija karya nahi tabu yana tara ghara
406|SYNONYMS
407|mahanta-svabhava-the nature of saintly persons; ei-this;
>|tarite-to deliver; pamara-fallen souls; nija-own; karya-
>|business; nahi-there is not; tabu-still; yana-goes; tara-
>|his; ghara-house.
408|TRANSLATION
409|"It is the general practice of all saintly people to
>|deliver the fallen. Therefore they go to people's houses,
>|although they have no personal business there.
410|PURPORT
411|A sannyasi is supposed to beg from door to door. He does
>|not beg simply because he is hungry. His real purpose is to
>|enlighten the occupant of every house by preaching Krsna
>|consciousness. A sannyasi does not abandon his superior
>|position and become a beggar just for the sake of begging.
>|Similarly, a person in householder life may be very
>|important, but he may also voluntarily take to the
>|mendicant way of life. Rupa Gosvami and Sanatana Gosvami
>|were ministers, but they voluntarily accepted the mendicant'
>|s life in order to humbly preach Sri Caitanya Mahaprabhu's
>|message. It is said about them: tyaktva turnam asesa-
>|mandala-pati-srenim sada tuccha-vat bhutva dina-ganesakau
>|karunaya kaupina-kanthasritau. Although the Gosvamis were
>|very aristocratic,
>|they became mendicants just to deliver the fallen souls
>|according to the order of Sri Caitanya Mahaprabhu. One
>|should also consider that those who engage in the
>|missionary activities of Krsna consciousness
>|are under the guidance of Sri Caitanya Mahaprabhu. They are
>|not actually beggars; their real business is to deliver
>|fallen souls. Therefore they may go from door to door just
>|to introduce a book about Krsna consciousness so that
>|people can become enlightened by reading. Formerly
>|brahmacaris and sannyasis used to beg from door to door. At
>|the present moment, especially in the Western countries, a
>|person may be handed over to the police if he begs from
>|door to door. In Western countries, begging is considered
>|criminal. Members of the Krsna consciousness movement have
>|no business begging. Instead, they work very hard to
>|introduce some books about Krsna consciousness so
>|that people can read them and be benefited. But if one
>|gives some contribution to a Krsna conscious man, he never
>|refuses it.
412|Madhya 8.40
413|TEXT 40
414|TEXT
415|mahad-vicalanam nrnam
416|grhinam dina-cetasam
417|nihsreyasaya bhagavan
418|nanyatha kalpate kvacit
419|SYNONYMS
420|mahat-vicalanam-the wandering of saintly persons; nrnam-of
>|human beings; grhinam-who are householders; dina-cetasam-
>|low-minded; nihsreyasaya-for the ultimate benefit; bhagavan-
>|O my Lord; na anyatha-not any other purpose; kalpate-one
>|imagines; kvacit-at any time.
421|TRANSLATION
422|" 'My dear Lord, sometimes great saintly persons go to the
>|homes of householders, although these householders are
>|generally low-minded. When a saintly person visits their
>|homes, one can understand that it is for no other purpose
>|than to benefit the householders.'
423|PURPORT
424|This verse is from Srimad-Bhagavatam (10.8.4).
425|Madhya 8.41
426|TEXT 41
427|TEXT
428|amara sange brahmanadi sahasreka jana
429|tomara darsane sabara dravi-bhuta mana
430|SYNONYMS
431|amara sange-with me; brahmana-adi-brahmanas and others;
>|sahasreka-more than one thousand; jana-persons; tomara-of
>|You; darsane-in seeing; sabara-of all of them; dravi-bhuta-
>|became melted; mana-the hearts.
432|TRANSLATION
433|"Along with me there are about a thousand men-including the
>|brahmanas-and all of them appear to have had their hearts
>|melted simply by seeing You.
434|Madhya 8.42
435|TEXT 42
436|TEXT
437|'krsna' 'krsna' nama suni sabara vadane
438|sabara anga-pulakita, asru-nayane
439|SYNONYMS
440|krsna krsna-"Krsna," "Krsna"; nama-the holy name; suni-I
>|hear; sabara-of everyone; vadane-in the mouths; sabara-of
>|all; anga-the bodies; pulakita-gladdened; asru-tears;
>|nayane-in the eyes.
441|TRANSLATION
442|"I hear everyone chanting the holy name of Krsna. Everyone'
>|s body is thrilled with ecstasy, and there are tears in
>|everyone's eyes.
443|Madhya 8.43
444|TEXT 43
445|TEXT
446|akrtye-prakrtye tomara isvara-laksana
447|jive na sambhave ei aprakrta guna
448|SYNONYMS
449|akrtye-in bodily features; prakrtye-in behavior; tomara-of
>|You; isvara-of the Supreme Personality of Godhead; laksana-
>|the symptoms; jive-in an ordinary living being; na-not;
>|sambhave-possible; ei-these; aprakrta-transcendental; guna-
>|qualities.
450|TRANSLATION
451|"My dear Sir, according to Your behavior and bodily
>|features, You are the Supreme Personality of Godhead. It is
>|impossible for ordinary living beings to possess such
>|transcendental qualities."
452|PURPORT
453|Sri Caitanya Mahaprabhu's bodily features were uncommon.
>|Indeed, His body was extraordinary in its measurements. The
>|measurement of His chest and the measurement of His
>|forearms were the same length. This is called nyagrodha-
>|parimandala. As far as His nature is concerned, He was kind
>|to everyone. No one but the Supreme Personality of Godhead
>|can be kind to everyone. Therefore the Lord's name is Krsna,
>| "all-attractive." As stated in the Bhagavad-gita (14.4),
>|Krsna is kind to everyone. In every species of
>|life (sarva-yonisu), He is the original father, the seed-
>|giver (bija-pradah pita). How, then, can He be unkind to
>|any living entity? One may be a man, an animal or even a
>|tree, but the Lord is kind to everyone. That is God's
>|qualification. He also says in the Bhagavad-gita (9.29),
>|samo 'ham sarva-bhutesu: the Lord is equally kind to
>|everyone. And He advises, sarva-dharman parityajya mam
>|ekam saranam vraja
>|. This
>|instruction is meant not only for Arjuna but for all living
>|entities. Whoever takes advantage of this offer is
>|immediately immune to all sinful activity and returns home,
>|back to Godhead. While present on this planet, Sri Caitanya
>|Mahaprabhu made the same offer.
454|Madhya 8.44
455|TEXT 44
456|TEXT
457|prabhu kahe,-tumi maha-bhagavatottama
458|tomara darsane sabara drava haila mana
459|SYNONYMS
460|prabhu kahe-the Lord replied; tumi-you; maha-bhagavata-
>|uttama-the best of the topmost devotees; tomara darsane-by
>|seeing you; sabara-of everyone; drava-melted; haila-became;
>|mana-the heart.
461|TRANSLATION
462|The Lord replied to Ramananda Raya, "Sir, you are the best
>|of the topmost devotees; therefore simply the sight of you
>|has melted everyone's heart.
463|PURPORT
464|Unless one is a first-class devotee, he cannot be a
>|preacher. A preacher is generally a topmost devotee, but in
>|order to meet the general populace, he has to come to
>|distinguish between devotees and nondevotees. Otherwise, an
>|advanced devotee makes no such distinctions. Indeed, he
>|always sees that everyone is engaged in the service of the
>|Lord. When one engages in preaching work, he must
>|distinguish between people and understand that some people
>|are not engaged in the devotional service of the Lord. The
>|preacher then has to take compassion upon such innocent
>|people who do not know how to worship the Lord. In Srimad-
>|Bhagavatam (11.2.45), the symptoms of a topmost devotee are
>|described as follows:
465|sarva-bhutesu yah pasyed
466|bhagavad -bhavam atmanah
467|bhutani bhagavaty atmany
468|esa bhagavatottamah
469|"The advanced devotee sees that all living entities are
>|part and parcel of the Supreme Personality of Godhead.
>|Everyone is in Krsna, and Krsna is also within everyone.
>|Such a vision is possible only for a person who is very
>|advanced in devotional service."
470|Madhya 8.45
471|TEXT 45
472|TEXT
473|anyera ki katha, ami-'mayavadi sannyasi'
474|amiha tomara sparse krsna-preme bhasi
475|SYNONYMS
476|anyera-of others; ki katha-what to speak; ami-I; mayavadi
>|sannyasi-a sannyasi of the Mayavadi sect; amiha-I; tomara-
>|of you; sparse-by the touch; krsna-of Krsna; preme-in love;
>|bhasi-float.
477|TRANSLATION
478|"Although I am a Mayavadi sannyasi, a nondevotee, I am also
>|floating in the ocean of love of Krsna simply by touching
>|you. And what to speak of others?
479|Madhya 8.46
480|TEXT 46
481|TEXT
482|ei jani' kathina mora hrdaya sodhite
483|sarvabhauma kahilena tomare milite
484|SYNONYMS
485|ei jani'-knowing this; kathina-very hard; mora-My; hrdaya-
>|heart; sodhite-to rectify; sarvabhauma-Sarvabhauma
>|Bhattacarya; kahilena-asked; tomare-you; milite-to meet.
486|TRANSLATION
487|"Knowing this , in
>|order to rectify My heart, which is very hard, Sarvabhauma
>|Bhattacarya asked Me to meet you."
488|Madhya 8.47
489|TEXT 47
490|TEXT
491|ei-mata dunhe stuti kare dunhara guna
492|dunhe dunhara darasane anandita mana
493|SYNONYMS
494|ei-mata-in this way; dunhe-both of them; stuti-praise; kare-
>|offer; dunhara-of both of them; guna-qualities; dunhe-both
>|of them; dunhara-of both of them; darasane-by the seeing;
>|anandita-pleased; mana-the minds.
495|TRANSLATION
496|In this way each of them praised the qualities of the other,
>| and both of them were pleased to see each other.
497|Madhya 8.48
498|TEXT 48
499|TEXT
500|hena-kale vaidika eka vaisnava brahmana
501|dandavat kari' kaila prabhure nimantrana
502|SYNONYMS
503|hena-kale-at this time; vaidika-a follower of the Vedic
>|ritualistic ceremonies; eka-one; vaisnava brahmana-a
>|brahmana following Vaisnava principles; dandavat-obeisances
>|offered by falling flat; kari'-offering; kaila-made;
>|prabhure-unto Lord Sri Caitanya Mahaprabhu; nimantrana-
>|invitation.
504|TRANSLATION
505|At this time a brahmana Vaisnava following the Vedic
>|principles came and offered obeisances. He fell flat before
>|Sri Caitanya Mahaprabhu and invited Him for lunch.
506|Madhya 8.49
507|TEXT 49
508|TEXT
509|nimantrana manila tanre vaisnava janiya
510|ramanande kahe prabhu isat hasiya
511|SYNONYMS
512|nimantrana-the invitation; manila-accepted; tanre-him (the
>|brahmana); vaisnava-a devotee; janiya-understanding;
>|ramanande-unto Ramananda; kahe-said; prabhu-Sri Caitanya
>|Mahaprabhu; isat-a little; hasiya-smiling.
513|TRANSLATION
514|Lord Sri Caitanya Mahaprabhu accepted the brahmana's
>|invitation, knowing him to be a devotee, and ,
>|slightly smiling, spoke as follows to Ramananda Raya.
515|PURPORT
516|Sri Caitanya Mahaprabhu accepted the invitation of the
>|Vaisnava brahmana. Even though one is a brahmana strictly
>|following all the rules and regulations of brahminical
>|culture, if he is not a devotee, a follower of Sri Caitanya
>|Mahaprabhu, one should not accept his invitation. At the
>|present moment people have become so degraded that they do
>|not even follow the Vedic principles, to say nothing of
>|Vaisnava principles. They eat anything and everything-
>|whatever they like-and therefore the members of this Krsna
>|consciousness movement should be very cautious about
>|accepting invitations.
517|Madhya 8.50
518|TEXT 50
519|TEXT
520|tomara mukhe krsna-katha sunite haya mana
521|punarapi pai yena tomara darasana
522|SYNONYMS
523|tomara mukhe-in your mouth; krsna-katha-talks on Krsna;
>|sunite-to hear; haya-there is; mana-My mind; punarapi-again;
>| pai-I may get; yena-if possible; tomara-your; darasana-
>|interview.
524|TRANSLATION
525|"I wish to hear from you about Lord Krsna. Indeed, My mind
>|is inclined to desire this; therefore I wish to see you
>|again."
526|Madhya 8.51-52
527|TEXTS 51-52
528|TEXT
529|raya kahe, aila yadi pamara sodhite
530|darsana-matre suddha nahe mora dusta citte
531|dina panca-sata rahi' karaha marjana
532|tabe suddha haya mora ei dusta mana
533|SYNONYMS
534|raya kahe-Ramananda Raya replied; aila-You have come; yadi-
>|although; pamara-a fallen soul; sodhite-to rectify; darsana-
>|matre-simply seeing You; suddha nahe-not purified; mora-my;
>|dusta-polluted; citte-consciousness; dina-days; panca-sata-
>|five or seven; rahi'-staying; karaha-kindly do; marjana-
>|cleansing; tabe-then; suddha-pure; haya-it is; mora-my; ei-
>|this; dusta-polluted; mana-mind.
535|TRANSLATION
536|Ramananda Raya replied, "My Lord, although You have come to
>|correct me, a fallen soul, my mind is not yet purified
>|simply by seeing You. Please stay for five or seven days
>|and kindly cleanse my polluted mind. After that much time,
>|my mind will certainly be pure."
537|Madhya 8.53
538|TEXT 53
539|TEXT
540|yadyapi viccheda donhara sahana na yaya
541|tathapi dandavat kari' calila rama-raya
542|SYNONYMS
543|yadyapi-although; viccheda-separation; donhara-of both of
>|them; sahana-toleration; na-not; yaya-possible; tathapi-
>|still; dandavat-obeisances; kari'-offering; calila-departed;
>| rama-raya-Ramananda Raya.
544|TRANSLATION
545|Although neither could tolerate the other '
>|s separation, Ramananda Raya nonetheless offered his
>|obeisances to Lord Sri Caitanya Mahaprabhu and departed.
546|Madhya 8.54
547|TEXT 54
548|TEXT
549|prabhu yai' sei vipra-ghare bhiksa kaila
550|dui janara utkanthaya asi' sandhya haila
551|SYNONYMS
552|prabhu-Lord Sri Caitanya Mahaprabhu; yai'-going; sei-that;
>|vipra-ghare-to the house of the brahmana; bhiksa-lunch;
>|kaila-accepted; dui-two; janara-of the persons; utkanthaya-
>|in the impatience; asi'-coming; sandhya-evening; haila-
>|appeared.
553|TRANSLATION
554|Lord Sri Caitanya Mahaprabhu then went to the house of the
>|brahmana who had invited Him and took His lunch there. When
>|the evening of that day arrived, both Ramananda Raya and
>|the Lord were eager to meet each other again.
555|Madhya 8.55
556|TEXT 55
557|TEXT
558|prabhu snana-krtya kari' achena vasiya
559|eka-bhrtya-sange raya milila asiya
560|SYNONYMS
561|prabhu-the Lord; snana-krtya-the daily duty of bathing;
>|kari'-finishing; achena-was; vasiya-sitting; eka-one;
>|bhrtya-servant; sange-with; raya-Raya Ramananda; milila-met;
>| asiya-coming.
562|TRANSLATION
563|After finishing His evening bath, Sri Caitanya Mahaprabhu
>|sat down and waited for Ramananda Raya to come. Then
>|Ramananda Raya, accompanied by one servant, came to meet
>|Him.
564|PURPORT
565|A Vaisnava who is supposed to be advanced in spiritual
>|understanding-be he a householder or a sannyasi-must bathe
>|three times a day: morning, noon and evening. When one is
>|engaged in the service of the Deity, he must especially
>|follow the principles of the Padma Purana and take regular
>|baths. He should also, after bathing, decorate his body
>|with the twelve tilakas.
566|Madhya 8.56
567|TEXT 56
568|TEXT
569|namaskara kaila raya, prabhu kaila alingane
570|dui jane krsna-katha kaya rahah-sthane
571|SYNONYMS
572|namaskara-obeisances; kaila-offered; raya-Ramananda Raya;
>|prabhu-Lord Sri Caitanya Mahaprabhu; kaila-did; alingane-
>|embracing; dui-two; jane-the persons; krsna-katha-talks
>|about Krsna; kaya-discussed; rahah-sthane-in a secluded
>|place.
573|TRANSLATION
574|Ramananda Raya approached Lord Sri Caitanya and offered his
>|respectful obeisances, and the Lord embraced him. Then they
>|began to discuss Krsna in a secluded place.
575|PURPORT
576|The word rahah-sthane, "in a secluded place," is very
>|significant. Talks about Krsna and His pastimes-especially
>|His pastimes in Vrndavana and His dealings with the gopis-
>|are all very confidential. They are not subject matter for
>|public discussion because those who have no understanding
>|of the transcendental nature of Krsna's pastimes always
>|commit great offenses, thinking Krsna to be an ordinary
>|human being and the gopis ordinary girls. Following the
>|principle of Lord Sri Caitanya Mahaprabhu, who never
>|discussed the dealings between Krsna and the gopis publicly,
>| devotees in the Krsna consciousness movement are enjoined
>|not to discuss the pastimes of Lord Krsna in Vrndavana in
>|public. For the general public, sankirtana is the most
>|effective method to awaken Krsna consciousness. If possible,
>| one should discuss the principles enunciated in the
>|Bhagavad-gita. Sri Caitanya Mahaprabhu followed this
>|principle very strictly and discussed the philosophy of the
>|Bhagavad-gita with learned scholars like Sarvabhauma
>|Bhattacarya and Prakasananda Sarasvati. However, He taught
>|the principles of the bhakti cult to students like Sanatana
>|Gosvami and Rupa Gosvami, and He discussed with Sri
>|Ramananda Raya the topmost devotional dealings between
>|Krsna and the gopis. For the general populace, He performed
>|sankirtana very vigorously. We must also follow these
>|principles in preaching Krsna consciousness all over the
>|world.
577|Madhya 8.57
578|TEXT 57
579|TEXT
580|prabhu kahe,-"pada sloka sadhyera nirnaya"
581|raya kahe,-"sva-dharmacarane visnu-bhakti haya"
582|SYNONYMS
583|prabhu kahe-Lord Sri Caitanya Mahaprabhu said; pada-just
>|recite; sloka-a verse from the revealed scriptures;
>|sadhyera-of the aim of life; nirnaya-an ascertainment; raya
>|kahe-Ramananda Raya replied; sva-dharma-acarane-by
>|executing one's occupational duty; visnu-bhakti-devotional
>|service to Lord Visnu; haya-there is.
584|TRANSLATION
585|Sri Caitanya Mahaprabhu ordered Ramananda Raya to recite
>|a verse from the revealed scriptures concerning the
>|ultimate goal of life. Ramananda replied that if one
>|executes the prescribed duties of his social position, he
>|awakens his original Krsna consciousness.
586|PURPORT
587|In this connection, Sri Ramanujacarya stated in the
>|Vedartha-sangraha that devotional service is naturally very
>|dear to the living entity. Indeed, it is life's goal. This
>|devotional service is supreme knowledge, or Krsna
>|consciousness, and it brings detachment from all material
>|activity. In the transcendental position, a living being
>|can perfectly acknowledge the superiority of serving the
>|Supreme Lord. The devotees attain the Supreme Lord only by
>|devotional service. Having such knowledge, one engages in
>|his occupational duty, and that is called bhakti-yoga. By
>|performing bhakti-yoga, one can rise to the platform of
>|pure devotional service.
588|A great saint, the father of Srila Vyasadeva, Parasara Muni,
>| has specifically mentioned that devotional service to the
>|Lord can ultimately be awakened in human society by the
>|discharge of duties in accordance with the varnasrama
>|system. The Supreme Personality of Godhead instituted
>|varnasrama-dharma to give human beings a chance to return
>|home, back to Godhead. The Supreme Personality of Godhead,
>|Lord Sri Krsna, who is known in the Bhagavad-gita as
>|Purusottama-the greatest of all personalities-personally
>|came and declared that the institution of varnasrama-dharma
>|was founded by Him. As stated in the Bhagavad-gita (4.13):
589|catur-varnyam maya srstam
590|guna - karma- vibhagasah
591|tasya kartaram api mam
>|
592|viddhy akartaram avyayam
>|
593|Elsewhere in the Bhagavad- gita (18.45- 46)
>| the Lord says :
594|sve sve karmany abhiratah
595|samsiddhim labhate narah
>|
596|sva-karma-niratah siddhim
597|yatha vindati tac chrnu
598|yatah pravrttir bhutanam
599|yena sarvam idam tatam
600|sva-karmana tam abhyarcya
601|siddhim vindati manavah
602|Human society should be divided into four divisions-
>|brahmana, ksatriya, vaisya and sudra-and everyone should
>|always engage in his occupational duty. The Lord says that
>|those engaged in their occupational duty can attain
>|perfection simply by rendering loving devotional service to
>|the Lord while executing their particular duty. Actually
>|the modern ideal of a classless society can be introduced
>|only by Krsna consciousness. Let men perform their
>|occupational duty, and let them give their profits to the
>|service of the Lord. In other words, one can attain the
>|perfection of life by discharging one's occupational duty
>|and employing the results in the service of the Lord. This
>|method is confirmed by great personalities like Bodhayana,
>|Tanka, Dramida, Guhadeva, Kapardi and Bharuci. It is also
>|confirmed by the Vedanta-sutra.
603|Madhya 8.58
604|TEXT 58
605|TEXT
606|varnasramacara-vata
607|purusena parah puman
608|visnur aradhyate pantha
609|nanyat tat-tosa-karanam
610|SYNONYMS
611|varna-asrama-acara-vata-who behaves according to the system
>|of four divisions of social order and four divisions of
>|spiritual life; purusena-by a man; parah-the supreme; puman-
>|person; visnuh-Lord Visnu; aradhyate-is worshiped; pantha-
>|way; na-not; anyat-another; tat-tosa-karanam-cause of
>|satisfying the Lord.
612|TRANSLATION
613|"The Supreme Personality of Godhead, Lord Visnu, is
>|worshiped by the proper execution of prescribed duties in
>|the system of varna and asrama. There is no other way to
>|satisfy the Supreme Personality of Godhead. One must be
>|situated in the institution of the four varnas and asramas.
>|"
614|PURPORT
615|This is a quotation from the Visnu Purana (3.8.9). As
>|stated by Srila Bhaktivinoda Thakura in his Amrta-pravaha-
>|bhasya: "The purport is that one can realize life's
>|perfection simply by satisfying the Supreme Personality of
>|Godhead." This is also confirmed in Srimad-Bhagavatam (1.2.
>|13):
616|atah pumbhir dvija-srestha
617|varnasrama- vibhagasah
618|svanusthitasya dharmasya
>|
>|
>|
>|
619|samsiddhir hari
>|
>|
>|
>|
>|
>|
>|
>|-tosanam
>|
>|
>|
>|
>|
>|
>|
>|
>|
>|
>|
>|
>|
620|"O best among the twice-born, it is
>|therefore concluded that
>| the highest perfection
>| one can achieve ,
>|
>|
>| by discharging his
>|prescribed duties [dharma] according
>|
>| to caste divisions
>| and order
>| of life
>|
>|
>|,
>|is to please Lord
>| Hari."
621|Every man should perform his occupational duty in the light
>|of his particular tendency. According to his abilities, one
>|should accept a position in the varnasrama institution. The
>|divisions of brahmana, ksatriya, vaisya and sudra are
>|natural divisions within society. Indeed, everyone has a
>|prescribed duty according to the varnasrama-dharma. Those
>|who properly execute their prescribed duties live
>|peacefully and are not disturbed by material conditions.
>|The spiritual orders-brahmacarya, grhastha, vanaprastha and
>|sannyasa-are called asramas. If one executes his prescribed
>|duty in both the social and spiritual order, the Supreme
>|Personality of Godhead is satisfied. If one neglects his
>|duties, however, he becomes a transgressor and a candidate
>|for a hellish condition. Actually we see that different
>|people are engaged in different ways; therefore there must
>|be divisions according to work. To attain perfection, one
>|must make devotional service the center of life. In this
>|way one can awaken his natural instincts by work,
>|association and education. One should accept the varnasrama
>|divisions by qualification, not by birth. Unless this
>|system is introduced, human activities cannot be
>|systematically executed.
622|The brahmanas are the intellectuals who can understand the
>|Supreme Personality of Godhead. They are always engaged in
>|the cultivation of knowledge. It does not matter whether
>|one is born in India or outside India. Those who are
>|naturally very heroic and who tend to rule over others are
>|called ksatriyas. Those who tend to produce food by
>|agricultural methods, protect cows and other animals and
>|engage in trade are called vaisyas, or merchants. Those who
>|are not sufficiently intelligent to be brahmanas, ksatriyas
>|or vaisyas are required to serve a master and are called
>|sudras. Thus everyone can engage in the service of the Lord
>|and thus awaken his natural Krsna consciousness. If a
>|society does not function according to such natural
>|divisions, the social orders become degraded. The
>|conclusion is that the scientific method of varnasrama-
>|dharma should be adopted by society.
623|Madhya 8.59
624|TEXT 59
625|TEXT
626|prabhu kahe, "eho bahya, age kaha ara"
627|raya kahe, "krsne karmarpana-sarva-sadhya-sara"
628|SYNONYMS
629|prabhu kahe-the Lord said; eho-this; bahya-external; age-
>|ahead; kaha-say; ara-more; raya kahe-Sri Ramananda Raya
>|said; krsne-unto Krsna; karma-arpana-offering the results
>|of activities; sarva-sadhya-sara-the essence of all means
>|of perfection.
630|TRANSLATION
631|The Lord replied, "This is external. You had better tell Me
>|of some other means." Ramananda replied, "To offer the
>|results of one's activities to Krsna is the essence of all
>|perfection."
632|Madhya 8.60
633|TEXT 60
634|TEXT
635|yat karosi yad asnasi
636|yaj juhosi dadasi yat
637|yat tapasyasi kaunteya
638|tat kurusva mad-arpanam
639|SYNONYMS
640|yat-whatever; karosi-you do; yat-whatever; asnasi-you eat;
>|yat-whatever; juhosi-you offer in sacrifice; dadasi-you
>|give in charity; yat-whatever; yat-whatever; tapasyasi-you
>|perform as austerity; kaunteya-O son of Kunti; tat-that;
>|kurusva-just do; mat-unto Me; arpanam-offering.
641|TRANSLATION
642|Ramananda Raya continued, " 'My dear son of Kunti, whatever
>|you do, whatever you eat, whatever you offer in sacrifice,
>|whatever you give in charity, and whatever austerities you
>|perform, all the results of such activities should be
>|offered to Me, Krsna, the Supreme Personality of Godhead.'
>|"
643|PURPORT
644|The Lord has said that the varnasrama-dharma is not
>|properly executed in this Age of Kali; therefore He ordered
>|Ramananda Raya to go further into the matter. Ramananda
>|replied with this verse from the Bhagavad-gita (9.27),
>|which instructs that while remaining in the system of
>|varnasrama-dharma one may offer the results of his
>|activities to Lord Sri Krsna in loving service. Naturally
>|Lord Sri Caitanya Mahaprabhu was asking Ramananda Raya
>|about the execution of devotional service. Ramananda Raya
>|first enunciated the principle of varnasrama-dharma in
>|consideration of materialistic people. However, this
>|conception is not transcendental. As long as one is in the
>|material world, he must follow the principles of varnasrama-
>|dharma, but devotional service is transcendental. The
>|system of varnasrama-dharma refers to the three modes of
>|material nature, but transcendental devotional service is
>|on the absolute platform. Sri Caitanya Mahaprabhu belonged
>|to the spiritual world, and His methods for propagating the
>|sankirtana movement were also imported from the spiritual
>|world. Srila Narottama dasa Thakura has sung: golokera
>|prema-dhana, hari-nama-sankirtana, rati na janmila kene
>|taya. This states that the sankirtana movement has nothing
>|to do with this material world. It is imported from the
>|spiritual world, Goloka Vrndavana. Narottama dasa Thakura
>|laments that mundane people do not take this sankirtana
>|movement seriously. Considering the position of devotional
>|service and the sankirtana movement, Sri Caitanya
>|Mahaprabhu deemed the system of varnasrama-dharma to be
>|material, although it aims at elevation to the spiritual
>|platform. However, the sankirtana movement can raise one
>|immediately to the spiritual platform. Consequently it is
>|said that varnasrama-dharma is external, and Caitanya
>|Mahaprabhu requested Ramananda Raya to proceed deeper into
>|the matter and uncover the spiritual platform.
645|Sometimes materialists consider Lord Visnu a material
>|conception. Impersonalists think that above Lord Visnu is
>|the impersonal Brahman. The impersonalists misunderstand
>|the worship of Lord Visnu. They worship Lord Visnu to merge
>|into His body. In order that visnu-aradhana not be
>|misunderstood, Sri Caitanya Mahaprabhu requested that Sri
>|Ramananda Raya proceed further and clear up the issue.
>|Ramananda Raya quoted the verse from the Bhagavad-gita
>|stating that the results of one's occupational duty may be
>|offered to Lord Visnu or Krsna. In Srimad-Bhagavatam (1.2.8)
>| it is also said:
646|dharmah svanusthitah pumsam
>|
647|visvaksena -kathasu yah
648|notpadayed yadi ratim
649|srama eva hi kevalam
650|"If one executes the occupational duties of varnasrama-
>|dharma but does not cultivate his dormant Krsna
>|consciousness, his activities are futile. His occupation
>|simply becomes unnecessary labor."
651|Madhya 8.61
652|TEXT 61
653|TEXT
654|prabhu kahe,-"eho bahya, age kaha ara"
655|raya kahe,-"svadharma-tyaga, ei sadhya-sara"
656|SYNONYMS
657|prabhu kahe-the Lord replied; eho-this; bahya-external; age-
>|ahead; kaha-speak; ara-more; raya kahe-Ramananda Raya
>|replied; sva-dharma-tyaga-relinquishing one's occupational
>|duties; ei-this; sadhya-sara-the essence of all perfection.
658|TRANSLATION
659|"This is also external," Sri Caitanya Mahaprabhu said. "
>|Please proceed and speak further on this matter." Ramananda
>|Raya replied, "To give up one's occupational duties in the
>|varnasrama is the essence of perfection."
660|PURPORT
661|A brahmana may renounce his family and accept sannyasa.
>|Others also-ksatriyas and vaisyas-may also give up their
>|families and take to Krsna consciousness. Such renunciation
>|is called karma-tyaga. By such renunciation, the Supreme
>|Personality of Godhead is satisfied . But this renouncing
>|of one's activities to Krsna is not uncontaminated and is
>|therefore on the material platform. Such activities are
>|considered within the material universe because, according
>|to Sri Caitanya Mahaprabhu, they refer to the material
>|universe and are therefore external. To correct this,
>|Ramananda Raya recommended that one take to the renounced
>|order of life in order to transcend material activities.
>|This is supported by the following verse from Srimad-
>|Bhagavatam (11.11.32).
662|Madhya 8.62
663|TEXT 62
664|TEXT
665|ajnayaivam gunan dosan
666|mayadistan api svakan
667|dharman samtyajya yah sarvan
668|mam bhajet sa ca sattamah
669|SYNONYMS
670|ajnaya-knowing perfectly; evam-thus; gunan-qualities; dosan-
>|faults; maya-by Me; adistan-instructed; api-although;
>|svakan-own; dharman-occupational duties; samtyajya-giving
>|up; yah-anyone who; sarvan-all; mam-unto Me; bhajet-may
>|render service; sah-he; ca-and; sattamah -a first-
>|class person.
671|TRANSLATION
672|Ramananda Raya continued, " 'Occupational duties are
>|described in the religious scriptures. If one analyzes them,
>| he can fully understand their qualities and faults and
>|then give them up completely to render service unto the
>|Supreme Personality of Godhead. Such a person is considered
>|a first-class man.'
673|Madhya 8.63
674|TEXT 63
675|TEXT
676|sarva-dharman parityajya
677|mam ekam saranam vraja
678|aham tvam sarva-papebhyo
679|moksayisyami ma sucah
680|SYNONYMS
681|sarva-dharman-all kinds of occupational duties; parityajya-
>|giving up; mam ekam-unto Me only; saranam-as shelter; vraja-
>|go; aham-I; tvam-unto you; sarva-papebhyah-from all the
>|reactions of sinful life; moksayisyami-will give liberation;
>| ma-don't; sucah-worry.
682|TRANSLATION
683|"As stated in scripture [Bg. 18.66], 'After giving up all
>|kinds of religious and occupational duties, if you come to
>|Me, the Supreme Personality of Godhead, and take shelter, I
>|will give you protection from all of life's sinful
>|reactions. Do not worry.' "
684|PURPORT
685|In this connection, Srila Raghunatha dasa Gosvami instructs
>|in his book Manah-siksa (2):
686|na dharmam nadharmam sruti-gana-niruktam kila kuru
687|vraje radha-krsna-pracura-paricaryam iha tanu
688|He has thus enjoined that we should not perform religious
>|or irreligious activities as prescribed in the Vedas. The
>|best course is to engage always in the service of Lord
>|Krsna and Radharani. That is the perfection of everything
>|in this life. Similarly, in Srimad-Bhagavatam (4.29.46) it
>|is said by Narada Muni:
689|yada yasyanugrhnati
690|bhagavan atma- bhavitah
691|sa jahati matim loke
>|
>|
>|
>|
692|vede ca parinisthitam
693|"When one actually takes to the loving service of the
>|Supreme Personality of Godhead, he gives up all duties in
>|the material world, as well as all duties prescribed by the
>|Vedic literature. In this way one is fixed in the service
>|of the Lord."
694|Madhya 8.64
695|TEXT 64
696|TEXT
697|prabhu kahe,-"eho bahya, age kaha ara"
698|raya kahe,-"jnana-misra bhakti-sadhya-sara"
699|SYNONYMS
700|prabhu kahe-the Lord said; eho-this; bahya-external; age-
>|ahead; kaha-say; ara-more; raya kahe-Raya replied; jnana-
>|misra bhakti-devotional service mixed with empiric
>|knowledge; sadhya-sara-is the essence of perfection.
701|TRANSLATION
702|After hearing Ramananda Raya speak in this way, Lord Sri
>|Caitanya Mahaprabhu again rejected his statement and said, "
>|Go ahead and say something more." Ramananda Raya then
>|replied, "Devotional service mixed with empiric knowledge
>|is the essence of perfection."
703|PURPORT
704|Devotional service mixed with non-Vedic speculative
>|knowledge is certainly not pure devotional service.
>|Therefore Srila Bhaktisiddhanta Sarasvati in his Anubhasya
>|preached that self-realization following the execution of
>|ritualistic ceremonies is in the neutral stage between
>|liberation and conditioned life. It is the place beyond
>|this material world in the river Viraja, where the three
>|modes of material nature are subdued or neutralized in the
>|unmanifest stage. However, the spiritual world is a
>|manifestation of spiritual energy and is known as
>|Vaikunthaloka, "the place where there is no anxiety." The
>|material world, known as brahmanda is the creation of the
>|external energy. Between the two creations-the material
>|creation and the spiritual creation-is a river known as
>|Viraja as well as a place known as Brahmaloka. Viraja-
>|nadi and Brahmaloka are shelters for living entities
>|disgusted with material life and inclined to impersonal
>|existence by way of denying material variegatedness. Since
>|these places are not situated in the Vaikunthalokas, or the
>|spiritual world, Sri Caitanya Mahaprabhu proclaims them to
>|be external. In the Brahmaloka and Viraja-nadi, one cannot
>|conceive of the Vaikunthalokas. Brahmaloka and Viraja-nadi
>|are also attained after difficult austerities, but in these
>|realms there is no understanding of the Supreme Personality
>|of Godhead and His transcendental loving service. Without
>|such spiritual knowledge, simple detachment from material
>|conditions is but another side of material existence. From
>|the spiritual point of view, it is all external. When Sri
>|Caitanya Mahaprabhu rejected this proposal, Ramananda Raya
>|suggested that devotional service based on philosophy and
>|logic is a more advanced position. He therefore quoted the
>|following verse from the Bhagavad-gita (18.54).
705|Madhya 8.65
706|TEXT 65
707|TEXT
708|brahma-bhutah prasannatma
709|na socati na kanksati
710|samah sarvesu bhutesu
711|mad-bhaktim labhate param
712|SYNONYMS
713|brahma-bhutah-freed from material conceptions of life but
>|attached to an impersonal situation; prasanna-atma-fully
>|joyful; na socati-he does not lament; na kanksati-he does
>|not hanker; samah-equally disposed; sarvesu-all; bhutesu-to
>|the living entities; mat-bhaktim-My devotional service;
>|labhate-achieves; param-transcendental.
714|TRANSLATION
715|Ramananda Raya continued, "According to the Bhagavad-gita, '
>|One who is thus transcendentally situated at once realizes
>|the Supreme Brahman and becomes fully joyful. He never
>|laments or desires to have anything. He is equally disposed
>|toward every living entity. In that state he attains pure
>|devotional service unto Me.' "
716|PURPORT
717|In the Bhagavad-gita (18.54) it is said
>|that a person who accepts the theory of monism-being always
>|engaged in empiric philosophical discussions about
>|spiritual life-becomes joyful and is relieved from all
>|material lamentation and hankering. At that stage, one is
>|equipoised. He sees all living entities as spiritual beings.
>| After attaining this elevated stage, one can attain pure
>|devotional service. The conclusion is that devotional
>|service mixed with ritualistic fruitive activity is
>|inferior to spiritual service based on empiric philosophic
>|discussion.
718|Madhya 8.66
719|TEXT 66
720|TEXT
721|prabhu kahe,-"eho bahya, age kaha ara"
722|raya kahe,-"jnana-sunya bhakti-sadhya-sara"
723|SYNONYMS
724|prabhu kahe-the Lord said; eho-this; bahya-external; age-
>|ahead; kaha-speak; ara-further; raya kahe-Ramananda Raya
>|replied; jnana-sunya bhakti-devotional service independent
>|of logic and empiric philosophy; sadhya-sara-the essence of
>|the perfection of life.
725|TRANSLATION
726|After hearing this, the Lord, as usual, rejected it,
>|considering it to be external devotional service. He again
>|asked Ramananda Raya to speak further, and Ramananda Raya
>|replied, "Pure devotional service without any touch of
>|speculative knowledge is the essence of perfection."
727|PURPORT
728|Srila Bhaktisiddhanta Sarasvati Thakura in his Anubhasya
>|commentary says
>|that this stage-devotional service mixed with speculative
>|knowledge-is also external and not within the jurisdiction
>|of pure devotional service as practiced in Vaikunthaloka.
>|As soon as there is some conception of materialistic
>|thought-be it positive or negative-the service is not
>|spiritual. It may be free from material contamination, but
>|because there is mental speculation the devotional service
>|is not pure and freed from the contamination of material
>|life. A living entity who wants to be completely pure must
>|be above this material conception. The negation of material
>|existence does not necessarily mean spiritual existence.
>|After material existence is negated, spiritual existence-
>|namely sac-cid-ananda-still may not be manifest. Until
>|one comes to the stage of actually understanding one's
>|eternal relationship with the Supreme Lord, he cannot enter
>|into spiritual life. Spiritual life means becoming detached
>|from material life and engaging in the loving service of
>|the Lord. Sri Caitanya Mahaprabhu therefore asked Ramananda
>|Raya to explain something transcendental to devotional
>|service mixed with speculative knowledge. A pure devotee is
>|completely surrendered to the lotus feet of the Lord, and
>|only by his love does he conquer Krsna, who cannot be
>|conquered by anyone. Krsna always stands victorious over
>|everything. No one can conquer Him. One can attain the
>|stage of pure devotion simply by fully surrendering. This
>|is next corroborated by Srimad-Bhagavatam (10.14.3),
>|wherein Lord Brahma, defeated by the potency of Sri Krsna,
>|fully surrendered unto the Lord.
729|Madhya 8.67
730|TEXT 67
731|TEXT
732|jnane prayasam udapasya namanta eva
733|jivanti san-mukharitam bhavadiya-vartam
734|sthane sthitah sruti-gatam tanu-van-manobhir
735|ye prayaso 'jita jito 'py asi tais tri-lokyam
736|SYNONYMS
737|jnane-in gaining knowledge; prayasam-unnecessary endeavor;
>|udapasya-setting far aside; namantah-completely
>|surrendering; eva-certainly; jivanti-live; sat-mukharitam-
>|declared by great realized devotees; bhavadiya-vartam-
>|discussions about You, the Supreme Personality of Godhead;
>|sthane sthitah-situated in their own positions; sruti-gatam-
>|received aurally; tanu-vak-manobhih-by the body, words and
>|mind; ye-those who; prayasah-almost always; ajita-O my
>|unconquerable Lord (beyond perception and unlimitedly
>|independent); jitah-conquered; api-indeed; asi-You are;
>|taih-by such pure devotees; tri-lokyam-within the three
>|worlds.
738|TRANSLATION
739|Ramananda Raya continued, "Lord Brahma said, 'My dear Lord,
>|those devotees who have thrown away the impersonal
>|conception of the Absolute Truth and have therefore
>|abandoned discussing empiric philosophical truths should
>|hear from self-realized devotees about Your holy name, form,
>| pastimes and qualities. They should completely follow the
>|principles of devotional service and remain free from
>|illicit sex, gambling, intoxication and animal slaughter.
>|Surrendering themselves fully with body, words and mind,
>|they can live in any asrama or social status. Indeed, You
>|are conquered by such persons, although You are always
>|unconquerable.' "
740|Madhya 8.68
741|TEXT 68
742|TEXT
743|prabhu kahe,-"eho haya, age kaha ara"
744|raya kahe, "prema-bhakti-sarva-sadhya-sara"
745|SYNONYMS
746|prabhu kahe-the Lord said; eho haya-this is all right; age
>|kaha ara-speak something more; raya kahe-Raya replied;
>|prema-bhakti-ecstatic love in devotional service to the
>|Lord; sarva-sadhya-sara-the essence of all perfection.
747|TRANSLATION
748|At this point, Sri Caitanya Mahaprabhu replied, "This is
>|all right, but still you can speak more on the subject."
>|Ramananda Raya then replied, "Ecstatic love for the Supreme
>|Personality of Godhead is the essence of all perfection."
749|PURPORT
750|In this connection , Srila Bhaktivinoda
>|Thakura in his Amrta -pravaha-bhasya says
>|that after hearing Ramananda Raya, Lord
>|Caitanya Mahaprabhu said , eho haya, age
>|kaha ara . This means that This is the process accepted
>|in devotional service, but there is something more than
>|this. Therefore Lord Caitanya Mahaprabhu requested him
>|to explain what was beyond. Simply executing the duties
>|of all varnas and asramas is not as good as offering all
>|the results of one's activities to the Lord. When one gives
>|up all fruitive activity and fully surrenders to the Lord,
>|he attains sva-dharma-tyaga, wherein he abandons the social
>|order and takes to the renounced order. That is certainly
>|better. However, better than the renounced order is
>|cultivation of knowledge mixed with devotional service. Yet
>|all these activities are external to the activities of the
>|spiritual world. There is no touch of pure devotional
>|service in them. Pure devotional service cannot be attained
>|by empiric philosophy, nor can perfection be attained
>|simply by good association. Devotional service by self-
>|realization is a different subject matter. It is untouched
>|by fruitive activity, for one surrenders the results of
>|activities to the Lord, abandons prescribed duties and
>|accepts the renounced order of life. Such devotional
>|service is situated on a higher platform than that of
>|empiric philosophical speculation with a mixture of bhakti.
>|This is verified by Srila Rupa Gosvami in his Bhakti-
>|rasamrta-sindhu (1.1.11):
751|anyabhilasita-sunyam
752|jnana-karmady - anavrtam
753|anukulyena krsnanu -
754|silanam bhaktir uttama
755|"One should render transcendental loving service to the
>|Supreme Lord Krsna favorably and without desire for
>|material profit or gain through fruitive activities or
>|philosophical speculation. That is called pure devotional
>|service."
756|Devotional activities, however, sometimes appear to be
>|impure in the neophyte stage, but in the mature stage they
>|are completely pure, or free from material activity.
>|Therefore Ramananda Raya replied after hearing the last
>|statement of Sri Caitanya Mahaprabhu: prema-bhakti-sarva-
>|sadhya-sara. Sri Caitanya Mahaprabhu actually accepted this
>|verse (jnane prayasam) as the basic principle of perfection.
>| One has to practice this principle in order to make
>|further progress. When further progress is actually made,
>|one comes to the platform of ecstatic loving service to the
>|Lord. This first stage is technically called sadhana-bhakti,
>| or devotional service in practice. The result of sadhana-
>|bhakti must be ecstatic love, attachment for the Supreme
>|Personality of Godhead, which is also called prema-bhakti.
>|In the neophyte stage, sadhana-bhakti includes faith,
>|association with devotees, and practicing devotional
>|service. Thus one is freed from all unwanted things. One
>|then becomes fixed in devotional service and increases his
>|desire to act in devotional service. Thus one becomes
>|attached to the Lord and His devotional service.
757|Madhya 8.69
758|TEXT 69
759|TEXT
760|nanopacara-krta-pujanam arta-bandhoh
761|premnaiva bhakta-hrdayam sukha-vidrutam syat
762|yavat ksud asti jathare jaratha pipasa
763|tavat sukhaya bhavato nanu bhaksya-peye
764|SYNONYMS
765|nana-upacara-by varieties of offerings; krta-performed;
>|pujanam-worshiping; arta-bandhoh-of the Supreme Personality
>|of Godhead, who is the friend of all distressed persons;
>|premna-by ecstatic love; eva-indeed; bhakta-hrdayam-the
>|heart of a devotee; sukha-vidrutam-melted in transcendental
>|bliss; syat-becomes; yavat-as long as; ksut-appetite; asti-
>|there is; jathare-in the stomach; jaratha-strong; pipasa-
>|thirst; tavat-so long; sukhaya-for happiness; bhavatah-are;
>|nanu-indeed; bhaksya-eatables; peye-and drinkables.
766|TRANSLATION
767|Ramananda Raya continued, " 'As long as there is hunger and
>|thirst within the stomach, varieties of food and drink make
>|one feel very happy. Similarly, when the Lord is worshiped
>|with pure love, the various activities performed in the
>|course of that worship awaken transcendental bliss in the
>|heart of the devotee.'
768|Madhya 8.70
769|TEXT 70
770|TEXT
771|krsna-bhakti-rasa-bhavita matih
772|kriyatam yadi kuto 'pi labhyate
773|tatra laulyam api mulyam ekalam
774|janma-koti-sukrtair na labhyate
775|SYNONYMS
776|krsna-bhakti-rasa-bhavita-absorbed in the mellows of
>|executing devotional service to Krsna; matih-intelligence;
>|kriyatam-let it be purchased; yadi-if; kutah api-somewhere;
>|labhyate-is available; tatra-there; laulyam-greed; api-
>|indeed; mulyam-price; ekalam-only; janma-koti-of millions
>|of births; sukrtaih-by pious activities; na-not; labhyate-
>|is obtained.
777|TRANSLATION
778|" 'Pure devotional service in Krsna consciousness cannot be
>|had even by pious activity in hundreds and thousands of
>|lives. It can be attained only by paying one price-that is,
>|intense greed to obtain it. If it is available somewhere,
>|one must purchase it without delay.' "
779|PURPORT
780|The previous two verses are included in the Padyavali (13,
>|14), an anthology compiled by Srila Rupa Gosvami. Verse 69
>|refers to devotional service in faith, and verse 70 refers
>|to devotional service rendered out of intense greed. The
>|first is devotional service rendered in accordance with the
>|regulative principles, and the second refers to spontaneous
>|loving service of the Lord without extraneous endeavor.
>|Henceforward the basic principle underlying the talks
>|between Sri Caitanya Mahaprabhu and Ramananda Raya will be
>|spontaneous loving service to the Lord. The regulative
>|principles according to the injunctions of the sastras are
>|necessary insofar as one's original dormant Krsna
>|consciousness is not spontaneously awakened. An example of
>|spontaneous action is the flowing of rivers into the ocean.
>|Nothing can stop this flow of water. Similarly, when one's
>|dormant Krsna consciousness is awakened, it spontaneously
>|flows to the lotus feet of Krsna without impediment.
>|Whatever will be spoken henceforth by Ramananda Raya based
>|on spontaneous love will be agreeable to Sri Caitanya
>|Mahaprabhu, and the Lord will ask him more and more about
>|this subject.
781|Madhya 8.71
782|TEXT 71
783|TEXT
784|prabhu kahe, "eho haya, age kaha ara"
785|raya kahe, "dasya-prema-sarva-sadhya-sara"
786|SYNONYMS
787|prabhu kahe-the Lord said; eho haya-this is all right; age
>|kaha ara-please speak more; raya kahe-Ramananda Raya
>|replied; dasya-prema-spontaneous love in the humor of
>|servitude; sarva-sadhya-sara-the essence of perfection.
788|TRANSLATION
789|Hearing up to the point of spontaneous love, the Lord said,
>|"This is all right, but if you know more, please tell Me."
>|In reply, Ramananda Raya said, "Spontaneous loving service
>|in servitude-as exchanged by master and servant-is the
>|highest perfection.
790|PURPORT
791|Spontaneous loving service to the Lord is called devotional
>|service with an intimate attachment between the servitor
>|and the served. This intimacy is called mamata. Between the
>|servitor and the served there is a feeling of oneness. This
>|mamata begins with dasya-prema, service rendered to the
>|master by the servant. Unless there is such a relationship,
>|the loving affairs between the Lord and His devotee are not
>|actually fixed. When the devotee feels "The Lord is my
>|master" and renders service unto Him, Krsna consciousness
>|is awakened. This fixed consciousness is on a higher
>|platform than simple cognizance of love of Godhead.
792|Madhya 8.72
793|TEXT 72
794|TEXT
795|yan-nama-sruti-matrena
796|puman bhavati nirmalah
797|tasya tirtha-padah kim va
798|dasanam avasisyate
799|SYNONYMS
800|yat-of whom; nama-of the name; sruti-matrena-simply by
>|hearing; puman-a person; bhavati-becomes; nirmalah-pure;
>|tasya-of Him; tirtha-padah-of the Supreme Personality of
>|Godhead, at whose lotus feet are all places of pilgrimage;
>|kim-what; va-more; dasanam-of the servants; avasisyate-is
>|remaining.
801|TRANSLATION
802|" 'A man becomes purified simply by hearing the holy name
>|of the Supreme Personality of Godhead, whose lotus feet
>|create the holy places of pilgrimage. Therefore what
>|remains to be attained by those who have become His
>|servants?'
803|PURPORT
804|This is a quotation from Srimad-Bhagavatam (9.5.16) and is
>|an admission by the great sage Durvasa Muni. Durvasa Muni,
>|a caste brahmana and great yogi, used to hate Maharaja
>|Ambarisa. When he decided to chastise Maharaja Ambarisa
>|through his yogic powers, he was chased by the Sudarsana
>|cakra of the Supreme Personality of Godhead. When things
>|were settled, he said, "When the holy name of the Supreme
>|Personality of Godhead is heard by any person, that person
>|is immediately sanctified. The Supreme Lord is master of
>|the devotees, and the devotees, under His shelter,
>|naturally come to own His opulences."
805|Madhya 8.73
806|TEXT 73
807|TEXT
808|bhavantam evanucaran nirantarah
809|prasanta-nihsesa-mano-rathantarah
810|kadaham aikantika-nitya-kinkarah
811|praharsayisyami sa-natha-jivitam
812|SYNONYMS
813|bhavantam-You; eva-certainly; anucaran-serving; nirantarah-
>|always; prasanta-pacified; nihsesa-all; manah-ratha-desires;
>| antarah-other; kada-when; aham-I; aikantika-exclusive;
>|nitya-eternal; kinkarah-servant; praharsayisyami-I shall
>|become joyful; sa-natha-with a fitting master; jivitam-
>|living.
814|TRANSLATION
815|" 'By serving You constantly, one is freed from all
>|material desires and is completely pacified. When shall I
>|engage as Your permanent eternal servant and always feel
>|joyful to have such a perfect master?' "
816|PURPORT
817|This is a statement made by the great saintly devotee
>|Yamunacarya in his Stotra-ratna (43).
818|Madhya 8.74
819|TEXT 74
820|TEXT
821|prabhu kahe, "eho haya, kichu age ara"
822|raya kahe, "sakhya-prema-sarva-sadhya-sara"
823|SYNONYMS
824|prabhu kahe-the Lord said; eho haya-this is also right;
>|kichu-something; age-ahead; ara-more; raya kahe-Ramananda
>|Raya replied; sakhya-prema-transcendental loving service in
>|fraternity; sarva-sadhya-sara-the highest perfectional
>|stage.
825|TRANSLATION
826|Hearing this from Ramananda Raya, the Lord again requested
>|him to go a step further. In reply, Ramananda Raya said, "
>|Loving service to Krsna rendered in fraternity is the
>|highest perfection.
827|PURPORT
828|As long as loving service is rendered to the Lord in the
>|master-servant relationship, there is some fear, for the
>|servant is always afraid of the master, despite the
>|intimacy of self-interest. In this stage the servant is
>|always afraid of the master and respectful of Him. When the
>|devotee is further advanced, he has nothing to fear. He
>|considers the Lord and himself on an equal level. At such a
>|time, the devotee is fully convinced that Lord Krsna is a
>|friend and cannot at all be dissatisfied if the devotee
>|lives with Him on an equal level. This understanding is
>|called visrambha, that is, devoid of a respectful attitude.
>|When this attitude is chosen, it becomes sakhya-prema, or
>|love of Godhead in friendship. On this stage there is
>|developed consciousness of equality between the Lord and
>|the devotee.
829|Madhya 8.75
830|TEXT 75
831|TEXT
832|ittham satam brahma-sukhanubhutya
833|dasyam gatanam para-daivatena
834|mayasritanam nara-darakena
835|sakam vijahruh krta-punya-punjah
836|SYNONYMS
837|ittham-in this way; satam-of persons who prefer the
>|impersonal feature of the Lord; brahma-of the impersonal
>|effulgence; sukha-by the happiness; anubhutya-who is
>|realized; dasyam-the mode of servitude; gatanam-of those
>|who have accepted; para-daivatena-who is the supreme
>|worshipable Deity; maya-asritanam-for ordinary persons
>|under the clutches the of external energy; nara-
>|darakena-with Him, who is like a boy of this material world;
>| sakam-in friendship; vijahruh-played; krta-punya-punjah-
>|those who have accumulated volumes of pious activities.
838|TRANSLATION
839|" 'Neither those who are engaged in self-realization ,
>| appreciating the Brahman effulgence of the Lord, nor
>|those engaged in devotional service while accepting the
>|Supreme Personality of Godhead as master, nor those who are
>|under the clutches of Maya, thinking the Lord an ordinary
>|person, can understand that certain exalted personalities -
>|after accumulating volumes of pious activities - are now
>|playing with the Lord in friendship as cowherd boys.' "
840|PURPORT
841|This is a statement made by Sukadeva Gosvami (Bhag . 10.12.
>|11), who appreciated the good fortune of the cowherd boys
>|who played with Krsna and ate with Him on the banks of the
>|Yamuna.
842|Madhya 8.76
843|TEXT 76
844|TEXT
845|prabhu kahe,-"eho uttama, age kaha ara"
846|raya kahe, "vatsalya-prema-sarva-sadhya-sara"
847|SYNONYMS
848|prabhu kahe-the Lord said; eho uttama-it is very good; age-
>|still further; kaha-speak; ara-more; raya kahe-Raya replied;
>| vatsalya-prema-loving service to the Lord in the stage of
>|paternal love; sarva-sadhya-sara-the highest perfectional
>|stage.
849|TRANSLATION
850|The Lord said, "This statement is very good, but please
>|proceed even further." Ramananda Raya then replied, "Loving
>|service to the Lord in the parental relationship is the
>|highest perfectional stage."
851|PURPORT
852|The stage of loving service to the Lord in paternal
>|affection is an advanced stage of love in fraternity. In
>|the fraternal relationship there is a sense of equality,
>|but when that sense of equality is advanced in affection,
>|one attains the platform of parental love. In this
>|connection, the following verse is cited from Srimad-
>|Bhagavatam (10.8.46), wherein Sukadeva Gosvami voices his
>|appreciation of Nanda Maharaja's and mother Yasoda's
>|intense love for Krsna.
853|Madhya 8.77
854|TEXT 77
855|TEXT
856|nandah kim akarod brahman
857|sreya evam mahodayam
858|yasoda va maha-bhaga
859|papau yasyah stanam harih
860|SYNONYMS
861|nandah-Nanda Maharaja; kim-what; akarot-has performed;
>|brahman-O brahmana; sreyah-auspicious activities; evam-thus;
>| maha-udayam-rising to such an exalted position as the
>|father of Krsna; yasoda-mother Yasoda; va-or; maha-bhaga-
>|most fortunate; papau-drank; yasyah-of whom; stanam-by the
>|breasts; harih-the Supreme Personality of Godhead.
862|TRANSLATION
863|Ramananda Raya continued, " 'O brahmana, what pious
>|activities did Nanda Maharaja perform by which he received
>|the Supreme Personality of Godhead Krsna as his son , and
>|what pious activities did mother Yasoda perform that made
>|the Absolute Supreme Personality of Godhead Krsna call her "
>|mother" and suck her breasts?'
864|Madhya 8.78
865|TEXT 78
866|TEXT
867|nemam virinco na bhavo
868|na srir apy anga-samsraya
869|prasadam lebhire gopi
870|yat tat prapa vimukti-dat
871|SYNONYMS
872|na-not; imam-this (love of Godhead); virincah-Lord Brahma;
>|na-not; bhavah-Lord Siva; na-nor; srih-the goddess of
>|fortune; api-even; anga-on the chest of Visnu; samsraya-who
>|is sheltered; prasadam-favor; lebhire-have obtained; gopi-
>|mother Yasoda; yat-which; tat-that; prapa-obtained; vimukti-
>|dat-from the person who gives liberation.
873|TRANSLATION
874|" 'The favor mother Yasoda obtained from Sri Krsna, the
>|bestower of liberation, was never obtained even by Lord
>|Brahma or Lord Siva, nor even by the goddess of fortune,
>|who always remains on the chest of the Supreme Personality
>|of Godhead Visnu.' "
875|PURPORT
876|This is a statement from Srimad-Bhagavatam (10.9.20). Krsna
>|agreed to be bound by mother Yasoda after she had given up
>|trying to bind Krsna with ropes. This is another
>|appreciation made by Sukadeva Gosvami in his narration of
>|the pastimes of Krsna before Maharaja Pariksit.
877|Madhya 8.79
878|TEXT 79
879|TEXT
880|prabhu kahe, "eho uttama, age kaha ara"
881|raya kahe, "kanta-prema sarva-sadhya-sara"
882|SYNONYMS
883|prabhu kahe-the Lord replied; eho uttama-this is very good;
>|age-ahead; kaha-speak; ara-more; raya kahe-Ramananda Raya
>|replied; kanta-prema-loving service between husband and
>|wife; sarva-sadhya-sara-the highest perfectional stage.
884|TRANSLATION
885|The Lord said, "Your statements are certainly getting
>|better and better one after the other, but surpassing all
>|of them is another transcendental mellow, and you can speak
>|of that as the most sublime." Ramananda Raya then replied, "
>|Conjugal attachment for Krsna is the topmost position in
>|love of Godhead.
886|PURPORT
887|In general, love of Godhead is devoid of the intimacy of
>|ownership. In the case of love in servitude, there is a
>|want of confidence. There is a want of increased affection
>|in the fraternal relationship, but when this
>|affection increases in the paternal relationship, there is
>|nonetheless a want of complete freedom. However, when one
>|becomes a conjugal lover of Krsna, everything lacking in
>|the other relationships is completely manifest. Love of
>|Godhead lacks nothing in the conjugal stage. The summary of
>|this verse is that paternal love of Godhead is certainly
>|higher than fraternal love and that conjugal love is higher
>|yet. It was when Sri Caitanya Mahaprabhu requested
>|Ramananda Raya to go further that he came to the point of
>|the conjugal relationship, which is the highest
>|perfectional stage of transcendental love.
888|Madhya 8.80
889|TEXT 80
890|TEXT
891|nayam sriyo 'nga u nitanta-rateh prasadah
892|svar-yositam nalina-gandha-rucam kuto 'nyah
893|rasotsave 'sya bhuja-danda-grhita-kantha-
894|labdhasisam ya udagad vraja-sundarinam
895|SYNONYMS
896|na-not; ayam-this; sriyah-of the goddess of fortune; ange-
>|on the chest; u-alas; nitanta-rateh-who is very intimately
>|related; prasadah-the favor; svah-of the heavenly planets;
>|yositam-of women; nalina-of the lotus flower; gandha-having
>|the aroma; rucam-and bodily luster; kutah-much less; anyah-
>|others; rasa-utsave-in the festival of the rasa dance; asya-
>|of Lord Sri Krsna; bhuja-danda-by the arms; grhita-embraced;
>| kantha-their necks; labdha-asisam-who achieved such a
>|blessing; yah-which; udagat-became manifest; vraja-
>|sundarinam-of the beautiful gopis, the transcendental girls
>|of Vrajabhumi.
897|TRANSLATION
898|" 'When Lord Sri Krsna was dancing with the gopis in the
>|rasa-lila, He put His arms around their necks and
>|embraced them . This transcendental favor was never
>|bestowed upon the goddess of fortune or the other consorts
>|in the spiritual world. Nor was such a thing even imagined
>|by the most beautiful girls in the heavenly planets, girls
>|whose bodily luster and aroma resemble the
>|lotus flower. And what to speak of worldly
>|women who may be very, very beautiful according to
>|material estimation?'
899|PURPORT
900|This verse (Bhag . 10.47.60) was spoken by Uddhava when he
>|visited Sri Vrndavana to deliver a message from Krsna to
>|the gopis. Uddhava remained in Vrndavana to observe the
>|movements of the gopis there. When he saw the ecstatic
>|love for Krsna in separation manifested by the gopis, he
>|appreciated their supreme love and therefore expressed his
>|feelings in this verse. He admitted that the fortune of the
>|gopis could not be compared even to the fortune of the
>|goddess of fortune, to say nothing of the beautiful girls
>|in the heavenly planets.
901|Madhya 8.81
902|TEXT 81
903|TEXT
904|tasam avirabhuc chaurih
905|smayamana-mukhambujah
906|pitambara-dharah sragvi
907|saksan manmatha-manmathah
908|SYNONYMS
909|tasam-among them; avirabhut-appeared; saurih-Lord Krsna;
>|smayamana-smiling; mukha-ambujah-with a face like a lotus
>|flower; pita-ambara-dharah-wearing yellow garments; sragvi-
>|garlanded with flowers; saksat-directly; manmatha-of Cupid;
>|manmathah-the bewilderer.
910|TRANSLATION
911|" 'Suddenly, due to the their feelings of separation, Lord
>|Krsna appeared among the gopis dressed in yellow garments
>|and wearing a flower garland. His lotus face was smiling,
>|and He was directly attracting the mind of Cupid.'
912|PURPORT
913|This verse is from Srimad-Bhagavatam (10.32.2). When the
>|rasa dance was going on, Krsna suddenly disappeared, and
>|the gopis became so overwhelmed, due to His separation and
>|their intense love for Him, that Krsna was obliged to
>|appear again.
914|Madhya 8.82
915|TEXT 82
916|TEXT
917|krsna-praptira upaya bahu-vidha haya
918|krsna-prapti-taratamya bahuta achaya
919|SYNONYMS
920|krsna-praptira-of achieving the lotus feet of Krsna; upaya-
>|means; bahu-vidha-various; haya-there are; krsna-prapti-of
>|achieving the favor of Lord Krsna; taratamya-comparisons;
>|bahuta-various; achaya-there are.
921|TRANSLATION
922|"There are various means and processes by which one may
>|attain the favor of Lord Krsna. All those transcendental
>|processes will be studied from the viewpoint of comparative
>|importance.
923|Madhya 8.83
924|TEXT 83
925|TEXT
926|kintu yanra yei rasa, sei sarvottama
927|tata-stha hana vicarile, ache tara-tama
928|SYNONYMS
929|kintu-nevertheless; yanra-of some devotees; yei rasa-
>|whatever the mellow of exchanges of love; sei-that; sarva-
>|uttama-the best; tata-stha-neutral; hana-being; vicarile-if
>|considering; ache-there is; tara-tama-lower and higher
>|levels.
930|TRANSLATION
931|"It is true that whatever relationship a particular devotee
>|has with the Lord is the best for him; still, when we study
>|all the different methods from a neutral position, we can
>|understand that there are higher and lower degrees of love.
932|PURPORT
933|In this regard, Srila Bhaktisiddhanta Sarasvati Thakura
>|explains that this verse does not advocate the whimsical
>|invention of some methods of love of Godhead. Such
>|inventions cannot be accepted as topmost. Indeed, such
>|concoctions are not recommended in these verses. Srila Rupa
>|Gosvami has said in the Bhakti-rasamrta-sindhu (1.2.101):
934|sruti-smrti-puranadi-
935|pancaratra -vidhim vina
936|aikantiki harer bhaktir
>|
>|
>|
>|
>|
>|
>|
>|
>|
>|
>|
>|
>|
>|
>|
>|
>|
>|
>|
>|
>|
>|
937|utpatayaiva kalpate
938|He clearly mentions in this verse that one must refer to
>|the Vedic literature and other, supplementary literatures
>|and follow the conclusion of the Vedas. An invented
>|devotional attitude simply creates disturbances in the
>|transcendental realm. If a person overly addicted to family
>|life takes to Srimad-Bhagavatam or Krsna consciousness to
>|earn a livelihood, his activity is certainly offensive. One
>|should not become a caste guru and sell mantras for the
>|benefit of mundane customers, nor should one make disciples
>|for a livelihood. All these activities are offensive. One
>|should not make a livelihood by forming a professional band
>|to carry out congregational chanting, nor should one
>|perform devotional service when one is attached to mundane
>|society, friendship and love. Nor should one be dependent
>|on so-called social etiquette. All of this is mental
>|speculation. None of these things can be compared to
>|unalloyed devotional service. No one can compare unalloyed
>|devotional service, Krsna consciousness, to mundane
>|activities. There are many unauthorized parties pretending
>|to belong to the Sri Caitanya cult, and some are known as
>|aula, baula, kartabhaja, neda, daravesa, sani, sakhibheki,
>|smarta, jata-gosani, ativadi, cudadhari and gauranga-nagari.
939|Moreover, there are those who take the caste gosvamis'
>|opinions of such parties as bona fide, comparing these
>|opinions to those of the six Gosvamis, headed by Sri Rupa
>|and Sri Sanatana. This is simply another cheating process.
>|There are also nondevotees who compose unauthorized songs,
>|who establish different temples for money, who worship the
>|Deity as priests for salaries, who accept caste brahmanism
>|as all in all, and who do not know the value of a pure
>|Vaisnava. Actually the caste brahmanas of the smarta
>|community are opposed to the principles of the Satvata-
>|pancaratra. Furthermore, there are many Mayavadis and those
>|overly addicted to material sense enjoyment. None of these
>|can be compared to a person who is purely engaged in
>|preaching Krsna consciousness. Every Krsna conscious person
>|is constantly endeavoring to utilize different
>|transcendental devices in the service of the Lord. Such a
>|devotee renounces all material enjoyment and completely
>|dedicates himself to the service of his spiritual master
>|and Lord Sri Caitanya Mahaprabhu. He may be a perfect
>|celibate, a restrained householder, a regulated vanaprastha
>|or a tridandi-sannyasi in the renounced order. It doesn't
>|matter. The pseudo transcendentalists and the pure devotees
>|cannot be compared, nor can one argue that a person can
>|invent his own way of worship.
940|The purport in presenting this verse necessitates
>|explaining the comparative positions of the transcendental
>|mellows known as santa, dasya, sakhya, vatsalya and
>|madhurya. All these rasas, or mellows, are situated on the
>|transcendental platform. Pure devotees take shelter of one
>|of them and thus progress in spiritual life. Actually one
>|can take shelter of such spiritual mellows only when one is
>|completely uncontaminated by material attachment. When one
>|is completely free from material attachment, the feelings
>|of the transcendental mellows are awakened in the heart of
>|the devotee. That is svarupa-siddhi, the perfection of
>|
>|
>|
>|
>|
>|
>|
>|
>|
>|
>|
>|
>|
941|one' s eternal relationship with the
>|Supreme Lord. Svarupa -
>|siddhi , the eternal relationship with the
>|Supreme Lord, may be situated in
>|one of the transcendental mellows. Each
>|and every one
>| of them is as perfect as
>| the others. But by comparative
>|study an unbiased person can realize that
>|The mellow of servitorship is better than
>|the mellow of neutrality . The mellow of
>|fraternity is better than
>|
>|the mellow of servitorship
>|. Similarly , the parental
>|mellow is better than that
>| of fraternity
>|. Above all these mellows
>| is the mellow of conjugal love
>|. However, these are all
>|spiritually situated on the same platform because
>|all these relationships of
>|perfection in love are based on a central point
>|- Krsna .
942|These mellows cannot be compared to the feelings one
>|derives from demigod worship. Krsna is one, but the
>|demigods are different. They are material. Love for Krsna
>|cannot be compared to material love for different demigods.
>|Because Mayavadis are on the material platform, they
>|recommend the worship of Siva or Durga and say that worship
>|of Kali and Krsna are the same. However, on the spiritual
>|platform there is no demigod worship. The only worshipable
>|object is Krsna. Therefore although there is no difference
>|between a devotee in santa-rasa or dasya-rasa, vatsalya-
>|rasa or madhurya-rasa, one can still make a comparative
>|study of the intensity of love in these different
>|transcendental positions. For example, it may be said that
>|dasya-rasa is better than santa-rasa, yet transcendental
>|love of God is there in both of them. Similarly, we can
>|judge that love of Godhead in fraternity is better than
>|love of Godhead in neutrality and servitorship. Similarly,
>|love of Godhead in paternal affection is better than love
>|in fraternity. And, as stated before, love of God in the
>|conjugal rasa is superior to that in the paternal rasa.
943|The analysis of different types of love of Godhead has been
>|made by expert acaryas who know all about devotional
>|service on the transcendental platform. Unfortunately,
>|inexperienced and unauthorized persons in the mundane world,
>| not understanding the transcendental position of pure love,
>| try to find some material fault in the transcendental
>|process. This is simply impudence on the part of
>|spiritually inexperienced people. Such faultfinding is
>|symptomatic of unfortunate mundane wranglers.
944|Madhya 8.84
945|TEXT 84
946|TEXT
947|yathottaram asau svada-
948|visesollasa-mayy api
949|ratir vasanaya svadvi
950|bhasate kapi kasyacit
951|SYNONYMS
952|yatha uttaram-one after another; asau-that; svada-visesa-of
>|particular tastes; ullasa-pleasing; mayi-empowered with;
>|api-although; ratih-love; vasanaya-by desire; svadvi-sweet;
>|bhasate-appears; ka api-someone; kasyacit-one of them.
953|TRANSLATION
954|" 'Increasing love is experienced in various tastes, one
>|above another. But that love which has the highest taste in
>|the gradual succession of desires manifests itself in the
>|form of conjugal love.'
955|PURPORT
956|This verse is from Srila Rupa Gosvami's Bhakti-rasamrta-
>|sindhu (2.5.38), and it also appears in the Adi-lila,
>|Chapter Four, verse 45.
957|Madhya 8.85
958|TEXT 85
959|TEXT
960|purva-purva-rasera guna-pare pare haya
961|dui-tina ganane panca paryanta badaya
962|SYNONYMS
963|purva-purva-of each previous; rasera-of the mellow; guna-
>|the qualities; pare pare-in each subsequent; haya-there are;
>| dui-tina-two and then three; ganane-in counting; panca-
>|five; paryanta-up to; badaya-increases.
964|TRANSLATION
965|"There is a gradual order of improvement in transcendental
>|mellows from the initial ones to the later ones. In each
>|subsequent mellow the qualities of the previous mellows are
>|manifest, counting from two, then three, and up to the
>|point of five complete qualities.
966|Madhya 8.86
967|TEXT 86
968|TEXT
969|gunadhikye svadadhikya bade prati-rase
970|santa-dasya-sakhya-vatsalyera guna madhurete vaise
971|SYNONYMS
972|guna-adhikye-by the increase of transcendental qualities;
>|svada-adhikya-increase of taste; bade-increases; prati-rase-
>|in each mellow; santa-of neutrality; dasya-of servitude;
>|sakhya-of fraternity; vatsalyera-and of paternal affection;
>|guna-the qualities; madhurete-in the conjugal mellow; vaise-
>|appear.
973|TRANSLATION
974|"As the qualities increase, so the taste also increases in
>|each and every mellow. Therefore the qualities found in
>|santa-rasa, dasya-rasa, sakhya-rasa and vatsalya-rasa are
>|all manifest in conjugal love [madhurya-rasa].
975|Madhya 8.87
976|TEXT 87
977|TEXT
978|akasadira guna yena para-para bhute
979|dui-tina krame bade panca prthivite
980|SYNONYMS
981|akasa-adira-of the sky, air and so on; guna-the qualities;
>|yena-just as; para-para-one after another; bhute-in the
>|material elements; dui-tina-two and then three; krame-by
>|gradations; bade-increase; panca-all five; prthivite-in
>|earth.
982|TRANSLATION
983|"The qualities in the material elements-sky, air, fire,
>|water and earth-increase one after another by a gradual
>|process of one, two and three, and at the last stage, in
>|the element earth, all five qualities are completely
>|visible.
984|Madhya 8.88
985|TEXT 88
986|TEXT
987|paripurna-krsna-prapti ei 'prema' haite
988|ei premara vasa krsna-kahe bhagavate
989|SYNONYMS
990|paripurna-completely full; krsna-prapti-achievement of the
>|lotus feet of Lord Krsna; ei-this; prema-love of Godhead;
>|haite-from; ei premara-of this type of love of Godhead;
>|vasa-under the control; krsna-Lord Krsna; kahe-it is said;
>|bhagavate-in Srimad-Bhagavatam.
991|TRANSLATION
992|"Complete attainment of the lotus feet of Lord Krsna is
>|made possible by love of Godhead, specifically madhurya-
>|rasa, or conjugal love. Lord Krsna is indeed captivated by
>|this standard of love. This is stated in Srimad-Bhagavatam.
993|PURPORT
994|To explain the topmost quality of conjugal love, Srila
>|Krsnadasa Kaviraja Gosvami gives the example of the
>|material elements-sky, air, fire, water and earth. In the
>|sky (space) there is the quality of sound. Similarly, in
>|air there are the qualities of sound and touch. In fire,
>|there are three qualities-sound, touch and form. In water
>|there are four qualities-sound, touch, form and taste.
>|Finally, in earth there are all five qualities-sound, touch,
>| form, taste and also smell. Now, one can see that the
>|quality of the sky is in all-namely in air, fire, water and
>|earth. In earth we can find all the qualities of material
>|nature. The same can be applied to the rasa known as
>|madhurya-rasa, or conjugal love. In conjugal love there are
>|the qualities of neutrality, servitorship, fraternity and
>|paternal affection, as well as conjugal love
>|itself. The conclusion is that through conjugal love the
>|Lord is completely satisfied.
995|Conjugal love (madhurya-rasa) is also known as srngara-rasa.
>| It is the conclusion of Srimad-Bhagavatam that in the
>|complete combination of loving service to the Lord-namely
>|in conjugal love-the Supreme Lord fully agrees to be under
>|the control of the devotee. The highest form of conjugal
>|love is represented by Srimati Radharani; therefore in the
>|pastimes of Radha and Krsna we can see that Krsna is always
>|subjugated by Srimati Radharani's influence.
996|Madhya 8.89
997|TEXT 89
998|TEXT
999|mayi bhaktir hi bhutanam
1000|amrtatvaya kalpate
1001|distya yad asin mat-sneho
1002|bhavatinam mad-apanah
1003|SYNONYMS
1004|mayi-unto Me; bhaktih-devotional service; hi-certainly;
>|bhutanam-of all living entities; amrtatvaya-for becoming
>|eternal; kalpate-is meant; distya-fortunately; yat-what;
>|asit-there is; mat-snehah-affection for Me; bhavatinam-of
>|all of you; mat-apanah-the means of getting My favor.
1005|TRANSLATION
1006|"Lord Krsna told the gopis, 'The means of attaining My
>|favor is loving service unto Me, and fortunately you are
>|all thus engaged. Those living beings who render service
>|unto Me are eligible to be transferred to the spiritual
>|world and attain eternal life with knowledge and bliss.'
1007|PURPORT
1008|The fulfillment of human life is summarized in this verse
>|from Srimad-Bhagavatam (10.82.44). There are two important
>|words in this verse: bhakti (devotional service) and
>|amrtatva (eternal life). The aim of human life is to attain
>|the natural position of eternal life. This eternal life can
>|be achieved only by devotional service.
1009|Madhya 8.90
1010|TEXT 90
1011|TEXT
1012|krsnera pratijna drdha sarva-kale ache
1013|ye yaiche bhaje, krsna tare bhaje taiche
1014|SYNONYMS
1015|krsnera-of Lord Krsna; pratijna-the promise; drdha-firm;
>|sarva-kale-in all times; ache-there is; ye-anyone; yaiche-
>|just as; bhaje-renders service; krsna-Lord Krsna; tare-him;
>|bhaje-reciprocates with; taiche-so for all time.
1016|TRANSLATION
1017|"Lord Krsna has made a firm promise for all time. If one
>|renders service unto Him, Krsna correspondingly gives him
>|an equal amount of success in devotional service to the
>|Lord.
1018|PURPORT
1019|It is a completely mistaken idea that one can worship Krsna
>|in any form or in any way and still attain the ultimate
>|result of receiving the favor of the Lord. This is a
>|decision made by gross materialists. Generally such men say
>|that you can manufacture your own way of worshiping the
>|Supreme Lord and that any type of worship is sufficient to
>|approach the Supreme Personality of Godhead. Certainly
>|there are different means for attaining different results
>|in fruitive activity, speculative knowledge, mystic yoga
>|and austerity. Crude men therefore say that if one
>|adopts any of these methods one achieves the Supreme
>|Personality of Godhead's favor. They claim that it doesn't
>|matter what kind of method one adopts. A general example is
>|given: If one wishes to arrive at a certain place, there
>|are many roads leading there, and one can go to that place
>|by any one of these roads. Similarly, these gross
>|materialists say, there are different ways to attain the
>|favor of the Supreme Personality of Godhead. They claim
>|that one can conceive of the Supreme Personality of Godhead
>|as Goddess Durga, Goddess Kali, Lord Siva, Demigod Ganesa,
>|Lord Ramacandra, Krsna, the impersonal Brahman or whatever,
>|and one can chant the Lord's name in any way and in any
>|form. Such materialists claim that since ultimately all
>|these names and forms are one, the result is the same. They
>|also give the example that a man who has different names
>|will answer if called by any one of them. Therefore, they
>|claim, there is no need to chant the Hare Krsna mantra. If
>|one chants the name of Kali, Durga, Siva, Ganesa or anyone
>|else, the result will be the same.
1020|Such claims made by mental speculators are no doubt very
>|pleasing to mental speculators, but those who are actually
>|in knowledge do not admit such conclusions, which are
>|against the authority of the sastras. A bona fide acarya
>|will certainly not accept such a conclusion. As Krsna
>|clearly states in the Bhagavad-gita (9.25):
1021|yanti deva-vrata devan
1022|pitrn yanti pitr-vratah
1023|bhutani yanti bhutejya
>|
>|
>|
>|
1024|yanti mad-yajino 'pi mam
1025|"Those who worship the demigods will take birth among the
>|demigods, those who worship the ancestors go to the
>|ancestors, those who worship ghosts and spirits will take
>|birth among such beings, and those who worship Me will live
>|with Me." (Bg. 9.25)
1026|Only the devotees of the Lord can be admitted to His
>|kingdom-not the demigod worshipers, karmis, yogis or anyone
>|else. A person who desires elevation to the heavenly
>|planets worships various demigods, and material nature may
>|be pleased to offer such devotees their desired positions.
>|The material nature gives a person his own nature, by which
>|he increases affection for different types of demigods.
>|However, the Bhagavad-gita (7.20) says that demigod worship
>|is meant for men who have lost all their intelligence:
1027|kamais tais tair hrta-jnanah
1028|prapadyante 'nya -devatah
>|
1029|tam tam niyamam asthaya
1030|prakrtya niyatah svaya
1031|"Those whose intelligence has been stolen by material
>|desires surrender unto demigods and follow the particular
>|rules and regulations of worship according to their own
>|natures."
1032|Although one may be elevated to the heavenly planets, the
>|results of such a benediction are limited:
1033|anta-vat tu phalam tesam
1034|tad bhavaty alpa- medhasam
1035|devan deva-yajo yanti
1036|mad-bhakta yanti mam api
1037|"Men of small intelligence worship the demigods, and their
>|fruits are limited and temporary. Those who worship the
>|demigods go to the planets of the demigods, but My devotees
>|ultimately reach My supreme planet." (Bg. 7.23)
1038|Being elevated to the heavenly planets or other material
>|planets does not mean attaining an eternal life of
>|knowledge and bliss. At the end of the material world, all
>|attainments of material elevation will also end. Again,
>|according to Krsna in the Bhagavad-gita (18.55), only those
>|who engage in His loving devotional service will be
>|admitted to the spiritual world and return to Godhead, not
>|others:
1039|bhaktya mam abhijanati
1040|yavan yas casmi tattvatah
1041|tato mam tattvato jnatva
1042|visate tad-anantaram
1043|"One can understand Me as I am, as the Supreme Personality
>|of Godhead, only by devotional service. And when one is in
>|full consciousness of Me by such devotion, he can enter
>|into the kingdom of God."
1044|Impersonalists cannot understand the Supreme Personality of
>|Godhead; therefore it is not possible for them to enter
>|into the spiritual kingdom of God and return home, back to
>|Godhead. Actually one attains different results by
>|different means. It is not that all achievements are one
>|and the same. Those interested in the four principles of
>|dharma, artha, kama and moksa cannot be compared to those
>|interested in the unalloyed devotional service of the Lord.
>|Srimad-Bhagavatam (1.1.2) therefore says:
1045|dharmah projjhita-kaitavo 'tra paramo nirmatsaranam satam
1046|vedyam vastavam atra vastu siva-dam tapa-trayonmulanam
1047|srimad-bhagavate maha-muni-krte kim va parair isvarah
1048|sadyo hrdy avarudhyate 'tra krtibhih susrusubhis tat-ksanat
1049|"Completely rejecting all religious activities which are
>|materially motivated, this Bhagavata Purana propounds the
>|highest truth, which is understandable by those devotees
>|who are pure in heart. The highest truth is reality
>|distinguished from illusion for the welfare of all. Such
>|truth uproots the threefold miseries. This beautiful
>|Bhagavatam, compiled by the great sage Sri Vyasadeva, is
>|sufficient in itself for God realization. As soon as one
>|attentively and submissively hears the message of
>|Bhagavatam, he becomes attached to the Supreme Lord."
1050|Those who aspire after liberation attempt to merge into the
>|impersonal Brahman. To this end they execute ritualistic
>|religious ceremonies, but Srimad-Bhagavatam considers this
>|a cheating process. Indeed, such people can never dream of
>|returning home, back to Godhead. There is a gulf of
>|difference between the goal of dharma, artha, kama and
>|moksa and the goal of devotional service.
1051|The goddess Durga is the superintending deity of this
>|material world, which is made of material elements. The
>|demigods are simply different directors engaged in
>|operating the departments of material activities, and they
>|are under the influence of the same material energy. Krsna'
>|s internal potencies, however, have nothing to do with the
>|creation of this cosmic material world. The spiritual world
>|and all spiritual activities are under the direction of the
>|internal, spiritual energy, and such activities are
>|performed by Yogamaya, the spiritual energy. Yogamaya is
>|the spiritual or internal energy of the Supreme Personality
>|of Godhead. Those who are interested in being promoted to
>|the spiritual world and engaging in the service of the Lord
>|attain spiritual perfection under the control of Yogamaya.
>|Those who are interested in material promotion engage in
>|ritualistic religious ceremonies and economic development
>|to develop sense gratification. They ultimately attempt to
>|merge into the impersonal existence of the Lord. Such
>|people generally become impersonalists. They are interested
>|in worshiping Lord Siva or Goddess Durga, but their return
>|is one hundred percent materialistic.
1052|Following the example of the gopis, the devotees sometimes
>|worship the goddess Katyayani, but they understand that
>|Katyayani is an incarnation of Yogamaya. The gopis
>|worshiped Katyayani, Yogamaya, to attain Krsna as their
>|husband. On the other hand, it is stated in the Sapta-sati
>|scripture that a ksatriya king named Suratha and a rich
>|vaisya named Samadhi worshiped material nature in the form
>|of Goddess Durga to attain material perfection. If one
>|tries to mingle the worship of Yogamaya with
>|Mahamaya, considering them one and the same, he does not
>|really show very high intelligence. The idea that
>|everything is one is a kind of foolishness indulged in by
>|those with less brain substance. Fools and rascals say that
>|the worship of Yogamaya and Mahamaya is the
>|same. This conclusion is simply the result of mental
>|speculation, and it has no practical effect. In the
>|material world, sometimes one gives an exalted title to an
>|utterly worthless thing; in Bengal this is known as giving
>|a blind child a name like Padmalocana, which means "lotus-
>|eyed." One may foolishly call a blind child Padmalocana,
>|but such an appellation does not bear any meaning.
1053|In the spiritual world the Absolute Lord is always
>|identical with His name, fame, form, qualities and pastimes.
>| Such identity is impossible in the material world, where
>|the name of a person is different from the person himself.
>|The Supreme Lord has many holy names like Paramatma,
>|Brahman and "the creator," but one who worships the Lord as
>|the creator cannot understand the relationship between a
>|devotee and the Lord in the five types of transcendental
>|mellow, nor can he understand the conception of Krsna. One
>|cannot understand the six transcendental opulences of the
>|Lord simply by understanding the Supreme Personality of
>|Godhead as impersonal Brahman.
1054|Impersonal realization of the Absolute Truth is certainly
>|transcendental, but this does not mean that one who has
>|attained this realization can understand the sac-cid-ananda
>|form of the Lord. Similarly, Paramatma realization-
>|realization of the plenary expansion of the Absolute Truth
>|within everyone's heart-is also an incomplete understanding
>|of the Absolute Truth. Even a devotee of the Personality of
>|Godhead Narayana cannot actually understand the
>|transcendental attractive features of Krsna. Indeed, a
>|devotee of Krsna who is attached to the sublime attractive
>|features of the Lord does not consider Narayana very
>|important. When the gopis sometimes saw Krsna in the form
>|of Narayana, they were not very attracted to Him. The
>|gopis never addressed Krsna as Rukmini-ramana. Krsna's
>|devotees in Vrndavana address Him as Radharamana,
>|Nandanandana and Yasodanandana, but not as Vasudeva-nandana
>|or Devaki-nandana. Although according to the material
>|conception Narayana, Rukmini-ramana and Krsna are one and
>|the same, in the spiritual world one cannot use the name
>|Rukmini-ramana or Narayana in place of the name Krsna. If
>|one does so out of a poor fund of knowledge, his mellow
>|with the Lord becomes spiritually faulty and is called
>|rasabhasa, an overlapping of transcendental mellows. The
>|advanced devotee who has actually realized the
>|transcendental features of the Lord will not commit the
>|mistake of creating a rasabhasa situation by using one name
>|for another. Because of the influence of Kali-yuga, there
>|is much rasabhasa in the name of extravagance and liberal-
>|mindedness. Such fanaticism is not very much appreciated by
>|pure devotees.
1055|Madhya 8.91
1056|TEXT 91
1057|TEXT
1058|ye yatha mam prapadyante
1059|tams tathaiva bhajamy aham
1060|mama vartmanuvartante
1061|manusyah partha sarvasah
1062|SYNONYMS
1063|ye-they; yatha-as; mam-unto Me; prapadyante-surrender; tan-
>|unto them; tatha eva-in the same proportion; bhajami-bestow
>|My favor; aham-I; mama-My; vartma-way; anuvartante-follow;
>|manusyah-men; partha-My dear Arjuna; sarvasah-in all
>|respects.
1064|TRANSLATION
1065|"According to Lord Krsna in the Bhagavad-gita [4.11 ],'
>|As all surrender unto Me, I reward them accordingly.
>|Everyone follows My path in all respects, O son of Prtha.'
1066|Madhya 8.92
1067|TEXT 92
1068|TEXT
1069|ei 'preme'ra anurupa na pare bhajite
1070|ataeva 'rni' haya-kahe bhagavate
1071|SYNONYMS
1072|ei-this; premera-of love of God; anurupa-exactly to the
>|proportion; na-not; pare-is able; bhajite-to reciprocate;
>|ataeva-therefore; rni-debtor; haya-becomes; kahe-is stated;
>|bhagavate-in Srimad-Bhagavatam.
1073|TRANSLATION
1074|"In Srimad-Bhagavatam [10.32.22] it is said that Lord Krsna
>|cannot proportionately reciprocate devotional service in
>|the madhurya-rasa; therefore He always remains a debtor to
>|such devotees.
1075|Madhya 8.93
1076|TEXT 93
1077|TEXT
1078|na paraye 'ham niravadya-samyujam
1079|sva-sadhu-krtyam vibudhayusapi vah
1080|ya mabhajan durjara-geha-srnkhalah
1081|samvrscya tad vah pratiyatu sadhuna
1082|SYNONYMS
1083|na-not; paraye-am able; aham-I; niravadya-without duplicity;
>| samyujam-meeting; sva-sadhu-krtyam-your own honest
>|activities; vibudha-ayusa api-even with a duration of life
>|like that of the demigods; vah-you; ya-who; ma-Me; abhajan-
>|have worshiped; durjara-difficult to surmount; geha-of
>|household life; srnkhalah-the chains; samvrscya-cutting off;
>| tat-that; vah-your; pratiyatu-let there be a return;
>|sadhuna-by pious activities.
1084|TRANSLATION
1085|"When the gopis were overwhelmed with dissatisfaction due
>|to Lord Krsna's absence from the rasa-lila, Krsna returned
>|to them and told them, 'My dear gopis, our meeting is
>|certainly free from all material contamination. I must
>|admit that in many lives it would be impossible for Me to
>|repay My debt to you because you have cut off the bondage
>|of family life just to search for Me. Consequently I am
>|unable to repay you. Therefore please be satisfied with
>|your honest activities in this regard.'
1086|Madhya 8.94
1087|TEXT 94
1088|TEXT
1089|yadyapi krsna-saundarya-madhuryera dhurya
1090|vraja-devira sange tanra badaye madhurya
1091|SYNONYMS
1092|yadyapi-although; krsna-saundarya-the beauty of Lord Krsna;
>|madhuryera-of sweetness; dhurya-the supermost; vraja-devira-
>|the gopis; sange-in company with; tanra-His; badaye-
>|increases; madhurya-the sweetness.
1093|TRANSLATION
1094|"Although Krsna's unparalleled beauty is the topmost
>|sweetness of love of Godhead, His sweetness increases
>|unlimitedly when He is in the company of the gopis.
>|Consequently Krsna's exchange of love with the gopis is the
>|topmost perfection of love of Godhead.
1095|PURPORT
1096|Krsna and His devotees become perfectly intimate in
>|conjugal love of Godhead. In other mellows, the Lord and
>|the devotees do not enjoy transcendental bliss as perfectly.
>| The next verse from Srimad-Bhagavatam (10.33.6) will
>|illustrate this verse.
1097|Madhya 8.95
1098|TEXT 95
1099|TEXT
1100|tatratisusubhe tabhir
1101|bhagavan devaki-sutah
1102|madhye maninam haimanam
1103|maha-marakato yatha
1104|SYNONYMS
1105|tatra-there; ati-susubhe-was very beautiful; tabhih-by them;
>| bhagavan-the Supreme Personality of Godhead; devaki-sutah-
>|son of Devaki; madhye-in the midst; maninam-of valuable
>|jewels; haimanam-lined with gold; maha-marakatah-the jewel
>|of the name marakata; yatha-as.
1106|TRANSLATION
1107|" 'Although the son of Devaki, the Supreme Personality of
>|Godhead, is also the reservoir of all kinds of beauty, when
>|He is among the gopis He nonetheless becomes more beautiful,
>| for He resembles a marakata jewel surrounded by gold and
>|other jewels.' "
1108|Madhya 8.96
1109|TEXT 96
1110|TEXT
1111|prabhu kahe,-ei 'sadhyavadhi' suniscaya
1112|krpa kari' kaha, yadi age kichu haya
1113|SYNONYMS
1114|prabhu kahe-Lord Sri Caitanya Mahaprabhu replied; ei-this;
>|sadhya-avadhi-the highest limit of perfection; su-niscaya-
>|certainly; krpa kari'-being merciful to Me; kaha-please
>|speak; yadi-if; age-further; kichu haya-there is something.
1115|TRANSLATION
1116|Lord Caitanya Mahaprabhu replied, "This is certainly the
>|limit of perfection, but please be merciful to Me and speak
>|more if there is more."
1117|Madhya 8.97
1118|TEXT 97
1119|TEXT
1120|raya kahe,-ihara age puche hena jane
1121|eta-dina nahi jani, achaye bhuvane
1122|SYNONYMS
1123|raya kahe-Ramananda Raya replied; ihara age-beyond this
>|point; puche-inquires; hena-such; jane-a person; eta-dina-
>|until this day; nahi jani-I did not know; achaye-there is;
>|bhuvane-within this material world.
1124|TRANSLATION
1125|Raya Ramananda replied, "Until this day I did not know
>|anyone within this material world who could inquire beyond
>|this perfectional stage of devotional service.
1126|Madhya 8.98
1127|TEXT 98
1128|TEXT
1129|inhara madhye radhara prema-'sadhya-siromani'
1130|yanhara mahima sarva-sastrete vakhani
1131|SYNONYMS
1132|inhara madhye-among the loving affairs of the gopis;
>|radhara prema-the love of Godhead of Srimati Radharani;
>|sadhya-siromani-the topmost perfection; yanhara-of which;
>|mahima-the glorification; sarva-sastrete-in every scripture;
>| vakhani-description.
1133|TRANSLATION
1134|"Among the loving affairs of the gopis," Ramananda Raya
>|continued, "Srimati Radharani's love for Sri Krsna is
>|topmost. Indeed, the glories of Srimati Radharani are
>|highly esteemed in all revealed scriptures.
1135|Madhya 8.99
1136|TEXT 99
1137|TEXT
1138|yatha radha priya visnos
1139|tasyah kundam priyam tatha
1140|sarva-gopisu saivaika
1141|visnor atyanta-vallabha
1142|SYNONYMS
1143|yatha-just as; radha-Srimati Radharani; priya-very dear;
>|visnoh-to Lord Krsna; tasyah-Her; kundam-bathing place;
>|priyam-very dear; tatha-so also; sarva-gopisu-among all the
>|gopis; sa-She; eva-certainly; eka-alone; visnoh-of Lord
>|Krsna; atyanta-vallabha-very dear.
1144|TRANSLATION
1145|" 'Just as Srimati Radharani is most dear to Sri Krsna, Her
>|bathing place known [Radha-kunda] is also dear to Him.
>|Among all the gopis, Srimati Radharani is supermost and
>|very dear to Lord Krsna.'
1146|PURPORT
1147|This verse is from the Padma Purana and is included in the
>|Laghu-bhagavatamrta (2.1.45), by Srila Rupa Gosvami. It
>|also appears in Adi-lila, Chapter Four, verse 215, and
>|again in Madhya-lila, Chapter Eighteen, verse 8.
1148|Madhya 8.100
1149|TEXT 100
1150|TEXT
1151|anayaradhito nunam
1152|bhagavan harir isvarah
1153|yan no vihaya govindah
1154|prito yam anayad rahah
1155|SYNONYMS
1156|anaya-by Her; aradhitah-worshiped; nunam-indeed; bhagavan-
>|the Supreme Personality of Godhead; harih-Krsna; isvarah-
>|the Lord; yat-from which; nah-us; vihaya-rejecting;
>|govindah-Lord Sri Krsna; pritah-satisfied; yam-whom; anayat-
>|brought; rahah-a secluded place.
1157|TRANSLATION
1158|"When the gopis began to talk among themselves, they said ,
>| 'Dear friends, the gopi who has been taken away by Krsna
>|to a secluded place must have worshiped the Lord more than
>|anyone else.' "
1159|PURPORT
1160|The name Radha is derived from this verse (Bhag . 10.30.28),
>| from the words anayaradhitah, meaning "by Her the Lord is
>|worshiped." Sometimes the critics of Srimad-Bhagavatam find
>|it difficult to find Radharani's holy name ,
>|but the secret is disclosed here in the word aradhitah,
>|from which the name Radha has come. Of course, the name of
>|Radharani is directly mentioned in other Puranas. This gopi'
>|s worship of Krsna is topmost, and therefore Her name is
>|Radha, or the topmost worshiper.
1161|Madhya 8.101
1162|TEXT 101
1163|TEXT
1164|prabhu kahe-age kaha, sunite pai sukhe
1165|apurvamrta-nadi vahe tomara mukhe
1166|SYNONYMS
1167|prabhu kahe-the Lord said; age-ahead; kaha-please speak;
>|sunite-to hear; pai-I get; sukhe-happiness; apurva-amrta-of
>|unprecedented nectar; nadi-a river; vahe-flows; tomara
>|mukhe-from your mouth.
1168|TRANSLATION
1169|Lord Sri Caitanya Mahaprabhu said, "Please speak on. I am
>|very happy to hear you because a river of unprecedented
>|nectar is flowing from your mouth.
1170|Madhya 8.102
1171|TEXT 102
1172|TEXT
1173|curi kari' radhake nila gopi-ganera dare
1174|anyapeksa haile premera gadhata na sphure
1175|SYNONYMS
1176|curi kari'-stealing; radhake-Srimati Radharani; nila-took
>|away; gopi-ganera-of the gopis; dare-out of fear; anya-
>|apeksa-dependence on others; haile-if there is; premera-of
>|love; gadhata-the intensity; na-not; sphure-manifests.
1177|TRANSLATION
1178|"During the rasa dance Sri Krsna did not exchange loving
>|affairs with Srimati Radharani due to the presence of the
>|other gopis. Because of the dependence of the others, the
>|intensity of love between Radha and Krsna was not manifest.
>|Therefore He stole Her away.
1179|PURPORT
1180|Out of fear of the other gopis, Lord Sri Krsna took Srimati
>|Radharani to a secluded place. In this regard, the verse
>|kamsarir api (verse 106 in this chapter) will be quoted
>|from the Gita-govinda of Jayadeva Gosvami.
1181|Madhya 8.103
1182|TEXT 103
1183|TEXT
1184|radha lagi' gopire yadi saksat kare tyaga
1185|tabe jani,-radhaya krsnera gadha-anuraga
1186|SYNONYMS
1187|radha lagi'-for the sake of Srimati Radharani; gopire-the
>|gopis; yadi-if; saksat-directly; kare-does; tyaga-rejection;
>| tabe-then; jani-we can understand; radhaya-in Srimati
>|Radharani; krsnera-of Lord Krsna; gadha-intense; anuraga-
>|affection.
1188|TRANSLATION
1189|"If Lord Krsna rejected the company of the other gopis for
>|Srimati Radharani, we can understand that Lord Sri Krsna
>|has intense affection for Her."
1190|Madhya 8.104
1191|TEXT 104
1192|TEXT
1193|raya kahe,-tabe suna premera mahima
1194|tri-jagate radha-premera nahika upama
1195|SYNONYMS
1196|raya kahe-Ramananda Raya replied; tabe-then; suna-please
>|hear; premera-of that love; mahima-the glories; tri-jagate-
>|within the three worlds; radha-premera-of the loving
>|affairs of Srimati Radharani; nahika-there is not; upama-
>|comparison.
1197|TRANSLATION
1198|Ramananda Raya continued, "Please therefore hear from me
>|about the glories of Srimati Radharani's loving affairs.
>|They are beyond compare within these three worlds.
1199|Madhya 8.105
1200|TEXT 105
1201|TEXT
1202|gopi-ganera rasa-nrtya-mandali chadiya
1203|radha cahi' vane phire vilapa kariya
1204|SYNONYMS
1205|gopi-ganera-of the gopis; rasa-nrtya-of rasa dancing;
>|mandali-the circle; chadiya-rejecting; radha-Srimati
>|Radharani; cahi'-desiring; vane-in the forest; phire-
>|wanders; vilapa-lamentation; kariya-doing.
1206|TRANSLATION
1207|"Finding Herself treated equally with all the other gopis,
>|Srimati Radharani displayed Her tricky behavior and left
>|the circle of the rasa dance. Missing Srimati Radharani's
>|presence, Krsna became very unhappy and began to lament and
>|wander throughout the forest to search Her out.
1208|Madhya 8.106
1209|TEXT 106
1210|TEXT
1211|kamsarir api samsara-
1212|vasana-baddha-srnkhalam
1213|radham adhaya hrdaye
1214|tatyaja vraja-sundarih
1215|SYNONYMS
1216|kamsa-arih-the enemy of Kamsa; api-moreover; samsara-vasana-
>|desirous of the essence of enjoyment (rasa-lila); baddha-
>|srnkhalam-being perfectly attracted to such activities;
>|radham-Srimati Radharani; adhaya-taking; hrdaye-within the
>|heart; tatyaja-left aside; vraja-sundarih-the other
>|beautiful gopis.
1217|TRANSLATION
1218|" 'Lord Krsna, the enemy of Kamsa, took Srimati Radharani
>|within His heart, for He desired to dance with Her. Thus He
>|left the arena of the rasa dance and the company of all the
>|other beautiful damsels of Vraja. '
1219|Madhya 8.107
1220|TEXT 107
1221|TEXT
1222|itas tatas tam anusrtya radhikam
1223|ananga-bana-vrana-khinna-manasah
1224|krtanutapah sa kalinda-nandini
1225|tatanta-kunje visasada madhavah
1226|SYNONYMS
1227|itah tatah-hither and thither; tam-Her; anusrtya-searching
>|out; radhikam-Srimati Radharani; ananga-of Cupid; bana-
>|vrana-by a wound from the arrow; khinna-manasah-whose heart
>|is injured; krta-anutapah-repentant for misbehavior; sah-He
>|(Lord Krsna); kalinda-nandini-of the river Yamuna; tata-
>|anta-on the edge of the bank; kunje-in the bushes; visasada-
>|lamented; madhavah-Lord Krsna.
1228|TRANSLATION
1229|" 'Being afflicted by the arrow of Cupid and unhappily
>|regretting His mistreating Radharani, Madhava, Lord
>|Krsna, began to search for Srimati Radharani along the
>|banks of the Yamuna River. When He failed to find Her, He
>|entered the bushes of Vrndavana and began to lament.'
1230|PURPORT
1231|These two verses are from the Gita-govinda (3.1, 2),
>|written by Jayadeva Gosvami.
1232|Madhya 8.108
1233|TEXT 108
1234|TEXT
1235|ei dui-slokera artha vicarile jani
1236|vicarite uthe yena amrtera khani
1237|SYNONYMS
1238|ei-these; dui-two; slokera-of the verses; artha-the
>|meanings; vicarile-if considering; jani-I can understand;
>|vicarite-while considering; uthe-arises; yena-like; amrtera-
>|of nectar; khani-a mine.
1239|TRANSLATION
1240|"Simply by considering these two verses one can understand
>|what nectar there is in such dealings. It is exactly like
>|freeing a mine of nectar.
1241|Madhya 8.109
1242|TEXT 109
1243|TEXT
1244|sata-koti gopi-sange rasa-vilasa
1245|tara madhye eka-murtye rahe radha-pasa
1246|SYNONYMS
1247|sata-koti-hundreds of thousands; gopi-sange-with the gopis;
>|rasa-vilasa-dancing in the rasa dance; tara madhye-among
>|them; eka-murtye-by one of His transcendental forms; rahe-
>|remains; radha-pasa-by the side of Srimati Radharani.
1248|TRANSLATION
1249|"Although Krsna was in the midst of hundreds of thousands
>|of gopis during the rasa dance, He still kept Himself in
>|one of His transcendental forms by the side of Srimati
>|Radharani.
1250|Madhya 8.110
1251|TEXT 110
1252|TEXT
1253|sadharana-preme dekhi sarvatra 'samata'
1254|radhara kutila-preme ha-ila 'vamata'
1255|SYNONYMS
1256|sadharana-preme-in general love of Godhead; dekhi-we see;
>|sarvatra-everywhere; samata-equality; radhara-of Srimati
>|Radharani; kutila-preme-in the crooked love of Godhead; ha-
>|ila-there was; vamata-opposition.
1257|TRANSLATION
1258|"Lord Krsna is equal to everyone in His general dealings,
>|but due to the conflicting ecstatic love of Srimati
>|Radharani, there were opposing elements.
1259|Madhya 8.111
1260|TEXT 111
1261|TEXT
1262|aher iva gatih premnah
1263|svabhava-kutila bhavet
1264|ato hetor ahetos ca
1265|yunor mana udancati
1266|SYNONYMS
1267|aheh-of the snake; iva-like; gatih-the movement; premnah-of
>|the loving affairs; svabhava-by nature; kutila-crooked;
>|bhavet-is; atah-therefore; hetoh-from some cause; ahetoh-
>|from the absence of a cause; ca-and; yunoh-of the young
>|couple; manah-anger; udancati-appears.
1268|TRANSLATION
1269|" 'The progress of loving affairs between a young boy and a
>|young girl is like the movement of a snake. On account of
>|this, two types of anger arise between a young boy and girl-
>|anger with cause and anger without cause.'
1270|PURPORT
1271|During the rasa dance, one form of Krsna was between every
>|two gopis. But by the side of Srimati Radharani there was
>|only one Krsna. Although this was the case, Srimati
>|Radharani still manifested disagreement with Krsna. This
>|verse is from the Ujjvala-nilamani (Srngara-bheda-kathana
>|102), written by Srila Rupa Gosvami.
1272|Madhya 8.112
1273|TEXT 112
1274|TEXT
1275|krodha kari' rasa chadi' gela mana kari'
1276|tanre na dekhiya vyakula haila sri-hari
1277|SYNONYMS
1278|krodha kari'-becoming angry; rasa chadi'-leaving the rasa
>|dance; gela-went; mana kari'-being resentful; tanre-Srimati
>|Radharani; na dekhiya-not seeing; vyakula-very anxious;
>|haila-became; sri-hari-Lord Krsna.
1279|TRANSLATION
1280|"When Radharani left the rasa dance out of anger and
>|resentment, Lord Sri Krsna became very anxious because He
>|could not see Her.
1281|Madhya 8.113
1282|TEXT 113
1283|TEXT
1284|samyak-sara vasana krsnera rasa-lila
1285|rasa-lila-vasanate radhika srnkhala
1286|SYNONYMS
1287|samyak-sara-the complete and essential; vasana-desire;
>|krsnera-of Lord Krsna; rasa-lila-the dancing in the rasa-
>|lila; rasa-lila-vasanate-in the desire to dance the rasa
>|dance; radhika-Srimati Radharani; srnkhala-the medium of
>|bondage.
1288|TRANSLATION
1289|"Lord Krsna's desire in the rasa-lila circle is perfectly
>|complete, but Srimati Radharani is the binding link in that
>|desire.
1290|Madhya 8.114
1291|TEXT 114
1292|TEXT
1293|tanha vinu rasa-lila nahi bhaya citte
1294|mandali chadiya gela radha anvesite
1295|SYNONYMS
1296|tanha vinu-without Her; rasa-lila-the rasa dance; nahi-not;
>|bhaya-illuminates; citte-within the heart; mandali chadiya-
>|leaving the circle of the rasa dance; gela-went; radha-
>|Srimati Radharani; anvesite-to search for.
1297|TRANSLATION
1298|"The rasa dance does not shine in the heart of Krsna
>|without Srimati Radharani. Therefore, He also gave up the
>|circle of the rasa dance and went out to search for Her.
1299|Madhya 8.115
1300|TEXT 115
1301|TEXT
1302|itas-tatah bhrami' kahan radha na pana
1303|visada karena kama-bane khinna hana
1304|SYNONYMS
1305|itah-tatah-here and there; bhrami'-wandering; kahan-
>|anywhere; radha-Srimati Radharani; na-not; pana-finding;
>|visada-lamentation; karena-does; kama-bane-by the arrow of
>|Cupid; khinna-hurt; hana-becoming.
1306|TRANSLATION
1307|"When Krsna went out to search for Srimati Radharani, He
>|wandered here and there. But not finding Her, He became
>|afflicted by the arrow of Cupid and began to lament.
1308|Madhya 8.116
1309|TEXT 116
1310|TEXT
1311|sata-koti-gopite nahe kama-nirvapana
1312|tahatei anumani sri-radhikara guna
1313|SYNONYMS
1314|sata-koti-hundreds and thousands; gopite-in the midst of
>|gopis; nahe-there is not; kama-nirvapana-satisfaction of
>|lust; tahatei-by that way; anumani-we can imagine; sri-
>|radhikara guna-the transcendental quality of Srimati
>|Radharani.
1315|TRANSLATION
1316|"Since Krsna's lusty desires were not satisfied even in the
>|midst of hundreds of thousands of gopis and He was thus
>|searching after Srimati Radharani, we can easily imagine
>|how transcendentally qualified She is."
1317|Madhya 8.117
1318|TEXT 117
1319|TEXT
1320|prabhu kahe-ye lagi' ailama toma-sthane
1321|sei saba tattva-vastu haila mora jnane
1322|SYNONYMS
1323|prabhu kahe-the Lord said; ye lagi'-for the matter of which;
>| ailama-I have come; toma-sthane-to your place; sei saba-
>|all those; tattva-vastu-objects of truth; haila-were; mora-
>|My; jnane-in knowledge.
1324|TRANSLATION
1325|After hearing this, Lord Caitanya Mahaprabhu said to
>|Ramananda Raya, "That for which I have come to your
>|residence has now become an object of truth in My knowledge.
1326|Madhya 8.118
1327|TEXT 118
1328|TEXT
1329|ebe se janilun sadhya-sadhana-nirnaya
1330|age ara ache kichu, sunite mana haya
1331|SYNONYMS
1332|ebe-now; se-that; janilun-I have understood; sadhya-of the
>|ultimate goal; sadhana-and of the process; nirnaya-the
>|ascertainment; age-ahead; ara-more; ache-there is; kichu-
>|something; sunite-to hear; mana-the mind; haya-it is.
1333|TRANSLATION
1334|"Now I have come to understand the sublime goal of life and
>|the process of achieving it. Nevertheless, I think that
>|there is something more ahead, and My mind is desiring to
>|have it.
1335|Madhya 8.119
1336|TEXT 119
1337|TEXT
1338|'krsnera svarupa' kaha 'radhara svarupa'
1339|'rasa' kon tattva, 'prema'-kon tattva-rupa
1340|SYNONYMS
1341|krsnera-of Lord Krsna; svarupa-the transcendental features;
>|kaha-speak; radhara-of Srimati Radharani; svarupa-the
>|transcendental features; rasa-mellows; kon-what; tattva-
>|that truth; prema-love of Godhead; kon-what; tattva-rupa-
>|actual form.
1342|TRANSLATION
1343|"Kindly explain the transcendental features of Krsna and
>|Srimati Radharani. Also explain the truth of transcendental
>|mellows and the transcendental form of love of Godhead.
1344|Madhya 8.120
1345|TEXT 120
1346|TEXT
1347|krpa kari' ei tattva kaha ta' amare
1348|toma-vina keha iha nirupite nare
1349|SYNONYMS
1350|krpa kari'-showing your mercy; ei tattva-all these truths;
>|kaha-explain; ta'-certainly; amare-unto Me; toma-vina-
>|except for you; keha-someone; iha-this; nirupite-to
>|explain; nare-not able.
1351|TRANSLATION
1352|"Kindly explain all these truths to Me. But for yourself,
>|no one can do so."
1353|Madhya 8.121
1354|TEXT 121
1355|TEXT
1356|raya kahe,-iha ami kichui na jani
1357|tumi yei kahao, sei kahi ami vani
1358|SYNONYMS
1359|raya kahe-Ramananda Raya said; iha-this; ami-I; kichui-
>|something; na-not; jani-know; tumi-You; yei-whatever; kahao-
>|make me say; sei-those; kahi-speak; ami-I; vani-words.
1360|TRANSLATION
1361|Sri Ramananda Raya replied, "I do not know anything about
>|this. I simply vibrate the sound You make me speak.
1362|Madhya 8.122
1363|TEXT 122
1364|TEXT
1365|tomara siksaya padi yena suka-patha
1366|saksat isvara tumi, ke bujhe tomara nata
1367|SYNONYMS
1368|tomara siksaya-by Your instruction; padi-I recite; yena-
>|like; suka-patha-the reciting of a parrot; saksat-directly;
>|isvara-the Supreme Personality of Godhead; tumi-You; ke-who;
>| bujhe-can understand; tomara-Your; nata-dramatic
>|performance.
1369|TRANSLATION
1370|"I simply repeat like a parrot whatever instructions You
>|have given me. You are the Supreme Personality of Godhead
>|Himself. Who can understand Your dramatic performances?
1371|Madhya 8.123
1372|TEXT 123
1373|TEXT
1374|hrdaye prerana kara, jihvaya kahao vani
1375|ki kahiye bhala-manda, kichui na jani
1376|SYNONYMS
1377|hrdaye-within the heart; prerana-direction; kara-You give;
>|jihvaya-on the tongue; kahao-You make me speak; vani-words;
>|ki-what; kahiye-I am speaking; bhala-manda-good or bad;
>|kichui-something; na-not; jani-I know.
1378|TRANSLATION
1379|"You inspire me within the heart and make me speak with the
>|tongue. I do not know whether I am speaking well or badly."
1380|Madhya 8.124
1381|TEXT 124
1382|TEXT
1383|prabhu kahe,-mayavadi ami ta' sannyasi
1384|bhakti-tattva nahi jani, mayavade bhasi
1385|SYNONYMS
1386|prabhu kahe-the Lord said; mayavadi-a follower of the
>|Mayavada philosophy; ami-I; ta'-certainly; sannyasi-one in
>|the renounced order of life; bhakti-tattva-the truths of
>|transcendental loving service; nahi-not; jani-I know;
>|mayavade-in the philosophy of impersonalism; bhasi-I float.
1387|TRANSLATION
1388|Lord Caitanya Mahaprabhu said, "I am a Mayavadi in the
>|renounced order of life, and I do not even know what
>|transcendental loving service to the Lord is. I simply
>|float in the ocean of Mayavada philosophy.
1389|Madhya 8.125
1390|TEXT 125
1391|TEXT
1392|sarvabhauma-sange mora mana nirmala ha-ila
1393|'krsna-bhakti-tattva kaha,' tanhare puchila
1394|SYNONYMS
1395|sarvabhauma-sange-in the company of Sarvabhauma Bhattacarya;
>| mora-My; mana-mind; nirmala-clarified; ha-ila-became;
>|krsna-bhakti-tattva-the truths of transcendental loving
>|service to Krsna; kaha-please explain; tanhare-to him;
>|puchila-I inquired.
1396|TRANSLATION
1397|"Due to the association of Sarvabhauma Bhattacarya, My mind
>|has been enlightened. Therefore I have asked
>|Sarvabhauma Bhattacarya about the truths of transcendental
>|loving service to Krsna.
1398|Madhya 8.126
1399|TEXT 126
1400|TEXT
1401|tenho kahe-ami nahi jani krsna-katha
1402|sabe ramananda jane, tenho nahi etha
1403|SYNONYMS
1404|tenho kahe-he replied; ami-I; nahi-not; jani-know; krsna-
>|katha-topics of Lord Krsna; sabe-all; ramananda-Ramananda
>|Raya; jane-knows; tenho-he; nahi-not; etha-here.
1405|TRANSLATION
1406|"Sarvabhauma Bhattacarya told me, 'I do not actually know
>|about the topics of Lord Krsna. They are all known only to
>|Ramananda Raya, but he is not present here.' "
1407|Madhya 8.127
1408|TEXT 127
1409|TEXT
1410|tomara thani ailana tomara mahima suniya
1411|tumi more stuti kara 'sannyasi' janiya
1412|SYNONYMS
1413|tomara thani-to your presence; ailana-I have come; tomara-
>|your; mahima-glories; suniya-hearing; tumi-you; more-Me;
>|stuti-praising; kara-do; sannyasi-a person in the renounced
>|order of life; janiya-knowing as.
1414|TRANSLATION
1415|Lord Sri Caitanya Mahaprabhu continued, "After hearing
>|about your glories, I have come to your place. But you are
>|offering Me words of praise out of respect for a sannyasi,
>|one in the renounced order of life.
1416|PURPORT
1417|Srila Bhaktisiddhanta Sarasvati Thakura explains that a
>|mundane person, being enriched by mundane opulences, must
>|always know that the transcendental opulences of the
>|advanced devotees are far more important than the
>|materialistic opulences of a person like himself. A
>|materialistic person with material opulences should not be
>|very proud or puffed up before a transcendental devotee. If
>|one approaches a transcendental devotee on the strength of
>|one's material heritage, opulence, education and beauty and
>|does not offer respect to the advanced devotee of the Lord,
>|the Vaisnava devotee may offer formal respects to such a
>|materially puffed-up person, but he may not deliver
>|transcendental knowledge to him. Indeed, the devotee sees
>|him as a non-brahmana or sudra. Such a puffed-up person
>|cannot understand the science of Krsna. A proud person is
>|deceived in transcendental life and, despite having
>|attained a human form, will again glide into hellish
>|conditions. By His personal example, Sri Caitanya
>|Mahaprabhu explains how one should be submissive and humble
>|before a Vaisnava, even though one may be situated on a
>|high platform. Such is the teaching of Sri Caitanya
>|Mahaprabhu as the acarya of the world, the supreme
>|spiritual master and teacher.
1418|Madhya 8.128
1419|TEXT 128
1420|TEXT
1421|kiba vipra, kiba nyasi, sudra kene naya
1422|yei krsna-tattva-vetta, sei 'guru' haya
1423|SYNONYMS
1424|kiba-whether; vipra-a brahmana; kiba-whether; nyasi-a
>|sannyasi; sudra-a sudra; kene-why; naya-not; yei-anyone who;
>| krsna-tattva-vetta-a knower of the science of Krsna; sei-
>|that person; guru-the spiritual master; haya-is.
1425|TRANSLATION
1426|"Whether one is a brahmana, a sannyasi or a sudra-
>|regardless of what he is-he can become a spiritual master
>|if he knows the science of Krsna."
1427|PURPORT
1428|This verse is very important to the Krsna consciousness
>|movement. In his Amrta-pravaha-bhasya, Srila Bhaktivinoda
>|Thakura explains that one should not think that because Sri
>|Caitanya Mahaprabhu was born a brahmana and was situated in
>|the topmost spiritual order as a sannyasi, it was improper
>|for Him to receive instructions from Srila Ramananda Raya,
>|who belonged to the sudra caste. To clarify this matter,
>|Sri Caitanya Mahaprabhu informed Ramananda Raya that
>|knowledge of Krsna consciousness is more important than
>|caste. In the system of varnasrama-dharma there are various
>|duties for the brahmanas, ksatriyas, vaisyas and sudras.
>|Actually the brahmana is supposed to be the spiritual
>|master of all other varnas, or sects, but as far as Krsna
>|consciousness is concerned, everyone is capable of becoming
>|a spiritual master because knowledge in Krsna consciousness
>|is on the platform of the spirit soul. To spread Krsna
>|consciousness, one need only be cognizant of the science of
>|the spirit soul. It does not matter whether one is a
>|brahmana, ksatriya, vaisya, sudra, sannyasi, grhastha or
>|whatever. If one simply understands this science, he can
>|become a spiritual master.
1429|It is stated in the Hari-bhakti-vilasa that one should not
>|accept initiation from a person who is not in the
>|brahminical order if there is a fit person in the
>|brahminical order present. This instruction is meant for
>|those who are overly dependent on the mundane social order
>|and is suitable for those who want to remain in mundane
>|life. If one understands the truth of Krsna consciousness
>|and seriously desires to attain transcendental knowledge
>|for the perfection of life, he can accept a spiritual
>|master from any social status, provided the spiritual
>|master is fully conversant with the science of Krsna. Srila
>|Bhaktisiddhanta Sarasvati Thakura also states that although
>|one is situated as a brahmana, ksatriya, vaisya, sudra,
>|brahmacari, vanaprastha, grhastha or sannyasi, if he is
>|conversant in the science of Krsna he can become a
>|spiritual master as vartma-pradarsaka-guru, diksa-guru or
>|siksa-guru. The spiritual master who first gives
>|information about spiritual life is called the vartma-
>|pradarsaka-guru, the spiritual master who initiates
>|according to the regulations of the sastras is called the
>|diksa-guru, and the spiritual master who gives instructions
>|for elevation is called the siksa-guru. Factually the
>|qualifications of a spiritual master depend on his
>|knowledge of the science of Krsna. It does not matter
>|whether he is a brahmana, ksatriya, sannyasi or sudra. This
>|injunction given by Sri Caitanya Mahaprabhu is not at all
>|against the injunctions of the sastras. In the Padma Purana
>|it is said:
1430|na sudrah bhagavad-bhaktas
1431|te 'pi bhagavatottamah
1432|sarva-varnesu te sudra
1433|ye na bhakta janardane
1434|One who is actually advanced in spiritual knowledge of
>|Krsna is never a sudra, even though he may have been born
>|in a sudra family. However, even if a vipra, or brahmana,
>|is very expert in the six brahminical activities (pathana,
>|pathana, yajana, yajana, dana, pratigraha) and is also well
>|versed in the Vedic hymns, he cannot become a spiritual
>|master unless he is a Vaisnava. But if one is born in the
>|family of candalas yet is well versed in Krsna
>|consciousness, he can become a guru. These are the sastric
>|injunctions, and strictly following these injunctions, Sri
>|Caitanya Mahaprabhu, as a grhastha named Sri Visvambhara,
>|was initiated by a sannyasi-guru named Isvara Puri.
>|Similarly, Sri Nityananda Prabhu was initiated by
>|Madhavendra Puri, a sannyasi. According to others, however,
>|He was initiated by Laksmipati Tirtha. Advaita Acarya,
>|although a grhastha, was initiated by Madhavendra Puri, and
>|Sri Rasikananda, although born in a brahmana family, was
>|initiated by Sri Syamananda Prabhu, who was not born in a
>|caste brahmana family. There are many instances in which a
>|born brahmana took initiation from a person who was not
>|born in a brahmana family. The brahminical symptoms are
>|explained in Srimad-Bhagavatam (7.11.35), wherein it is
>|stated:
1435|yasya yal-laksanam proktam
1436|pumso varnabhivyanjakam
1437|yad anyatrapi drsyeta
1438|tat tenaiva vinirdiset
1439|If a person is born in a sudra family but has all the
>|qualities of a spiritual master, he should be accepted not
>|only as a brahmana but as a qualified spiritual master also.
>| This is also the instruction of Sri Caitanya Mahaprabhu.
>|Srila Bhaktisiddhanta Sarasvati Thakura therefore
>|introduced the sacred thread ceremony for all Vaisnavas
>|according to the rules and regulations.
1440|Sometimes a Vaisnava who is a bhajananandi does not take
>|the savitra-samskara (sacred thread initiation), but this
>|does not mean that this system should be used for preaching
>|work. There are two kinds of Vaisnavas-bhajananandi and
>|gosthy-anandi. A bhajananandi is not interested in
>|preaching work, but a gosthy-anandi is interested in
>|spreading Krsna consciousness to benefit the people and
>|increase the number of Vaisnavas. A Vaisnava is understood
>|to be above the position of a brahmana. As a preacher, he
>|should be recognized as a brahmana; otherwise there may be
>|a misunderstanding of his position as a Vaisnava. However,
>|a Vaisnava brahmana is not selected on the basis of his
>|birth but according to his qualities. Unfortunately, those
>|who are unintelligent do not know the difference between a
>|brahmana and a Vaisnava. They are under the impression that
>|unless one is a brahmana he cannot be a spiritual master.
>|For this reason only, Sri Caitanya Mahaprabhu makes the
>|statement in this verse:
1441|kiba vipra, kiba nyasi, sudra kene naya
1442|yei krsna-tattva-vetta, sei 'guru' haya
1443|If one becomes a guru, he is automatically a brahmana.
>|Sometimes a caste guru says that ye krsna-tattva-vetta, sei
>|guru haya means that one who is not a brahmana may become a
>|siksa-guru or a vartma-pradarsaka-guru but not an initiator
>|guru. According to such caste gurus, birth and family ties
>|are considered foremost. However, the hereditary
>|consideration is not acceptable to Vaisnavas. The word guru
>|is equally applicable to the vartma-pradarsaka-guru, siksa-
>|guru and diksa-guru. Unless we accept the principle
>|enunciated by Sri Caitanya Mahaprabhu, this Krsna
>|consciousness movement cannot spread all over the world.
>|According to Sri Caitanya Mahaprabhu's intentions:
>|prthivite ache yata nagaradi-grama sarvatra pracara haibe
>|mora nama. Sri Caitanya Mahaprabhu's cult must be preached
>|all over the world. This does not mean that people should
>|take to His teachings and remain sudras or candalas. As
>| soon as one is trained as a pure Vaisnava, he must be
>|accepted as a bona fide brahmana. This is the essence of
>|Sri Caitanya Mahaprabhu's instructions in this verse.
1444|Madhya 8.129
1445|TEXT 129
1446|TEXT
1447|'sannyasi' baliya more na kariha vancana
1448|krsna-radha-tattva kahi' purna kara mana
1449|SYNONYMS
1450|sannyasi-a person in the renounced order of life; baliya-
>|taking as; more-Me; na kariha-do not do; vancana-cheating;
>|krsna-radha-tattva-the truth about Radha-Krsna; kahi'-
>|describing; purna-complete; kara-make; mana-my mind.
1451|TRANSLATION
1452|Sri Caitanya Mahaprabhu continued, "Please do not try to
>|cheat me, thinking of Me as a learned sannyasi. Please
>|satisfy My mind by just describing the truth of Radha and
>|Krsna."
1453|Madhya 8.130-131
1454|TEXTS 130-131
1455|TEXT
1456|yadyapi raya-premi, maha-bhagavate
1457|tanra mana krsna-maya nare acchadite
1458|tathapi prabhura iccha-parama prabala
1459|janileha rayera mana haila talamala
1460|SYNONYMS
1461|yadyapi-although; raya-Ramananda Raya; premi-a great lover
>|of Krsna; maha-bhagavate-a topmost devotee; tanra-his; mana-
>|mind; krsna-maya-the illusory energy of Krsna; nare-not
>|able; acchadite-to cover; tathapi-still; prabhura iccha-the
>|Lord's desire; parama prabala-very intense; janileha-even
>|though it was known; rayera mana-the mind of Ramananda Raya;
>| haila-there was; talamala-agitation.
1462|TRANSLATION
1463|Sri Ramananda Raya was a great devotee of the Lord and a
>|lover of God, and although his mind could not be covered by
>|Krsna's illusory energy, and although he could understand
>|the mind of the Lord, which was very strong and intense,
>|Ramananda's mind became a little agitated.
1464|PURPORT
1465|The perfect devotee always acts according to the desires of
>|the Supreme Personality of Godhead. But a materialistic man
>|is carried away by the waves of the material energy. Srila
>|Bhaktivinoda Thakura has said, mayara vase, yaccha bhese',
>|khaccha habudubu, bhai. A person under the grip of the
>|material energy is carried away by the waves of that
>|illusory energy. In other words, a person in the material
>|world is a servant of maya. However, a person in the
>|spiritual energy is a servant of the Supreme Personality of
>|Godhead. Although Ramananda Raya knew that nothing was
>|unknown to Sri Caitanya Mahaprabhu, he nonetheless began to
>|speak further on the subject because the Lord desired it.
1466|Madhya 8.132
1467|TEXT 132
1468|TEXT
1469|raya kahe,-"ami-nata, tumi-sutra-dhara
1470|yei mata nacao, taiche cahi nacibara
1471|SYNONYMS
1472|raya kahe-Ramananda Raya replied; ami-I; nata-dancer; tumi-
>|You; sutra-dhara-the puller of the strings; yei-whatever;
>|mata-way; nacao-You make me dance; taiche-in that way; cahi-
>|I want; nacibara-to dance.
1473|TRANSLATION
1474|Sri Ramananda Raya said, "I am just a dancing puppet, and
>|You pull the strings. Whichever way You make me dance, I
>|will dance.
1475|Madhya 8.133
1476|TEXT 133
1477|TEXT
1478|mora jihva-vina-yantra, tumi-vina-dhari
1479|tomara mane yei uthe, tahai uccari
1480|SYNONYMS
1481|mora jihva-my tongue; vina-yantra-a stringed instrument;
>|tumi-You; vina-dhari-the player of the stringed instrument;
>|tomara mane-in Your mind; yei uthe-whatever arises; tahai-
>|that; uccari-I vibrate.
1482|TRANSLATION
1483|"My dear Lord, my tongue is just like a stringed instrument,
>| and You are its player. Therefore I simply vibrate
>|whatever arises in Your mind."
1484|Madhya 8.134
1485|TEXT 134
1486|TEXT
1487|parama isvara krsna-svayam bhagavan
1488|sarva-avatari, sarva-karana-pradhana
1489|SYNONYMS
1490|parama-supreme; isvara-controller; krsna-Lord Krsna; svayam-
>|personally; bhagavan-the Supreme Personality of Godhead;
>|sarva-avatari-the source of all incarnations; sarva-karana-
>|pradhana-the supreme cause of all causes.
1491|TRANSLATION
1492|Ramananda Raya then began to speak on krsna-tattva. "Krsna
>|is the Supreme Personality of Godhead," he said. "He is
>|personally the original Godhead, the source of all
>|incarnations and the cause of all causes.
1493|Madhya 8.135
1494|TEXT 135
1495|TEXT
1496|ananta vaikuntha, ara ananta avatara
1497|ananta brahmanda ihan,-sabara adhara
1498|SYNONYMS
1499|ananta vaikuntha-innumerable Vaikuntha planets; ara-and;
>|ananta avatara-innumerable incarnations; ananta brahmanda-
>|innumerable universes; ihan-in this material world; sabara-
>|of all of them; adhara-the resting place.
1500|TRANSLATION
1501|"There are innumerable Vaikuntha planets as well as
>|innumerable incarnations. In the material world also there
>|are innumerable universes, and Krsna is the supreme resting
>|place for all of them.
1502|Madhya 8.136
1503|TEXT 136
1504|TEXT
1505|sac-cid-ananda-tanu, vrajendra-nandana
1506|sarvaisvarya-sarvasakti-sarvarasa-purna
1507|SYNONYMS
1508|sat-cit-ananda-tanu-Krsna's body is transcendental, full of
>|knowledge, bliss and eternity; vrajendra-nandana-the son of
>|Maharaja Nanda; sarva-aisvarya-all opulences; sarva-sakti-
>|all potencies; sarva-rasa-purna-the reservoir of all
>|transcendental mellows.
1509|TRANSLATION
1510|"The transcendental body of Sri Krsna is eternal and full
>|of bliss and knowledge. He is the son of Nanda Maharaja. He
>|is full of all opulences and potencies, as well as all
>|spiritual mellows.
1511|Madhya 8.137
1512|TEXT 137
1513|TEXT
1514|isvarah paramah krsnah
1515|sac-cid-ananda-vigrahah
1516|anadir adir govindah
1517|sarva-karana-karanam
1518|SYNONYMS
1519|isvarah-the controller; paramah-supreme; krsnah-Lord Krsna;
>|sat-eternal existence; cit-absolute knowledge; ananda-
>|absolute bliss; vigrahah-whose form; anadih-without
>|beginning; adih-the origin of everything; govindah-a name
>|of Lord Krsna; sarva-all; karana-of causes; karanam-He is
>|the original cause.
1520|TRANSLATION
1521|" 'Krsna, who is known as Govinda, is the supreme
>|controller. He has an eternal, blissful, spiritual body. He
>|is the origin of all. He has no other origin, for He is the
>|prime cause of all causes.'
1522|PURPORT
1523|This verse is from the Brahma-samhita (5.1).
1524|Madhya 8.138
1525|TEXT 138
1526|TEXT
1527|vrndavane 'aprakrta navina madana'
1528|kama-gayatri kama-bije yanra upasana
1529|SYNONYMS
1530|vrndavane-in Vrndavana; aprakrta-spiritual; navina-new;
>|madana-Cupid; kama-gayatri-hymns of desire; kama-bije-by
>|the spiritual seed of desire called klim; yanra-of whom;
>|upasana-the worship.
1531|TRANSLATION
1532|"In the spiritual realm of Vrndavana, Krsna is the
>|spiritual ever-fresh Cupid. He is worshiped by the
>|chanting of the Kama-gayatri mantra with the spiritual
>|seed klim.
1533|PURPORT
1534|This Vrndavana is described in the Brahma-samhita (5.56) in
>|this way:
1535|sriyah kantah kantah parama-purusah kalpa-taravo
1536|druma bhumis cintamani-gana-mayi toyam amrtam
1537|katha ganam natyam gamanam api vamsi priya-sakhi
1538|cid-anandam jyotih param api tad asvadyam api ca
1539|sa yatra ksirabdhih sravati surabhibhyas ca su-mahan
1540|nimesardhakhyo va vrajati na hi yatrapi samayah
1541|bhaje svetadvipam tam aham iha golokam iti yam
1542|vidantas te santah ksiti-virala-carah katipaye
1543|The spiritual realm of Vrndavana is always spiritual. The
>|goddess of fortune and the gopis are always present there.
>|They are Krsna's beloveds, and all of them are as spiritual
>|as Krsna. In Vrndavana, Krsna is the Supreme Person and is
>|the husband of all the gopis and the goddess of fortune.
>|The trees in Vrndavana are wish-fulfilling trees. The land
>|is made of touchstone, and the water is nectar. Words are
>|musical vibrations, and all movements are dancing. The
>|flute is the Lord's constant companion. The planet Goloka
>|Vrndavana is self-luminous like the sun and is full of
>|spiritual bliss. The perfection of life lies in tasting
>|that spiritual existence; therefore everyone should
>|cultivate its knowledge. In Vrndavana, spiritual cows are
>|always supplying spiritual milk. Not a single moment is
>|wasted there-in other words, there is no past, present or
>|future. Not a single particle of time is wasted. Within
>|this material universe, the devotees worship that
>|transcendental abode as Goloka Vrndavana. Lord Brahma
>|himself said, "Let me worship that spiritual land where
>|Krsna is present." This transcendental Vrndavana is not
>|appreciated by those who are not devotees or self-realized
>|souls because this Vrndavana-dhama is all spiritual. The
>|pastimes of the Lord there are also spiritual. None are
>|material. According to a prayer by Srila Narottama dasa
>|Thakura (Prarthana 1):
1544|ara kabe nitai-candera karuna haibe
1545|samsara-vasana mora kabe tuccha habe
1546|"When will Lord Nityananda have mercy upon me so that I can
>|realize the uselessness of material pleasure?"
1547|visaya chadiya kabe suddha habe mana
1548|kabe hama heraba sri-vrndavana
1549|"When will my mind be cleansed of all material dirt so that
>|I will be able to feel the presence of spiritual Vrndavana?"
1550|rupa-raghunatha-pade haibe akuti
1551|kabe hama bujhaba se yugala-piriti
1552|"When will I be attracted to the instructions of the
>|Gosvamis so that I will be able to understand what is Radha
>|and Krsna and what is Vrndavana?"
1553|These verses indicate that one first has to be purified of
>|all material desires and all attraction for fruitive
>|activity and speculative knowledge if one wishes to
>|understand Vrndavana.
1554|In reference to the words aprakrta navina madana, aprakrta
>|refers to that which is the very opposite of the material
>|conception. The Mayavadis consider this to be zero or
>|impersonal, but that is not the case. Everything in the
>|material world is dull, but in the spiritual world
>|everything is alive. The desire for enjoyments is present
>|both in Krsna and in His parts and parcels, the living
>|entities. In the spiritual world, such desires are also
>|spiritual. No one should mistakenly consider such desires
>|to be material. In the material world, if one is sexually
>|inclined and enjoys sex life, he enjoys something temporary.
>| His enjoyment vanishes after a few minutes. However, in
>|the spiritual world the same enjoyment may be there, but it
>|never vanishes. It is continuously enjoyed. In the
>|spiritual world such sex pleasure appears to the enjoyer to
>|be more and more relishable with each new feature. In the
>|material world, however, sex enjoyment becomes distasteful
>|after a few minutes only, and it is never permanent.
>|Because Krsna appears very much sexually inclined, He is
>|called the new Cupid in the spiritual world. There is no
>|material inebriety in such desire, however.
1555|Gayantam trayate yasmad gayatri tvam tatah smrta: One who
>|chants the Gayatri mantra is gradually delivered from the
>|material clutches. In other words, That which delivers one
>|from material entanglement is called Gayatri. An
>|explanation of the Gayatri mantra can be found in
>|Madhya-lila, Chapter Twenty-one, text 125:
1556|kama-gayatri-mantra-rupa, haya krsnera svarupa,
1557|sardha-cabbisa aksara tara haya
1558|se aksara 'candra' haya, krsne kari' udaya,
1559|trijagat kaila kamamaya
1560|The Kama-gayatri mantra is just like a Vedic hymn, but it
>|is the Supreme Personality of Godhead Himself. There is no
>|difference between the Kama-gayatri and Krsna. Both are
>|composed of twenty-four and a half transcendental syllables
>|(see Cc. Madhya 21.125 -29) The mantra depicted in
>|letters is also Krsna, and the mantra rises just like the
>|moon. Due to this, there is a perverted reflection of
>|desire in human society and among all kinds of living
>|entities. In the mantra klim kama-devaya vidmahe puspa-
>|banaya dhimahi tan no 'nangah pracodayat, Krsna is called
>|Kama-deva, Puspa-bana and Ananga. Kama-deva is Madana-
>|mohana, the Deity who establishes our relationship with
>|Krsna . Puspa-bana ("He who carries an arrow made of
>|flowers") is Govinda, the Personality of Godhead who
>|accepts our devotional service . And Ananga is Gopijana-
>|vallabha, who satisfies all the gopis and is the ultimate
>|goal of life. This Kama-gayatri (klim kama-devaya vidmahe
>|puspa-banaya dhimahi tan no 'nangah pracodayat) simply does
>|not belong to this material world. When one is advanced in
>|spiritual understanding, he can worship the Supreme
>|Personality of Godhead with his spiritually purified senses
>|and fulfill the desires of the Lord.
1561|man-mana bhava mad-bhakto
1562|mad-yaji mam namaskuru
1563|mam evaisyasi satyam te
1564|pratijane priyo 'si me
1565|"Always think of Me and become My devotee. Worship Me and
>|offer your homage unto Me. Thus you will come to Me without
>|fail. I promise you this because you are My very dear
>|friend." (Bg. 18.65)
1566|In the Brahma-samhita it is stated (5.27 - 29)
>|:
1567|atha venu-ninadasya
1568|trayi-murti-mayi gatih
1569|sphuranti pravivesasu
1570|mukhabjani svayambhuvah
1571|gayatrim gayatas tasmad
1572|adhigatya saroja- jah
1573|samskrtas cadi
>|
>|-guruna
>|
>|
>|
>|
>|
>|
>|
>|
>|
1574|dvijatam agamat tatah
1575|trayya prabuddho 'tha vidhir
1576|vijnata-tattva-sagarah
1577|tustava veda-sarena
1578|stotrenanena kesavam
1579|"Then Gayatri, mother of the Vedas, having been manifested
>|by the divine sound of Sri Krsna's flute, entered the lotus
>|mouth of Brahma, the self-born, through his eight earholes.
>|Thus the lotus-born Brahma received the Gayatri mantra,
>|which had sprung from the song of Sri Krsna's flute. In
>|this way he attained twice-born status, having been
>|initiated by the supreme primal preceptor, Godhead Himself.
>|Enlightened by the recollection of that Gayatri, which
>|embodies the three Vedas, Brahma became acquainted with the
>|expanse of the ocean of truth. Then he worshiped Sri Krsna,
>|the essence of all the Vedas, with a hymn."
1580|The vibration of Krsna's flute is the origin of the Vedic
>|hymns. Lord Brahma, who is seated on a lotus flower, heard
>|the sound vibration of Krsna's flute and was thereby
>|initiated by the Gayatri mantra.
1581|Madhya 8.139
1582|TEXT 139
1583|TEXT
1584|purusa, yosit, kiba sthavara-jangama
1585|sarva-cittakarsaka, saksat manmatha-madana
1586|SYNONYMS
1587|purusa-a male; yosit-a female; kiba-all; sthavara-jangama-
>|living entities who cannot move and living entities who can
>|move; sarva-of everyone; citta-akarsaka-the attractor of
>|the minds; saksat-directly; manmatha-madana-captivator of
>|Cupid himself.
1588|TRANSLATION
1589|"The very name Krsna means that He attracts even Cupid. He
>|is therefore attractive to everyone-male and female, moving
>|and inert living entities. Indeed, Krsna is known as the
>|all-attractive one.
1590|PURPORT
1591|Just as there are many orbs in the material world called
>|stars or planets, in the spiritual world there are many
>|spiritual planets called Vaikunthalokas. The spiritual
>|universe, however, is situated far, far away from the
>|cluster of material universes. Material scientists cannot
>|even estimate the number of planets and stars within this
>|universe. They are also incapable of traveling to other
>|stars by spaceship. According to the Bhagavad-gita (8.20),
>|there is also a spiritual world:
1592|paras tasmat tu bhavo 'nyo
1593|'vyakto ' vyaktat sanatanah
>|
1594|yah sa sarvesu bhutesu
>|
>|
>|
>|
1595|nasyatsu na vinasyati
>|
>|
>|
>|
>|
>|
>|
>|
>|
>|
>|
>|
>|
>|
>|
>|
>|
>|
>|
>|
>|
>|
>|
>|
>|
>|
>|
>|
1596|"Yet there is another unmanifested nature, which is eternal
>|and is transcendental to this manifested and unmanifested
>|matter. It is supreme and is never annihilated. When all in
>|this world is annihilated, that part remains as it is." (Bg.
>| 8.20)
1597|Thus there is another nature, which is superior to material
>|nature. The word bhava or svabhava refers to nature. The
>|spiritual nature is eternal, and even when all the material
>|universes are destroyed, the planets in the spiritual world
>|abide. They remain exactly as the spirit soul remains even
>|after the annihilation of the material body. That spiritual
>|world is called aprakrta, or the antimaterial world. In
>|this transcendental spiritual world or universe, the
>|highest planetary system is known as Goloka Vrndavana. That
>|is the abode of Lord Krsna Himself, who is also all-
>|spiritual. Krsna is known there as Aprakrta-madana. The
>|name Madana refers to Cupid, but Krsna is the spiritual
>|Madana. His body is not material like the body of Cupid in
>|this material universe. Krsna's body is all-spiritual-sac-
>|cid-ananda-vigraha. Therefore He is called Aprakrta-madana.
>|He is also known as Manmatha-madana, which means that He is
>|attractive even to Cupid. Sometimes Krsna's activities and
>|attractive features are misinterpreted by gross
>|materialists who accuse Him of being immoral because He
>|danced with the gopis, but such an accusation results from
>|not knowing that Krsna is beyond this material world. His
>|body is sac-cid-ananda-vigraha, completely spiritual. There
>|is no material contamination in His body, and one should
>|not consider His body a lump of flesh and bones. The
>|Mayavadi philosophers conceive of Krsna's body as material,
>|and this is an abominable, gross, materialistic conception.
>|just as Krsna is completely spiritual, the gopis are also
>|spiritual, and this is confirmed in the Brahma-samhita (5.
>|37):
1598|ananda-cin-maya-rasa-pratibhavitabhis
1599|tabhir ya eva nija-rupataya kalabhih
1600|goloka eva nivasaty akhilatma-bhuto
1601|govindam adi-purusam tam aham bhajami
1602|"I worship Govinda, the primeval Lord. He resides in His
>|own realm, Goloka, with Radha, who resembles His own
>|spiritual figure and who embodies the ecstatic potency (
>|hladini). Their companions are Her confidantes, who embody
>|extensions of Her bodily form and who are imbued and
>|permeated with ever-blissful spiritual rasa."
1603|The gopis are also of the same spiritual quality (nija-
>|rupataya) because they are expansions of Krsna's pleasure
>|potency. Neither Krsna nor the gopis have anything to do
>|with lumps of matter or the material conception. In the
>|material world the living entity is encaged within a
>|material body, and due to ignorance he thinks that he is
>|the body. . Therefore here the enjoyment of lusty desires
>|between male and female is all material. One cannot compare
>|the lusty desires of a materialistic man to the
>|transcendental lusty desires of Krsna. Unless one is
>|advanced in spiritual science, he cannot understand the
>|lusty desires between Krsna and the gopis. In the Caitanya-
>|caritamrta the lusty desire of the gopis is compared to
>|gold. The lusty desires of a materialistic man, on the
>|other hand, are compared to iron. At no stage can iron and
>|gold be compared. The living entities-moving and nonmoving-
>|are part and parcel of Krsna; therefore they originally
>|have the same kind of lusty desire as His. But when this
>|lusty desire is expressed through matter, it is abominable.
>|When a living entity is spiritually advanced and liberated
>|from material bondage, he can understand Krsna in truth. As
>|stated in the Bhagavad-gita (4.9):
1604|janma karma ca me divyam
1605|evam yo vetti tattvatah
1606|tyaktva deham punar janma
1607|naiti mam eti so 'rjuna
1608|"One who knows the transcendental nature of My appearance
>|and activities does not, upon leaving the body, take his
>|birth again in this material world but attains My eternal
>|abode, O Arjuna."
1609|When one can understand the body of Krsna as well as the
>|Lord's lusty desires, one is immediately liberated. A
>|conditioned soul encaged within the material body cannot
>|understand Krsna. As stated in the Bhagavad-gita (7.3):
1610|manusyanam sahasresu
1611|kascid yatati siddhaye
1612|yatatam api siddhanam
1613|kascin mam vetti tattvatah
1614|"Out of many thousands among men, one may endeavor for
>|perfection, and of those who have achieved perfection,
>|hardly one knows Me in truth."
1615|The word siddhaye indicates liberation. Only after being
>|liberated from material conditioning can one understand
>|Krsna. When one can understand Krsna as He is (tattvatah),
>|one actually lives in the spiritual world, although
>|apparently living within the material body. This technical
>|science can be understood when one is actually spiritually
>|advanced.
1616|In his Bhakti-rasamrta-sindhu (1.2.187), Srila Rupa Gosvami
>|says:
1617|iha yasya harer dasye karmana manasa gira
1618|nikhilasv apy avasthasu jivan-muktah sa ucyate
1619|When a person in this material world desires only to serve
>|Krsna with love and devotion, he is liberated, even though
>|functioning within this material world. As the Bhagavad-
>|gita (14.26) confirms:
1620|mam ca yo 'vyabhicarena
1621|bhakti -yogena sevate
1622|sa gunan samatityaitan
1623|brahma-bhuyaya kalpate
1624|"One who engages in full devotional service, unfailing in
>|all circumstances, at once transcends the modes of material
>|nature and thus comes to the level of Brahman."
1625|Simply by engaging in the loving service of the Lord one
>|can attain liberation. As stated in the Bhagavad-gita (18.
>|54): brahma-bhutah prasannatma na socati na kanksati. A
>|person who is highly advanced in spiritual knowledge and
>|who has attained the brahma-bhuta stage
>|neither laments nor hankers for anything material. That is
>|the stage of spiritual realization.
1626|Srila Bhaktivinoda Thakura considered the brahma-bhuta
>|stage in two divisions-svarupa-gata and vastu-gata. One who
>|has understood Krsna in truth but is still maintaining some
>|material connection is known to be situated in his svarupa,
>|his original consciousness. When that original
>|consciousness is completely spiritual, it is called Krsna
>|consciousness. One who lives in such consciousness is
>|actually living in Vrndavana. He may live anywhere;
>|material location doesn't matter. When by the grace of
>|Krsna one thus advances, he becomes completely
>|uncontaminated by the material body and mind and at that
>|time factually lives in Vrndavana. That stage is called
>|vastu-gata.
1627|One should execute his spiritual activities in the svarupa-
>|gata stage of consciousness. He should also chant the cin-
>|mayi Gayatri, the spiritual mantras : om namo bhagavate
>|vasudevaya , klim krsnaya
>|govindaya gopijana-vallabhaya svaha , and klim kama-devaya
>|vidmahe puspa-banaya dhimahi tan no 'nangah pracodayat.
>|These are the Kama-gayatri or kama-bija mantras. One should
>|be initiated by a bona fide spiritual master and worship
>|Krsna with these transcendental mantras , known as Kama-
>|gayatri or kama-bija.
1628|As explained by Krsnadasa Kaviraja Gosvami in the previous
>|verse and the current verse:
1629|vrndavane 'aprakrta navina madana'
1630|kama-gayatri kama-bije yanra upasana
1631|purusa, yosit, kiba sthavara-jangama
1632|sarva-cittakarsaka, saksat manmatha-madana
1633|( Cc .
>|
>|
>| Madhya 8.138 -139 )
>|
>|
>|
1634|A person who is properly purified and initiated by the
>|spiritual master worships the Supreme Personality of
>|Godhead, Krsna, by chanting this mantra, the Kama- gayatri
>|with the kama- bija. As the Bhagavad- gita (18.65)
>|confirms, one should engage in transcendental worship in
>|order to be fit for being attracted by Krsna, the all-
>|attractive.
1635|man - mana bhava mad - bhakto
1636|mad-yaji mam namaskuru
1637|mam evaisyasi satyam te
1638|pratijane priyo 'si me
1639|"Always think of Me and become My devotee. Worship Me and
>|offer your homage unto Me. Thus you will come to Me without
>|fail. I promise you this because you are My very dear
>|friend."
1640|Since every living entity is part and parcel of Krsna,
>|Krsna is naturally attractive. Due to material covering,
>| one's attraction for Krsna is checked. One is not usually
>|attracted by Krsna in the material world, but as soon as
>|one is liberated from material conditioning, he is
>|naturally attracted. Therefore it is said in this verse,
>|sarva-cittakarsaka: "Everyone is naturally attracted by
>|Krsna." This attraction is within everyone's heart, and
>|when the heart is cleansed, that attraction is manifest (
>|ceto-darpana-marjanam bhava-maha-davagni-nirvapanam
>|).
1641|Madhya 8.140
1642|TEXT 140
1643|TEXT
1644|tasam avirabhuc chaurih
1645|smayamana-mukhambujah
1646|pitambara-dharah sragvi
1647|saksan manmatha-manmathah
1648|SYNONYMS
1649|tasam-among them; avirabhut-appeared; saurih-Lord Krsna;
>|smayamana-smiling; mukha-ambujah-lotus face; pita-ambara-
>|dharah-dressed with yellow garments; sragvi-decorated with
>|a flower garland; saksat-directly; manmatha-of Cupid;
>|manmathah-Cupid.
1650|TRANSLATION
1651|" 'When Krsna left the rasa-lila dance, the gopis became
>|very morose, and when they were grieving, Krsna reappeared
>|dressed in yellow garments. Wearing a flower garland and
>|smiling, He was attractive even to Cupid. In this way Krsna
>|appeared among the gopis.'
1652|PURPORT
1653|This verse is from Srimad-Bhagavatam (10.32.2).
1654|Madhya 8.141
1655|TEXT 141
1656|TEXT
1657|nana-bhaktera rasamrta nana-vidha haya
1658|sei saba rasamrtera 'visaya' 'asraya'
1659|SYNONYMS
1660|nana-bhaktera-of various types of devotees; rasa-amrta-the
>|nectar of devotion or transcendental mellows; nana-vidha-
>|different varieties; haya-there are; sei saba-all these;
>|rasa-amrtera-of the nectar of devotion; visaya-subject;
>|asraya-object.
1661|TRANSLATION
1662|"Each and every devotee has a certain type of
>|transcendental mellow in relation to Krsna. But in all
>|transcendental relationships the devotee is the worshiper [
>|asraya], and Krsna is the object of worship [visaya].
1663|Madhya 8.142
1664|TEXT 142
1665|TEXT
1666|akhila-rasamrta-murtih
1667|prasrmara-ruci-ruddha-taraka-palih
1668|kalita-syama-lalito
1669|radha-preyan vidhur jayati
1670|SYNONYMS
1671|akhila-rasa-amrta-murtih-the reservoir of all pleasure, in
>|which exist all the mellows of devotional service, namely
>|santa, dasya, sakhya, vatsalya and madhurya; prasrmara-
>|spreading forth; ruci-by His bodily luster; ruddha-who has
>|subjugated; taraka-the gopi named Taraka; palih-the gopi
>|named Pali; kalita-who has absorbed the minds of; syama-the
>|gopi named Syama; lalitah-and the gopi named Lalita; radha-
>|preyan-dearmost to Srimati Radharani; vidhuh-Krsna, the
>|Supreme Personality of Godhead; jayati-all glories to.
1672|TRANSLATION
1673|" 'Let Krsna, the Supreme Personality of Godhead, be
>|glorified! By virtue of His expanding attractive features,
>|He subjugated the gopis named Taraka and Pali and absorbed
>|the minds of Syama and Lalita. He is the most attractive
>|lover of Srimati Radharani and is the reservoir of pleasure
>|for devotees in all devotional mellows.'
1674|PURPORT
1675|Everyone has a particular transcendental mellow by which he
>|loves and serves Krsna. Krsna is the most attractive
>|feature for every kind of devotee. He is therefore called
>|akhila-rasamrta-murti, the transcendental form of
>|attraction for all kinds of devotees, whether the devotee
>|be in the santa-rasa, dasya-rasa, sakhya-rasa, vatsalya-
>|rasa or madhurya-rasa.
1676|This is the opening verse of the Bhakti-rasamrta-sindhu, by
>|Srila Rupa Gosvami.
1677|Madhya 8.143
1678|TEXT 143
1679|TEXT
1680|srngara-rasaraja-maya-murti-dhara
1681|ataeva atma-paryanta-sarva-citta-hara
1682|SYNONYMS
1683|srngara-rasa-raja-maya-consisting of the mellow of conjugal
>|love, which is the king of mellows; murti-dhara-Krsna, the
>|personified reservoir of all pleasure; ataeva-therefore;
>|atma-paryanta-even up to His own self; sarva-all; citta-of
>|hearts; hara-the attractor.
1684|TRANSLATION
1685|"Krsna is all-attractive for devotees in all devotional
>|mellows because He is the personification of the conjugal
>|mellow. Krsna is attractive not only to all the devotees,
>|but to Himself as well.
1686|Madhya 8.144
1687|TEXT 144
1688|TEXT
1689|visvesam anuranjanena janayann anandam indivara-
1690|sreni-syamala-komalair upanayann angair anangotsavam
1691|svacchandam vraja-sundaribhir abhitah praty-angam alingitah
1692|srngarah sakhi murtiman iva madhau mugdho harih kridati
1693|SYNONYMS
1694|visvesam-of all the gopis; anuranjanena-by the act of
>|pleasing; janayan-producing; anandam-the bliss; indivara-
>|sreni-like a row of blue lotuses; syamala-bluish black;
>|komalaih-and soft; upanayan-bringing; angaih-with His limbs;
>| ananga-utsavam-a festival for Cupid; svacchandam-without
>|restriction; vraja-sundaribhih-by the young women of Vraja;
>|abhitah-on both sides; prati-angam-each limb; alingitah-
>|embraced; srngarah-amorous love; sakhi-O friend; murti-man-
>|embodied; iva-like; madhau-in the springtime; mugdhah-
>|perplexed; harih-Lord Hari; kridati-plays.
1695|TRANSLATION
1696|" '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.'
1697|PURPORT
1698|This is a verse from the Gita-govinda (1.11). See also
>|Caitanya-caritamrta, Adi-lila, Chapter Four, text 224.
1699|Madhya 8.145
1700|TEXT 145
1701|TEXT
1702|laksmi-kantadi avatarera hare mana
1703|laksmi-adi nari-ganera kare akarsana
1704|SYNONYMS
1705|laksmi-kanta-adi-goddess of fortune's husband (
>|Narayana); avatarera-of the incarnation; hare-He enchants;
>|mana-the mind; laksmi-the goddess of fortune; adi-headed by;
>| nari-ganera-of all women; kare-does; akarsana-attraction.
1706|TRANSLATION
1707|"He also attracts Narayana, who is the incarnation of
>|Sankarsana and the husband of the goddess of fortune. He
>|attracts not only Narayana but also all women, headed by
>|the goddess of fortune, the consort of Narayana.
1708|Madhya 8.146
1709|TEXT 146
1710|TEXT
1711|dvijatmaja me yuvayor didrksuna
1712|mayopanita bhuvi dharma-guptaye
1713|kalavatirnav avaner bharasuran
1714|hatveha bhuyas tvarayetam anti me
1715|SYNONYMS
1716|dvija-atma-jah-the sons of the brahmana; me-by Me; yuvayoh-
>|of both of you; didrksuna-desiring the sight; maya-by Me;
>|upanitah-brought; bhuvi-in the world; dharma-guptaye-for
>|the protection of religious principles; kala-with all
>|potencies; avatirnau-who descended; avaneh-of the world;
>|bhara-asuran-the heavy load of demons; hatva-having killed;
>|iha-here in the spiritual world; bhuyah-again; tvaraya-very
>|soon; itam-please come back; anti-near; me-Me.
1717|TRANSLATION
1718|"Addressing Krsna and Arjuna, Lord Maha-Visnu [the
>|Mahapurusa ] said , 'I wanted to see both of you, and
>|therefore I have brought the sons of the brahmana here.
>|Both of you have appeared in the material world to
>|reestablish religious principles, and you have both
>|appeared here with all your potencies. After killing all
>|the demons, please quickly return to the spiritual world.'
1719|PURPORT
1720|This is a quotation from Srimad-Bhagavatam (10.89.58)
>|concerning Krsna's endeavor to take Arjuna beyond the
>|material universe when Arjuna was searching for the sons of
>|a brahmana.
1721|Lord Maha-Visnu, who is situated beyond this material world,
>| was also attracted by the bodily features of Krsna. Maha-
>|Visnu had actually stolen the sons of the brahmana in
>|Dvaraka so that Krsna and Arjuna would come visit Him. This
>|verse is quoted to show that Krsna is so attractive that He
>|attracts Maha-Visnu.
1722|Madhya 8.147
1723|TEXT 147
1724|TEXT
1725|kasyanubhavo 'sya na deva vidmahe
1726|tavanghri-renu-sparasadhikarah
1727|yad-vanchaya srir lalanacarat tapo
1728|vihaya kaman su-ciram dhrta-vrata
1729|SYNONYMS
1730|kasya-of what; anubhavah-a result; asya-of the serpent (
>|Kaliya); na-not; deva-my Lord; vidmahe-we know; tava anghri-
>|of Your lotus feet; renu-of the dust; sparasa-for touching;
>|adhikarah-qualification; yat-which; vanchaya-by desiring;
>|srih-the goddess of fortune; lalana-the topmost woman;
>|acarat-performed; tapah-austerity; vihaya-giving up; kaman-
>|all desires; su-ciram-for a long time; dhrta-a law upheld;
>|vrata-as a vow
1731|TRANSLATION
1732|" 'O Lord, we do not know how the serpent Kaliya attained
>|such an opportunity to be touched by the dust of Your lotus
>|feet. For this end, the goddess of fortune performed
>|austerities for centuries, giving up all other desires and
>|observing austere vows. Indeed, we do not know how this
>|serpent Kaliya got such an opportunity.'
1733|PURPORT
1734|This verse from Srimad-Bhagavatam (10.16.36) was spoken by
>|the wives of the Kaliya demon.
1735|Madhya 8.148
1736|TEXT 148
1737|TEXT
1738|apana-madhurye hare apanara mana
1739|apana apani cahe karite alingana
1740|SYNONYMS
1741|apana-own; madhurye-by sweetness; hare-steals; apanara-His
>|own; mana-mind; apana-Himself; apani-He; cahe-wants; karite-
>|to do; alingana-embracing.
1742|TRANSLATION
1743|"Lord Krsna's sweetness is so attractive that it steals
>|away His own mind. Thus He even wants to embrace
>|Himself.
1744|Madhya 8.149
1745|TEXT 149
1746|TEXT
1747|aparikalita-purvah kas camatkara-kari
1748|sphurati mama gariyan esa madhurya-purah
1749|ayam aham api hanta preksya yam lubdha-cetah
1750|sa-rabhasam upabhoktum kamaye radhikeva
1751|SYNONYMS
1752|aparikalita-purvah-not previously experienced; kah-who;
>|camatkara-kari-causing wonder; sphurati-manifests; mama-My;
>|gariyan-more great; esah-this; madhurya-purah-abundance of
>|sweetness; ayam-this; aham-I; api-even; hanta-alas; preksya-
>|seeing; yam-which; lubdha-cetah-My mind being bewildered;
>|sa-rabhasam-impetuously; upabhoktum-to enjoy; kamaye-desire;
>| radhika iva-like Srimati Radharani.
1753|TRANSLATION
1754|" 'Upon seeing His own reflection in a bejeweled pillar of
>|His Dvaraka palace, Krsna desired to embrace it, saying, "
>|Alas, I have never seen such a person before. Who is He?
>|Just by seeing Him I have become eager to embrace Him,
>|exactly like Srimati Radharani." ' "
1755|PURPORT
1756|This is a verse from Srila Rupa Gosvami's Lalita-madhava (8.
>|34).
1757|Madhya 8.150
1758|TEXT 150
1759|TEXT
1760|ei ta' sanksepe kahila krsnera svarupa
1761|ebe sanksepe kahi suna radha-tattva-rupa
1762|SYNONYMS
1763|ei ta'-thus; sanksepe-in brief; kahila-I have said; krsnera-
>|of Lord Krsna; svarupa-the original form; ebe-now; sanksepe-
>|in summary; kahi-I shall speak; suna-please hear; radha-of
>|Srimati Radharani; tattva-rupa-the actual position.
1764|TRANSLATION
1765|Sri Ramananda Raya then said, "I have thus briefly
>|explained the original form of the Supreme Personality of
>|Godhead. Now let me describe the position of Srimati
>|Radharani.
1766|Madhya 8.151
1767|TEXT 151
1768|TEXT
1769|krsnera ananta-sakti, tate tina-pradhana
1770|'cic-chakti', 'maya-sakti', 'jiva-sakti'-nama
1771|SYNONYMS
1772|krsnera-of Lord Krsna; ananta-sakti-unlimited potencies;
>|tate-in that; tina-three; pradhana-chief; cit-sakti-
>|spiritual potency; maya-sakti-material potency; jiva-sakti-
>|marginal potency, or living entities; nama-named.
1773|TRANSLATION
1774|"Krsna has unlimited potencies, which can be divided into
>|three main parts. These are the spiritual potency, the
>|material potency and the marginal potency, which is known
>|as the living entities.
1775|Madhya 8.152
1776|TEXT 152
1777|TEXT
1778|'antaranga', 'bahiranga', 'tatastha' kahi yare
1779|antaranga 'svarupa-sakti'-sabara upare
1780|SYNONYMS
1781|antaranga-internal; bahiranga-external; tata-stha-marginal;
>|kahi-we say; yare-to whom; antaranga-the internal potency;
>|svarupa-sakti-the personal energy; sabara upare-above all.
1782|TRANSLATION
1783|"In other words, these are all potencies of God-internal,
>|external and marginal. But the internal potency is the Lord'
>|s personal energy and stands over the other two.
1784|Madhya 8.153
1785|TEXT 153
1786|TEXT
1787|visnu-saktih para prokta
1788|ksetrajnakhya tatha para
1789|avidya-karma-samjnanya
1790|trtiya saktir isyate
1791|SYNONYMS
1792|visnu-saktih-the potency of Lord Visnu; para-spiritual;
>|prokta-it is said; ksetrajna-akhya-the potency known as
>|ksetra-jna; tatha-as well as; para-spiritual; avidya-
>|ignorance; karma-fruitive activities; samjna-known as; anya-
>|other; trtiya-third; saktih-potency; isyate-known thus.
1793|TRANSLATION
1794|" 'The original potency of Lord Visnu is superior, or
>|spiritual . the living entity actually belongs to that
>|superior energy , but there is another energy, called the
>|material energy, and this third energy is full of ignorance.
>|'
1795|PURPORT
1796|This is a quotation from the Visnu Purana (6.7.61).
1797|Madhya 8.154
1798|TEXT 154
1799|TEXT
1800|sac-cid-ananda-maya krsnera svarupa
1801|ataeva svarupa-sakti haya tina rupa
1802|SYNONYMS
1803|sat-cit-ananda-maya-eternal bliss and knowledge; krsnera-of
>|Lord Krsna; svarupa-the real transcendental form; ataeva-
>|therefore; svarupa-sakti-His spiritual personal potency;
>|haya-is; tina rupa-three forms.
1804|TRANSLATION
1805|"Originally Lord Krsna is sac-cid-ananda-vigraha,
>|the transcendental form of eternity, bliss and knowledge;
>|therefore His personal potency, the internal potency, has
>|three different forms.
1806|Madhya 8.155
1807|TEXT 155
1808|TEXT
1809|anandamse 'hladini', sad-amse 'sandhini'
1810|cid-amse 'samvit', yare jnana kari' mani
1811|SYNONYMS
1812|ananda-amse-in bliss; hladini-the pleasure-giving potency;
>|sat-amse-in eternity; sandhini-the creative potency; cit-
>|amse-in knowledge; samvit-the knowledge potency; yare-which;
>| jnana-knowledge; kari'-taking as; mani-I accept.
1813|TRANSLATION
1814|"Hladini is His aspect of bliss; sandhini, of eternal
>|existence; and samvit, of cognizance, which is also
>|accepted as knowledge.
1815|Madhya 8.156
1816|TEXT 156
1817|TEXT
1818|hladini sandhini samvit
1819|tvayy eka sarva-samsraye
1820|hlada-tapa-kari misra
1821|tvayi no guna-varjite
1822|SYNONYMS
1823|hladini-that which generates pleasure; sandhini-the potency
>|of existence; samvit-the potency of knowledge; tvayi-unto
>|You; eka-principal internal potency; sarva-samsraye-You are
>|the reservoir of all potencies; hlada-pleasure; tapa-kari-
>|generator of pains; misra-mixed; tvayi-unto You; na u-never;
>| guna-varjite-You, the transcendence, the Supreme
>|Personality of Godhead.
1824|TRANSLATION
1825|" 'My dear Lord, You are the transcendental reservoir of
>|all transcendental qualities. Your pleasure potency,
>|existence potency and knowledge potency are actually all
>|one spiritual internal potency. The conditioned
>|soul, although actually spiritual, sometimes experiences
>|pleasure, sometimes pain and sometimes a mixture of pain
>|and pleasure. This is due to his being touched by matter.
>|But because You are above all material qualities, these are
>|not found in You. Your superior spiritual potency is
>|completely transcendental, and for You there is no such
>|thing as relative pleasure, pleasure mixed with pain, or
>|pain itself.'
1826|PURPORT
1827|This is a quotation from the Visnu Purana (1.12.69).
1828|Madhya 8.157
1829|TEXT 157
1830|TEXT
1831|krsnake ahlade, ta'te nama-'hladini'
1832|sei sakti-dvare sukha asvade apani
1833|SYNONYMS
1834|krsnake-unto Krsna; ahlade-gives pleasure; ta'te-therefore;
>|nama-the name; hladini-pleasure-giving potency; sei sakti-
>|that potency; dvare-by means of; sukha-happiness; asvade-
>|tastes; apani-Lord Krsna personally.
1835|TRANSLATION
1836|"The potency called hladini gives Krsna transcendental
>|pleasure. Through this pleasure potency, Krsna personally
>|tastes all spiritual pleasure.
1837|Madhya 8.158
1838|TEXT 158
1839|TEXT
1840|sukha-rupa krsna kare sukha asvadana
1841|bhakta-gane sukha dite 'hladini'-karana
1842|SYNONYMS
1843|sukha-rupa-embodiment of pleasure; krsna-Lord Krsna; kare-
>|does; sukha-happiness; asvadana-tasting; bhakta-gane-unto
>|the devotees; sukha-happiness; dite-to give; hladini-the
>|pleasure potency; karana-the cause.
1844|TRANSLATION
1845|"Lord Krsna tastes all kinds of transcendental happiness,
>|although He Himself is happiness personified. The pleasure
>|relished by His pure devotees is also manifest by His
>|pleasure potency.
1846|Madhya 8.159
1847|TEXT 159
1848|TEXT
1849|hladinira sara amsa, tara 'prema' nama
1850|ananda-cinmaya-rasa premera akhyana
1851|SYNONYMS
1852|hladinira-of this pleasure potency; sara-the essential;
>|amsa-part; tara-its; prema-love of God; nama-name; ananda-
>|full of pleasure; cit-maya-rasa-the platform of spiritual
>|mellows; premera-of love of Godhead; akhyana-the
>|explanation.
1853|TRANSLATION
1854|"The most essential part of this pleasure potency is love
>|of Godhead [prema]. Consequently, the explanation of love
>|of Godhead is also a transcendental mellow full of pleasure.
1855|Madhya 8.160
1856|TEXT 160
1857|TEXT
1858|premera parama-sara 'mahabhava' jani
1859|sei mahabhava-rupa radha-thakurani
1860|SYNONYMS
1861|premera-of love of Godhead; parama-sara-the essential part;
>|maha-bhava-the transcendental ecstasy of the name mahabhava;
>| jani-we know; sei-that; maha-bhava-rupa-the
>|personification of the mahabhava transcendental ecstasy;
>|radha-thakurani-Srimati Radharani.
1862|TRANSLATION
1863|"The essential part of love of Godhead is called mahabhava,
>|transcendental ecstasy, and that ecstasy is represented by
>|Srimati Radharani.
1864|Madhya 8.161
1865|TEXT 161
1866|TEXT
1867|tayor apy ubhayor madhye
1868|radhika sarvathadhika
1869|mahabhava-svarupeyam
1870|gunair ativariyasi
1871|SYNONYMS
1872|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.
1873|TRANSLATION
1874|" 'Among the gopis of Vrndavana, Srimati Radharani and
>|another gopi are considered chief. But when we compare the
>|gopis, it appears that Srimati Radharani is most important
>|because Her real feature expresses the highest ecstasy of
>|love. The ecstasy of love experienced by the other gopis
>|cannot be compared to that of Srimati Radharani.'
1875|PURPORT
1876|This is a quotation from Srila Rupa Gosvami's Ujjvala-
>|nilamani (4. 3).
1877|Madhya 8.162
1878|TEXT 162
1879|TEXT
1880|premera 'svarupa-deha'-prema-vibhavita
1881|krsnera preyasi-srestha jagate vidita
1882|SYNONYMS
1883|premera-love of Godhead; svarupa-deha-actual body; prema-by
>|love of Godhead; vibhavita-influence; krsnera-of Lord Krsna;
>| preyasi-of the dear friends; srestha-topmost; jagate-
>|throughout the whole world; vidita-known.
1884|TRANSLATION
1885|"The body of Srimati Radharani is a veritable
>|transformation of love of Godhead; She is the dearmost
>|friend of Krsna, and this is known throughout the world.
1886|Madhya 8.163
1887|TEXT 163
1888|TEXT
1889|ananda-cinmaya-rasa-pratibhavitabhis
1890|tabhir ya eva nija-rupataya kalabhih
1891|goloka eva nivasty akhilatma-bhuto
1892|govindam adi-purusam tam aham bhajami
1893|SYNONYMS
1894|ananda-bliss; cit-knowledge; maya-consisting of; rasa-
>|mellows; prati-every second; bhavitabhih-who are engrossed
>|with; tabhih-with those; yah-who; eva-certainly; nija-
>|rupataya-with His own form; kalabhih-who are parts of
>|portions of His pleasure potency; goloke-in Goloka
>|Vrndavana; eva-certainly; nivasti-resides; akhila-atma-as
>|the soul of all; bhutah-who exists; govindam-Lord Govinda;
>|adi-purusam-the original personality; tam-Him; aham-I;
>|bhajami-worship.
1895|TRANSLATION
1896|" '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.'
1897|PURPORT
1898|This is a quotation from Brahma-samhita (5.37).
1899|Madhya 8.164
1900|TEXT 164
1901|TEXT
1902|sei mahabhava haya 'cintamani-sara'
1903|krsna-vancha purna kare ei karya tanra
1904|SYNONYMS
1905|sei-that; maha-bhava-supreme ecstasy; haya-is; cintamani-
>|sara-the essence of spiritual life; krsna-vancha-all the
>|desires of Lord Krsna; purna kare-fulfills; ei-this; karya-
>|business; tanra-Her.
1906|TRANSLATION
1907|"That supreme ecstasy of Srimati Radharani is the essence
>|of spiritual life. Her only business is to fulfill all the
>|desires of Krsna.
1908|Madhya 8.165
1909|TEXT 165
1910|TEXT
1911|'mahabhava-cintamani' radhara svarupa
1912|lalitadi sakhi-tanra kaya-vyuha-rupa
1913|SYNONYMS
1914|maha-bhava-of the topmost spiritual ecstasy; cinta-mani-the
>|touchstone; radhara svarupa-the transcendental form of
>|Srimati Radharani; lalita-adi sakhi-the gopi associates of
>|Srimati Radharani; tanra kaya-vyuha-rupa-expansions of Her
>|spiritual body.
1915|TRANSLATION
1916|"Srimati Radharani is the topmost spiritual gem, and the
>|other gopis-Lalita, Visakha and so on-are expansions of Her
>|spiritual body.
1917|Madhya 8.166
1918|TEXT 166
1919|TEXT
1920|radha-prati krsna-sneha-sugandhi udvartana
1921|ta'te ati sugandhi deha-ujjvala-varana
1922|SYNONYMS
1923|radha-prati-toward Srimati Radharani; krsna-sneha-the
>|affection of Lord Krsna; su-gandhi udvartana-perfumed
>|massage; ta'te-in that; ati-very; su-gandhi-perfumed; deha-
>|the body; ujjvala-brilliant; varana-luster.
1924|TRANSLATION
1925|"Srimati Radharani's transcendental body is brilliant in
>|luster and full of all transcendental fragrances. Lord
>|Krsna's affection for Her is like a perfumed massage.
1926|PURPORT
1927|Sugandhi udvartana refers to a paste made of several
>|perfumes and fragrant oils. This paste is massaged all over
>|the body, and in this way the body's dirt and perspiration
>|are removed. Srimati Radharani's body is automatically
>|perfumed, but when Her body is massaged with the scented
>|paste of Lord Krsna's affection, Her entire body is doubly
>|perfumed and made brilliant and lustrous. This is the
>|beginning of Krsnadasa Kaviraja Gosvami's description of
>|Srimati Radharani's transcendental body. This description
>|is based on the book known as Premambhoja -
>|maranda compiled by Sri Raghunatha dasa Gosvami . Srila
>|Kaviraja Gosvami 's descriptions in verses 165-
>|181 are based on this book. A
>|translation of the original Sanskrit as described by Srila
>|Bhaktivinoda Thakura reads as follows:
1928|"The love of the gopis for Krsna is full of transcendental
>|ecstasy. It appears to be a brilliant jewel, and
>|enlightened by such a transcendental jewel, Radharani's
>|body is further perfumed and decorated with kunkuma. In the
>|morning Her body is bathed in the nectar of compassion, in
>|the afternoon in the nectar of youth, and in the evening in
>|the nectar of luster itself. In this way the bathing is
>|performed, and Her body becomes as brilliant as the
>|cintamani jewel. Her dress is composed of various kinds of
>|silken garments, which may be compared to Her natural
>|shyness.
1929|"Her beauty is more and more enhanced, being decorated with
>|kunkuma , which is compared to beauty itself , and with
>|blackish musk , which is compared to conjugal love. Thus
>|Her body is decorated with different colors. The kunkuma is
>|red, and the musk is black. Her ornaments embody the
>|natural symptoms of ecstasy-trembling, tears, jubilation,
>|stunning, perspiration, faltering of the voice, bodily
>|redness, madness and dullness. In this way the entire body
>|is bedecked with these nine different jewels. Over and
>|above this, the beauty of Her body is enhanced by Her
>|transcendental qualities, which hang as a flower
>|garland on Her body. The ecstasy of love for Krsna
>|is known as dhira and adhira, sober and restless. Such
>|ecstasy constitutes the covering of Srimati Radharani's
>|body, and it is adorned by camphor. Her transcendental
>|anger toward Krsna is embodied as the arrangement of the
>|hair on Her head, and the tilaka of Her great fortune
>|shines on Her beautiful forehead. The earrings of Srimati
>|Radharani are the holy names of Krsna, as well
>|as the hearing of His name and fame. Her lips are always
>|reddish due to the betel nut of ecstatic affection for
>|Krsna. The black ointment around Her eyes is Her tricky
>|behavior with Krsna brought about by love. Her joking with
>|Krsna and gentle smiling is the camphor with which
>|She is perfumed. She sleeps in Her room with the aroma of
>|pride, and when She lies down in Her bed, the
>|transcendental variety of Her loving ecstasies is like a
>|jeweled locket in the midst of Her necklace of separation.
>|Her transcendental breasts are covered by Her sari in the
>|form of affection and anger toward Krsna. She has a
>|stringed instrument known as a kacchapi-vina, which is the
>|fame and fortune that actually dries up the faces and
>|breasts of the other gopis. She always keeps Her hands on
>|the shoulder of Her gopi friend, who is compared
>|to Her youthful beauty, and although She is highly
>|qualified with so many spiritual assets, She is nonetheless
>|affected by the Cupid known as Krsna. Thus She is defeated.
>|Srila Raghunatha dasa Gosvami offers his respectful
>|obeisances to Srimati Radharani, taking a straw in his
>|mouth. Indeed, he prays, 'O Gandharvika, Srimati Radharani,
>|just as Lord Krsna never rejects a surrendered soul, please
>|don't reject me.' " This is a summary translation of the
>|Premambhoja-maranda, which Kaviraja Gosvami quotes.
1930|Madhya 8.167
1931|TEXT 167
1932|TEXT
1933|karunyamrta-dharaya snana prathama
1934|tarunyamrta-dharaya snana madhyama
1935|SYNONYMS
1936|karunya-amrta-of the nectar of mercy; dharaya-in the shower;
>| snana-bath; prathama-first; tarunya-amrta-of the nectar of
>|youth; dharaya-in the shower; snana-bath; madhyama-in the
>|middle.
1937|TRANSLATION
1938|"Srimati Radharani takes Her first bath in the shower of
>|the nectar of compassion, and She takes Her second bath in
>|the nectar of youth.
1939|PURPORT
1940|Srimati Radharani first smears Her body with the paste of
>|affection for Krsna. She then takes Her bath in the
>|water of mercy. After passing the pauganda age (from five
>|to ten years), Srimati Radharani first appears as mercy.
>|The second bath , taken at noon , is taken in the water
>|of tarunyamrta, or the nectar of youth. This is the actual
>|expression of Her new youthfulness.
1941|Madhya 8.168
1942|TEXT 168
1943|TEXT
1944|lavanyamrta-dharaya tad-upari snana
1945|nija-lajja-syama-pattasati-paridhana
1946|SYNONYMS
1947|lavanya-amrta-dharaya-in the shower of the nectar of bodily
>|luster; tat-upari-over and above that; snana-the bath; nija-
>|own; lajja-shyness; syama-blackish; patta-silk; sati-
>|garments; paridhana-wearing.
1948|TRANSLATION
1949|"After Her midday bath, Radharani takes another bath in the
>|nectar of bodily luster, and She puts on the garment of
>|shyness, which is exactly like a black silk sari.
1950|PURPORT
1951|Over and above the other baths, the bath taken in the
>|afternoon is taken in the nectar of full beauty. This
>|nectar represents the personal qualities of beauty and
>|luster. Thus there are three baths in different kinds of
>|water. Radharani then puts on two garments-a lower and an
>|upper garment. The upper garment is pinkish and is Her
>|affection and attraction for Krsna, and the lower garment,
>|a blackish silk sari, is Her shyness.
1952|Madhya 8.169
1953|TEXT 169
1954|TEXT
1955|krsna-anuraga dvitiya aruna-vasana
1956|pranaya-mana-kanculikaya vaksa acchadana
1957|SYNONYMS
1958|krsna-anuraga-attraction for Krsna; dvitiya-second; aruna-
>|vasana-pinkish garment; pranaya-of love; mana-and anger;
>|kanculikaya-by a short blouse; vaksa-breasts; acchadana-
>|covering.
1959|TRANSLATION
1960|"Srimati Radharani's affection for Krsna is the upper
>|garment, which is pinkish in color. She then covers Her
>|breasts with another garment, comprised of affection and
>|anger toward Krsna.
1961|Madhya 8.170
1962|TEXT 170
1963|TEXT
1964|saundarya-kunkuma, sakhi-pranaya-candana
1965|smita-kanti-karpura, tine-ange vilepana
1966|SYNONYMS
1967|saundarya-Her personal beauty; kunkuma-a red powder known
>|as kunkuma; sakhi-pranaya-Her love for Her associates;
>|candana-the sandalwood pulp; smita-kanti-the sweetness of
>|Her smile; karpura-camphor; tine-by these three things;
>|ange-on the body; vilepana-smearing.
1968|TRANSLATION
1969|"Srimati Radharani's personal beauty is compared to the
>|reddish powder known as kunkuma . Her affection for Her
>|associates is compared to sandalwood pulp, and the
>|sweetness of Her smile is compared to camphor. All these,
>|combined together, are smeared over Her body.
1970|Madhya 8.171
1971|TEXT 171
1972|TEXT
1973|krsnera ujjvala-rasa-mrgamada-bhara
1974|sei mrgamade vicitrita kalevara
1975|SYNONYMS
1976|krsnera-of Lord Krsna; ujjvala-rasa-the conjugal mellow;
>|mrga-mada-of musk; bhara-an abundance; sei-that; mrga-made-
>|made by the aroma of the musk; vicitrita-decorated;
>|kalevara-Her whole body.
1977|TRANSLATION
1978|"Conjugal love for Krsna is just like an abundance of musk .
>| By that musk , Her whole body is decorated.
1979|Madhya 8.172
1980|TEXT 172
1981|TEXT
1982|pracchanna-mana vamya-dhammilla-vinyasa
1983|'dhiradhiratmaka' guna-ange pata-vasa
1984|SYNONYMS
1985|pracchanna-covered; mana-anger; vamya-craftiness; dhammilla-
>|of the bunches of hair; vinyasa-arrangement; dhira-adhira-
>|atmaka-consisting of anger due to jealousy, which anger
>|is sometimes expressed and sometimes suppressed; guna-the
>|quality; ange-on the body; pata-vasa-silk covering.
1986|TRANSLATION
1987|"Craftiness and covered anger constitute the arrangement of
>|Her hair. The quality of anger due to jealousy is just like
>|the silk garment covering Her body.
1988|Madhya 8.173
1989|TEXT 173
1990|TEXT
1991|raga-tambula-rage adhara ujjvala
1992|prema-kautilya-netra-yugale kajjala
1993|SYNONYMS
1994|raga-of love; tambula-of the betel nut; rage-by the reddish
>|color; adhara-lips; ujjvala-brilliant; prema-kautilya-the
>|double dealings in loving affairs; netra-yugale-on the two
>|eyes; kajjala-the ointment.
1995|TRANSLATION
1996|"Her attachment for Krsna is the reddish color of betel
>|nuts on Her brilliant lips. Her double-dealings in loving
>|affairs are just like the black ointment around Her
>|eyes.
1997|Madhya 8.174
1998|TEXT 174
1999|TEXT
2000|'suddipta-sattvika' bhava, harsadi 'sancari'
2001|ei saba bhava-bhusana saba-ange bhari'
2002|SYNONYMS
2003|su-uddipta-sattvika bhava-blazing ecstasies of goodness;
>|harsa-adi-like jubilation; sancari-the continuously
>|existing ecstasies; ei saba-all these; bhava-ecstasies;
>|bhusana-ornaments; saba-all; ange-body; bhari'-filling.
2004|TRANSLATION
2005|"The decorated ornaments on Her body are the
>|blazing ecstasies of goodness , and these constantly
>|existing ecstasies are headed by jubilation. All these
>|ecstasies are like ornaments all over Her body.
2006|Madhya 8.175
2007|TEXT 175
2008|TEXT
2009|'kila-kincitadi'-bhava-vimsati-bhusita
2010|guna-sreni-puspamala sarvange purita
2011|SYNONYMS
2012|kila-kincita-adi-headed by kila-kincita; bhava-with the
>|ecstasies; vimsati-twenty; bhusita-decorated; guna-sreni-of
>|Her attractive qualities; puspa-mala-as a garland of
>|flowers; sarva-ange-all over the body; purita-filled.
2013|TRANSLATION
2014|"These bodily ornaments constitute twenty
>|kinds of ecstatic symptoms , beginning with kila-kincita.
>|Her transcendental qualities are the flower garland
>|hanging in fullness over Her body.
2015|PURPORT
2016|The twenty different moods headed by kila-kincita are
>|described as follows. First, in connection with the body,
>|there are bhava (ecstasy), hava (gestures) and hela (
>|negligence); in relation to the self there are sobha (
>|beauty), kanti (luster), dipti (brilliance), madhurya (
>|sweetness), pragalbhata (impudence), audarya (magnanimity)
>|and dhairya (patience); and in relation to nature, there
>|are lila (pastimes), vilasa (enjoyment), vicchitti (
>|breaking off) and vibhrama (puzzlement). There are no
>|English equivalents for the words kila-kincita, mottayita
>|and kuttamita.
2017|A flower garland constitutes the
>|qualities of Srimati Radharani and is divided into mental,
>|verbal and bodily parts. Her attitude of forgiveness and
>|mercy is all mental. Her talks, which are very pleasing to
>|the ear, are verbal. The physical qualities - age,
>|beauty, luster and grace -are bodily qualities.
2018|Madhya 8.176
2019|TEXT 176
2020|TEXT
2021|saubhagya-tilaka caru-lalate ujjvala
2022|prema-vaicittya-ratna, hrdaya-tarala
2023|SYNONYMS
2024|saubhagya-tilaka-the tilaka of good fortune; caru-beautiful;
>| lalate-on the forehead; ujjvala-brilliant; prema-of love
>|of Godhead; vaicittya-diversity; ratna-the jewel; hrdaya-
>|the heart; tarala-the locket.
2025|TRANSLATION
2026|"The tilaka of good fortune is on Her beautiful broad
>|forehead. Her various loving affairs are a gem, and Her
>|heart is the locket.
2027|Madhya 8.177
2028|TEXT 177
2029|TEXT
2030|madhya-vayasa, sakhi-skandhe kara-nyasa
2031|krsnalila-manovrtti-sakhi asa-pasa
2032|SYNONYMS
2033|madhya-vayasa-adolescence; sakhi-of a friend; skandhe-on
>|the shoulder; kara-hand; nyasa-keeping; krsna-of Lord Krsna;
>| lila-the pastimes; manah-of the mind; vrtti-activities;
>|sakhi-gopis; asa-pasa-here and there.
2034|TRANSLATION
2035|"Srimati Radharani's gopi friends are Her mental activities,
>| which are concentrated on the pastimes of Sri Krsna. She
>|keeps Her hand on the shoulder of a friend, who represents
>|youth.
2036|PURPORT
2037|Radharani's eight companions (asta-sakhi) are different
>|varieties of pleasure connected with the pastimes of Krsna.
>|Following those pastimes of Sri Krsna are other activities,
>|which are represented by the assistants of the gopis.
2038|Madhya 8.178
2039|TEXT 178
2040|TEXT
2041|nijanga-saurabhalaye garva-paryanka
2042|ta'te vasi' ache, sada cinte krsna-sanga
2043|SYNONYMS
2044|nija-anga-Her personal body; saurabha-alaye-in the abode of
>|aroma; garva-pride; paryanka-bedstead; ta'te-on that; vasi'-
>|lying; ache-there is; sada-always; cinte-thinks; krsna-
>|sanga-the association of Krsna.
2045|TRANSLATION
2046|"Srimati Radharani's bedstead is pride itself, and it is
>|situated in the abode of Her bodily aroma. She is always
>|seated there thinking of Krsna's association.
2047|Madhya 8.179
2048|TEXT 179
2049|TEXT
2050|krsna-nama-guna-yasa-avatamsa kane
2051|krsna-nama-guna-yasa-pravaha-vacane
2052|SYNONYMS
2053|krsna-of Lord Krsna; nama-the holy name; guna-the qualities;
>| yasa-the fame; avatamsa-ornaments; kane-on the ear; krsna-
>|of Lord Krsna; nama-of the holy name; guna-of the qualities;
>| yasa-of the fame; pravaha-waves; vacane-in Her talking.
2054|TRANSLATION
2055|"Srimati Radharani's earrings represent the name, fame and
>|qualities of Lord Krsna. The glories of Lord Krsna's name,
>|fame and qualities are always inundating Her speech.
2056|Madhya 8.180
2057|TEXT 180
2058|TEXT
2059|krsnake karaya syama-rasa-madhu pana
2060|nirantara purna kare krsnera sarva-kama
2061|SYNONYMS
2062|krsnake-unto Krsna; karaya-She induces; syama-rasa-of the
>|mellow of conjugal love; madhu-the honey; pana-drinking;
>|nirantara-constantly; purna-complete; kare-makes; krsnera-
>|of Lord Krsna; sarva-kama-all kinds of lusty desires.
2063|TRANSLATION
2064|"Srimati Radharani induces Krsna to drink the honey of the
>|conjugal relationship. She is therefore engaged in
>|satisfying all the lusty desires of Krsna.
2065|Madhya 8.181
2066|TEXT 181
2067|TEXT
2068|krsnera visuddha-prema-ratnera akara
2069|anupama-gunagana-purna kalevara
2070|SYNONYMS
2071|krsnera-of Lord Krsna; visuddha-prema-of pure
>|transcendental love; ratnera-of the valuable jewel; akara-a
>|mine; anupama-unparalleled; guna-gana-of groups of
>|qualities; purna-full; kalevara-transcendental body.
2072|TRANSLATION
2073|"Srimati Radharani is exactly like a mine filled with
>|valuable jewels of love for Krsna. Her transcendental body
>|is complete with unparalleled spiritual qualities.
2074|Madhya 8.182
2075|TEXT 182
2076|TEXT
2077|ka krsnasya pranaya-jani-bhuh srimati radhikaika
2078|kasya preyasy anupama-guna radhikaika na canya
2079|jaihmyam kese drsi taralata nisthuratvam kuce 'sya
2080|vancha-purtyai prabhavati hare radhikaika na canya
2081|SYNONYMS
2082|ka-who; krsnasya-of Lord Krsna; pranaya-jani-bhuh-the
>|birthplace of love of Krsna; srimati-all-beautiful; radhika-
>|Srimati Radharani; eka-alone; ka-who; asya-His; preyasi-
>|most dear friend; anupama-guna-having unparalleled
>|qualities; radhika-Srimati Radharani; eka-alone; na-not; ca-
>|also; anya-anyone else; jaihmyam-crookedness; kese-in the
>|hair; drsi-in the eyes; taralata-unsteadiness; nisthuratvam-
>|firmness; kuce-in the breasts; asyah-Her; vancha-of the
>|desires; purtyai-to fulfill; prabhavati-manifests; hareh-of
>|Lord Krsna; radhika-Srimati Radharani; eka-alone; na-not;
>|ca anya-anyone else.
2083|TRANSLATION
2084|" 'If one asks about the origin of love of Krsna, the
>|answer is that the origin is in Srimati Radharani alone.
>|Who is the most dear friend of Krsna? The answer again is
>|Srimati Radharani alone. No one else. Srimati Radharani's
>|hair is very curly, Her two eyes are always moving to and
>|fro, and Her breasts are firm. Since all transcendental
>|qualities are manifest in Srimati Radharani, She alone is
>|able to fulfill all the desires of Krsna. No one else.'
2085|PURPORT
2086|This is a quotation from Sri Govinda-lilamrta (11.122) by
>|Krsnadasa Kaviraja Gosvami. It is a verse in the form of
>|questions and answers describing the glories of Srimati
>|Radharani.
2087|Madhya 8.183-184
2088|TEXTS 183-184
2089|TEXT
2090|yanra saubhagya-guna vanche satyabhama
2091|yanra thani kala-vilasa sikhe vraja-rama
2092|yanra saundaryadi-guna vanche laksmi-parvati
2093|yanra pativrata-dharma vanche arundhati
2094|SYNONYMS
2095|yanra-whose; saubhagya-of good fortune; guna-quality;
>|vanche-desires; satyabhama-Satyabhama, one of the queens of
>|Krsna; yanra thani-from whom; kala-vilasa-the sixty-four
>|arts; sikhe-learn; vraja-rama-all the gopis in Vrndavana;
>|yanra-whose; saundarya-adi-such as beauty; guna-qualities;
>|vanche-desires; laksmi-the goddess of fortune; parvati-the
>|wife of Lord Siva; yanra-whose; pati-vrata-of chastity;
>|dharma-principle; vanche-desires; arundhati-the wife of
>|Vasistha Muni.
2096|TRANSLATION
2097|"Even Satyabhama, one of the queens of Sri Krsna, desires
>|the fortunate position and excellent qualities of Srimati
>|Radharani. All the gopis learn the art of dressing from
>|Srimati Radharani, and even the goddess of fortune, Laksmi,
>|and the wife of Lord Siva, Parvati, desire Her beauty and
>|qualities. Indeed, Arundhati, the celebrated chaste wife of
>|Vasistha, also wants to imitate the chastity and religious
>|principles of Srimati Radharani.
2098|Madhya 8.185
2099|TEXT 185
2100|TEXT
2101|yanra sadguna-ganane krsna na paya para
2102|tanra guna ganibe kemane jiva chara
2103|SYNONYMS
2104|yanra-whose; sat-guna-good qualities; ganane-in counting;
>|krsna-Lord Krsna; na-not; paya-obtains; para-the limit;
>|tanra-Her; guna-qualities; ganibe-can count; kemane-how;
>|jiva-a living entity; chara-most insignificant.
2105|TRANSLATION
2106|"Even Lord Krsna Himself cannot reach the limit of the
>|transcendental qualities of Srimati Radharani. How, then,
>|can an insignificant living entity count them?"
2107|Madhya 8.186
2108|TEXT 186
2109|TEXT
2110|prabhu kahe,-janilun krsna-radha-prema-tattva
2111|sunite cahiye dunhara vilasa-mahattva
2112|SYNONYMS
2113|prabhu kahe-Lord Sri Caitanya replied; janilun-now I have
>|understood; krsna-of Lord Krsna; radha-of Srimati Radharani;
>| prema-of the loving affairs; tattva-the truth; sunite-to
>|hear; cahiye-I desire; dunhara-of both of Them; vilasa-
>|mahattva-the greatness of the enjoyment.
2114|TRANSLATION
2115|Lord Sri Caitanya Mahaprabhu replied, "Now I have come to
>|understand the truth of the loving affairs between Radha
>|and Krsna. Nonetheless, I still want to hear how both of
>|Them gloriously enjoy such love."
2116|Madhya 8.187
2117|TEXT 187
2118|TEXT
2119|raya kahe,-krsna haya 'dhira-lalita'
2120|nirantara kama-krida-yanhara carita
2121|SYNONYMS
2122|raya kahe-Ramananda Raya replied; krsna-Lord Krsna; haya-is;
>| dhira-lalita-a person who can keep his girlfriend always
>|in subjugation by different qualities; nirantara-constantly;
>| kama-krida-pastimes of sexual enjoyment; yanhara-of whom;
>|carita-the character.
2123|TRANSLATION
2124|Raya Ramananda replied, "Lord Krsna is dhira-lalita, for He
>|can always keep His girlfriends in a subjugated state. Thus
>|His only business is enjoying sense gratification.
2125|PURPORT
2126|We should always remember that Krsna's sense gratification
>|is never to be compared to the sense gratification of the
>|material world. As we have already explained, Krsna's sense
>|gratification is just like gold. The perverted reflection
>|of that sense gratification found in the material world is
>|just like iron. The purport is that Krsna is not impersonal.
>| He has all the desires that are manifest in the perverted
>|reflection within this material world. However, the
>|qualities are different-one is spiritual, and the other is
>|material. Just as there is a difference between life and
>|death, there is a difference between spiritual sense
>|gratification and material sense gratification.
2127|Madhya 8.188
2128|TEXT 188
2129|TEXT
2130|vidagdho nava-tarunyah
2131|parihasa-visaradah
2132|niscinto dhira-lalitah
2133|syat prayah preyasi-vasah
2134|SYNONYMS
2135|vidagdhah-clever; nava-tarunyah-always freshly youthful;
>|parihasa-in joking; visaradah-expert; niscintah-without
>|anxiety; dhira-lalitah-a hero in loving affairs; syat-is;
>|prayah-almost always; preyasi-vasah-one who keeps His
>|girlfriends subjugated.
2136|TRANSLATION
2137|" 'A person who is very cunning and always youthful, expert
>|in joking and without anxiety, and who can keep his
>|girlfriends always subjugated, is called dhira-lalita.'
2138|PURPORT
2139|This verse is from the Bhakti-rasamrta-sindhu (2.1.230).
2140|Madhya 8.189
2141|TEXT 189
2142|TEXT
2143|ratri-dina kunje krida kare radha-sange
2144|kaisora vayasa saphala kaila krida-range
2145|SYNONYMS
2146|ratri-dina-day and night; kunje-in the gardens or bushes of
>|Vrndavana; krida-pastimes; kare-performs; radha-sange-with
>|Radharani; kaisora-the pre-youthful; vayasa-age; sa-phala-
>|fruitful; kaila-made; krida-range-taking pleasure in
>|different pastimes.
2147|TRANSLATION
2148|"Day and night Lord Sri Krsna enjoys the company of Srimati
>|Radharani in the bushes of Vrndavana. Thus His pre-youthful
>|age is fulfilled through His affairs with Srimati Radharani.
2149|Madhya 8.190
2150|TEXT 190
2151|TEXT
2152|vaca sucita-sarvari-rati-kala-pragalbhyaya radhikam
2153|vrida-kuncita-locanam viracayann agre sakhinam asau
2154|tad-vaksoruha-citra-keli-makari-panditya-param gatah
2155|kaisoram saphali-karoti kalayan kunje viharam harih
2156|SYNONYMS
2157|vaca-by speech; sucita-revealing; sarvari-of the night;
>|rati-in amorous pastimes; kala-of the portion; pragalbhyaya-
>|the importance; radhikam-Srimati Radharani; vrida-from
>|shame; kuncita-locanam-having Her eyes closed; viracayan-
>|making; agre-before; sakhinam-Her friends; asau-that one;
>|tat-of Her; vaksah-ruha-on the breasts; citra-keli-with
>|variegated pastimes; makari-in drawing dolphins; panditya-
>|of cleverness; param-the limit; gatah-who reached; kaisoram-
>|adolescence; sa-phali-karoti-makes successful; kalayan-
>|performing; kunje-in the bushes; viharam-pastimes; harih-
>|the Supreme Personality of Godhead.
2158|TRANSLATION
2159|" 'Thus Lord Sri Krsna spoke of the sexual activities of
>|the previous night. In this way He made Srimati Radharani
>|close Her eyes out of shyness. Taking this opportunity, Sri
>|Krsna painted various types of dolphins on Her breasts.
>|Thus He became a very expert artist for all the gopis.
>|During such pastimes, the Lord enjoyed the fulfillment of
>|His youth.' "
2160|PURPORT
2161|This quotation is also found in the Bhakti-rasamrta-sindhu (
>|2.1.231).
2162|Madhya 8.191
2163|TEXT 191
2164|TEXT
2165|prabhu kahe,-"eho haya, age kaha ara "
2166|raya kahe,-"iha va-i buddhi-gati nahi ara "
2167|SYNONYMS
2168|prabhu kahe-Lord Caitanya Mahaprabhu said; eho haya-this is
>|all right; age kaha ara-please go forward and say more;
>|raya kahe-Ramananda Raya replied; iha va-i-except this;
>|buddhi-gati-movement of my intelligence; nahi-there is not;
>|ara-any more.
2169|TRANSLATION
2170|Sri Caitanya Mahaprabhu said, "This is all right, but
>|please continue." At that time Raya Ramananda replied, "I
>|don't think my intelligence goes beyond this."
2171|Madhya 8.192
2172|TEXT 192
2173|TEXT
2174|yeba 'prema-vilasa-vivarta' eka haya
2175|taha suni' tomara sukha haya, ki na haya
2176|SYNONYMS
2177|yeba-whatever; prema-vilasa-vivarta-the resultant
>|bewilderment or revolution in the ecstasy of loving affairs;
>| eka haya-there is one topic; taha-that; suni'-hearing;
>|tomara-Your; sukha-happiness; haya-is; ki-or; na-not; haya-
>|is.
2178|TRANSLATION
2179|Raya Ramananda then informed Sri Caitanya Mahaprabhu that
>|there was another topic, known as prema-vilasa-vivarta. "
>|You may hear of this from me," Ramananda Raya said, "but I
>|do not know whether You will be happy with it or not."
2180|PURPORT
2181|These statements are set forth for our understanding,
>|according to Srila Bhaktivinoda Thakura in his Amrta-
>|pravaha-bhasya. In essence, Sri Caitanya Mahaprabhu told
>|Ramananda Raya, "My dear Ramananda, the explanation you
>|have given about the goal of life and the pastimes of
>|Srimati Radharani and Krsna is certainly the truth.
>|Although this is factual, you can continue telling Me more
>|if there is anything more to say." In reply, Ramananda Raya
>|said, "I do not think I have anything to say beyond this,
>|but there is a topic known as prema-vilasa-vivarta, which I
>|may explain to You. I do not know whether it will bring You
>|happiness or not."
2182|Madhya 8.193
2183|TEXT 193
2184|TEXT
2185|eta bali' apana-krta gita eka gahila
2186|preme prabhu sva-haste tanra mukha acchadila
2187|SYNONYMS
2188|eta bali'-saying this; apana-krta-composed by himself; gita-
>|song; eka-one; gahila-sang; preme-in love of Godhead;
>|prabhu-Sri Caitanya Mahaprabhu; sva-haste-by His own hand;
>|tanra-his (Ramananda Raya's); mukha-mouth; acchadila-
>|covered.
2189|TRANSLATION
2190|Saying this, Ramananda Raya began to sing a song he had
>|composed, but Sri Caitanya Mahaprabhu, out of the ecstasy
>|of love of Godhead, immediately covered Ramananda's mouth
>|with His own hand.
2191|PURPORT
2192|The topics that are about to be discussed between Lord Sri
>|Caitanya Mahaprabhu and Ramananda Raya cannot be understood
>|by a materialistic poet, nor by intelligence or material
>|perception. Srila Bhaktisiddhanta Sarasvati Thakura states
>|that the spiritual mellow can be realized only when one is
>|situated on the transcendental platform beyond the material
>|stage of goodness. That platform is called visuddha-sattva (
>|sattvam visuddham vasudeva-sabditam). Realization of the
>|visuddha-sattva is beyond the pale of the material
>|world and is not perceived by bodily senses or mental
>|speculation. Our identification with the gross body and
>|subtle mind is different from spiritual understanding.
>|Since the intelligence and mind are material, the loving
>|affairs of Sri Radha and Krsna are beyond their perception.
>|Sarvopadhi-vinirmuktam tat-paratvena nirmalam:
>|when we are free from all material designations and
>|our senses are completely purified by the bhakti process,
>|we can understand the sense activities of the Absolute
>|Truth (hrsikena hrsikesa-sevanam bhaktir ucyate
>|).
2193|The spiritual senses are beyond the material senses. A
>|materialist can think only of the negation of material
>|variety; he cannot understand spiritual variety. He thinks
>|that spiritual variety simply contradicts material variety
>|and is a negation or void, but such conceptions cannot even
>|reach the precincts of spiritual realization. The wonderful
>|activities of the gross body and subtle mind are always
>|imperfect. They are below the degree of spiritual
>|understanding and are ephemeral. The spiritual mellow is
>|eternally wonderful and is described as purna, suddha,
>|nitya-mukta-that is, complete, perfectly pure and eternally
>|liberated from all material conceptions. When we are unable
>|to fulfill our material desires, there is certainly sorrow
>|and confusion. This may be described as vivarta. But in
>|spiritual life there is no sorrow, inebriety or
>|imperfection. Srila Ramananda Raya was expert in realizing
>|the spiritual activities of Srimati Radharani and Krsna,
>|and Ramananda's spiritual experience was placed before Sri
>|Caitanya Mahaprabhu as he inquired whether the Lord
>|approved his realization of spiritual truth.
2194|There are three books prominent in this connection. One was
>|written by Bhakta dasa Baula and is called Vivarta-vilasa.
>|Another was compiled by Jagadananda Pandita and is called
>|Prema-vivarta. Sri Ramananda Raya's book is called Prema-
>|vilasa-vivarta. The Vivarta-vilasa by Bhakta dasa Baula is
>|completely different from the other two books. Sometimes a
>|university student or professor tries to study these
>|transcendental literary works and attempts to put forth
>|a critical analysis from the mundane view, with an end to
>|receiving degrees like a Ph.D. Such realization is
>|certainly different from that of Ramananda Raya. If one
>|actually wants to take a Ph.D. degree from Sri Caitanya
>|Mahaprabhu and be approved by Ramananda Raya, he must first
>|become free from all material designations (sarvopadhi-
>|vinirmuktam tat-paratvena nirmalam ). A
>|person who identifies with his material body cannot
>|understand these talks between Sri Ramananda Raya and Sri
>|Caitanya Mahaprabhu. Man-made religious scriptures and
>|transcendental philosophical talks are quite different.
>|Indeed, there is a gulf of difference between the two. This
>|subject matter has been very diligently described by Sriman
>|Madhvacarya. Since material philosophers are situated in
>|the material conception of life, they are unable to realize
>|the spiritual prema-vilasa-vivarta. They cannot accommodate
>|an elephant upon a dish. Similarly, mundane speculators
>|cannot capture the spiritual elephant within their limited
>|conception. It is just like a frog's trying to measure the
>|Atlantic Ocean by imagining it so many times larger than
>|his well. Materialistic philosophers and sahajiyas cannot
>|understand the talks between Ramananda Raya and Sri
>|Caitanya Mahaprabhu concerning the pastimes of Sri Radha
>|and Krsna. The only tendency of the impersonalists or the
>|prakrta-sahajiyas is to face the platform of impersonalism.
>|They cannot understand spiritual variegatedness.
>|Consequently, when Ramananda Raya attempted to sing his own
>|verses, Sri Caitanya Mahaprabhu stopped him by covering his
>|mouth with His own hand.
2195|Madhya 8.194
2196|TEXT 194
2197|TEXT
2198|pahilehi raga nayana-bhange bhela
2199|anudina badhala, avadhi na gela
2200|na so ramana, na hama ramani
2201|dunhu-mana manobhava pesala jani'
2202|e sakhi, se-saba prema-kahini
2203|kanu-thame kahabi vichurala jani'
2204|na khonjalun duti, na khonjalun an
2205|dunhukeri milane madhya ta panca-bana
2206|ab sohi viraga, tunhu bheli duti
2207|su-purukha-premaki aichana riti
2208|SYNONYMS
2209|pahilehi-in the beginning; raga-attraction; nayana-bhange-
>|by activities of the eyes; bhela-there was; anu-dina-
>|gradually, day after day; badhala-increased; avadhi-limit;
>|na-not; gela-reached; na-not; so-He; ramana-the enjoyer; na-
>|not; hama-I; ramani-the enjoyed; dunhu-mana-both the minds;
>|manah-bhava-the mental situation; pesala-pressed together;
>|jani'-knowing; e-this; sakhi-My dear friend; se-saba-all
>|those; prema-kahini-affairs of love; kanu-thame-before
>|Krsna; kahabi-you will say; vichurala-He has forgotten;
>|jani'-knowing; na-not; khonjalun-searched out; duti-a
>|messenger; na-not; khonjalun-searched out; an-anyone else;
>|dunhukeri-of both of Us; milane-by the meeting; madhya-in
>|the middle; ta-indeed; panca-bana-five arrows of Cupid; ab-
>|now; sohi-that; viraga-separation; tunhu-you; bheli-became;
>|duti-the messenger; su-purukha-of a beautiful person;
>|premaki-of loving affairs; aichana-such; riti-the
>|consequence.
2210|TRANSLATION
2211|" 'Alas, before We met there was an initial attachment
>|between Us brought about by an exchange of glances. In this
>|way attachment evolved. That attachment has gradually grown,
>| and there is no limit to it. Now that attachment has
>|become a natural sequence between Ourselves. It is not that
>|it is due to Krsna, the enjoyer, nor is it due to Me, for I
>|am the enjoyed. It is not like that. This attachment was
>|made possible by mutual meeting. This mutual exchange of
>|attraction is known as manobhava, or Cupid. Krsna's mind
>|and My mind have merged together. Now, during this time of
>|separation, it is very difficult to explain these loving
>|affairs. My dear friend, Krsna might have forgotten
>|all these things . However, you can understand and bring
>|this message to Him , but during Our first meeting there
>|was no messenger between Us, nor did I request anyone to
>|see Him. Indeed, Cupid's five arrows were Our via media.
>|Now, during this separation, that attraction has increased
>|to another ecstatic state. My dear friend, please act as a
>|messenger on My behalf because if one is in love with a
>|beautiful person, this is the consequence.'
2212|PURPORT
2213|These verses were originally composed and sung by Ramananda
>|Raya himself. Srila Bhaktivinoda Thakura suggests that
>|during the time of enjoyment, the attachment might
>|be compared to Cupid himself. However, during the period of
>|separation, Cupid becomes a messenger of highly elevated
>|love. This is called prema-vilasa-vivarta. When there is a
>|separation, enjoyment itself acts like a messenger,
>| and that messenger was addressed by Srimati Radharani as a
>|friend. The essence of this transaction is simple :
>| loving affairs are as relishable during
>|separation as during enjoyment. When Srimati
>|Radharani was fully absorbed in love of Krsna, She mistook
>|a black tamala tree for Krsna and embraced it. Such a
>|mistake is called prema-vilasa-vivarta.
2214|Madhya 8.195
2215|TEXT 195
2216|TEXT
2217|radhaya bhavatas ca citta-jatuni svedair vilapya kramad
2218|yunjann adri-nikunja-kunjara-pate nirdhuta-bheda-bhramam
2219|citraya svayam anvaranjayad iha brahmanda-harmyodare
2220|bhuyobhir nava-raga-hingula-bharaih srngara-karuh krti
2221|SYNONYMS
2222|radhayah-of Srimati Radharani; bhavatah ca-and of You;
>|citta-jatuni-the two minds like shellac; svedaih-by
>|perspiration; vilapya-melting; kramat-gradually; yunjan-
>|making; adri-of Govardhana Hill; nikunja-in a solitary
>|place for enjoyment; kunjara-pate-O king of the elephants;
>|nirdhuta-completely taken away; bheda-bhramam-the
>|misunderstanding of differentiation; citraya-for increasing
>|the wonder; svayam-personally; anvaranjayat-colored; iha-in
>|this world; brahmanda-of the universe; harmya-udare-within
>|the palace; bhuyobhih-by varieties of means; nava-raga-of
>|new attraction; hingula-bharaih-by the vermilion; srngara-
>|of loving affairs; karuh-the craftsman; krti-very expert.
2223|TRANSLATION
2224|" 'O my Lord, You live in the forest of Govardhana Hill,
>|and, like the king of elephants, You are expert in the art
>|of conjugal love. O master of the universe, Your heart and
>|Srimati Radharani's heart are just like shellac and are now
>|melted in Your spiritual perspiration. Therefore one can no
>|longer distinguish between You and Srimati Radharani. Now
>|You have mixed Your newly invoked affection, which is like
>|vermilion, with Your melted hearts, and for the benefit of
>|the whole world You have painted both Your hearts red
>|within this great palace of the universe.' "
2225|PURPORT
2226|This verse quoted by Ramananda Raya is included in Srila
>|Rupa Gosvami's Ujjvala-nilamani (14.
>|155).
2227|Madhya 8.196
2228|TEXT 196
2229|TEXT
2230|prabhu kahe,-'sadhya-vastura avadhi' ei haya
2231|tomara prasade iha janilun niscaya
2232|SYNONYMS
2233|prabhu kahe-Sri Caitanya Mahaprabhu confirmed; sadhya-
>|vastura-of the object of life; avadhi'-the limit; ei-this;
>|haya-is; tomara-of you; prasade-by the mercy; iha-this;
>|janilun-I have understood; niscaya-conclusively.
2234|TRANSLATION
2235|Sri Caitanya Mahaprabhu confirmed these verses recited by
>|Sri Ramananda Raya, saying, "This is the limit of the goal
>|of human life. Only by your mercy have I come to understand
>|it conclusively.
2236|Madhya 8.197
2237|TEXT 197
2238|TEXT
2239|'sadhya-vastu' 'sadhana' vinu keha nahi paya
2240|krpa kari' kaha, raya, pabara upaya
2241|SYNONYMS
2242|sadhya-vastu-the goal of life; sadhana vinu-without
>|practicing the process; keha nahi paya-no one achieves;
>|krpa kari'-very mercifully; kaha-please explain; raya-My
>|dear Ramananda Raya; pabara upaya-the means of achieving.
2243|TRANSLATION
2244|"The goal of life cannot be achieved unless one practices
>|the process. Now, being merciful upon Me, please explain
>|that means by which this goal can be attained."
2245|Madhya 8.198
2246|TEXT 198
2247|TEXT
2248|raya kahe,-yei kahao, sei kahi vani
2249|ki kahiye bhala-manda, kichui na jani
2250|SYNONYMS
2251|raya kahe-Ramananda Raya replied; yei-whatever; kahao-You
>|make me speak; sei-that; kahi-I speak; vani-message; ki-
>|what; kahiye-I am speaking; bhala-manda-good or bad; kichui
>|na jani-I do not know anything.
2252|TRANSLATION
2253|Sri Ramananda Raya replied, "I do not know what I am saying,
>| but You have made me speak what I have spoken, be it good
>|or bad. I am simply repeating that message.
2254|Madhya 8.199
2255|TEXT 199
2256|TEXT
2257|tribhuvana-madhye aiche haya kon dhira
2258|ye tomara maya-nate ha-ibeka sthira
2259|SYNONYMS
2260|tri-bhuvana-madhye-within the three worlds; aiche-so much;
>|haya-there is; kon-who; dhira-patient; ye-who; tomara-Your;
>|maya-nate-in the manipulation of different energies; ha-
>|ibeka-will be; sthira-steady.
2261|TRANSLATION
2262|"Within these three worlds who is so undisturbed that he
>|can remain steady as You manipulate Your different energies?
2263|Madhya 8.200
2264|TEXT 200
2265|TEXT
2266|mora mukhe vakta tumi, tumi hao srota
2267|atyanta rahasya, suna, sadhanera katha
2268|SYNONYMS
2269|mora mukhe-in my mouth; vakta-speaker; tumi-You are; tumi-
>|You; hao-are; srota-the hearer; atyanta rahasya-extremely
>|mysterious; suna-now please hear; sadhanera katha-the
>|discussion of the process.
2270|TRANSLATION
2271|"Actually You are speaking through my mouth, and at the
>|same time You are listening. This is very mysterious.
>|Anyway, kindly hear the explanation by which
>|the goal can be attained.
2272|PURPORT
2273|Srila Sanatana Gosvami has advised us to hear about Krsna
>|from a Vaisnava. He has explicitly forbidden us to hear
>|from an avaisnava.
2274|avaisnava-mukhodgirnam
2275|putam hari - kathamrtam
2276|sravanam naiva kartavyam
>|
>|
>|
>|
>|
>|
>|
>|
2277|sarpocchistam yatha payah
2278|Thus quoting from Padma Purana, Srila Sanatana Gosvami
>|warns that one should not hear anything about Krsna from an
>|avaisnava, however great a mundane scholar he may be. Milk
>|touched by the lips of a serpent has poisonous effects;
>|similarly, talks about Krsna given by an avaisnava are also
>|poisonous. However, because a Vaisnava is surrendered to
>|the Supreme Personality of Godhead, his talks are
>|spiritually potent. In the Bhagavad- gita (10.10) the
>|Supreme Lord says ,
2279|tesam satata-yuktanam
2280|bhajatam priti-purvakam
2281|dadami buddhi-yogam
2282|tam yena mam upayanti te
2283|"To those who are constantly devoted to worshiping Me with
>|love, I give the understanding by which they can come to Me.
>|" When a pure Vaisnava speaks, he speaks perfectly. How is
>|this? His speech is managed by Krsna Himself from within
>|the heart. Srila Ramananda Raya accepts this benediction
>|from Sri Caitanya Mahaprabhu; therefore he admits that
>|whatever he was speaking was not derived from his own
>|intelligence. Rather, everything was coming from Sri
>|Caitanya Mahaprabhu. According to the Bhagavad-gita (15.15):
2284|sarvasya caham hrdi sannivisto
2285|mattah smrtir jnanam apohanam ca
2286|vedais ca sarvair aham eva vedyo
2287|vedanta-krd veda-vid eva caham
2288|"I am seated in everyone's heart, and from Me come
>|remembrance, knowledge and forgetfulness. By all the Vedas,
>|I am to be known. Indeed I am the compiler of Vedanta,
>|and I am the knower of the Vedas."
2289|All intelligence emanates from the Supreme Personality of
>|Godhead, the Supersoul within the heart of everyone.
>|Nondevotees want to ask the Supreme Lord for sense
>|gratification; therefore nondevotees come under the
>|influence of maya, the illusory energy. A devotee, however,
>|is directed by the Supreme Personality of Godhead and comes
>|under the influence of yogamaya. Consequently there is a
>|gulf of difference between statements made by a devotee and
>|those made by a nondevotee.
2290|Madhya 8.201
2291|TEXT 201
2292|TEXT
2293|radha-krsnera lila ei ati gudhatara
2294|dasya-vatsalyadi-bhave na haya gocara
2295|SYNONYMS
2296|radha-krsnera lila-the pastimes of Radha and Krsna; ei-this
>|is; ati-very much; gudhatara-more confidential; dasya-of
>|servitude; vatsalya-adi-and of paternal love, etc.; bhave-
>|in the moods; na haya-is not; gocara-appreciated.
2297|TRANSLATION
2298|"The pastimes of Radha and Krsna are very confidential.
>|They cannot be understood through the mellows of servitude,
>|fraternity or paternal affection.
2299|Madhya 8.202
2300|TEXT 202
2301|TEXT
2302|sabe eka sakhi-ganera ihan adhikara
2303|sakhi haite haya ei lilara vistara
2304|SYNONYMS
2305|sabe-only; eka-one; sakhi-ganera-of the gopis; ihan-in this;
>| adhikara-qualification; sakhi-the gopis; haite-from; haya-
>|is; ei lilara-of these pastimes; vistara-the expansion.
2306|TRANSLATION
2307|"Actually, only the gopis have the right to appreciate
>|these transcendental pastimes, and only from them can these
>|pastimes be expanded.
2308|Madhya 8.203
2309|TEXT 203
2310|TEXT
2311|sakhi vina ei lila pusta nahi haya
2312|sakhi lila vistariya, sakhi asvadaya
2313|SYNONYMS
2314|sakhi vina-without the gopis; ei lila-these pastimes; pusta-
>|nourished; nahi haya-are never; sakhi-the gopis; lila-the
>|pastimes; vistariya-expanding; sakhi-the gopis; asvadaya-
>|taste this mellow.
2315|TRANSLATION
2316|"Without the gopis, these pastimes between Radha and Krsna
>|cannot be nourished. Only by their cooperation are such
>|pastimes broadcast. It is their business to taste the
>|mellows.
2317|Madhya 8.204-205
2318|TEXTS 204-205
2319|TEXT
2320|sakhi vina ei lilaya anyera nahi gati
2321|sakhi-bhave ye tanre kare anugati
2322|radha-krsna-kunjaseva-sadhya sei paya
2323|sei sadhya paite ara nahika upaya
2324|SYNONYMS
2325|sakhi vina-without the gopis; ei lilaya-in these pastimes;
>|anyera-of others; nahi-there is not; gati-entrance; sakhi-
>|bhave-in the mood of the gopis; ye-anyone who; tanre-Lord
>|Krsna; kare-does; anugati-following; radha-krsna-of Radha
>|and Krsna; kunja-seva-of service in the kunjas, or gardens,
>|of Vrndavana; sadhya-the goal; sei paya-he gets; sei-that;
>|sadhya-achievement; paite-to receive; ara-other; nahika-
>|there is not; upaya-means.
2326|TRANSLATION
2327|"Without the help of the gopis, one cannot enter into these
>|pastimes. Only he who worships the Lord in the ecstasy of
>|the gopis, following in their footsteps, can engage in the
>|service of Sri Sri Radha-Krsna in the bushes of Vrndavana.
>|Only then can one understand the conjugal love between
>|Radha and Krsna. There is no other procedure for
>|understanding.
2328|PURPORT
2329|The means for returning home, for going back to Godhead, is
>|devotional service, but everyone has a different taste in
>|the Lord's service. One may be inclined to serve the Lord
>|in servitude (dasya-rasa), fraternity (sakhya-rasa), or
>|paternal love (vatsalya-rasa), but none of these can enable
>|one to enter into the service of the Lord in conjugal love.
>|To attain such service, one has to follow in the footsteps
>|of the gopis in the ecstasy of sakhi-bhava. Then only can
>|one understand the transcendental mellow of conjugal love.
2330|In the Ujjvala-nilamani, Srila Rupa
>|Gosvami advises:
2331|prema-lila-viharanam
2332|samyag vistarika sakhi
2333|visrambha-ratna-peti ca
2334|One who expands the conjugal love of Krsna and His
>|enjoyment among the gopis is called a sakhi. Such a person
>|is a confidential gopi in the conjugal affairs. Such
>|assistants are like jewels in the form of Krsna's
>|confidantes. The actual business of the sakhis is described
>|thus in Ujjvala-nilamani:
2335|mithah prema-gunotkirtis
2336|tayor asakti - karita
2337|abhisaro dvayor eva
2338|sakhyah krsne samarpanam
2339|narmasvasana - nepathyam
2340|hrdayodghata -patavam
2341|chidra- samvrtir etasyah
2342|paty -adeh parivancana
>|
>|
>|
>|
>|
>|
>|
>|
>|
>|
>|
>|
>|
>|
>|
>|
>|
>|
2343|siksa sangamanam kale
>|
>|
>|
>|
>|
>|
>|
>|
>|
>|
>|
>|
>|
>|
>|
>|
>|
>|
2344|sevanam vyajanadibhih
2345|tayor dvayor upalambhah
2346|sandesa-presanam tatha
2347|nayika-prana-samraksa
2348|prayatnadyah sakhi-kriyah
2349|In the conjugal pastimes of Krsna, Krsna is the hero (
>|nayaka), and Radhika is the heroine (nayika). The first
>|business of the gopis is to chant the glories of both the
>|hero and the heroine. Their second business is to gradually
>|create a situation in which the hero may be attracted to
>|the heroine and vice versa. Their third business is to
>|induce both of Them to approach each another. Their fourth
>|business is to surrender unto Krsna, the fifth is to create
>|a jovial atmosphere, the sixth to give Them assurance to
>|enjoy Their pastimes, the seventh to dress and decorate
>|both hero and heroine, the eighth to show expertise in
>|expressing Their desires, the ninth to conceal the faults
>|of the heroine, the tenth to cheat their respective
>|husbands and relatives, the eleventh to educate, the
>|twelfth to enable both hero and heroine to meet at the
>|proper time, the thirteenth to fan both hero and heroine,
>|the fourteenth to sometimes reproach the hero and heroine,
>|the fifteenth to set conversations in motion, and the
>|sixteenth to protect the heroine by various means.
2350|Some material sahajiyas who cannot actually understand the
>|pastimes of Radha and Krsna manufacture their own life-
>|styles without referring to authority. Such sahajiyas are
>|called sakhi-bheki, and sometimes they are called gaura-
>|nagari. They believe that the material body, which is fit
>|to be eaten by jackals and dogs, is enjoyable for Krsna.
>|Consequently they artificially decorate the material body
>|to attract Krsna, thinking themselves sakhis. But Krsna is
>|never attracted by the artificial grooming of the material
>|body. As far as Srimati Radharani and Her gopis are
>|concerned, their bodies, homes, dresses, ornaments,
>|endeavors and activities are all spiritual. All of these
>|are meant to satisfy the spiritual senses of Krsna. Indeed,
>|they are so pleasing and endearing to Krsna that He is
>|subjugated by the influence of Srimati Radharani and Her
>|friends. They have nothing to do with anything mundane
>|within the fourteen planetary systems of the universe.
>|Although Krsna is attractive to everyone, He is nonetheless
>|attracted by the gopis and Srimati Radharani.
2351|One should not be misled by mental concoctions, supposing
>|his material body to be perfect and deeming oneself a sakhi.
>| This is something like ahangrahopasana, that is, a
>|Mayavadi's worship of his own body as the Supreme. Srila
>|Jiva Gosvami has cautioned mundaners to abstain from such
>|conceptions. He also warns that thinking oneself one of the
>|associates of the Supreme without following in the
>|footsteps of the gopis is as offensive as thinking oneself
>|the Supreme. Such thinking is an aparadha. One has to
>|practice living in Vrndavana by hearing about the talks of
>|the gopis with Krsna. However, one should not consider
>|himself a gopi, for this is offensive.
2352|Madhya 8.206
2353|TEXT 206
2354|TEXT
2355|vibhur api sukha-rupah sva-prakaso 'pi bhavah
2356|ksanam api na hi radha-krsnayor ya rte svah
2357|pravahati rasa-pustim cid-vibhutir ivesah
2358|srayati na padam asam kah sakhinam rasa-jnah
2359|SYNONYMS
2360|vibhuh-all-powerful; api-although; sukha-rupah-happiness
>|personified; sva-prakasah-self-effulgent; api-although;
>|bhavah-the completely spiritual activities; ksanam api-even
>|for a moment; na-never; hi-certainly; radha-krsnayoh-of Sri
>|Radha and Krsna; yah-whom; rte-without; svah-His own
>|entourage (the gopis); pravahati-leads to; rasa-pustim-
>|completion of the highest humor; cit-vibhutih-spiritual
>|potencies; iva-like; isah-the Supreme Personality of
>|Godhead; srayati-takes shelter of; na-not; padam-the
>|position; asam-of them; kah-who; sakhinam-of the personal
>|associates; rasa-jnah-one who is conversant with the
>|science of mellows.
2361|TRANSLATION
2362|" 'The pastimes of Sri Radha and Krsna are self-effulgent.
>|They are happiness personified, unlimited and all-powerful.
>|Even so, the spiritual humors of such pastimes are never
>|complete without the gopis, the Lord's personal friends.
>|The Supreme Personality of Godhead is never complete
>|without His spiritual potencies; therefore unless one takes
>|shelter of the gopis, one cannot enter into the company of
>|Radha and Krsna. Who can be interested in Their spiritual
>|pastimes without taking their shelter?'
2363|PURPORT
2364|This is a quotation from the Govinda-lilamrta (10.17).
2365|Madhya 8.207
2366|TEXT 207
2367|TEXT
2368|sakhira svabhava eka akathya-kathana
2369|krsna-saha nija-lilaya nahi sakhira mana
2370|SYNONYMS
2371|sakhira-of the gopis; svabhava-natural inclination; eka-one;
>| akathya-inexplicable; kathana-narration; krsna-saha-with
>|Krsna; nija-lilaya-in His personal pastimes; nahi-not;
>|sakhira-of the gopis; mana-the mind.
2372|TRANSLATION
2373|"There is an inexplicable fact about the natural
>|inclinations of the gopis. The gopis never want to enjoy
>|themselves with Krsna personally.
2374|Madhya 8.208
2375|TEXT 208
2376|TEXT
2377|krsna saha radhikara lila ye karaya
2378|nija-sukha haite tate koti sukha paya
2379|SYNONYMS
2380|krsna saha-with Krsna; radhikara-of Srimati Radharani; lila-
>|the pastimes; ye-which; karaya-they bring about; nija-sukha-
>|personal happiness; haite-than; tate-in that; koti-ten
>|million times; sukha-the happiness; paya-they derive.
2381|TRANSLATION
2382|"The happiness of the gopis increases ten million times
>|when they serve to engage Sri Sri Radha and Krsna in Their
>|transcendental pastimes.
2383|Madhya 8.209
2384|TEXT 209
2385|TEXT
2386|radhara svarupa-krsna-prema-kalpalata
2387|sakhi-gana haya tara pallava-puspa-pata
2388|SYNONYMS
2389|radhara svarupa-the spiritual nature of Srimati Radharani;
>|krsna-prema-of love of Krsna; kalpa-lata-a creeper; sakhi-
>|gana-the gopis; haya-are; tara-of that creeper; pallava-the
>|twigs; puspa-flowers; pata-and leaves.
2390|TRANSLATION
2391|"By nature, Srimati Radharani is just like a creeper of
>|love of Godhead, and the gopis are the twigs, flowers and
>|leaves of that creeper.
2392|Madhya 8.210
2393|TEXT 210
2394|TEXT
2395|krsna-lilamrta yadi latake sincaya
2396|nija-sukha haite pallavadyera koti-sukha haya
2397|SYNONYMS
2398|krsna-lilamrta-the nectar of Krsna's pastimes; yadi-if;
>|latake-the creeper; sincaya-sprinkles; nija-sukha haite-
>|than personal happiness; pallava-adyera-of the twigs,
>|flowers and leaves; koti-ten million times; sukha-the
>|happiness; haya-there is.
2399|TRANSLATION
2400|"When the nectar of Krsna's pastimes is sprinkled on that
>|creeper, the happiness derived by the twigs, flowers and
>|leaves is ten million times greater than that derived by
>|the creeper itself.
2401|PURPORT
2402|In his Amrta-pravaha-bhasya, Srila Bhaktivinoda Thakura
>|states, "Srimati Radharani is the creeper of love of
>|Godhead, and the gopis are exactly like twigs, flowers and
>|leaves. When water is sprinkled on the creeper, the twigs,
>|flowers and leaves indirectly receive all the benefits of
>|the creeper itself. But water sprinkled directly on the
>|twigs, leaves and flowers is not as effective as water
>|sprinkled on the creeper's root. The gopis are not as
>|pleased when they directly mix with Krsna as when they
>|serve to unite Srimati Radharani with Krsna. Their
>|transcendental pleasure lies in uniting Them."
2403|Madhya 8.211
2404|TEXT 211
2405|TEXT
2406|sakhyah sri-radhikaya vraja-kumuda-vidhor hladini-nama-
>|sakteh
2407|saramsa-prema-vallyah kisalaya-dala-puspadi-tulyah sva-
>|tulyah
2408|siktayam krsna-lilamrta-rasa-nicayair ullasantyam amusyam
2409|jatollasah sva-sekac chata-gunam adhikam santi yat tan na
>|citram
2410|SYNONYMS
2411|sakhyah-friends like Lalita and Visakha; sri-radhikayah-of
>|Srimati Radharani; vraja-kumuda-of the lotuslike
>|inhabitants of Vrajabhumi; vidhoh-of the moon (Krsna);
>|hladini-pleasure-giving; nama-of the name; sakteh-of the
>|potency; sara-amsa-the active principle; prema-vallyah-of
>|the creeper of love of Godhead; kisalaya-newly grown; dala-
>|leaves; puspa-flowers; adi-and so on; tulyah-equal to; sva-
>|tulyah-equal to Herself; siktayam-when sprinkled; krsna-
>|lila-of the pastimes of Krsna; amrta-of the nectar; rasa-
>|nicayaih-by drops of the juice; ullasantyam-shining;
>|amusyam-of Her, Srimati Radharani; jata-ullasah-having
>|awakened pleasure; sva-sekat-than her own sprinkling; sata-
>|gunam-a hundred times; adhikam-more; santi-are; yat-which;
>|tat-that; na-not; citram-wonderful.
2412|TRANSLATION
2413|" 'All the gopis, the personal friends of Srimati Radharani,
>| are equal to Her. Krsna is pleasing to the inhabitants of
>|Vrajabhumi, just as the moon is pleasing to the lotus
>|flower. His pleasure-giving potency is known as ahladini,
>|of which the active principle is Srimati Radharani. She is
>|compared to a creeper with newly grown flowers and leaves.
>|When the nectar of Krsna's pastimes is sprinkled on Srimati
>|Radharani, all Her friends, the gopis, immediately
>|appreciate the pleasure a hundred times more than if they
>|were sprinkled themselves. Actually this is not at all
>|wonderful.'
2414|PURPORT
2415|This verse is also from the Govinda-lilamrta (10.16).
2416|Madhya 8.212
2417|TEXT 212
2418|TEXT
2419|yadyapi sakhira krsna-sangame nahi mana
2420|tathapi radhika yatne karana sangama
2421|SYNONYMS
2422|yadyapi-although; sakhira-of the gopis; krsna-sangame-
>|directly enjoying with Krsna; nahi-not; mana-the mind;
>|tathapi-still; radhika-Srimati Radharani; yatne-with great
>|endeavor; karana-causes; sangama-association with Krsna.
2423|TRANSLATION
2424|"Although the gopis, Srimati Radharani's friends, do not
>|desire to enjoy themselves directly with Krsna, Srimati
>|Radharani makes a great endeavor to induce Krsna to enjoy
>|Himself with the gopis.
2425|Madhya 8.213
2426|TEXT 213
2427|TEXT
2428|nana-cchale krsne preri' sangama karaya
2429|atma-krsna-sanga haite koti-sukha paya
2430|SYNONYMS
2431|nana-chale-under different pleas; krsne-unto Krsna; preri'-
>|sending; sangama-direct association; karaya-induces; atma-
>|krsna-sanga-personal association with Krsna; haite-than;
>|koti-sukha-ten million times more happiness; paya-She gets.
2432|TRANSLATION
2433|"Presenting various pleas for the gopis, Srimati Radharani
>|sometimes sends the gopis to Krsna just to enable them to
>|associate with Him directly. At such times, She enjoys a
>|happiness ten million times greater than that enjoyed
>|through direct association.
2434|Madhya 8.214
2435|TEXT 214
2436|TEXT
2437|anyonye visuddha preme kare rasa pusta
2438|tan-sabara prema dekhi' krsna haya tusta
2439|SYNONYMS
2440|anyonye-by one another; visuddha-transcendental; preme-in
>|love of Godhead; kare-makes; rasa-the mellow; pusta-
>|nourished; tan-sabara-of all of them; prema-the love of
>|Godhead; dekhi'-seeing; krsna-Lord Krsna; haya-becomes;
>|tusta-satisfied.
2441|TRANSLATION
2442|"The transcendental mellow is nourished by that mutual
>|behavior in transcendental love of Godhead. When Lord Krsna
>|sees how the gopis have developed pure love for Him, He
>|becomes very satisfied.
2443|PURPORT
2444|Srimati Radharani and the gopis are not interested in their
>|personal happiness derived from association with Krsna.
>|Rather, they become happy by seeing one another associate
>|with Krsna. In this way their dealings are further
>|nourished by love of Godhead, and seeing this, Krsna is
>|very pleased.
2445|Madhya 8.215
2446|TEXT 215
2447|TEXT
2448|sahaja gopira prema,-nahe prakrta kama
2449|kama-krida-samye tara kahi 'kama'-nama
2450|SYNONYMS
2451|sahaja-natural; gopira-of the gopis; prema-love of Godhead;
>|nahe-is not; prakrta-material; kama-lust; kama-krida-lusty
>|affairs; samye-in appearing equal to; tara-of such
>|activities; kahi-I speak; kama-nama-the name "lust."
2452|TRANSLATION
2453|"It is to be noted that the natural characteristic of the
>|gopis is to love the Supreme Lord. Their lusty desire is
>|not to be compared to material lust. Nonetheless, because
>|their desire sometimes appears to resemble material lust,
>|their transcendental love for Krsna is sometimes described
>|as lust.
2454|PURPORT
2455|Bhaktisiddhanta Sarasvati Thakura says that material lust
>|should never be attributed to Krsna, who is full of
>|transcendental knowledge. Material lust cannot be engaged
>|in the service of the Lord, for it is applicable to
>|materialists, not to Krsna. Only prema, or love of Godhead,
>|is applicable for the satisfaction of Krsna. Prema is full
>|service rendered unto the Lord. The lusty affairs of the
>|gopis actually constitute the topmost love of Godhead
>|because the gopis never act for their own personal
>|satisfaction. They are simply pleased by engaging other
>|gopis in the service of the Lord. The gopis derive more
>|transcendental pleasure from indirectly engaging other
>|gopis in the service of Krsna than from engaging in His
>|service themselves. That is the difference between material
>|lust and love of Godhead. Lust applies to the material
>|world, and love of Godhead applies only to Krsna.
2456|Madhya 8.216
2457|TEXT 216
2458|TEXT
2459|premaiva gopa-ramanam
2460|kama ity agamat pratham
2461|ity uddhavadayo 'py etam
2462|vanchanti bhagavat-priyah
2463|SYNONYMS
2464|prema-love of Godhead; eva-certainly; gopa-ramanam-of all
>|the gopis; kamah-lust; iti-thus; agamat-became current;
>|pratham-the process; iti-thus; uddhava-adayah-all devotees,
>|headed by Uddhava; api-certainly; etam-this type of
>|behavior; vanchanti-desire; bhagavat-priyah-those who are
>|very, very dear to the Supreme Personality of Godhead.
2465|TRANSLATION
2466|" ' the dealings of the gopis with Krsna are on
>|the platform of pure love of Godhead, yet they are
>|sometimes considered to be lusty. But because such
>|dealings are completely spiritual, Uddhava and all the
>|other dearmost devotees of the Lord desire to participate
>|in them.'
2467|PURPORT
2468|This is a quotation from the Bhakti-rasamrta-sindhu (1.2.
>|285).
2469|Madhya 8.217
2470|TEXT 217
2471|TEXT
2472|nijendriya-sukha-hetu kamera tatparya
2473|krsna-sukha-tatparya gopi-bhava-varya
2474|SYNONYMS
2475|nija-indriya-of one's own senses; sukha-of the happiness;
>|hetu-for the reason; kamera-of lusty desire; tatparya-
>|intention; krsna-of Krsna; sukha-the happiness; tatparya-
>|intention; gopi-bhava-varya-the foremost mood of the gopis.
2476|TRANSLATION
2477|"Lusty desires are experienced when one is concerned with
>|his own personal sense gratification. The mood of the gopis
>|is not like that. Their only desire is to satisfy the
>|senses of Krsna.
2478|Madhya 8.218
2479|TEXT 218
2480|TEXT
2481|nijendriya-sukha-vancha nahi gopikara
2482|krsne sukha dite kare sangama-vihara
2483|SYNONYMS
2484|nija-indriya-sukha-for personal sense gratification; vancha-
>|the desire; nahi-there is not; gopikara-of the gopis; krsne-
>|unto Krsna; sukha-happiness; dite-to give; kare-do; sangama-
>|vihara-mingling and enjoying with Krsna.
2485|TRANSLATION
2486|"Among the gopis, there is not a pinch of desire for sense
>|gratification. Their only desire is to give pleasure to
>|Krsna, and this is why they mingle with Him and enjoy with
>|Him.
2487|Madhya 8.219
2488|TEXT 219
2489|TEXT
2490|yat te sujata-caranamburuham stanesu
2491|bhitah sanaih priya dadhimahi karkasesu
2492|tenatavim atasi tad vyathate na kim svit
2493|kurpadibhir bhramati dhir bhavad-ayusam nah
2494|SYNONYMS
2495|yat-because; te-Your; sujata-delicate; carana-ambu-ruham-
>|lotus feet; stanesu-on the breasts; bhitah-being afraid of;
>|sanaih-very carefully; priya-O dear one; dadhimahi-we place;
>| karkasesu-very rough and hard; tena-by such lotus feet;
>|atavim-the forest; atasi-You wander; tat vyathate-that are
>|pained; na-not; kim svit-whether; kurpa-adibhih-by the
>|small particles of stone; bhramati-bewilders; dhih-
>|intelligence; bhavat-ayusam-of persons who consider You as
>|the duration of life; nah-of us.
2496|TRANSLATION
2497|"All the gopis said , 'Dear Krsna, we carefully hold
>|Your delicate lotus feet upon our hard breasts. When You
>|walk in the forest, Your soft lotus feet are pricked by
>|small bits of stone. We fear that this is paining You.
>|Since You are our life and soul, and our minds are very
>| disturbed when Your lotus feet are pained.'
2498|PURPORT
2499|This is a quotation from Srimad-Bhagavatam (10.31.19).
2500|Madhya 8.220
2501|TEXT 220
2502|TEXT
2503|sei gopi-bhavamrte yanra lobha haya
2504|veda-dharma-loka tyaji' se krsne bhajaya
2505|SYNONYMS
2506|sei-that; gopi-of the gopis; bhava-amrte-in the nectar of
>|the ecstasy; yanra-whose; lobha-attachment; haya-is; veda-
>|dharma-religious principles of the Vedas; loka-popular
>|opinion; tyaji'-giving up; se-he; krsne-unto Krsna; bhajaya-
>|renders loving service.
2507|TRANSLATION
2508|"One who is attracted by that ecstatic love of the gopis
>|does not care about popular opinion or the regulative
>|principles of Vedic life. Rather, he completely surrenders
>|unto Krsna and renders service unto Him.
2509|Madhya 8.221
2510|TEXT 221
2511|TEXT
2512|raganuga-marge tanre bhaje yei jana
2513|sei-jana paya vraje vrajendra-nandana
2514|SYNONYMS
2515|raga-anuga-of spontaneous attachment; marge-on the path;
>|tanre-Krsna; bhaje-worships; yei-who; jana-a person; sei-
>|jana-that person; paya-gets; vraje-in Vrndavana; vrajendra-
>|nandana-the son of Maharaja Nanda.
2516|TRANSLATION
2517|"If one worships the Lord on the path of spontaneous love
>|and goes to Vrndavana, he receives the shelter of Vrajendra-
>|nandana, the son of Nanda Maharaja.
2518|PURPORT
2519|In all, there are sixty-four items listed for the rendering
>|of service unto Krsna, and these are the regulative
>|principles enjoined in the sastras and given by the
>|spiritual master. One has to serve Krsna according to these
>|regulative principles, but if one develops spontaneous love
>|for Krsna as exhibited in the activities of those who live
>|in Vrajabhumi, one attains the platform of raganuga-bhakti.
>|One who has developed this spontaneous love is eligible for
>|elevation to the platform enjoyed by the inhabitants of
>|Vrajabhumi. In Vrajabhumi, there are no regulative
>|principles set forth for Krsna's service. Rather,
>|everything is carried out in spontaneous, natural love for
>|Krsna. There is no question of following the principles of
>|the Vedic system. Such principles are followed within this
>|material world, and as long as one is on the material
>|platform, he has to execute them. However, spontaneous love
>|of Krsna is transcendental. It may seem that the regulative
>|principles are being violated, but the devotee is on the
>|transcendental platform. Such service is called gunatita,
>|or nirguna, for it is not contaminated by the three modes
>|of material nature.
2520|Madhya 8.222
2521|TEXT 222
2522|TEXT
2523|vraja-lokera kona bhava lana yei bhaje
2524|bhava-yogya deha pana krsna paya vraje
2525|SYNONYMS
2526|vraja-lokera-of the planet known as Goloka Vrndavana; kona-
>|some; bhava-mood; lana-accepting; yei-anyone who; bhaje-
>|executes devotional service; bhava-yogya-suitable for that
>|spiritual attraction; deha-a body; pana-getting; krsna-Lord
>|Krsna; paya-gets; vraje-in Vrndavana.
2527|TRANSLATION
2528|"In his liberated stage the devotee is attracted by one of
>|the five humors in the transcendental loving service of the
>|Lord. As he continues to serve the Lord in that
>|transcendental mood, he attains a spiritual body to serve
>|Krsna in Goloka Vrndavana.
2529|Madhya 8.223
2530|TEXT 223
2531|TEXT
2532|tahate drstanta-upanisad sruti-gana
2533|raga-marge bhaji' paila vrajendra-nandana
2534|SYNONYMS
2535|tahate-in this matter; drstanta-the example; upanisad sruti-
>|gana-the great sages known as the personified Upanisads or
>|srutis; raga-marge-on the path of spontaneous love; bhaji'-
>|worshiping; paila-obtained; vrajendra-nandana-the lotus
>|feet of Lord Krsna.
2536|TRANSLATION
2537|"Those saintly persons who presented the Upanisads are
>|vivid examples of this. By worshiping the Lord on the path
>|of spontaneous love, they attained the lotus feet of
>|Vrajendra-nandana, the son of Nanda Maharaja.
2538|PURPORT
2539|In the Goloka Vrndavana planet, Krsna's servants are headed
>|by Raktaka and Patraka. Krsna's friends are headed by
>|Sridama, Subala and others. There are also elderly gopis
>|and the cowherd men, headed by Nanda Maharaja, mother
>|Yasoda and others. All of these personalities are eternally
>|engaged in the loving service of the Lord in accordance
>|with their specific attachments for Krsna. One who wants to
>|return home to serve the Lord directly may be attracted to
>|Krsna as a servant, friend, father or mother. If a person
>|continuously serves Krsna during this life in a particular
>|ecstasy, upon giving the material body he attains a
>|suitable spiritual body to serve Krsna in
>|terms of his particular attachment. One may serve as a
>|servant, friend, father or mother. In the same way, one who
>|wants to serve Krsna in conjugal love can also attain a
>|body under the guidance of the gopis.
>|the most vivid example in this connection is those saintly
>|personalities known as srutis, who represent the
>|Upanisads. These srutis understand that without serving
>|Krsna and following in the footsteps of the gopis there
>|is no possibility of entering the kingdom of
>|God .
>|Therefore they engage in spontaneous loving service unto
>|Krsna and follow in the footsteps of the gopis.
2540|Madhya 8.224
2541|TEXT 224
2542|TEXT
2543|nibhrta -marun-mano 'ksa-drdha-yoga-yujo hrdi yan
2544|munaya upasate tad arayo 'pi yayuh smaranat
2545|striya uragendra-bhoga-bhuja-danda-visakta-dhiyo
2546|vayam api te samah sama-drso 'nghri-saroja-sudhah
2547|SYNONYMS
2548|nibhrta-controlled; marut-the life air; manah-the mind;
>|aksa-senses; drdha-strong; yoga-in the mystic yoga process;
>|yujah-who are engaged; hrdi-within the heart; yat-who;
>|munayah-the great sages; upasate-worship; tat-that; arayah-
>|the enemies; api-also; yayuh-obtain; smaranat-from
>|remembering; striyah-the gopis; uraga-indra-of serpents;
>|bhoga-like the bodies; bhuja-the arms; danda-like rods;
>|visakta-fastened to; dhiyah-whose minds; vayam api-we also;
>|te-Your; samah-equal to them; sama-drsah-having the same
>|ecstatic emotions; anghri-saroja-of the lotus feet; sudhah-
>|the nectar.
2549|TRANSLATION
2550|" 'Great sages conquer the mind and senses by practicing
>|the mystic yoga system and controlling their breath. Thus
>|engaging in mystic yoga, they see the Supersoul within
>|their hearts and ultimately enter into impersonal Brahman.
>|But even the enemies of the Supreme Personality of Godhead
>|attain that position simply by thinking of the Supreme Lord.
>| However, the damsels of Vraja, the gopis, being attracted
>|by the beauty of Krsna, simply wanted to embrace Him and
>|His arms, which are like serpents. Thus the gopis
>|ultimately tasted the nectar of the lotus feet of the Lord.
>|Similarly, we Upanisads can also taste the nectar of His
>|lotus feet by following in the footsteps of the gopis.' "
2551|PURPORT
2552|This is a quotation from Srimad-Bhagavatam (10.87.23)
>|spoken by the srutis, the personified Vedas.
2553|Madhya 8.225
2554|TEXT 225
2555|TEXT
2556|'sama-drsah'-sabde kahe 'sei bhave anugati'
2557|'samah'-sabde kahe srutira gopi-deha-prapti
2558|SYNONYMS
2559|sama-drsah sabde-by the word sama-drsah; kahe-it says; sei-
>|that; bhave-in the emotion; anugati-following; samah sabde-
>|by this word samah; kahe-it says; srutira-of the persons
>|known as the srutis; gopi-deha-the bodies of gopis; prapti-
>|attainment.
2560|TRANSLATION
2561|"The word 'sama-drsah,' mentioned in the fourth line of the
>|previous verse, means 'following the mood of the gopis.'
>|The word 'samah' means 'the srutis' attaining a body
>| like those of the gopis.'
2562|Madhya 8.226
2563|TEXT 226
2564|TEXT
2565|'anghri-padma-sudha'ya kahe 'krsna-sangananda'
2566|vidhi-marge na paiye vraje krsna-candra
2567|SYNONYMS
2568|anghri-padma-sudhaya-by the nectar derived from the lotus
>|feet of Krsna; kahe-it says; krsna-sanga-ananda-
>|transcendental bliss by the association of Krsna; vidhi-
>|marge-on the path of regulative principles; na paiye-one
>|does not get; vraje-in Goloka Vrndavana; krsna-candra-Lord
>|Krsna.
2569|TRANSLATION
2570|"The word 'anghri-padma-sudha' means 'associating
>|intimately with Krsna.' One can attain such perfection only
>|by spontaneous love of God. One cannot obtain Krsna in
>|Goloka Vrndavana simply by serving the Lord according to
>|regulative principles.
2571|Madhya 8.227
2572|TEXT 227
2573|TEXT
2574|nayam sukhapo bhagavan
2575|dehinam gopika-sutah
2576|jnaninam catma-bhutanam
2577|yatha bhakti-matam iha
2578|SYNONYMS
2579|na-not; ayam-this Lord Sri Krsna; sukha-apah-easily
>|available; bhagavan-the Supreme Personality of Godhead;
>|dehinam-for materialistic persons who have accepted the
>|body as the self; gopika-sutah-the son of mother Yasoda;
>|jnaninam-for persons addicted to mental speculation; ca-and;
>| atma-bhutanam-for persons performing severe austerities
>|and penances; yatha-as; bhakti-matam-for persons engaged in
>|spontaneous devotional service; iha-in this world.
2580|TRANSLATION
2581|" 'The Supreme Personality of Godhead, Krsna, the son of
>|mother Yasoda, is accessible to those devotees engaged in
>|spontaneous loving service, but He is not as easily
>|accessible to mental speculators, to those striving for
>|self-realization by severe austerities and penances, or to
>|those who consider the body the same as the self.'
2582|PURPORT
2583|This verse from Srimad-Bhagavatam (10.9.21) is spoken by
>|Srila Sukadeva Gosvami. It appears within a passage in
>|which he glorifies mother Yasoda and other devotees of
>|Krsna by describing how they can subjugate Him with their
>|love.
2584|Madhya 8.228
2585|TEXT 228
2586|TEXT
2587|ataeva gopi-bhava kari angikara
2588|ratri-dina cinte radha-krsnera vihara
2589|SYNONYMS
2590|ataeva-therefore; gopi-bhava-the loving mood of the gopis;
>|kari-making; angikara-acceptance; ratri-dina-day and night;
>|cinte-one thinks; radha-krsnera-of Radha and Krsna; vihara-
>|the pastimes.
2591|TRANSLATION
2592|"Therefore one should accept the mood of the gopis in their
>|service. In such a transcendental mood, one should always
>|think of the pastimes of Sri Radha and Krsna.
2593|Madhya 8.229
2594|TEXT 229
2595|TEXT
2596|siddha-dehe cinti' kare tahanni sevana
2597|sakhi-bhave paya radha-krsnera carana
2598|SYNONYMS
2599|siddha-dehe-in the perfected stage; cinti'-by remembering;
>|kare-does; tahanni-in the spiritual world; sevana-service;
>|sakhi-bhave-in mood of the gopis; paya-gets; radha-krsnera-
>|of Radha and Krsna; carana-the lotus feet.
2600|TRANSLATION
2601|"After thinking of Radha and Krsna and Their pastimes for a
>|long time and after getting completely free from material
>|contamination, one is transferred to the spiritual world.
>|There the devotee attains an opportunity to serve Radha and
>|Krsna as one of the gopis.
2602|PURPORT
2603|Srila Bhaktisiddhanta Sarasvati Thakura comments that the
>|word siddha-deha, "perfected spiritual body," refers to a
>|body beyond the material gross body composed of five
>|elements and the subtle astral body composed of mind,
>|intelligence and false ego. In other words, one attains a
>|completely spiritual body fit to render service to the
>|transcendental couple Radha and Krsna: sarvopadhi-
>|vinirmuktam tat-paratvena nirmalam.
2604|When one is situated in his spiritual body, which is beyond
>|this gross and subtle material body, he is fit to serve
>|Radha and Krsna. That body is called siddha-deha. The
>|living entity attains a particular type of gross body in
>|accordance with his past activities and mental condition.
>|In this life the mental condition changes in different ways,
>| and the same living entity gets another body in the next
>|life according to his desires. The mind, intelligence and
>|false ego are always engaged in an attempt to dominate
>|material nature. According to that subtle astral body, one
>|attains a gross body to enjoy the objects of one's desires.
>|According to the activities of the present body, one
>|prepares another subtle body. And according to the subtle
>|body, one attains another gross body. This is the process
>|of material existence. However, when one is spiritually
>|situated and does not desire a gross or subtle body, he
>|attains his original spiritual body. As confirmed by the
>|Bhagavad-gita (4.9): tyaktva deham punar janma naiti mam
>|eti so 'rjuna.
2605|One is elevated to the spiritual world by the spiritual
>|body and is situated either in Goloka Vrndavana or in
>|another Vaikuntha planet. In the spiritual body there are
>|no longer material desires, and one is fully satisfied by
>|rendering service to the Supreme Personality of Godhead,
>|Radha and Krsna. This is the platform of bhakti (hrsikena
>|hrsikesa-sevanam bhaktir ucyate). When
>|the spiritual body, mind and senses are completely purified,
>| one can render service to the Supreme Personality of
>|Godhead and His consort. In Vaikuntha the consort is Laksmi,
>| and in Goloka Vrndavana the consort is Srimati Radharani.
>|In the spiritual body, free from material contamination,
>|one can serve Radha-Krsna and Laksmi-Narayana. When one is
>|thus spiritually situated, he no longer thinks of his own
>|personal sense gratification. This spiritual body is called
>|siddha-deha, the body by which one can render
>|transcendental service unto Radha and Krsna. The process is
>|that of engaging the transcendental senses in loving
>|devotional service. This verse specifically mentions, sakhi-
>|bhave paya radha-krsnera carana: only transcendentally
>|elevated persons in the mood of the gopis can engage in the
>|service of the lotus feet of Radha and Krsna.
2606|Madhya 8.230
2607|TEXT 230
2608|TEXT
2609|gopi-anugatya vina aisvarya-jnane
2610|bhajileha nahi paya vrajendra-nandane
2611|SYNONYMS
2612|gopi-anugatya-subservience to the gopis; vina-without;
>|aisvarya-jnane-in the knowledge of opulence; bhajileha-if
>|serving the Supreme Lord; nahi-not; paya-gets; vrajendra-
>|nandane-the son of Maharaja Nanda, Krsna.
2613|TRANSLATION
2614|"Unless one follows in the footsteps of the gopis, he
>|cannot attain the service of the lotus feet of Krsna, the
>|son of Nanda Maharaja. If one is overcome by knowledge of
>|the Lord's opulence, he cannot attain the Lord's lotus feet,
>| even though he is engaged in devotional service.
2615|PURPORT
2616|One can worship Laksmi-Narayana by the process of vidhi-
>|marga, worshiping the Lord with regulative principles
>|according to the instructions of the sastra and the
>|spiritual master. But the Supreme Personality of Godhead,
>|Radha-Krsna, cannot be directly worshiped by this process.
>|The dealings between Radha and Krsna and the gopis are
>|devoid of the opulences of Laksmi-Narayana. The process of
>|vidhi-marga, following the regulative principles, is
>|utilized in the worship of Laksmi-Narayana, whereas the
>|process of spontaneous service-following in the footsteps
>|of the gopis, who are the denizens of Vrndavana-is
>|transcendentally more advanced and is the process whereby
>|Radha and Krsna are worshiped. One cannot attain this
>|elevated position while worshiping the Lord in His opulence.
>| Those attracted by the conjugal love between Radha and
>|Krsna must follow in the footsteps of the gopis. Only then
>|is it possible to enter into the Lord's service in Goloka
>|Vrndavana and directly associate with Radha and Krsna.
2617|Madhya 8.231
2618|TEXT 231
2619|TEXT
2620|tahate drstanta-laksmi karila bhajana
2621|tathapi na paila vraje vrajendra-nandana
2622|SYNONYMS
2623|tahate-in that; drstanta-the evidence; laksmi-the goddess
>|of fortune; karila-did; bhajana-worship; tathapi-still; na-
>|not; paila-got; vraje-in Vrndavana; vrajendra-nandana-the
>|son of Maharaja Nanda, Krsna.
2624|TRANSLATION
2625|"The unspoken example in this connection is the goddess of
>|fortune, who worshiped Lord Krsna in order to attain His
>|pastimes in Vrndavana. But due to her opulent life-style,
>|she could not attain the service of Krsna in Vrndavana.
2626|Madhya 8.232
2627|TEXT 232
2628|TEXT
2629|nayam sriyo 'nga u nitanta-rateh prasadah
2630|svar-yositam nalina-gandha-rucam kuto 'nyah
2631|rasotsave 'sya bhuja-danda-grhita-kantha-
2632|labdhasisam ya udagad vraja-sundarinam
2633|SYNONYMS
2634|na-not; ayam-this; sriyah-of the goddess of fortune; ange-
>|on the chest; u-alas; nitanta-rateh-who is very intimately
>|related; prasadah-the favor; svah-of the heavenly planets;
>|yositam-of women; nalina-of the lotus flower; gandha-having
>|the aroma; rucam-and bodily luster; kutah-much less;
>|anyah-others; rasa-utsave-in the festival of the rasa dance;
>| asya-of Lord Sri Krsna; bhuja-danda-by the arms; grhita-
>|embraced; kantha-their necks; labdha-asisam-who achieved
>|such a blessing; yah-which; udagat-became manifest; vraja-
>|sundarinam-of the beautiful gopis, the transcendental girls
>|of Vrajabhumi.
2635|TRANSLATION
2636|" 'When Lord Sri Krsna was dancing with the gopis in the
>|rasa-lila, the gopis were embraced around the neck by the
>|Lord's arms. This transcendental favor was never enjoyed
>|by the goddess of fortune or other consorts in the
>|spiritual world. Nor was such a thing ever imagined by the
>|most beautiful girls from the heavenly planets, whose
>|bodily luster and aroma exactly resemble a
>| lotus flower. And what to speak of worldly
>|women who are very beautiful according to the
>|material estimation?' "
2637|PURPORT
2638|This is a quotation from Srimad-Bhagavatam (10.47.60).
2639|Madhya 8.233
2640|TEXT 233
2641|TEXT
2642|eta suni' prabhu tanre kaila alingana
2643|dui jane galagali karena krandana
2644|SYNONYMS
2645|eta suni'-hearing so much; prabhu-Lord Sri Caitanya
>|Mahaprabhu; tanre-unto Ramananda Raya; kaila-did; alingana-
>|embracing; dui jane-both of them; galagali-embracing
>|shoulder to shoulder; karena-did; krandana-crying.
2646|TRANSLATION
2647|After hearing this, Lord Sri Caitanya Mahaprabhu embraced
>|Ramananda Raya, and both of them, embracing shoulder to
>|shoulder, began to cry.
2648|Madhya 8.234
2649|TEXT 234
2650|TEXT
2651|ei-mata premavese ratri gonaila
2652|pratah-kale nija-nija-karye dunhe gela
2653|SYNONYMS
2654|ei-mata-in this way; prema-avese-in ecstatic love of
>|Godhead; ratri-the night; gonaila-passed; pratah-kale-in
>|the morning; nija-nija-karye-to their own respective duties;
>| dunhe-both of them; gela-departed.
2655|TRANSLATION
2656|The entire night was passed in this way, in ecstatic love
>|of Godhead. In the morning they both departed to tend to
>|their respective duties.
2657|Madhya 8.235
2658|TEXT 235
2659|TEXT
2660|vidaya-samaye prabhura carane dhariya
2661|ramananda raya kahe vinati kariya
2662|SYNONYMS
2663|vidaya-samaye-at the point of departure; prabhura carane-
>|the lotus feet of Lord Sri Caitanya Mahaprabhu; dhariya-
>|capturing; ramananda raya-Ramananda Raya; kahe-says; vinati
>|kariya-with great humility.
2664|TRANSLATION
2665|Before departing from Sri Caitanya Mahaprabhu, Ramananda
>|Raya fell to the ground and caught hold of the Lord's lotus
>|feet. He then spoke submissively as follows.
2666|Madhya 8.236
2667|TEXT 236
2668|TEXT
2669|'more krpa karite tomara ihan agamana
2670|dina dasa rahi' sodha mora dusta mana
2671|SYNONYMS
2672|more-unto me; krpa-mercy; karite-to do; tomara-Your; ihan-
>|here; agamana-coming; dina dasa rahi'-remaining at least
>|ten days; sodha-purify; mora-my; dusta mana-polluted mind.
2673|TRANSLATION
2674|Sri Ramananda Raya said, "You have come here just to show
>|me Your causeless mercy. Therefore stay here for at least
>|ten days and purify my polluted mind.
2675|Madhya 8.237
2676|TEXT 237
2677|TEXT
2678|toma vina anya nahi jiva uddharite
2679|toma vina anya nahi krsna-prema dite'
2680|SYNONYMS
2681|toma vina-without You; anya-anyone else; nahi-there is not;
>|jiva-the living entity; uddharite-to liberate; toma vina-
>|without You; anya-anyone else; nahi-there is not; krsna-
>|prema dite-to bestow love of Krsna.
2682|TRANSLATION
2683|"But for You, there is no one who can deliver all the
>|living entities, for You alone can deliver love of Krsna."
2684|Madhya 8.238
2685|TEXT 238
2686|TEXT
2687|prabhu kahe,-ailana suni' tomara guna
2688|krsna-katha suni, suddha karaite mana
2689|SYNONYMS
2690|prabhu kahe-the Lord said; ailana-I have come; suni'-
>|hearing; tomara-your; guna-qualities; krsna-katha-these
>|topics about Krsna; suni-I hear; suddha karaite-just to
>|make pure; mana-the mind.
2691|TRANSLATION
2692|The Lord replied, "Having heard about your good qualities,
>|I have come here. I have come to hear about Krsna from you
>|and thus purify My mind.
2693|Madhya 8.239
2694|TEXT 239
2695|TEXT
2696|yaiche sunilun, taiche dekhilun tomara mahima
2697|radha-krsna-premarasa-jnanera tumi sima
2698|SYNONYMS
2699|yaiche-as much; sunilun-as I have heard; taiche-that much;
>|dekhilun-I have seen; tomara mahima-your glories; radha-
>|krsna-prema-rasa-jnanera-of transcendental knowledge about
>|the loving affairs of Radha and Krsna; tumi-you; sima-the
>|ultimate goal.
2700|TRANSLATION
2701|"Now that I have actually seen your glories, what I heard
>|about you is confirmed. As far as the pastimes of Radha and
>|Krsna in a loving mood are concerned, you are the limit of
>|knowledge."
2702|PURPORT
2703|Sri Caitanya Mahaprabhu found Ramananda Raya to be the best
>|authority in transcendental knowledge of the loving affairs
>|between Radha and Krsna. In this verse the Lord actually
>|states that Ramananda Raya was the limit of this knowledge.
2704|Madhya 8.240
2705|TEXT 240
2706|TEXT
2707|dasa dinera ka-katha yavat ami jiba'
2708|tavat tomara sanga chadite nariba
2709|SYNONYMS
2710|dasa dinera-of ten days; ka-katha-what to speak; yavat-as
>|long as; ami-I; jiba'-shall live; tavat-that long; tomara-
>|of you; sanga-the association; chadite-to give up; nariba-I
>|shall not be able.
2711|TRANSLATION
2712|Sri Caitanya Mahaprabhu continued, "To say nothing of ten
>|days, as long as I live I shall find it impossible to give
>|up your company.
2713|Madhya 8.241
2714|TEXT 241
2715|TEXT
2716|nilacale tumi-ami thakiba eka-sange
2717|sukhe gonaiba kala krsna-katha-range
2718|SYNONYMS
2719|nilacale-in Jagannatha Puri; tumi-you; ami-I; thakiba-shall
>|stay; eka-sange-together; sukhe-in happiness; gonaiba-will
>|pass; kala-time; krsna-katha-range-in the joy of talking
>|about Krsna.
2720|TRANSLATION
2721|"You and I shall remain together at Jagannatha Puri. We
>|shall pass our time together in joy, talking about Krsna
>|and His pastimes."
2722|Madhya 8.242
2723|TEXT 242
2724|TEXT
2725|eta bali' dunhe nija-nija karye gela
2726|sandhya-kale raya punah asiya milila
2727|SYNONYMS
2728|eta bali'-saying this; dunhe-both of them; nija-nija-their
>|own respective; karye-in the duties; gela-departed; sandhya-
>|kale-in the evening; raya-Ramananda Raya; punah-again;
>|asiya-coming there; milila-met.
2729|TRANSLATION
2730|In this way they both departed to perform their respective
>|duties. Then, in the evening, Ramananda Raya returned to
>|see Lord Caitanya Mahaprabhu.
2731|Madhya 8.243
2732|TEXT 243
2733|TEXT
2734|anyonye mili' dunhe nibhrte vasiya
2735|prasnottara-gosthi kahe anandita hana
2736|SYNONYMS
2737|anyonye-each another; mili'-meeting; dunhe-both of them;
>|nibhrte-in a secluded place; vasiya-sitting; prasna-uttara-
>|of questions and answers; gosthi-a discussion; kahe-spoke;
>|anandita-jubilant; hana-becoming.
2738|TRANSLATION
2739|Thus they met time and time again, sitting in a secluded
>|place and jubilantly discussing devotional service by the
>|question and answer process.
2740|Madhya 8.244
2741|TEXT 244
2742|TEXT
2743|prabhu puche, ramananda karena uttara
2744|ei mata sei ratre katha paraspara
2745|SYNONYMS
2746|prabhu puche-the Lord inquires; ramananda-Raya Ramananda;
>|karena-gives; uttara-answers; ei mata-in this way; sei
>|ratre-on that night; katha-discussion; paraspara-mutual.
2747|TRANSLATION
2748|Sri Caitanya Mahaprabhu asked the questions, and Sri
>|Ramananda Raya gave the answers. In this way they were
>|engaged in discussion throughout the night.
2749|Madhya 8.245
2750|TEXT 245
2751|TEXT
2752|prabhu kahe,-"kon vidya vidya-madhye sara?"
2753|raya kahe,-"krsna-bhakti vina vidya nahi ara"
2754|SYNONYMS
2755|prabhu kahe-the Lord inquired; kon-what; vidya-knowledge;
>|vidya-madhye-in the midst of knowledge; sara-the most
>|important; raya kahe-Ramananda Raya answered; krsna-bhakti-
>|devotional service to Krsna; vina-except; vidya-education;
>|nahi-there is not; ara-any other.
2756|TRANSLATION
2757|On one occasion the Lord inquired, "Of all types of
>|education, which is the most important?" Ramananda Raya
>|replied, "No education is important other than the
>|transcendental devotional service of Krsna."
2758|PURPORT
2759|Texts 245 to 257 are all questions and answers between Sri
>|Caitanya Mahaprabhu and Ramananda Raya. In these exchanges
>|there is an attempt to show the difference between material
>|and spiritual existence. Education in Krsna consciousness
>|is always transcendental and is the best of all forms of
>|education. Material education aims at increasing the
>|activities of material sense gratification. Beyond material
>|sense gratification is another negative form of knowledge
>|called brahma-vidya, or transcendental knowledge.
>| But beyond that brahma-vidya, or knowledge of the
>|impersonal Brahman, is knowledge of devotional service to
>|the Supreme Lord, Visnu. This knowledge is higher. And
>|higher still is devotional service to Lord Krsna, which is
>|the topmost form of education. According to Srimad-
>|Bhagavatam (4.29.49) : tat karma hari-tosam yat sa vidya
>|tan-matir yaya: "Work meant for pleasing the Supreme Lord
>|is the best, and education that enhances one's Krsna
>|consciousness is the best."
2760|Also, according to Srimad-Bhagavatam (7.5.23-24):
2761|sravanam kirtanam visnoh
2762|smaranam pada-sevanam
2763|arcanam vandanam dasyam
2764|sakhyam atma- nivedanam
2765|iti pumsarpita visnau
2766|bhaktis cen nava-laksana
2767|kriyeta bhagavaty addha
2768|tan manye 'dhitam uttamam
2769|This is a statement given by Prahlada Maharaja in answer to
>|a question raised by his father. Prahlada Maharaja said, "
>|To hear or chant about Lord Visnu, to remember Him, to
>|serve His lotus feet, to worship Him, to offer prayers to
>|Him, to become His servant and His friend, to sacrifice
>|everything for His service-all these are varieties of
>|devotional service. One who is engaged in such activities
>|is understood to be educated to the topmost perfection."
2770|Madhya 8.246
2771|TEXT 246
2772|TEXT
2773|'kirti-gana-madhye jivera kon bada kirti?'
2774|'krsna-bhakta baliya yanhara haya khyati'
2775|SYNONYMS
2776|kirti-gana-madhye-among glorious activities; jivera-of the
>|living entity; kon-which; bada-greatest; kirti-glory; krsna-
>|bhakta-a devotee of Lord Krsna; baliya-as; yanhara-of whom;
>|haya-there is; khyati-the reputation.
2777|TRANSLATION
2778|Sri Caitanya Mahaprabhu then asked Ramananda Raya, "Out of
>|all glorious activities, which is the most glorious?"
>|Ramananda Raya replied, "That person who is reputed to be a
>|devotee of Lord Krsna enjoys the utmost fame and glory."
2779|PURPORT
2780|The greatest reputation a living being can have is to be a
>|devotee of Krsna and to act in Krsna consciousness. In the
>|material world everyone is trying to be famous by
>|accumulating a large bank balance or material opulence.
>|There is a steady competition among karmis attempting to
>|advance in a wealthy society. The whole world is turning in
>|accordance with that competitive mood. But this kind of
>|name and fame is temporary, for it lasts only as long as
>|the temporary material body exists. One may become famous
>|as a brahma-jnani, an impersonalist scholar, or one may
>|become a materially opulent person. In either case, such
>|reputations are inferior to the reputation of Krsna's
>|devotee. In the Garuda Purana it is said:
2781|kalau bhagavatam nama
2782|durlabham naiva labhyate
2783|brahma-rudra-padotkrstam
2784|guruna kathitam mama
2785|"In this Age of Kali, the fame of one who is known as a
>|great devotee is very rare. However, such a position is
>|superior to that of the great demigods like Brahma and
>|Mahadeva. This is the opinion of all spiritual masters."
2786|In the Itihasa-samuccaya, Narada tells Pundarika:
2787|janmantara-sahasresu
2788|yasya syad buddhir idrsi
2789|daso 'ham vasudevasya
2790|sarval lokan samuddharet
2791|"After many, many births, when a person realizes that he is
>|the eternal servant of Vasudeva, he can deliver all the
>|worlds."
2792|In the Adi Purana, in a conversation between Krsna and
>|Arjuna, it is said, bhaktanam anugacchanti muktayah
>|srutibhih saha: "The most exalted position of liberation is
>|given by Vedic knowledge. Everyone follows in the footsteps
>|of the devotee."
>|
>|
>|
>|
2793|Similarly, in the Brhan-naradiya Purana, it
>|is further stated, adyapi ca muni- srestha brahmadya api
>|devatah: "Until now, even the great demigods like Brahma
>|and Lord Siva did not know the influence of a devotee."
2794|The Garuda Purana similarly states:
2795|brahmananam sahasrebhyah
>|
2796|satra- yaji visisyate
2797|satra-yaji-sahasrebhyah
2798|sarva-vedanta-paragah
2799|sarva-vedanta-vit-kotya
2800|visnu-bhakto visisyate
2801|vaisnavanam sahasrebhya
2802|ekanty eko visisyate
2803|"It is said that out of thousands of brahmanas, one is
>|qualified to perform sacrifices, and out of many thousands
>|of such qualified brahmanas expert in sacrificial offerings,
>| one learned brahmana may have passed beyond all Vedic
>|knowledge. He is considered the best among all these
>|brahmanas. And yet, out of thousands of such brahmanas who
>|have surpassed Vedic knowledge, one person may be a visnu-
>|bhakta, and he is most famous. Out of many thousands of
>|such Vaisnavas, one who is completely fixed in the service
>|of Lord Krsna is most famous. Indeed, a person who is
>|completely devoted to the service of the Lord certainly
>|returns home, back to Godhead."
2804|There is also the following statement in Srimad-Bhagavatam
>|(3.13.4):
2805|srutasya pumsam sucira-sramasya
2806|nanv anjasa suribhir idito 'rthah
2807|tat-tad-gunanusravanam mukunda-
2808|padaravindam hrdayesu yesam
2809|"After much hard labor, a person highly learned in Vedic
>|literature certainly becomes very famous. However, one who
>|is always hearing and chanting the glories of the lotus
>|feet of Mukunda within his heart is certainly superior."
2810|In the Narayana-vyuha-stava it is said:
2811|naham brahmapi bhuyasam
2812|tvad - bhakti - rahito hare
2813|tvayi bhaktas tu kito ' pi
>|
>|
>|
2814|bhuyasam janma-janmasu
2815|"I do not aspire to take birth as a Brahma if that Brahma
>|is not a devotee of the Lord. I shall be satisfied simply
>|to take birth as an insect if I am given a chance to remain
>|in the house of a devotee,"
2816|There are many similar verses in Srimad-Bhagavatam,
>|especially 3.25.38, 4.24.29, 4.31.22, 7.9.24, and 10.14.30.
2817|It was Lord Siva who said: "I do not know the truth about
>|Krsna, but a devotee of Lord Krsna knows all the truth. Out
>|of all the devotees of Lord Krsna, Prahlada is the greatest.
>|"
2818|Above Prahlada, the Pandavas are supposedly more advanced.
>|Above the Pandavas are the members of the Yadu dynasty, who
>|are even more advanced. In the Yadu dynasty, Uddhava is the
>|furthest advanced, and above Uddhava are the damsels of
>|Vraja-dhama, the gopis themselves.
2819|In the Brhad-vamana Purana, Lord Brahma tells Bhrgu:
2820|sasti-varsa-sahasrani
2821|maya taptam tapah pura
2822|nanda - gopa -vraja -strinam
>|
>|
>|
>|
>|
2823|pada-renupalabdhaye
2824|"I underwent meditation and austerities for sixty thousand
>|years just to understand the dust of the lotus feet of the
>|gopis. Still, I could not understand it. To say nothing of
>|me, even Lord Siva, Lord Sesa and the goddess of fortune
>|Laksmi could not understand it."
2825|In the Adi Purana the Supreme Personality of Godhead
>|Himself says:
2826|na tatha me priyatamo
2827|brahma rudras ca parthiva
2828|na ca laksmir na catma ca
>|
>|
>|
>|
>|
>|
>|
2829|yatha gopi-jano mama
2830|"Lord Brahma, Lord Siva, the goddess of fortune and even My
>|own self are not as dear to Me as the gopis." Of all the
>|gopis, Srimati Radharani is the topmost. Rupa Gosvami and
>|Sanatana Gosvami are the most exalted servitors of Srimati
>|Radharani and Lord Sri Caitanya Mahaprabhu. Those who
>|adhere to their service are known as rupanuga devotees.
>|Caitanya-candramrta (26) gives the following statement
>|about Srila Rupa Gosvami:
2831|astam vairagya-kotir bhavatu sama-dama-ksanti-maitry-adi-
>|kotis
2832|tattvanudhyana-kotir bhavatu bhavatu va vaisnavi bhakti-
>|kotih
2833|koty-amso 'py asya na syat tad api guna-gano yah svatah-
>|siddha aste
2834|srimac-caitanyacandra-priya-carana-nakha-jyotir amoda-bhajam
2835|The qualities of one engaged in the service of Lord Sri
>|Caitanya Mahaprabhu-such as reputation, austerities,
>|penances and knowledge-are not to be compared to the good
>|qualities of others. Such is the perfection of a devotee
>|always engaged in the service of Sri Caitanya Mahaprabhu.
2836|Madhya 8.247
2837|TEXT 247
2838|TEXT
2839|'sampattira madhye jivera kon sampatti gani?'
2840|'radha-krsne prema yanra, sei bada dhani'
2841|SYNONYMS
2842|sampattira-riches; madhye-among; jivera-of the living
>|entities; kon-what; sampatti-the wealth; gani-we accept;
>|radha-krsne-to Srimati Radharani and Krsna; prema-loving
>|service; yanra-whose; sei-he; bada-very great; dhani-
>|capitalist.
2843|TRANSLATION
2844|Sri Caitanya Mahaprabhu asked, "Of the many capitalists who
>|possess great riches, who is the topmost?" Ramananda Raya
>|replied, "He who is richest in love for Radha and Krsna is
>|the greatest capitalist."
2845|PURPORT
2846|Everyone in this material world is attempting to acquire
>|riches to satisfy the senses. Actually no one cares for
>|anything other than acquiring material possessions and
>|maintaining them. The wealthy are generally accepted as the
>|most important personalities in this material world, but
>|when we compare a material man of wealth to one wealthy in
>|devotional service to Radha and Krsna, the latter is found
>|to be the greatest capitalist. According to Srimad-
>|Bhagavatam (10.39.2):
2847|kim alabhyam bhagavati
2848|prasanne sri- niketane
2849|tathapi tat-para rajan
2850|na hi vanchanti kincana
2851|"What is difficult for the devotees of Lord Krsna, who is
>|the shelter of the goddess of fortune? Although such
>|devotees can obtain anything, O King, they do not desire
>|anything."
2852|Madhya 8.248
2853|TEXT 248
2854|TEXT
2855|'duhkha-madhye kona duhkha haya gurutara?'
2856|'krsna-bhakta-viraha vina duhkha nahi dekhi para'
2857|SYNONYMS
2858|duhkha-madhye-among the miserable conditions of life; kona-
>|what; duhkha-misery; haya-is; gurutara-more painful; krsna-
>|bhakta-viraha-separation from the devotee of Lord Krsna;
>|vina-besides; duhkha-unhappiness; nahi-there is not; dekhi-
>|I see; para-other.
2859|TRANSLATION
2860|Sri Caitanya Mahaprabhu asked, "Of all kinds of distress,
>|what is the most painful?"
2861|Sri Ramananda Raya replied, "Apart from separation from the
>|devotee of Krsna, I know of no unbearable unhappiness."
2862|PURPORT
2863|Concerning this, the Lord states in the Vedic literature:
2864|mam anaradhya duhkhartah
2865|kutumbasakta- manasah
2866|sat-sanga-rahito martyo
2867|vrddha-seva-paricyutah
2868|"A person who does not worship Me, who is unduly attached
>|to family and who does not stick to devotional service must
>|be considered a most unhappy person. Similarly, one who
>|does not associate with Vaisnavas, or who does not render
>|service to his superior, is also a most unhappy person."
2869|There is also a statement given in the Brhad-
>|bhagavatamrta (1.5. 51):
2870|sva-jivanadhikam prarthyam
2871|sri- visnu - jana - sangatah
2872|vicchedena ksanam catra
>|
>|
>|
>|
2873|na sukhamsam labhamahe
2874|"[King Yudhisthira said:] 'Out of all kinds of desirable
>|things experienced in the life of a living entity,
>|association with the devotees of the Lord is the greatest.
>|When we are separated from a devotee even for a moment, we
>|cannot enjoy happiness.' "
2875|Madhya 8.249
2876|TEXT 249
2877|TEXT
2878|'mukta-madhye kon jiva mukta kari' mani?'
2879|'krsna-prema yanra, sei mukta-siromani'
2880|SYNONYMS
2881|mukta-madhye-among the liberated; kon-what; jiva-living
>|entity; mukta-liberated; kari'-considering as; mani-We
>|accept; krsna-prema-one who loves Krsna; yanra-of whom; sei-
>|such a person; mukta-siromani-the topmost of all liberated
>|souls.
2882|TRANSLATION
2883|Sri Caitanya Mahaprabhu then inquired, "Out of all
>|liberated persons, who should be accepted as the greatest?"
2884|Ramananda Raya replied, "He who has love for Krsna has
>|attained the topmost liberation."
2885|PURPORT
2886|In Srimad-Bhagavatam (6.14.5), it is said:
2887|muktanam api siddhanam
2888|narayana- parayanah
2889|su-durlabhah prasantatma
2890|kotisv api maha-mune
2891|"O great sage, of the many millions of liberated persons
>|and of the millions who have attained perfection, he who is
>|a devotee of Lord Narayana is very, very rare. Indeed, he
>|is the most perfect and peaceful person."
2892|Madhya 8.250
2893|TEXT 250
2894|TEXT
2895|'gana-madhye kona gana-jivera nija dharma?'
2896|'radha-krsnera prema-keli'-yei gitera marma'
2897|SYNONYMS
2898|gana-madhye-among songs; kona gana-which song; jivera-of
>|the living entity; nija-his own; dharma-religion; radha-
>|krsnera prema-keli-the loving affairs of Radha and Krsna;
>|yei-which; gitera-of the song; marma-purport.
2899|TRANSLATION
2900|Sri Caitanya Mahaprabhu next asked Ramananda Raya, "Among
>|many songs, which song is to be considered the actual
>|religion of the living entity?"
2901|Ramananda Raya replied, "That song describing the loving
>|affairs of Sri Radha and Krsna is superior to all other
>|songs."
2902|PURPORT
2903|As stated in Srimad-Bhagavatam (10.33.36):
2904|anugrahaya bhakutanam
2905|manusam deham asthitah
2906|bhajate tadrsih krida
2907|yah srutva tat-paro bhavet
2908|"Lord Krsna descends apparently as a human being, and He
>|exhibits His transcendental pastimes in Vrndavana so that
>|the conditioned soul may be attracted to hearing His
>|transcendental activities." Nondevotees are strictly
>|prohibited from participating in songs celebrating the
>|loving affairs of Radha and Krsna. Unless one is a devotee,
>|it is very dangerous to hear the songs about the pastimes
>|of Radha and Krsna that were written by Jayadeva Gosvami,
>|Candidasa and other exalted devotees. Lord Siva drank an
>|ocean of poison, but one should not imitate this. One must
>|first become a pure devotee of Lord Krsna. Only then can
>|one enjoy hearing the songs of Jayadeva and relish
>|transcendental bliss. If one simply imitates the activities
>|of Lord Siva and drinks poison, one will certainly meet
>|with death.
2909|talks between Lord Sri Caitanya Mahaprabhu and
>|Ramananda Raya were meant for advanced devotees only. Those
>|who are on the mundane platform and who study these talks
>|in order to put forward some thesis for a Ph.D. will not be
>|able to understand them. Instead, these conversations will
>|have a poisonous effect.
2910|Madhya 8.251
2911|TEXT 251
2912|TEXT
2913|'sreyo-madhye kona sreyah jivera haya sara?'
2914|'krsna-bhakta-sanga vina sreyah nahi ara'
2915|SYNONYMS
2916|sreyah-madhye-among beneficial activities; kona-which;
>|sreyah-beneficial function; jivera-of the living entity;
>|haya-is; sara-the essence; krsna-bhakta-sanga-for
>|associating with the devotees of Lord Krsna; vina-except;
>|sreyah-beneficial activity; nahi-there is not; ara-another.
2917|TRANSLATION
2918|"Out of all auspicious
>|and beneficial activities, which is best for the living
>|entity?"
2919|Ramananda Raya replied, "The only auspicious activity is
>|association with the devotees of Krsna."
2920|PURPORT
2921|According to Srimad-Bhagavatam (11.2.30):
2922|ata atyantikam ksemam
2923|prcchamo bhavato ' naghah
>|
2924|samsare 'smin ksanardho 'pi
2925|sat-sangah sevadhir nrnam
2926|"We are asking you to tell us what is the most perfect
>|welfare activity. I think that in this material world,
>|association with devotees-even if it be for a moment-is the
>|greatest treasure house for mankind."
2927|Madhya 8.252
2928|TEXT 252
2929|TEXT
2930|'kanhara smarana jiva karibe anuksana?'
2931|'krsna-nama-guna-lila-pradhana smarana'
2932|SYNONYMS
2933|kanhara-of whom; smarana-remembering; jiva-the living
>|entity; karibe-should do; anuksana-constantly; krsna-nama-
>|the holy name of Lord Krsna; guna-lila-His qualities and
>|pastimes; pradhana smarana-most important remembrance.
2934|TRANSLATION
2935|Sri Caitanya Mahaprabhu asked, "What should all living
>|entities constantly remember?"
2936|Ramananda Raya replied, "The chief objects of remembrance
>|are always the Lord's holy name, qualities and pastimes."
2937|PURPORT
2938|Srimad-Bhagavatam (2.2.36) states:
2939|tasmat sarvatmana rajan
2940| harih sarvatra sarvada
2941|srotavyah kirtitavyas ca
>|
>|
>|
2942|smartavyo bhagavan nrnam
2943|"[Sukadeva Gosvami concludes:] 'The business of the living
>|entity is to always remember the Supreme Personality of
>|Godhead in every circumstance. The Lord should be heard
>|about, glorified and remembered by all human beings.' "
2944|Madhya 8.253
2945|TEXT 253
2946|TEXT
2947|'dhyeya-madhye jivera kartavya kon dhyana?'
2948|'radha-krsna-padambuja-dhyana-pradhana'
2949|SYNONYMS
2950|dhyeya-madhye-out of all types of meditation; jivera-of the
>|living entity; kartavya-the duty; kon-what; dhyana-
>|meditation; radha-krsna-pada-ambuja-on the lotus feet of
>|Radha and Krsna; dhyana-meditation; pradhana-is the chief.
2951|TRANSLATION
2952|Sri Caitanya Mahaprabhu further inquired, "Out of many
>|types of meditation, which is required for all living
>|entities?"
2953|Srila Ramananda Raya replied, "The chief duty of every
>|living entity is to meditate upon the lotus feet of Radha
>|and Krsna."
2954|PURPORT
2955|Srimad-Bhagavatam (1.2.14) states:
2956|tasmad ekena manasa
2957|bhagavan satvatam patih
2958|srotavyah kirtitavyas ca
>|
>|
>|
2959|dhyeyah pujyas ca nityada
2960|"[Suta Gosvami replied to the sages headed by Saunaka:] '
>|Everyone should very attentively listen to the pastimes of
>|the Supreme Personality of Godhead. One should glorify His
>|activities and meditate upon Him regularly.' "
2961|Madhya 8.254
2962|TEXT 254
2963|TEXT
2964|'sarva tyaji' jivera kartavya kahan vasa?'
2965|'vraja-bhumi vrndavana yahan lila-rasa'
2966|SYNONYMS
2967|sarva-everything; tyaji'-giving up; jivera-of the living
>|entity; kartavya-to be done; kahan-where; vasa-residence;
>|vraja-bhumi-the land known as Vrajabhumi; vrndavana-the
>|holy place named Vrndavana; yahan-where; lila-rasa-Lord
>|Krsna performed His rasa dance.
2968|TRANSLATION
2969|Sri Caitanya Mahaprabhu asked, "Where should the living
>|entity live, abandoning all other places?"
2970|Ramananda Raya replied, "the holy place
>|known as Vrndavana or Vrajabhumi, where the Lord performed
>|His rasa dance."
2971|PURPORT
2972|According to Srimad-Bhagavatam (10.47.61):
2973|asam aho carana-renu-jusam aham syam
2974|vrndavane kim api gulma-latausadhinam
2975|ya dustyajam sva-janam arya-patham ca hitva
2976|bhejur mukunda-padavim srutibhir vimrgyam
2977|"[Uddhava said : ] 'Let me become one of Vrndavana's herbs
>|and plants that are trampled by the gopis, who gave up all
>|connections with family and friends and decided to worship
>|the lotus feet of Mukunda. Those lotus feet are sought by
>|all great saintly persons expert in the study of Vedic
>|literature. ' "
2978|Madhya 8.255
2979|TEXT 255
2980|TEXT
2981|'sravana-madhye jivera kon srestha sravana?'
2982|'radha-krsna-prema-keli karna-rasayana'
2983|SYNONYMS
2984|sravana-madhye-out of all topics for hearing; jivera-of the
>|living entity; kon-what; srestha-most important; sravana-
>|topic of hearing; radha-krsna-prema-keli-the loving affairs
>|between Radha and Krsna; karna-rasa-ayana-most pleasing to
>|the ear.
2985|TRANSLATION
2986|Sri Caitanya Mahaprabhu asked, "Out of all topics people
>|listen to, which is best for all living entities?"
2987|Ramananda Raya replied, "Hearing about the loving affairs
>|between Radha and Krsna is most pleasing to the ear."
2988|PURPORT
2989|According to Srimad-Bhagavatam (10.33.39):
2990|vikriditam vraja-vadhubhir idam ca visnoh
2991|sraddhanvito 'nusrnuyad atha varnayed yah
2992|bhaktim param bhagavati pratilabhya kamam
2993|hrd-rogam asv apahinoty acirena dhirah
2994|"He who faithfully hears about the dealings between Lord
>|Krsna and the gopis in the rasa dance and he who describes
>|these activities attain to the perfectional stage of
>|devotional service and simultaneously lose material, lusty
>|desires."
2995|A liberated person who hears about the loving affairs of
>|Radha and Krsna is not inclined to have lusty desires. One
>|mundane rogue once said that when the Vaisnavas chant the
>|name "Radha, Radha," he simply remembers a barber's wife
>|named Radha. This is a practical example. Unless one is
>|liberated, he should not try to hear about the loving
>|affairs between Radha and Krsna. If one is not liberated
>|and listens to a relation of the rasa dance, he may
>|remember his mundane activities and illicit connections
>|with some woman whose name may also be Radha. In the
>|conditioned stage one should not even try to remember such
>|things. By practicing the regulative principles, one should
>|rise to the platform of spontaneous attraction for Krsna.
>|Then and only then should one hear about radha-krsna-lila.
>|Although these affairs may be very pleasing both to
>|conditioned and to liberated souls, the conditioned soul
>|should not try to hear them. The talks between Ramananda
>|Raya and Sri Caitanya Mahaprabhu are conducted on the
>|platform of liberation.
2996|Madhya 8.256
2997|TEXT 256
2998|TEXT
2999|'upasyera madhye kon upasya pradhana?'
3000|'srestha upasya-yugala 'radha-krsna' nama'
3001|SYNONYMS
3002|upasyera-objects of worship; madhye-among; kon-which;
>|upasya-worshipable object; pradhana-the chief; srestha-the
>|chief; upasya-worshipable object; yugala-the couple; radha-
>|krsna nama-the holy name of Radha-Krsna, or Hare Krsna.
3003|TRANSLATION
3004|Sri Caitanya Mahaprabhu asked, "Among all worshipable
>|objects, which is the chief?"
3005|Ramananda Raya replied, "The chief worshipable object is
>|the holy name of Radha and Krsna, the Hare Krsna mantra."
3006|PURPORT
3007|According to Srimad-Bhagavatam (6.3.22):
3008|etavan eva loke 'smin
3009|pumsam dharmah parah smrtah
3010|bhakti-yogo bhagavati
3011|tan-nama-grahanadibhih
3012|"In this material world the living entity's only business
>|is to accept the path of bhakti-yoga and chant the holy
>|name of the Lord."
3013|Madhya 8.257
3014|TEXT 257
3015|TEXT
3016|'mukti, bhukti vanche yei, kahan dunhara gati?'
3017|'sthavara-deha, deva-deha yaiche avasthiti'
3018|SYNONYMS
3019|mukti-liberation; bhukti-sense enjoyment; vanche-desires;
>|yei-one who; kahan-where; dunhara-of both of them; gati-the
>|destination; sthavara-deha-the body of a tree; deva-deha-
>|the body of a demigod; yaiche-just as; avasthiti-situated.
3020|TRANSLATION
3021|"And what is the destination of those who desire liberation
>|and those who desire sense gratification?" Sri Caitanya
>|Mahaprabhu asked.
3022|Ramananda Raya replied, "Those who attempt to merge into
>|the existence of the Supreme Lord will have to accept
>|a body like that of a tree. And those who are
>|overly inclined toward sense gratification will attain the
>|bodies of demigods."
3023|PURPORT
3024|Those who desire liberation by merging into the existence
>|of God do not desire sense gratification within the
>|material world. On the other hand, they have no information
>|about serving the lotus feet of the Lord. Consequently,
>|they are doomed to stand like trees for many thousands of
>|years. Although trees are living entities, they are
>|nonmoving. The liberated soul who merges into the existence
>|of the Lord is no better than the trees. Trees also stand
>|in the Lord's existence because material energy and the
>|Lord's energy are the same. Similarly, the Brahman
>|effulgence is also the energy of the Supreme Lord. It is
>|the same whether one remains in the Brahman effulgence or
>|in the material energy because in either there is no
>|spiritual activity. Better situated are those who desire
>|sense gratification and promotion to the heavenly planets.
>|Such people want to enjoy themselves like denizens of
>|heaven in the gardens of paradise. They at least retain
>|their individuality in order to enjoy life. But the
>|impersonalists, who try to lose their individuality, also
>|lose both material and spiritual pleasure. The last
>|destination of the Buddhist philosophers is to become just
>|like a stone, which is immovable and has neither material
>|nor spiritual activity. As far as the hard-working karmis
>|are concerned, Srimad-Bhagavatam states (11.10.23):
3025|istveha devata yajnaih
3026|svar-lokam yati yajnikah
3027|bhunjita deva-vat tatra
3028|bhogan divyan nijarjitan
3029|"After performing various sacrificial rituals for elevation
>|to the heavenly planets, the karmis go there and enjoy
>|themselves with the demigods to the extent that they have
>|obtained the results of pious activities."
3030|In the Bhagavad-gita (9.20-21) Lord Krsna states:
3031|trai-vidya mam soma-pah puta-papa
3032|yajnair istva svar-gatim prarthayante
3033|te punyam asadya surendra-lokam
3034|asnanti divyan divi deva-bhogan
3035|te tam bhuktva svarga-lokam visalam
3036|ksine punye martya-lokam visanti
3037|evam trayi-dharmam anuprapanna
3038|gatagatam kama-kama labhante
3039|"Those who study the Vedas and drink soma juice, seeking
>|the heavenly planets, worship Me indirectly. Purified of
>|sinful reactions, they take birth on the pious, heavenly
>|planet of Indra, where they enjoy godly delights. When they
>|have thus enjoyed vast heavenly sense pleasure and the
>|results of their pious activities are exhausted, they
>|return to this mortal planet again. Thus those who seek
>|sense enjoyment by adhering to the principles of the three
>|Vedas achieve only repeated birth and death."
3040|Therefore after finishing the results of pious activities,
>|the karmis again return to this planet in the form of rain,
>|and they begin their life as grass and plants in the
>|evolutionary process.
3041|Madhya 8.258
3042|TEXT 258
3043|TEXT
3044|arasa-jna kaka cuse jnana-nimba-phale
3045|rasa-jna kokila khaya premamra-mukule
3046|SYNONYMS
3047|arasa-jna-those who are without mellows; kaka-the crows;
>|cuse-suck; jnana-of knowledge; nimba-phale-on the bitter
>|nimba fruit; rasa-jna-those who enjoy transcendental
>|mellows; kokila-the cuckoos; khaya-eat; prema-amra-mukule-
>|the buds of the mango of love of Godhead.
3048|TRANSLATION
3049|Ramananda Raya continued, "Those who are devoid of all
>|transcendental mellows are like the crows that suck the
>|juice from the bitter fruits of the nimba tree of knowledge,
>| whereas those who enjoy mellows are like the cuckoos who
>|eat the buds of the mango tree of love of Godhead."
3050|PURPORT
3051|The speculative process of empiric philosophy is as bitter
>|as the fruit of the nimba tree. Tasting this fruit is the
>|business of crows. In other words, the philosophical
>|process of realizing the Absolute Truth is a process taken
>|up by crowlike men. But the cuckoolike devotees have very
>|sweet voices with which to chant the holy name of the Lord
>|and taste the sweet fruit of the mango tree of love of
>|Godhead. Such devotees relish sweet mellows with the Lord.
3052|Madhya 8.259
3053|TEXT 259
3054|TEXT
3055|abhagiya jnani asvadaye suska jnana
3056|krsna-premamrta pana kare bhagyavan
3057|SYNONYMS
3058|abhagiya-unfortunate; jnani-the philosophical speculators;
>|asvadaye-taste; suska-dry; jnana-empiric knowledge; krsna-
>|prema-amrta-the nectar of love of Krsna; pana-drinking;
>|kare-do; bhagyavan-the fortunate.
3059|TRANSLATION
3060|Ramananda Raya concluded, "The unfortunate empiric
>|philosophers taste the dry process of philosophical
>|knowledge, whereas the devotees regularly drink the nectar
>|of love of Krsna. Therefore they are most fortunate of
>|all."
3061|Madhya 8.260
3062|TEXT 260
3063|TEXT
3064|ei-mata dui jana krsna-katha-rase
3065|nrtya-gita-rodane haila ratri-sese
3066|SYNONYMS
3067|ei-mata-in this way; dui jana-both of them (Lord Caitanya
>|and Ramananda Raya); krsna-katha-rase-in the mellows of
>|discussing topics about Krsna; nrtya-gita-in dancing and
>|chanting; rodane-in crying; haila-there was; ratri-sese-the
>|end of the night.
3068|TRANSLATION
3069|In this way Caitanya Mahaprabhu and Ramananda Raya passed
>|the full night relishing the mellow of krsna-katha,
>|topics about Krsna. While they were chanting, dancing and
>|crying, the night ended.
3070|Madhya 8.261
3071|TEXT 261
3072|TEXT
3073|donhe nija-nija-karye calila vihane
3074|sandhya-kale raya asi' milila ara dine
3075|SYNONYMS
3076|donhe-both of them; nija-nija-karye-in their respective
>|duties; calila-departed; vihane-in the morning; sandhya-
>|kale-in the evening; raya-Ramananda Raya; asi'-coming again;
>| milila-met; ara-next; dine-on the day.
3077|TRANSLATION
3078|The next morning they both departed to perform their
>|respective duties, but in the evening Ramananda Raya
>|returned to meet the Lord again.
3079|Madhya 8.262
3080|TEXT 262
3081|TEXT
3082|ista-gosthi krsna-katha kahi' kata-ksana
3083|prabhu-pada dhari' raya kare nivedana
3084|SYNONYMS
3085|ista-gosthi-spiritual discussion; krsna-katha-topics of
>|Krsna; kahi'-talking; kata-ksana-for some time; prabhu-pada-
>|the lotus feet of the Lord; dhari'-catching; raya-Ramananda
>|Raya; kare-makes; nivedana-submission.
3086|TRANSLATION
3087|That next evening, after discussing the topic of Krsna for
>|some time, Ramananda Raya caught hold of the lotus feet of
>|the Lord and spoke as follows.
3088|Madhya 8.263
3089|TEXT 263
3090|TEXT
3091|'krsna-tattva', 'radha-tattva', 'prema-tattva-sara'
3092|'rasa-tattva' 'lila-tattva' vividha prakara
3093|SYNONYMS
3094|krsna-tattva-the truth about Krsna; radha-tattva-the truth
>|about Radha; prema-tattva-sara-the essence of Their loving
>|affairs; rasa-tattva-the truth about transcendental mellows;
>| lila-tattva-the truth about the pastimes of the Lord;
>|vividha prakara-of different varieties.
3095|TRANSLATION
3096|"There is transcendental variety in
>| talks about Krsna and Radharani
>|and Their transcendental loving affairs,
>|humors and
>|pastimes. "
3097|Madhya 8.264
3098|TEXT 264
3099|TEXT
3100|eta tattva mora citte kaile prakasana
3101|brahmake veda yena padaila narayana
3102|SYNONYMS
3103|eta tattva-all these varieties of truth; mora citte-in my
>|heart; kaile-you did; prakasana-manifesting; brahmake-unto
>|Lord Brahma; veda-the Vedic knowledge; yena-as; padaila-
>|taught; narayana-the Supreme Lord.
3104|TRANSLATION
3105|Ramananda Raya then admitted, "You have manifested many
>| transcendental truths in my heart. This is exactly
>|the way Narayana educated Lord Brahma."
3106|PURPORT
3107|The heart of Brahma was enlightened by the Supreme
>|Personality of Godhead. This is Vedic information given in
>|the Svetasvatara Upanisad (6.18):
3108|yo brahmanam vidadhati purvam
3109|yo vai vedams ca prahinoti tasmai
3110|tam ha devam atma-buddhi-prakasam
3111|mumuksur vai saranam aham prapadye
3112|"Because I desire liberation, let me surrender unto the
>|Supreme Personality of Godhead, who first enlightened Lord
>|Brahma in Vedic knowledge through Lord Brahma's heart. The
>|Lord is the original source of all enlightenment and
>|spiritual advancement." In this connection one may also
>|refer to Srimad-Bhagavatam 2.9.30-35, 11.14.3, 12.4.40 and
>|12.13.19.
3113|Madhya 8.265
3114|TEXT 265
3115|TEXT
3116|antaryami isvarera ei riti haye
3117|bahire na kahe, vastu prakase hrdaye
3118|SYNONYMS
3119|antaryami-the Supersoul; isvarera-of the Personality of
>|Godhead; ei-this; riti-the system; haye-is; bahire-
>|externally; na kahe-does not speak; vastu-the facts;
>|prakase-manifests; hrdaye-within the heart.
3120|TRANSLATION
3121|Ramananda Raya continued, "The Supersoul within everyone's
>|heart speaks not externally but from within. He instructs
>|the devotees in all respects, and that is His way of
>|instruction."
3122|PURPORT
3123|Here Sri Ramananda Raya admits that Sri Caitanya Mahaprabhu
>|is the Supersoul. It is the Supersoul that inspires the
>|devotee; therefore He is the original source of the Gayatri
>|mantra which states, om bhur bhuvah svah tat savitur
>|varenyam bhargo devasya dhimahi dhiyo yo nah pracodayat.
>|Savitar is the original source of all intelligence. That
>|savitar is Lord Caitanya Mahaprabhu. This is confirmed in
>|Srimad-Bhagavatam (2.4.22):
3124|pracodita yena pura sarasvati
3125|vitanvatajasya satim smrtim hrdi
3126|sva-laksana pradurabhut kilasyatah
3127|sa me rsinam rsabhah prasidatam
3128|"May the Lord, who in the beginning of the creation
>|amplified the potent knowledge of Brahma from within his
>|heart and inspired him with full knowledge of creation and
>|His own self, and who appeared to be generated from the
>|mouth of Brahma, be pleased with me." This was spoken by
>|Sukadeva Gosvami when he invoked the blessing of the
>|Supreme Personality of Godhead before delivering Srimad-
>|Bhagavatam to Maharaja Pariksit.
3129|Madhya 8.266
3130|TEXT 266
3131|TEXT
3132|janmady asya yato 'nvayad itaratas carthesv abhijnah sva-rat
3133|tene brahma hrda ya adi-kavaye muhyanti yat surayah
3134|tejo-vari-mrdam yatha vinimayo yatra tri-sargo 'mrsa
3135|dhamna svena sada nirasta-kuhakam satyam param dhimahi
3136|SYNONYMS
3137|janma-adi-creation, maintenance and dissolution; asya-of
>|this (the universe); yatah-from whom; anvayat-directly from
>|the spiritual connection; itaratah-indirectly from the lack
>|of material contact; ca-also; arthesu-in all affairs;
>|abhijnah-perfectly cognizant; sva-rat-independent; tene-
>|imparted; brahma-the Absolute Truth; hrda-through the heart;
>| yah-who; adi-kavaye-unto Lord Brahma; muhyanti-are
>|bewildered; yat-in whom; surayah-great personalities like
>|Lord Brahma and other demigods or great brahmanas; tejah-
>|vari-mrdam-of fire, water and earth; yatha-as; vinimayah-
>|the exchange; yatra-in whom; tri-sargah-the material
>|creation of three modes; amrsa-factual; dhamna-with the
>|abode; svena-His own personal; sada-always; nirasta-kuhakam-
>|devoid of all illusion; satyam-the truth; param-absolute;
>|dhimahi-let us meditate upon.
3138|TRANSLATION
3139|" 'O my Lord, Sri Krsna, son of Vasudeva, O all-pervading
>|Personality of Godhead, I offer my respectful obeisances
>|unto You. I meditate upon Lord Sri Krsna because He is the
>|Absolute Truth and the primeval cause of all causes of the
>|creation, sustenance and destruction of the manifested
>|universes. He is directly and indirectly conscious of all
>|manifestations, and He is independent because there is no
>|other cause beyond Him. It is He only who first imparted
>|the Vedic knowledge unto the heart of Brahmaji, the
>|original living being. By Him even the great sages and
>|demigods are placed into illusion, as one is bewildered by
>|the illusory representations of water seen in fire, or land
>|seen on water. Only because of Him do the material
>|universes, temporarily manifested by the reactions of the
>|three modes of nature, appear factual, although they are
>|unreal. I therefore meditate upon Him, Lord Sri Krsna, who
>|is eternally existent in the transcendental abode, which is
>|forever free from the illusory representations of the
>|material world. I meditate upon Him, for He is the Absolute
>|Truth.' "
3140|PURPORT
3141|This is the opening verse of Srimad-Bhagavatam (1.1.1).
3142|Madhya 8.267
3143|TEXT 267
3144|TEXT
3145|eka samsaya mora achaye hrdaye
3146|krpa kari' kaha more tahara niscaye
3147|SYNONYMS
3148|eka samsaya-one doubt; mora-my; achaye-there is; hrdaye-in
>|the heart; krpa kari'-being merciful; kaha-please say; more-
>|unto me; tahara-of that; niscaye-the ascertainment.
3149|TRANSLATION
3150|Ramananda Raya then said that he had but one doubt within
>|his heart, and he petitioned the Lord, "Please be merciful
>|upon me and just remove my doubt."
3151|Madhya 8.268
3152|TEXT 268
3153|TEXT
3154|pahile dekhilun tomara sannyasi-svarupa
3155|ebe toma dekhi muni syama-gopa-rupa
3156|SYNONYMS
3157|pahile-in the beginning; dekhilun-I saw; tomara-Your;
>|sannyasi-svarupa-form as a person in the renounced order;
>|ebe-now; toma-You; dekhi-see; muni-I; syama-gopa-rupa-form
>|as Syamasundara, the cowherd boy.
3158|TRANSLATION
3159|Ramananda Raya then told Lord Sri Caitanya Mahaprabhu, "At
>|first I saw You appear like a sannyasi, but now I am seeing
>|You as Syamasundara, the cowherd boy.
3160|Madhya 8.269
3161|TEXT 269
3162|TEXT
3163|tomara sammukhe dekhi kancana-pancalika
3164|tanra gaura-kantye tomara sarva anga dhaka
3165|SYNONYMS
3166|tomara-of You; sammukhe-in front; dekhi-I see; kancana-
>|pancalika-a doll made of gold; tanra-of it; gaura-kantye-by
>|a golden complexion; tomara-Your; sarva-all; anga-body;
>|dhaka-covering.
3167|TRANSLATION
3168|"I now see You appearing like a golden doll, and Your
>|entire body appears covered by a golden luster.
3169|PURPORT
3170|Syamasundara is blackish, but here Ramananda Raya says that
>|he saw Sri Caitanya Mahaprabhu appear golden. The lustrous
>|body of Sri Caitanya Mahaprabhu was covered by the bodily
>|complexion of Srimati Radharani.
3171|Madhya 8.270
3172|TEXT 270
3173|TEXT
3174|tahate prakata dekhon sa-vamsi vadana
3175|nana bhave cancala tahe kamala-nayana
3176|SYNONYMS
3177|tahate-in that; prakata-manifested; dekhon-I see; sa-vamsi-
>|with the flute; vadana-the face; nana bhave-in various
>|modes; cancala-restless; tahe-in that; kamala-nayana-the
>|lotus eyes.
3178|TRANSLATION
3179|"I see that You are holding a flute to Your mouth, and Your
>|lotus eyes are moving very restlessly due to various
>|ecstasies.
3180|Madhya 8.271
3181|TEXT 271
3182|TEXT
3183|ei-mata toma dekhi' haya camatkara
3184|akapate kaha, prabhu, karana ihara
3185|SYNONYMS
3186|ei-mata-in this way; toma-You; dekhi'-seeing; haya-there is;
>| camatkara-wonder; akapate-without duplicity; kaha-please
>|tell; prabhu-my Lord; karana-the cause; ihara-of this.
3187|TRANSLATION
3188|"I actually see You in this way, and this is very wonderful.
>| My Lord, please tell me without duplicity what is causing
>|this."
3189|Madhya 8.272
3190|TEXT 272
3191|TEXT
3192|prabhu kahe,-krsne tomara gadha-prema haya
3193|premara svabhava ei janiha niscaya
3194|SYNONYMS
3195|prabhu kahe-the Lord replied; krsne-unto Krsna; tomara-your;
>| gadha-prema-deep love; haya-there is; premara-of such
>|transcendental love; svabhava-the nature; ei-this; janiha-
>|please know; niscaya-certainly.
3196|TRANSLATION
3197|Lord Sri Caitanya Mahaprabhu replied, "You have a deep love
>|for Krsna, and one who has such deep ecstatic love for the
>|Lord naturally sees things in such a way. Please take this
>|from Me to be certain.
3198|Madhya 8.273
3199|TEXT 273
3200|TEXT
3201|maha-bhagavata dekhe sthavara-jangama
3202|tahan tahan haya tanra sri-krsna-sphurana
3203|SYNONYMS
3204|maha-bhagavata-a first-class advanced devotee; dekhe-sees;
>|sthavara-jangama-the movable and inert; tahan tahan-here
>|and there; haya-is; tanra-his; sri-krsna-sphurana-
>|manifestation of Lord Krsna.
3205|TRANSLATION
3206|"A devotee advanced on the spiritual platform sees
>|everything movable and inert as the Supreme Lord. For him,
>|everything he sees here and there is but a manifestation of
>|Lord Krsna.
3207|Madhya 8.274
3208|TEXT 274
3209|TEXT
3210|sthavara-jangama dekhe, na dekhe tara murti
3211|sarvatra haya nija ista-deva-sphurti
3212|SYNONYMS
3213|sthavara-jangama-movable and inert; dekhe-he sees; na-not;
>|dekhe-sees; tara-its; murti-form; sarvatra-everywhere; haya-
>|there is; nija-his own; ista-deva-worshipable Lord; sphurti-
>|manifestation.
3214|TRANSLATION
3215|"The maha-bhagavata, the advanced devotee, certainly sees
>|everything mobile and immobile, but he does not exactly see
>|their forms. Rather, everywhere he immediately sees
>|manifest the form of the Supreme Lord."
3216|PURPORT
3217|Due to his deep ecstatic love for Krsna, the maha-bhagavata
>|sees Krsna everywhere and nothing else. This is confirmed
>|in the Brahma-samhita (5.38): premanjana-cchurita-bhakti-
>|vilocanena santah sadaiva hrdayesu vilokayanti.
3218|As soon as a devotee sees something-be it movable or inert-
>|he immediately remembers Krsna. An advanced devotee is
>|advanced in knowledge. This knowledge is very natural to a
>|devotee, for he has already read in the Bhagavad-gita how
>|to awaken Krsna consciousness. According to Lord Krsna in
>|the Bhagavad-gita (7.8):
3219|raso 'ham apsu kaunteya
3220|prabhasmi sasi-suryayoh
3221|pranavah sarva-vedesu
3222|sabdah khe paurusam nrsu
3223|"O son of Kunti [Arjuna], I am the taste of water, the
>|light of the sun and the moon, the syllable om in the Vedic
>|mantras; I am the sound in ether and ability in man."
3224|Thus when a devotee drinks water or any other liquid, he
>|immediately remembers Krsna. For a devotee there is no
>|difficulty in awakening Krsna consciousness twenty-four
>|hours a day. Caitanya Mahaprabhu therefore says here:
3225|sthavara jangama dekhe na dekhe tara murti
3226|sarvatra haya nija ista-deva-sphurti
3227|A saintly person, an advanced devotee, sees Krsna twenty-
>|four hours a day and nothing else. As far as movable and
>|inert things are concerned, a devotee sees them all as
>|transformations of Krsna's energy. As Lord Krsna states in
>|the Bhagavad-gita (7.4):
3228|bhumir apo 'nalo vayuh
3229|kham mano buddhir eva ca
3230|ahankara itiyam me
3231|bhinna prakrtir astadha
3232|"Earth, water, fire, air, ether, mind, intelligence and
>|false ego-all together these eight constitute My separated
>|material energies."
3233|Actually nothing is separate from Krsna. When a devotee
>|sees a tree, he knows that the tree is a combination of two
>|energies-material and spiritual. The inferior energy, which
>|is material, forms the body of the tree; however, within
>|the tree is the living entity, the spiritual spark, which
>|is part and parcel of Krsna. This is the superior energy of
>|Krsna within this world. Whatever living thing we see is
>|simply a combination of these two energies. When an
>|advanced devotee thinks of these energies, he immediately
>|understands that they are manifestations of the Supreme
>|Lord. As soon as we see the sun rise in the morning, we
>|arise and set about doing our morning duties. Similarly, as
>|soon as a devotee sees the energy of the Lord, he
>|immediately remembers Lord Sri Krsna. This is explained in
>|this verse: sarvatra haya nija ista-deva-sphurti
3234|A devotee who has purified his existence through devotional
>|service sees only Krsna in every step of life. This is also
>|explained in the next verse, which is a quotation from
>|Srimad-Bhagavatam (11.2.45).
3235|Madhya 8.275
3236|TEXT 275
3237|TEXT
3238|sarva-bhutesu yah pasyed
3239|bhagavad-bhavam atmanah
3240|bhutani bhagavaty atmany
3241|esa bhagavatottamah
3242|SYNONYMS
3243|sarva-bhutesu-in all objects (in matter, spirit and
>|combinations of matter and spirit); yah-anyone who; pasyet-
>|sees; bhagavat-bhavam-the ability to be engaged in the
>|service of the Lord; atmanah-of the supreme spirit soul or
>|the Transcendence beyond the material conception of life;
>|bhutani-all beings; bhagavati-in the Supreme Personality of
>|Godhead; atmani-the basic principle of all existence; esah-
>|this; bhagavata-uttamah-a person advanced in devotional
>|service.
3244|TRANSLATION
3245|Sri Caitanya Mahaprabhu continued, " 'A person advanced in
>|devotional service sees within everything the soul of souls,
>| the Supreme Personality of Godhead, Sri Krsna.
>|Consequently he always sees the form of the Supreme
>|Personality of Godhead as the cause of all causes and
>|understands that all things are situated in Him.'
3246|Madhya 8.276
3247|TEXT 276
3248|TEXT
3249|vana-latas tarava atmani visnum
3250|vyanjayantya iva puspa-phaladhyah
3251|pranata-bhara-vitapa madhu-dharah
3252|prema-hrsta-tanavo vavrsuh sma
3253|SYNONYMS
3254|vana-latah-the herbs and plants; taravah-the trees; atmani-
>|in the Supreme Soul; visnum-the Supreme Personality of
>|Godhead; vyanjayantyah-manifesting; iva-like; puspa-phala-
>|adhyah-filled with luxuriant fruits and flowers; pranata-
>|bhara-bowed down because of loads; vitapah-the trees; madhu-
>|dharah-showers of honey; prema-hrsta-inspired by love of
>|Godhead; tanavah-whose bodies; vavrsuh-constantly rained;
>|sma-certainly.
3255|TRANSLATION
3256|" 'The plants, creepers and trees were full of fruits and
>|flowers due to ecstatic love of Krsna. Indeed, being so
>|full, they were bowing down. They were inspired by such
>|deep love for Krsna that they were constantly pouring
>|showers of honey. In this way the gopis saw all the forest
>|of Vrndavana.' "
3257|PURPORT
3258|This verse (Bhag . 10.35.9) is one of the songs the gopis
>|sang during Krsna's absence. In Krsna's absence the gopis
>|were always absorbed in thought of Him. Similarly, the maha-
>|bhagavata, the advanced devotee, sees everything as
>|potentially serving the Lord. Srila Rupa Gosvami states:
3259|prapancikataya buddhya
3260|hari- sambandhi - vastunah
3261|mumuksubhih parityago
3262|vairagyam phalgu kathyate
3263|(Bhakti-rasamrta-sindhu 1.2.126)
3264|The advanced devotee does not see anything that is not
>|connected with Krsna. Unlike the Mayavadi philosophers, a
>|devotee does not see the material world as false . Rather,
>|he sees everything in the material world
>|connected to Krsna. A devotee knows how to utilize
>|such things in the service of the Lord, and this is
>|characteristic of the maha-bhagavata. The gopis saw the
>|plants, creepers and forest trees loaded with fruits and
>|flowers and ready to serve Krsna. In this way they
>|immediately remembered their worshipable Lord Sri Krsna.
>|They did not simply see plants, creepers and trees the way
>|a mundaner sees them.
3265|Madhya 8.277
3266|TEXT 277
3267|TEXT
3268|radha-krsne tomara maha-prema haya
3269|yahan tahan radha-krsna tomare sphuraya
3270|SYNONYMS
3271|radha-krsne-unto Radha and Krsna; tomara-your; maha-prema-
>|great love; haya-there is; yahan tahan-anywhere and
>|everywhere; radha-krsna-Lord Krsna and Srimati Radharani;
>|tomare-unto you; sphuraya-appear.
3272|TRANSLATION
3273|Lord Caitanya Mahaprabhu continued, "My dear Raya, you are
>|an advanced devotee and are always filled with ecstatic
>|love for Radha and Krsna. Therefore whatever you see-
>|anywhere and everywhere-simply awakens your Krsna
>|consciousness."
3274|Madhya 8.278
3275|TEXT 278
3276|TEXT
3277|raya kahe,-prabhu tumi chada bhari-bhuri
3278|mora age nija-rupa na kariha curi
3279|SYNONYMS
3280|raya kahe-Ramananda Raya replied; prabhu-my Lord; tumi-You;
>|chada-give up; bhari-bhuri-these grave talks; mora-of me;
>|age-in front; nija-rupa-Your real form; na-not; kariha-do;
>|curi-stealing.
3281|TRANSLATION
3282|Ramananda Raya replied, "My dear Lord, please give up all
>|these serious talks. Please do not conceal Your real form
>|from me."
3283|Madhya 8.279
3284|TEXT 279
3285|TEXT
3286|radhikara bhava-kanti kari' angikara
3287|nija-rasa asvadite kariyacha avatara
3288|SYNONYMS
3289|radhikara-of Srimati Radharani; bhava-kanti-ecstatic love
>|and luster; kari'-making; angikara-acceptance; nija-rasa-
>|Your own transcendental mellow; asvadite-to taste;
>|kariyacha-You have made; avatara-incarnation.
3290|TRANSLATION
3291|Ramananda Raya continued, "My dear Lord, I can understand
>|that You have assumed the ecstasy and bodily complexion of
>|Srimati Radharani. By accepting this, You are tasting Your
>|own personal transcendental humor and have therefore
>|appeared as Sri Caitanya Mahaprabhu.
3292|Madhya 8.280
3293|TEXT 280
3294|TEXT
3295|nija-gudha-karya tomara-prema asvadana
3296|anusange prema-maya kaile tribhuvana
3297|SYNONYMS
3298|nija-gudha-karya-own confidential business; tomara-Your;
>|prema-transcendental love; asvadana-tasting; anusange-
>|simultaneously; prema-maya-transformed into love of God;
>|kaile-You have made; tri-bhuvana-all the world.
3299|TRANSLATION
3300|"My dear Lord, You have descended in this incarnation of
>|Lord Caitanya for Your own personal reasons. You have come
>|to taste Your own spiritual bliss, and at the same time You
>|are transforming the whole world by spreading the ecstasy
>|of love of Godhead.
3301|Madhya 8.281
3302|TEXT 281
3303|TEXT
3304|apane aile more karite uddhara
3305|ebe kapata kara,-tomara kona vyavahara
3306|SYNONYMS
3307|apane-personally; aile-You have come; more-unto me; karite-
>|to make; uddhara-deliverance; ebe-now; kapata-duplicity;
>|kara-You do; tomara-Your; kona-what; vyavahara-behavior.
3308|TRANSLATION
3309|"My dear Lord, by Your causeless mercy You have appeared
>|before me to grant me liberation. Now You are playing in a
>|duplicitous way. What is the reason for this behavior?"
3310|Madhya 8.282
3311|TEXT 282
3312|TEXT
3313|tabe hasi' tanre prabhu dekhaila svarupa
3314|'rasa-raja' 'mahabhava'-dui eka rupa
3315|SYNONYMS
3316|tabe-therefore; hasi'-smiling; tanre-unto him (Ramananda
>|Raya); prabhu-the Lord; dekhaila-showed; svarupa-His
>|personal form; rasa-raja-the king of all transcendental
>|humors; maha-bhava-the condition of ecstatic love; dui-two;
>|eka-one; rupa-form.
3317|TRANSLATION
3318|Lord Sri Krsna is the reservoir of all pleasure, and
>|Srimati Radharani is the personification of ecstatic love
>|of Godhead. These two forms has combined as one in Sri
>|Caitanya Mahaprabhu. This being the case, Lord Sri Caitanya
>|Mahaprabhu revealed His real form to Ramananda Raya.
3319|PURPORT
3320|This is described as radha-bhava-dyuti-suvalitam naumi
>|krsna-svarupam. Lord Sri Krsna was absorbed in the features
>|of Srimati Radharani. This was disclosed to Ramananda Raya
>|when he saw Lord Sri Caitanya Mahaprabhu. An advanced
>|devotee can understand sri-krsna-caitanya, radha-krsna nahe
>|anya. Sri Caitanya Mahaprabhu, being a combination of Krsna
>|and Radha, is nondifferent from Radha-Krsna combined. This
>|is explained by Svarupa Damodara Gosvami:
3321|radha krsna-pranaya-vikrtir hladini saktir asmad
3322|ekatmanav api bhuvi pura deha-bhedam gatau tau
3323|caitanyakhyam prakatam adhuna tad-dvayam caikyam aptam
3324|radha-bhava-dyuti-suvalitam naumi krsna-svarupam
3325|( Cc. Adi 1.5 )
3326|Radha-Krsna is one. Radha-Krsna is Krsna and Krsna's
>|pleasure potency combined. When Krsna exhibits His pleasure
>|potency, He appears to be two-Radha and Krsna. Otherwise,
>|Radha and Krsna are one. This oneness may be perceived by
>|advanced devotees through the grace of Sri Caitanya
>|Mahaprabhu. This was the case with Ramananda Raya. One may
>|aspire to attain such a position, but one should not try to
>|imitate the maha-bhagavata.
3327|Madhya 8.283
3328|TEXT 283
3329|TEXT
3330|dekhi' ramananda haila anande murcchite
3331|dharite na pare deha, padila bhumite
3332|SYNONYMS
3333|dekhi'-seeing this form; ramananda-Ramananda Raya; haila-
>|there was; anande-in ecstasy; murcchite-fainting; dharite-
>|to hold him; na-not; pare-able; deha-the body; padila-fell
>|down; bhumite-on the ground.
3334|TRANSLATION
3335|Upon seeing this form, Ramananda Raya lost consciousness in
>|transcendental bliss. Unable to remain standing, he fell to
>|the ground.
3336|Madhya 8.284
3337|TEXT 284
3338|TEXT
3339|prabhu tanre hasta sparsi' karaila cetana
3340|sannyasira vesa dekhi' vismita haila mana
3341|SYNONYMS
3342|prabhu-the Lord; tanre-unto Ramananda Raya; hasta-the hand;
>|sparsi'-touching; karaila-made; cetana-conscious;
>|sannyasira-of the sannyasi; vesa-the dress; dekhi'-seeing;
>|vismita-struck with wonder; haila-became; mana-the mind.
3343|TRANSLATION
3344|When Ramananda Raya fell to the ground unconscious,
>|Caitanya Mahaprabhu touched his hand, and he immediately
>|regained consciousness. But when he saw Lord Caitanya in
>|the dress of a sannyasi, he was struck with wonder.
3345|Madhya 8.285
3346|TEXT 285
3347|TEXT
3348|alingana kari' prabhu kaila asvasana
3349|toma vina ei-rupa na dekhe anya-jana
3350|SYNONYMS
3351|alingana kari'-embracing him; prabhu-the Lord; kaila-did;
>|asvasana-pacifying; toma vina-but for you; ei-rupa-this
>|form; na-not; dekhe-sees; anya-jana-anyone else.
3352|TRANSLATION
3353|After embracing Ramananda Raya, the Lord pacified him,
>|informing him, "But for you, no one has ever seen this form.
>|"
3354|In the Bhagavad-gita (7.25) Lord Krsna states:
3355|naham prakasah sarvasya
3356|yoga - maya -samavrtah
>|
3357|mudho 'yam nabhijanati
3358|loko mam ajam avyayam
3359|"I am never manifest to the foolish and unintelligent. For
>|them I am covered by My internal potency [yogamaya], and so
>|they do not know Me, who am unborn and infallible."
3360|The Lord always reserves the right of not being exposed to
>|everyone. The devotees, however, are always engaged in the
>|service of the Lord, serving with the tongue by chanting
>|the Hare Krsna mantra and tasting maha-prasada. Gradually
>|the sincere devotee pleases the Supreme Personality of
>|Godhead, and the Supreme Lord reveals Himself. One cannot
>|see the Supreme Lord by making personal efforts. Rather,
>|when the Lord is pleased by the service of a devotee, He
>|reveals Himself.
3361|Madhya 8.286
3362|TEXT 286
3363|TEXT
3364|mora tattva-lila-rasa tomara gocare
3365|ataeva ei-rupa dekhailun tomare
3366|SYNONYMS
3367|mora-My; tattva-lila-truth and pastimes; rasa-and mellows;
>|tomara-of you; gocare-within the knowledge; ataeva-
>|therefore; ei-rupa-this form; dekhailun-I have shown;
>|tomare-unto you.
3368|TRANSLATION
3369|Sri Caitanya Mahaprabhu confirmed, "All the truths about My
>|pastimes and mellows are within your knowledge. Therefore I
>|have shown this form to you.
3370|Madhya 8.287
3371|TEXT 287
3372|TEXT
3373|gaura anga nahe mora-radhanga-sparsana
3374|gopendra-suta vina tenho na sparse anya-jana
3375|SYNONYMS
3376|gaura-golden; anga-body; nahe-not; mora-My; radha-anga-of
>|the body of Srimati Radharani; sparsana-the touching;
>|gopendra-suta-the son of Nanda Maharaja; vina-except; tenho-
>|Srimati Radharani; na-not; sparse-touches; anya-jana-anyone
>|else.
3377|TRANSLATION
3378|"Actually My body does not have a golden complexion. It
>|only appears so because it has touched the body of Srimati
>|Radharani. However, She does not touch anyone but the son
>|of Nanda Maharaja.
3379|Madhya 8.288
3380|TEXT 288
3381|TEXT
3382|tanra bhave bhavita kari' atma-mana
3383|tabe nija-madhurya kari asvadana
3384|SYNONYMS
3385|tanra-of Srimati Radharani; bhave-in the ecstasy; bhavita-
>|enlightened; kari'-making; atma-mana-body and mind; tabe-
>|thereupon; nija-madhurya-My own transcendental humor; kari-
>|I do; asvadana-tasting.
3386|TRANSLATION
3387|"I have now converted My body and mind into the ecstasy of
>|Srimati Radharani; thus I am tasting My own personal
>|sweetness in that form."
3388|PURPORT
3389|Gaurasundara here informed Sri Ramananda Raya, "My dear
>|Ramananda Raya, you were actually seeing a separate person
>|with a golden-complexioned body. Actually I am not golden.
>|Being Sri Krsna, the son of Nanda Maharaja, I am blackish,
>|but when I come in touch with Srimati Radharani I become
>|golden-complexioned eternally. Srimati Radharani does not
>|touch the body of anyone but Krsna. I taste My own
>|transcendental features by accepting the complexion of
>|Srimati Radharani. Without Radharani, one cannot taste the
>|transcendental pleasure of Krsna's conjugal love." In this
>|regard, Srila Bhaktisiddhanta Sarasvati Thakura comments on
>|the prakrta-sahajiya-sampradaya, which considers Krsna and
>|Lord Caitanya to possess different bodies. They
>|misinterpret the words gaura anga nahe mora in Text 287.
>|From that verse and the present verse we can understand
>|that Lord Caitanya Mahaprabhu is nondifferent from Krsna.
>|Both are the same Supreme Personality of Godhead. In the
>|form of Krsna, the Lord enjoys spiritual bliss and remains
>|the shelter of all devotees, visaya-vigraha. And in His
>|Gauranga feature Krsna tastes separation from Krsna in the
>|ecstasy of Srimati Radharani. This ecstatic form is Sri
>|Krsna Caitanya. Sri Krsna is always the transcendental
>|reservoir of all pleasure, and He is technically called
>|dhira-lalita. Srimati Radharani is the embodiment of
>|spiritual energy, personified as ecstatic love for Krsna;
>|therefore only Krsna can touch Her. The dhira-lalita aspect
>|is not seen in any other form of the Lord, including Visnu
>|nor in Narayana. Srimati Radharani is therefore known as
>|Govinda-nandini and Govinda-mohini, for She is the only
>|source of transcendental pleasure for Sri Krsna and the
>|only person who can enchant His mind.
3390|Madhya 8.289
3391|TEXT 289
3392|TEXT
3393|tomara thani amara kichu gupta nahi karma
3394|lukaile prema-bale jana sarva-marma
3395|SYNONYMS
3396|tomara thani-before you; amara-My; kichu-anything; gupta-
>|hidden; nahi-is not; karma-action; lukaile-even if I
>|conceal; prema-bale-by the force of your love; jana-you
>|know; sarva-marma-everything in detail.
3397|TRANSLATION
3398|Lord Caitanya Mahaprabhu then admitted to His pure devotee,
>|Ramananda Raya, "Now there is no confidential activity
>|unknown to you. Even though I try to conceal My activities,
>|you can understand everything in detail by virtue of your
>|advanced love for Me."
3399|Madhya 8.290
3400|TEXT 290
3401|TEXT
3402|gupte rakhiha, kahan na kario prakasa
3403|amara batula-cesta loke upahasa
3404|SYNONYMS
3405|gupte-in secret; rakhiha-keep; kahan-anywhere; na-not;
>|kario-make; prakasa-exposure; amara-My; batula-cesta-
>|activities like a madman; loke-among the general people;
>|upahasa-laughter.
3406|TRANSLATION
3407|The Lord then requested Ramananda Raya, "Keep all these
>|talks a secret. Please do not expose them anywhere and
>|everywhere. Since My activities appear to be like those of
>|a madman, people may take them lightly and laugh."
3408|Madhya 8.291
3409|TEXT 291
3410|TEXT
3411|ami-eka batula, tumi-dvitiya batula
3412|ataeva tomaya amaya ha-i sama-tula
3413|SYNONYMS
3414|ami-I; eka-one; batula-madman; tumi-you; dvitiya-second;
>|batula-madman; ataeva-therefore; tomaya-you; amaya-Me; ha-i-
>|are; sama-tula-on an equal level.
3415|TRANSLATION
3416|Caitanya Mahaprabhu then said, "Indeed, I am a madman, and
>|you are also a madman. Therefore both of us are on the
>|same platform."
3417|PURPORT
3418|All these conversations between Ramananda Raya and Sri
>|Caitanya Mahaprabhu appear ludicrous to a common man who is
>|not a devotee. The entire world is filled with material
>|conceptions, and people are unable to understand these
>|conversations due to the conditioning of mundane philosophy.
>| Those who are overly attached to mundane activities cannot
>|understand the ecstatic conversations between Ramananda
>|Raya and Caitanya Mahaprabhu. Consequently the Lord
>|requested that Ramananda Raya keep all these conversations
>|secret and not expose them to the general populace. If one
>|is actually advanced in Krsna consciousness, he can
>|understand these confidential talks; otherwise they appear
>|crazy. Sri Caitanya Mahaprabhu therefore informed Ramananda
>|Raya that they both appeared like madmen and were therefore
>|on the same platform. It is confirmed in the Bhagavad-gita (
>|2.69):
3419|ya nisa sarva-bhutanam
3420|tasyam jagarti samyami
3421|yasyam jagrati bhutani
>|
>|
>|
3422|sa nisa pasyato muneh
3423|"What is night for all beings is the time of awakening for
>|the self-controlled; and the time of awakening for all
>|beings is night for the introspective sage."
3424|Sometimes Krsna consciousness appears like a type of
>|madness to mundane people, just as the activities of
>|mundaners are considered a form of madness by Krsna
>|conscious men.
3425|Madhya 8.292
3426|TEXT 292
3427|TEXT
3428|ei-rupa dasa-ratri ramananda-sange
3429|sukhe gonaila prabhu krsna-katha-range
3430|SYNONYMS
3431|ei-rupa-in this way; dasa-ratri-ten nights; ramananda sange-
>|with Sri Ramananda Raya; sukhe-in great happiness; gonaila-
>|passed; prabhu-Lord Sri Caitanya Mahaprabhu; krsna-katha-
>|range-in transcendental pleasure by discussing talks of
>|Krsna.
3432|TRANSLATION
3433|For ten nights Lord Caitanya Mahaprabhu and Ramananda Raya
>|spent a happy time discussing the pastimes of Krsna.
3434|Madhya 8.293
3435|TEXT 293
3436|TEXT
3437|nigudha vrajera rasa-lilara vicara
3438|aneka kahila, tara na paila para
3439|SYNONYMS
3440|nigudha-very confidential; vrajera-of Vrndavana, or
>|Vrajabhumi; rasa-lilara-of the pastimes of conjugal love
>|between Krsna and the gopis; vicara-consideration; aneka-
>|various; kahila-spoke; tara-of that; na-not; paila-got;
>|para-the limit.
3441|TRANSLATION
3442|The conversations between Ramananda Raya and Sri Caitanya
>|Mahaprabhu contain the most confidential subject matters
>|touching the conjugal love between Radha and Krsna in
>|Vrndavana [Vrajabhumi]. Although they talked at great
>|length about these pastimes, they could not reach the limit
>|of discussion.
3443|Madhya 8.294
3444|TEXT 294
3445|TEXT
3446|tama, kansa, rupa, sona, ratna-cintamani
3447|keha yadi kahan pota paya eka-khani
3448|SYNONYMS
3449|tama-copper; kansa-bell metal; rupa-silver; sona-gold;
>|ratna-cintamani-touchstone the basis of all metals; keha-
>|somebody; yadi-if; kahan-somewhere; pota-buried; paya-finds;
>| eka-khani-in one place.
3450|TRANSLATION
3451|Actually, these conversations are like a great mine where,
>|from a single place, one can extract all kinds of metals-
>|copper, bell metal, silver and gold-and also touchstone,
>|the basis of all metals.
3452|PURPORT
3453|Srila Bhaktivinoda Thakura gives the following summary of
>|the conversations between Ramananda Raya and Sri Caitanya
>|Mahaprabhu. Ramananda Raya replied to five questions of Sri
>|Caitanya Mahaprabhu, and these questions and their replies
>|are recorded in verses 57-67. The first answer is compared
>|to copper, the second to a better metal, bell metal, the
>|third to a still better metal, silver, and the fourth to
>|the best metal of all, gold. But the fifth answer is
>|compared to the most valuable gem, touchstone, because it
>|deals with unalloyed devotion, the ultimate goal of
>|devotional life, and illuminates the preceding four
>|subordinate answers.
3454|Srila Bhaktisiddhanta Sarasvati Thakura points out that in
>|Vrajabhumi there is the Yamuna River with its sandy banks.
>|There are kadamba trees, cows, Krsna's sticks with which He
>|herds cows, and Krsna's flute. All of these belong to the
>|santa-rasa, the mellow of neutrality in devotional service.
>|There are also the direct servants of Krsna, such as
>|Citraka, Patraka and Raktaka, and these are the embodiments
>|of service in the mellow of servitude. There are also
>|friends like Sridama and Sudama who embody service in
>|fraternity. Nanda Maharaja and mother Yasoda are the
>|embodiments of paternal love. Above all of these are
>|Srimati Radharani and Her assistants, the gopis Lalita,
>|Visakha and others, who embody conjugal love. In this way
>|all five mellows-santa, dasya, sakhya, vatsalya and
>|madhurya-exist eternally in Vrajabhumi. They are
>|compared respectively to copper, bell metal, silver,
>|gold and touchstone, the basis of all metals. Srila
>|Kaviraja Gosvami therefore refers to a mine eternally
>|existing in Vrndavana, Vrajabhumi.
3455|Madhya 8.295
3456|TEXT 295
3457|TEXT
3458|krame uthaite seha uttama vastu paya
3459|aiche prasnottara kaila prabhu-ramaraya
3460|SYNONYMS
3461|krame-gradually; uthaite-to raise; seha-that person; uttama-
>|best; vastu-metal; paya-gets; aiche-so also; prasna-uttara-
>|the questions and answers; kaila-have done; prabhu-Sri
>|Caitanya Mahaprabhu; rama-raya-and Ramananda Raya.
3462|TRANSLATION
3463|Sri Caitanya Mahaprabhu and Ramananda Raya worked like
>|miners, excavating all kinds of valuable metals, each one
>|better than the other. Their questions and answers are
>|exactly like that.
3464|Madhya 8.296
3465|TEXT 296
3466|TEXT
3467|ara dina raya-pase vidaya magila
3468|vidayera kale tanre ei ajna dila
3469|SYNONYMS
3470|ara dina-the next day; raya-pase-before Ramananda Raya;
>|vidaya magila-begged farewell; vidayera kale-at the time of
>|departure; tanre-unto him; ei-this; ajna-order; dila-gave.
3471|TRANSLATION
3472|The next day Sri Caitanya Mahaprabhu begged Ramananda Raya
>|to give Him permission to leave, and at the time of
>|farewell the Lord gave him the following orders.
3473|Madhya 8.297
3474|TEXT 297
3475|TEXT
3476|visaya chadiya tumi yaha nilacale
3477|ami tirtha kari' tanha asiba alpa-kale
3478|SYNONYMS
3479|visaya-material engagement; chadiya-giving up; tumi-you;
>|yaha-go; nilacale-to Jagannatha Puri; ami-I; tirtha kari'-
>|finishing My touring and pilgrimage; tanha-there; asiba-
>|shall return; alpa-kale-very soon.
3480|TRANSLATION
3481|Sri Caitanya Mahaprabhu told him, "Give up all material
>|engagements and come to Jagannatha Puri. I will return
>|there very soon after finishing My tour and pilgrimage.
3482|Madhya 8.298
3483|TEXT 298
3484|TEXT
3485|dui-jane nilacale rahiba eka-sange
3486|sukhe gonaiba kala krsna-katha-range
3487|SYNONYMS
3488|dui-jane-both of us; nilacale-at Jagannatha Puri; rahiba-
>|shall stay; eka-sange-together; sukhe-in happiness; gonaiba-
>|shall pass; kala-time; krsna-katha-range-in the pleasure of
>|discussing topics about Krsna.
3489|TRANSLATION
3490|"The two of us shall remain together at Jagannatha Puri and
>|happily pass our time discussing Krsna."
3491|Madhya 8.299
3492|TEXT 299
3493|TEXT
3494|eta bali' ramanande kari' alingana
3495|tanre ghare pathaiya karila sayana
3496|SYNONYMS
3497|eta bali'-saying this; ramanande-to Sri Ramananda Raya;
>|kari'-doing; alingana-embracing; tanre-him; ghare-to his
>|home; pathaiya-sending; karila-did; sayana-lying down.
3498|TRANSLATION
3499|Sri Caitanya Mahaprabhu then embraced Sri Ramananda Raya,
>|and after sending him back to his home, the Lord took rest.
3500|Madhya 8.300
3501|TEXT 300
3502|TEXT
3503|pratah-kale uthi' prabhu dekhi' hanuman
3504|tanre namaskari' prabhu daksine karila prayana
3505|SYNONYMS
3506|pratah-kale-in the morning; uthi'-rising; prabhu-Lord Sri
>|Caitanya Mahaprabhu; dekhi'-visiting; hanuman-the village
>|deity Hanuman; tanre-unto him; namaskari'-offering
>|obeisances; prabhu-Sri Caitanya Mahaprabhu; daksine-to the
>|south; karila-made; prayana-departure.
3507|TRANSLATION
3508|After rising from bed the next morning, Sri Caitanya
>|Mahaprabhu visited the local temple, where there was a
>|deity of Hanuman. After offering him obeisances, the Lord
>|departed for South India.
3509|PURPORT
3510|In almost all the cities and towns of India there are
>|temples of Hanumanji, the eternal servant of Lord
>|Ramacandra. There is even a temple of Hanuman near
>|Govindaji temple in Vrndavana. Formerly this temple was in
>|front of the Gopalaji temple, but that Deity Gopalaji
>| went to Orissa to remain as Saksi-gopala. Being the
>|eternal servant of Lord Ramacandra, Hanumanji has been
>|respectfully worshiped for many hundreds and thousands of
>|years. Here even Lord Sri Caitanya Mahaprabhu set the
>|example in showing how one should offer respects to
>|Hanumanji.
3511|Madhya 8.301
3512|TEXT 301
3513|TEXT
3514|'vidyapure' nana-mata loka vaise yata
3515|prabhu-darsane 'vaisnava' haila chadi' nija-mata
3516|SYNONYMS
3517|vidyapure-in the town of Vidyanagara; nana-mata-various
>|opinions; loka-people; vaise-reside; yata-all; prabhu-
>|darsane-in seeing Sri Caitanya Mahaprabhu; vaisnava-
>|devotees of Lord Visnu; haila-became; chadi'-giving up;
>|nija-mata-own opinions.
3518|TRANSLATION
3519|All the residents of Vidyanagara were of different faiths,
>|but after seeing Sri Caitanya Mahaprabhu, they abandoned
>|their own faiths and became Vaisnavas.
3520|Madhya 8.302
3521|TEXT 302
3522|TEXT
3523|ramananda haila prabhura virahe vihvala
3524|prabhura dhyane rahe visaya chadiya sakala
3525|SYNONYMS
3526|ramananda-Srila Ramananda Raya; haila-became; prabhura-of
>|Lord Sri Caitanya Mahaprabhu; virahe-in separation; vihvala-
>|overwhelmed; prabhura dhyane-in meditation on Sri Caitanya
>|Mahaprabhu; rahe-remains; visaya-worldly business; chadiya-
>|giving up; sakala-all.
3527|TRANSLATION
3528|When Ramananda Raya began to feel separation from Sri
>|Caitanya Mahaprabhu, he was overwhelmed. Meditating on the
>|Lord, he gave up all his material business.
3529|Madhya 8.303
3530|TEXT 303
3531|TEXT
3532|sanksepe kahilun ramanandera milana
3533|vistari' varnite nare sahasra-vadana
3534|SYNONYMS
3535|sanksepe-in brief; kahilun-I have described; ramanandera
>|milana-meeting with Srila Ramananda Raya; vistari'-
>|expanding; varnite-to describe; nare-not able; sahasra-
>|vadana-Lord Sesa Naga, who has thousands of hoods.
3536|TRANSLATION
3537|I have briefly described the meeting between Sri Caitanya
>|Mahaprabhu and Ramananda Raya. No one can actually describe
>|this meeting exhaustively. It is even impossible for Lord
>|Sesa Naga, who has thousands of hoods.
3538|Madhya 8.304
3539|TEXT 304
3540|TEXT
3541|sahaje caitanya-caritra-ghana-dugdha-pura
3542|ramananda-caritra tahe khanda pracura
3543|SYNONYMS
3544|sahaje-generally; caitanya-caritra-the activities of Sri
>|Caitanya Mahaprabhu; ghana-dugdha-pura-like condensed milk;
>|ramananda-caritra-the story of Ramananda Raya; tahe-in that;
>| khanda-sugar candy; pracura-a large quantity.
3545|TRANSLATION
3546|The activities of Sri Caitanya Mahaprabhu are like
>|condensed milk, and the activities of Ramananda Raya are
>|like large quantities of sugar candy.
3547|Madhya 8.305
3548|TEXT 305
3549|TEXT
3550|radha-krsna-lila-tate karpura-milana
3551|bhagyavan yei, sei kare asvadana
3552|SYNONYMS
3553|radha-krsna-lila-the pastimes of Sri Radha and Krsna; tate-
>|in that composition; karpura-the camphor; milana-mixture;
>|bhagyavan-fortunate; yei-one who; sei-that person; kare-
>|does; asvadana-tasting.
3554|TRANSLATION
3555|Their meeting is exactly like a mixture of condensed milk
>|and sugar candy. When they talk of the pastimes of Radha
>|and Krsna, camphor is added. One who tastes this combined
>|preparation is most fortunate.
3556|Madhya 8.306
3557|TEXT 306
3558|TEXT
3559|ye iha eka-bara piye karna-dvare
3560|tara karna lobhe iha chadite na pare
3561|SYNONYMS
3562|ye-anyone; iha-this; eka-bara-once; piye-drinks; karna-
>|dvare-through aural reception; tara-his; karna-ears; lobhe-
>|in greed; iha-this; chadite-to give up; na-not; pare-are
>|able.
3563|TRANSLATION
3564|This wonderful preparation has to be taken aurally. If one
>|takes it, he becomes greedy to relish it even further.
3565|Madhya 8.307
3566|TEXT 307
3567|TEXT
3568|'rasa-tattva-jnana' haya ihara sravane
3569|'prema-bhakti' haya radha-krsnera carane
3570|SYNONYMS
3571|rasa-tattva-jnana-transcendental knowledge of the humors of
>|conjugal love between Radha and Krsna; haya-is; ihara-of
>|this; sravane-by hearing; prema-bhakti-pure love of Godhead;
>| haya-becomes possible; radha-krsnera carane-at the lotus
>|feet of Radha and Krsna.
3572|TRANSLATION
3573|By hearing the talks between Ramananda Raya and Sri
>|Caitanya Mahaprabhu, one becomes enlightened with the
>|transcendental knowledge of the mellows of Radha's and
>|Krsna's pastimes. Thus one can develop unalloyed love for
>|the lotus feet of Radha and Krsna.
3574|Madhya 8.308
3575|TEXT 308
3576|TEXT
3577|caitanyera gudha-tattva jani iha haite
3578|visvasa kari' suna, tarka na kariha citte
3579|SYNONYMS
3580|caitanyera-of Lord Sri Caitanya Mahaprabhu; gudha-tattva-
>|the confidential truth; jani-we can learn; iha haite-from
>|these talks; visvasa kari'-having firm faith; suna-hear;
>|tarka-arguments; na-not; kariha-do; citte-within the heart.
3581|TRANSLATION
3582|The author requests every reader to hear these talks with
>|faith and without argument. By studying them in this way,
>|one will be able to understand the confidential truth of
>|Sri Caitanya Mahaprabhu.
3583|Madhya 8.309
3584|TEXT 309
3585|TEXT
3586|alaukika lila ei parama nigudha
3587|visvase paiye, tarke haya bahu-dura
3588|SYNONYMS
3589|alaukika-uncommon; lila-pastimes; ei-this; parama-most;
>|nigudha-confidential; visvase-by faith; paiye-we can get;
>|tarke-by argument; haya-is; bahu-dura-far away.
3590|TRANSLATION
3591|This part of Sri Caitanya Mahaprabhu's pastimes is most
>|confidential. One can derive benefit quickly only by faith;
>|otherwise by arguing one will always remain far away.
3592|Madhya 8.310
3593|TEXT 310
3594|TEXT
3595|sri-caitanya-nityananda-advaita-carana
3596|yanhara sarvasva, tanre mile ei dhana
3597|SYNONYMS
3598|sri-caitanya-of Lord Sri Caitanya Mahaprabhu; nityananda-of
>|Lord Nityananda; advaita-carana-and the lotus feet of Sri
>|Advaita Prabhu; yanhara sarva-sva-whose everything; tanre-
>|him; mile-meets; ei-this; dhana-treasure.
3599|TRANSLATION
3600|He who has accepted as everything the lotus feet of Sri
>|Caitanya Mahaprabhu, Nityananda Prabhu and Advaita Prabhu
>|can attain this transcendental treasure.
3601|PURPORT
3602|Sri Bhaktisiddhanta Sarasvati Thakura says that Krsna is
>|obtainable for the faithful, but for those who are
>|accustomed to argue, Krsna is far, far away. Similarly,
>|these talks between Ramananda Raya and Sri Caitanya
>|Mahaprabhu can be understood by a person who has firm faith.
>| Those who are not in the disciplic succession, the asauta-
>|panthis, cannot have faith in these talks. They are always
>|doubting and engaging in mental concoctions. These talks
>|cannot be understood by such whimsical people.
>|Transcendental topics remain far, far away from those
>|engaged in mundane arguments. In this regard, the Vedic
>|mantras in the Katha Upanisad (1.2.9) state, naisa tarkena
>|matir apaneya proktanyenaiva su-jnanaya prestha. According
>|to the Mundaka Upanisad (3.2.3):
3603|nayam atma pravacanena labhyo
3604|na medhaya na bahuna srutena
3605|yam evaisa vrnute tena labhyas
3606|tasyaisa atma vivrnute tanum svam
3607|And according to the Brahma-sutra (2.1.11),
>|tarkapratisthanat.
3608|All Vedic scriptures declare that transcendental subjects
>|cannot be understood simply by argument or logic. Spiritual
>|matters are far above experimental knowledge. Only by Krsna'
>|s mercy can one who is interested in His transcendental
>|loving affairs understand them. If one tries to understand
>|these transcendental topics simply by using one's material
>|brain substance, the attempt will be futile. Whether one is
>|a prakrta-sahajiya or a mundane opportunist or scholar, one'
>|s labor to understand these topics by mundane means will
>|ultimately be frustrated. One therefore has to give up all
>|mundane attempts and try to become a pure devotee of Lord
>|Visnu. When a devotee follows the regulative principles,
>|the truth of these talks will be revealed to him. This is
>|confirmed in the Bhakti-rasamrta-sindhu (1.2.234):
3609|atah sri-krsna-namadi
3610|na bhaved grahyam indriyaih
3611|sevonmukhe hi jihvadau
3612|svayam eva sphuraty adah
>|
>|
>|
>|
>|
>|
>|
>|
3613|One cannot understand the Lord's holy name, pastimes, form,
>|qualities, or entourage with one's blunt material senses.
>|However, when the senses are purified by the constant
>|rendering of service, the spiritual truth of the pastimes
>|of Radha and Krsna are revealed. As confirmed in the
>|Mundaka Upanisad: yam evaisa vrnute tena labhyas. Only one
>|who is favored by the Supreme Personality of Godhead can
>|understand the transcendental features of Sri Caitanya
>|Mahaprabhu.
3614|Madhya 8.311
3615|TEXT 311
3616|TEXT
3617|ramananda raye mora koti namaskara
3618|yanra mukhe kaila prabhu rasera vistara
3619|SYNONYMS
3620|ramananda raye-unto Sri Ramananda Raya; mora-my; koti-ten
>|million; namaskara-obeisances; yanra mukhe-in whose mouth;
>|kaila-did; prabhu-Sri Caitanya Mahaprabhu; rasera vistara-
>|the expansion of transcendental mellows.
3621|TRANSLATION
3622|I offer ten million obeisances unto the lotus feet of Sri
>|Ramananda Raya because from his mouth much spiritual
>|information has been expanded by Sri Caitanya Mahaprabhu.
3623|Madhya 8.312
3624|TEXT 312
3625|TEXT
3626|damodara-svarupera kadaca-anusare
3627|ramananda-milana-lila karila pracare
3628|SYNONYMS
3629|damodara-svarupera-of Svarupa Damodara Gosvami; kadaca-with
>|the notebooks; anusare-in accordance; ramananda-milana-lila-
>|the pastimes of the meeting with Ramananda; karila-have
>|done; pracare-distribution.
3630|TRANSLATION
3631|I have tried to preach the pastimes of Lord Sri Caitanya
>|Mahaprabhu's meeting with Ramananda Raya in accordance with
>|the notebooks of Sri Svarupa Damodara.
3632|PURPORT
3633|At the end of every chapter, the author admits the value of
>|the disciplic succession. He never claims to have written
>|this transcendental literature by carrying out research
>|work. He simply admits his indebtedness to the notes taken
>|by Svarupa Damodara, Raghunatha dasa Gosvami and other
>|authoritative persons. This is the way of writing
>|transcendental books, which are never meant for so-
>|called scholars and research workers. The process is maha-
>|jano yena gatah sa panthah: one has to strictly follow
>|great personalities and acaryas. Acarya-van puruso veda:
>|one who has the favor of the acarya knows everything. This
>|statement made by Kaviraja Gosvami is very valuable for all
>|pure devotees. Sometimes the prakrta sahajiyas claim that
>|they have heard the truth from their guru. But one cannot
>|have transcendental knowledge simply by hearing from a guru
>|who is not bona fide. The guru must be bona fide, and he
>|must have heard from his bona fide guru. Only then
>|will his message be accepted as bona fide. Lord Krsna
>|confirms this in the Bhagavad-gita (4.1):
3634|sri-bhagavan uvaca
3635|imam vivasvate yogam
3636|proktavan aham avyayam
3637|
>|Vivasvan
>|
>| manave praha
3638|manur iksvakave 'bravit
>|
>|
>|
>|
>|
>|
3639|"The Supreme Lord said, 'I instructed this imperishable
>|science of yoga to the sun-god, Vivasvan, and Vivasvan
>|instructed it to Manu, the father of mankind, and Manu in
>|turn instructed it to Iksvaku."
3640|In this way the message is transmitted in the bona fide
>|spiritual disciplic succession from bona fide spiritual
>|master to bona fide student. Srila Kaviraja Gosvami
>|therefore as usual concludes this chapter by reasserting
>|his faith in the lotus feet of the six Gosvamis. Thus he is
>|able to set forth this transcendental scripture, Caitanya-
>|caritamrta.
3641|Madhya 8.313
3642|TEXT 313
3643|TEXT
3644|sri-rupa-raghunatha-pade yara asa
3645|caitanya-caritamrta kahe krsnadasa
3646|SYNONYMS
3647|sri-rupa-Srila Rupa Gosvami; raghunatha-Srila Raghunatha
>|dasa Gosvami; pade-at the lotus feet; yara-whose; asa-
>|expectation; caitanya-caritamrta-the book named Caitanya-
>|caritamrta; kahe-describes; krsnadasa -Srila Krsnadasa
>|Kaviraja Gosvami.
3648|TRANSLATION
3649|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.
3650|Thus end the Bhaktivedanta purports to Sri Caitanya-
>|caritamrta, Madhya-lila, Eighth Chapter, describing the
>|talks between Sri Caitanya Mahaprabhu and Ramananda Raya.
3651|