CC Madhya 8 extra

TEXT 6

ugro ’py anugra evā yaṁ sva-bhaktā nā ṁ nṛ -keś arī

keś arī va sva-potā nā m anyeṣ ā ṁ ugra-vikramaḥ

ugraḥ —ferocious; api—although; anugraḥ —not ferocious; eva—certainly; ayam—this; sva-bhaktā nā m—to His pure devotees; nṛ -keś arī —having the body of a human being and a lion; keś arī iva—like a lioness; sva-potā nā m—to her young cubs; anyeṣ ā m—to others; ugra—ferocious; vikramaḥ —whose strength.

“‘Although very ferocious, the lioness is very kind to her cubs. Similarly, although very ferocious to nondevotees like Hiraṇ yakaś ipu, Lord Nṛ siṁ hadeva is very, very soft and kind to devotees like Prahlā da Mahā rā ja. ’”

A. -pr. -bh.: kesari ye-rup ugra-vikrama hoiya-o sviyo santanadiger proti anugra, nrsimhadev sei-rup hiranyakasipu probhrti asuradiger proti ugra hoiya-o prahladadi sva-bhakter proti sneho-purno.

TEXT 44

The Lord replied to Rā mā nanda Rā ya, “Sir, you are the best of the topmost devotees; therefore simply the sight of you has melted everyone’s heart.

Purp.:. .. In Ś rī mad-Bhā gavatam (11. 2. 45), the symptoms of a topmost devotee are described as follows:

sarva-bhū teṣ u yaḥ paś yed bhagavad-bhā vam ā tmanaḥ

bhū tā ni bhagavaty ā tmany eṣ a bhā gavatottamaḥ

“The advanced devotee sees that all living entities are part and parcel of the Supreme Personality of Godhead. Everyone is in Kṛ ṣ ṇ a, and Kṛ ṣ ṇ a is also within everyone. Such a vision is possible only for a person who is very advanced in devotional service. ”

Anubh.: The symptoms of a topmost devotee on the path of arcana are described in the Padma Purana as follows:

tapadi panca-samskari navejya-karma-karakah

artha panca kavit viprah maha-bhagavatottamah

The symptoms of a topmost devotee on the path of bhava are described in the Ś rī mad-Bhā gavatam as follows:

sarva-bhū teṣ u yaḥ paś yed …

TEXT 57

Ś rī Caitanya Mahā prabhu ordered Rā mā nanda Rā ya, “Recite a verse from the revealed scriptures concerning the ultimate goal of life. ”

Rā mā nanda replied, “If one executes the prescribed duties of his social position, he awakens his original Kṛ ṣ ṇ a consciousness.

Anubh.: … Sadhya – that through which one can attain perfection, a feasible sadhana. See the verse 1. 2. 13 of the Srimad-Bhagavatam [O best among the twice-born, it is therefore concluded that the highest perfection one can achieve by discharging the duties prescribed for one's own occupation according to caste divisions and orders of life is to please the Personality of Godhead. ].

TEXT 58

“‘The Supreme Personality of Godhead, Lord Viṣ ṇ u, is worshiped by the proper execution of prescribed duties in the system of varṇ a and ā ś rama. There is no other way to satisfy the Supreme Personality of Godhead. One must be situated in the institution of the four varṇ as and ā ś ramas. ’”

Purp.: … 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…

A. -pr. -bh.: …manuser janma, samsarga, siksa hoite svabhaver udoe hoe… = The man’s natural instincts are awakened by birth, association and education… (! )

TEXT 60

Rā mā nanda Rā ya continued, “‘My dear son of Kuntī, 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, Kṛ ṣ ṇ a, the Supreme Personality of Godhead. ’”

Anubh.: … See the verse 11. 2. 36 of the Srimad-Bhagavatam [In accordance with the particular nature one has acquired in conditioned life, whatever one does with body, words, mind, senses, intelligence or purified consciousness one should offer to the Supreme, thinking, " This is for the pleasure of Lord Nā rā yaṇ a. " ].

TEXT 63

“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. ’”

Anubh.: … See the verse 1. 5. 17 of the Srimad-Bhagavatam [One who has forsaken his material occupations to engage in the devotional service of the Lord may sometimes fall down while in an immature stage, yet there is no danger of his being unsuccessful. On the other hand, a nondevotee, though fully engaged in occupational duties, does not gain anything. ].

TEXT 67

jñ ā ne prayā sam udapā sya namanta eva

jī vanti san-mukharitā ṁ bhavadī ya-vā rtā m

sthā ne sthitā ḥ ś ruti-gatā ṁ tanu-vā ṅ -manobhir

ye prā yaś o ’jita jito ’py asi tais tri-lokyā m

Rā mā nanda Rā ya continued, “Lord Brahmā 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 ā ś rama or social status. Indeed, You are conquered by such persons, although You are always unconquerable. ’”

A. -pr. -bh.: …trailokya-modhye apni durlabha hoiya-o ta(n)hader nikot sulabha hoiya poren. = … Although You are difficult to attain in the three worlds, in their presence You become easily attainable.

TEXT 68

At this point, Ś rī Caitanya Mahā prabhu replied, “This is all right, but still you can speak more on the subject. ”

Rā mā nanda Rā ya then replied, “Ecstatic love for the Supreme Personality of Godhead is the essence of all perfection. ”

Purp.: … Simply executing the duties of all varṇ as and ā ś ramas 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-tyā ga, 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…

A. -pr. -bh.: … ‘svarupa-siddha bhakti’ – ekti prthok tattva; taha karma, karmarpana, karma-tyaga-rupa sannyasa o jnana-misra-bhakti hoite nityo prthok… = …Devotional service based on self-realization is a different subject matter; it is eternally different from fruitive activity, offering the results of one’s activities to the Lord, accepting the renounced order accompanied by cessation of one’s occupational duties as well as devotional service mixed with jnana… (! )

Purp.: … In the neophyte stage, sā dhana-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.

Anubh.: … ‘sadhana-bhakti’ can be understood to include the stages called ‘sraddha’, ‘sadhu-sanga’, ‘bhajananusthan’, ‘anartha-nivrtti’, ‘nistha’, ‘ruci’, and ‘asakti’.

TEXTS 69-70

nā nopacā ra-kṛ ta-pū janam ā rta-bandhoḥ

premṇ aiva bhakta-hṛ dayaṁ sukha-vidrutaṁ syā t

yā vat kṣ ud asti jaṭ hare jaraṭ hā pipā sā

tā vat sukhā ya bhavato nanu bhakṣ ya-peye

Rā mā nanda Rā ya 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. ’

kṛ ṣ ṇ a-bhakti-rasa-bhā vitā matiḥ

krī yatā ṁ yadi kuto ’pi labhyate

tatra laulyam api mū lyam ekalaṁ

janma-koṭ i-sukṛ tair na labhyate

“‘Pure devotional service in Kṛ ṣ ṇ a 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. ’”

Purp.: The previous two verses are included in the Padyā valī (13, 14), an anthology compiled by Ś rī la Rū pa Gosvā mī …

In the brackets below these texts it is mentioned that their composer was Ramananda Raya. (padyavalite dhrto ramananda raya krto slok)

TEXT 74

Hearing this from Rā mā nanda Rā ya, the Lord again requested him to go a step further. In reply, Rā mā nanda Rā ya said, “Loving service to Kṛ ṣ ṇ a rendered in fraternity is the highest perfection.

Purp.: … On this stage there is developed consciousness of equality between the Lord and the devotee.

A. -pr. -bh.: …ei preme krsne ebom tat-sakhyo-gone modhye ekti ‘samatā bhā va’ udito hoe.

TEXT 79

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. ”

Rā mā nanda Rā ya then replied, “Conjugal attachment for Kṛ ṣ ṇ a is the topmost position in love of Godhead.

Purp.: 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, and even when this affection increases in the parental relationship, there is nonetheless a want of complete freedom. However, when one becomes a conjugal lover of Kṛ ṣ ṇ a, 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 parental love of Godhead is certainly higher than fraternal love and that conjugal love is higher yet. It was when Ś rī Caitanya Mahā prabhu requested Rā mā nanda Rā ya to go further that he came to the point of the conjugal relationship, which is the highest perfectional stage of transcendental love.

A. -pr. -bh.: … tat-poryo ei, – sadharon preme ‘mamata’r [see Purp. to text 71] obhab, dasya-rase ‘visrambha’ [see Purp. to text 74] ba ‘visvase’r obhab, sakhya-rase ‘snehadhikye’r obhab ebom vatsalya-rase ‘nihsankoca bhava’r [no hesitation] obhab hetu sadhyo-premer purnota tat-tad-rase hoe nai. krsna yokhon kanta-bhaver udoe hoe, tokhoni oi sokol-obhab-sunyo, sokol-sadhyer sar ekti okhondo-prema-tattva paoya yae.

TEXT 90

“Lord Kṛ ṣ ṇ a has made a firm promise for all time. If one renders service unto Him, Kṛ ṣ ṇ a correspondingly gives him an equal amount of success in devotional service to the Lord.

Purp.: …The Supreme Lord has many holy names like Paramā tmā, Brahman and “the creator, ” but one who worships the Lord as the creator cannot understand the relationship between a devotee and the Lord in the five types of transcendental mellows, nor can he understand the conception of Kṛ ṣ ṇ a…

Anubh.: …because all the names such as the Creator are names given on the basis of empiric knowledge of creation by a worldly-minded living entity who is diverted from Lord Visnu. In addressing the Lord as the creator there is not the full realization of His existence; because the work of creation is not effected by the Lord’s personal potency, it is only indicative of His external energy… (! )

TEXT 98

“Among the loving affairs of the gopī s, ” Rā mā nanda Rā ya continued, “Ś rī matī Rā dhā rā ṇ ī ’s love for Ś rī Kṛ ṣ ṇ a is topmost. Indeed, the glories of Ś rī matī Rā dhā rā ṇ ī are highly esteemed in all revealed scriptures.

A. -pr. -bh.: Among the varieties of love that ordinary gopis feel for Krsna, the krsna-prema of Sri Radha is the supermost perfection. For an ordinary jiva there is no such instruction as to attain this bhava; but the jiva can become eligible, in the perfect position, for acquiring a not insignificant mood of love for Krsna by following the example of this kind of bhava. In the position of practising sadhana it is the bhava of Radhika’s sakhis or their female servants which is to be held as the example. The mood of Radhika at Her meeting with Uddhava, which was manifested by Caitanya Mahaprabhu, should not be aspired for by an ordinary living entity but should be followed in a somewhat different form. (! )

TEXT 112

krodha kari’ rā sa chā ḍ i’ gelā mā na kari’

tā ṅ re nā dekhiyā vyā kula haila ś rī -hari

krodha kari’—becoming angry; ... mā na kari’—being resentful; ....

“When Rā dhā rā ṇ ī left the rā sa dance out of anger and resentment, Lord Ś rī Kṛ ṣ ṇ a became very anxious because He could not see Her.

SAMSAD Bengali-English Dictionary: mā na—huff caused by undesirable behavior of a beloved person...

TEXT 117

After hearing this, Lord Caitanya Mahā prabhu said to Rā mā nanda Rā ya, “That for which I have come to your residence has now become an object of truth in My knowledge.

Anubh.: See CC Madhya 8. 1[Ś rī Caitanya Mahā prabhu, who is known as Gaurā ṅ ga, is the ocean of all conclusive knowledge in devotional service. He empowered Ś rī Rā mā nanda Rā ya, 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 sea of Ś rī Caitanya Mahā prabhu Himself. Thus the ocean of Caitanya Mahā prabhu became filled with the jewels of the knowledge of pure devotional service. ].

TEXT 127

Lord Ś rī Caitanya Mahā prabhu 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 sannyā sī, one in the renounced order of life.

Purp.: … 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 Vaiṣ ṇ ava devotee may offer formal respects to such a materially puffed-up person, but he may not deliver transcendental knowledge to him…

Anubh.: … If one approaches a Vaisnava guru having recourse to pride based on janma, aisvarya, sruta and sri, being absorbed in the external vision and not coming with actual pranipata, pariprasna and seva, then although the devotee will offer him his desired external respects, he will not give knowledge…

TEXT 128

“Whether one is a brā hmaṇ a, a sannyā sī or a ś ū dra—regardless of what he is—he can become a spiritual master if he knows the science of Kṛ ṣ ṇ a. ”

Purp.: … In the Padma Purā ṇ a it is said: …One who is actually advanced in spiritual knowledge of Kṛ ṣ ṇ a is never a ś ū dra, even though he may have been born in a ś ū dra family. However, even if a vipra, or brā hmaṇ a, is very expert in the six brahminical activities (paṭ hana, pā ṭ hana, yajana, yā jana, dā na, pratigraha) and is also well versed in the Vedic hymns, he cannot become a spiritual master unless he is a Vaiṣ ṇ ava. But if one is born in the family of caṇ ḍ ā las yet is well versed in Kṛ ṣ ṇ a consciousness, he can become a guru. ..

A. -pr. -bh.: … The statements of the Padma Purā ṇ a, contained in the Hari-bhakti-vilā sa, mention:

na ś ū drā bhagavad-bhaktā s te ’pi bhā gavatottamā ḥ

sarva-varṇ eṣ u te ś ū drā ye na bhaktā janā rdane

ṣ aṭ -karma-nipuṇ o vipro mantra-tantra-viś ā radaḥ

avaiṣ ṇ avo gurur na syā d vaiṣ ṇ avaḥ ś va-paco guruḥ

mahā kula prasū to 'pi sarva yajñ eṣ u dī kṣ itaḥ

sahasraś ā khā dhyā yī ca na guruḥ syā d avaiṣ ṇ avaḥ

vipra-kṣ atriya-vaiś yā ś ca guravaḥ ś ū dra-janmanā m

ś ū drā ś ca guravas teṣ ā ṁ trayā nā ṁ bhagavat priyaḥ

[“… A non-Vaiṣ ṇ ava is never fit to be guru even if he has taken birth in a great family, performed all sacrifices, and studied many branches of the Vedas. Brahmanas, ksatriyas and vaisyas are gurus of those who were born as sudras, yet the sudras who are dear to the Lord can be gurus of these three. ”]

Purp.: … There are many instances in which a born brā hmaṇ a took initiation from a person who was not born in a brā hmaṇ a family. The brahminical symptoms are explained in Ś rī mad-Bhā gavatam (7. 11. 35), wherein it is stated: …

Anubh.: Sri Ganganarayana Cakravarti and Sri Ramakrsna Bhattacarya were initiated into the Pancaratrika-diksa by Srila Narottama Thakura who was not born in a brahmana family, and Sri Yadunandana Cakravarti from Katwa was initiated by Sri Gadadhara dasa. Also many had no problem to accept Dharma-vyā dha, the nonviolent hunter, as their siksa-guru. There are many clear instructions in the Mahabharata and also in SB 7. 11. 35…

TLC (chapter 31, the 1^st paragraph): … So also Gaṅ gā nā rā yaṇ a Cakravartī accepted Narottama dā sa Ṭ hā kura as spiritual master. In ancient days there was even a hunter named Dharma, who became a spiritual master for many people. There are clear instructions in Mahā bhā rata and Ś rī mad-Bhā gavatam (7. 11. 32) stating that a person—be he brā hmaṇ a, kṣ atriya, vaiś ya or ś ū dra—should be accepted by his personal qualifications and not by birth…

TEXT 130-

Ś rī Rā mā nanda Rā ya was a great devotee of the Lord and a lover of God, and although his mind could not be covered by Kṛ ṣ ṇ a’s illusory energy, …

Anubh.: See CC Adi 3. 85-89[… Lord Ś rī Kṛ ṣ ṇ a tries to hide Himself in various ways, but nevertheless His pure devotees know Him as He is. “O my Lord, everything within material nature is limited by time, space and thought. Your characteristics, however, being unequaled and unsurpassed, are always transcendental to such limitations. You sometimes cover such characteristics by Your own energy, but nevertheless Your unalloyed devotees are always able to see You under all circumstances. ”].

TEXT 138

vṛ ndā vane ‘aprā kṛ ta navī na madana’

kā ma-gā yatrī kā ma-bī je yā ṅ ra upā sana

“In the spiritual realm of Vṛ ndā vana, Kṛ ṣ ṇ a is the spiritual, ever-fresh Cupid. He is worshiped by the chanting of the Kā ma-gā yatrī mantra, with the spiritual seed klī m.

Purp.: … The name Madana refers to Cupid, but Kṛ ṣ ṇ a is the spiritual Madana. His body is not material like the body of Cupid in this material universe… 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…

A. -pr. -bh.: … The one who is generally designated as Cupid by all the mundane poets is in the material world mutually attracted with the oblations of meat offered to the forefathers; he is thoroughly material and vile kama-tattva. All the living entities bound by matter are proud of their bodies and allow themselves to be dominated by this lust…

Anubh.: …kā ma-bī ja – the transcendental syllable klī ṁ. In the Brahma-saṁ hitā (5. 3) it is stated:

premā nanda-mahā nanda-rasenā vasthitaṁ hi yat

jyotī -rū peṇ a manunā kā ma-bī jena saṅ gatam

The transcendental worship of the spiritual ever-fresh form of Madana-mohana is performed by the transcendental Kā ma-gā yatrī mantra, connected with the spiritual kā ma-bī ja. As stated in the Gopala-tapani Upanisad: tasya punarasanam jala-bhumindu-sampata-kamadi. krsnayety ekam padam govindayeti dvitiyam gopijaneti trtiyam vallabhayeti turiyam svaheti pancamam iti panca-padim japan pancangam dyava-bhumi surya-candramasau sagni tad-rupataya brahma sampadyate brahma sampadyate iti. Sri Visvanatha Cakravarti comments: klī ṁ, the seed, is manifested by the combination of water (the letter ka), earth (the letter la), fire (the long i) and the moon (the anusvara). By the krsna-mantra, to which this klī ṁ -bija is added as a prefix, the Parabrahman named Krsna is worshiped with taste and satisfaction. See CC Adi 5. 212-214, 219, 221-222.

TEXT 139

“The very name Kṛ ṣ ṇ a means that He attracts even Cupid. He is therefore attractive to everyone—male and female, moving and inert living entities. Indeed, Kṛ ṣ ṇ a is known as the all-attractive one.

Anubh.: See CC Adi 4. 147-148[The beauty of Kṛ ṣ ṇ a has one natural strength: it thrills the hearts of all men and women, beginning with Lord Kṛ ṣ ṇ a Himself. All minds are attracted by hearing His sweet voice and flute, or by seeing His beauty. Even Lord Kṛ ṣ ṇ a Himself makes efforts to taste that sweetness. ].

TEXT 141

nā nā -bhaktera rasā mṛ ta nā nā -vidha haya

sei saba rasā mṛ tera ‘viṣ aya’ ‘ā ś raya’

nā nā -bhaktera—of various types of devotees; rasa-amṛ ta—the nectar of devotion or transcendental mellows; nā nā -vidha—different varieties; haya—there are; sei saba—all these; rasa-amṛ tera—of the nectar of devotion; viṣ aya—subject; ā ś raya—object.

“Each and every devotee has a certain type of transcendental mellow in relation to Kṛ ṣ ṇ a. But in all transcendental relationships the devotee is the worshiper [ā ś raya] and Kṛ ṣ ṇ a is the object of worship [viṣ aya].

A. -pr. -bh.: In the worship accompanied by the above mentioned five kinds of nectarean mellows, the devotee is the ā ś raya, or the store [shelter/residence], of the particular mellow, while worshipable Sri Krsna is the viṣ aya, or the object, of that mellow.

Anubh.: viṣ aya—Krsna; ā ś raya—the devotee resorted to the certain mellow.

TEXT 143

“Kṛ ṣ ṇ a is all-attractive for devotees in all mellows because He is the personification of the conjugal mellow. Kṛ ṣ ṇ a is attractive not only to all the devotees, but to Himself as well.

Anubh.: See CC Adi 4. 144[“If I see My sweetness in a mirror, I am tempted to taste it, but nevertheless I cannot. ] and 4. 222 [Lord Ś rī Kṛ ṣ ṇ a Caitanya is Kṛ ṣ ṇ a (Vrajendra-kumā ra), the embodiment of rasas. He is amorous love personified. ].

TEXT 145

“He also attracts Nā rā yaṇ a, who is the incarnation of Saṅ karṣ aṇ a and the husband of the goddess of fortune. He attracts not only Nā rā yaṇ a but also all women, headed by the goddess of fortune, the consort of Nā rā yaṇ a.

Anubh.: See CC Adi 5. 223[The goddess of fortune is attracted by His sweetness, which Ś rī la Rū pa Gosvā mī has described in this way: ] and Madhya 9. 111-156 [Ś rī Caitanya Mahā prabhu told the Bhaṭ ṭ ā cā rya, “Your worshipable goddess of fortune, Lakṣ mī, always remains on the chest of Nā rā yaṇ a, and she is certainly the most chaste woman in the creation. However, my Lord is Lord Ś rī Kṛ ṣ ṇ a, a cowherd boy who is engaged in tending cows. Why is it that Lakṣ mī, being such a chaste wife, wants to associate with My Lord? …].

TEXT 146

“Addressing Kṛ ṣ ṇ a and Arjuna, Lord Mahā -Viṣ ṇ u (the Mahā puruṣ a) said: ‘I wanted to see both of you, and therefore I have brought the sons of the brā hmaṇ a 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. ’

A. -pr. -bh.: … The Bhumapurusa Laksmikanta was captivated by the sweetness of Krsna and on the pretext of abducting the brahmana’s sons with the intention to see His form, He attained the sight of Krsna.

TEXTS 148-162

“Lord Kṛ ṣ ṇ a’s sweetness is so attractive that it steals away His own mind. Thus even He wants to embrace Himself… The body of Ś rī matī Rā dhā rā ṇ ī is a veritable transformation of love of Godhead; She is the dearmost friend of Kṛ ṣ ṇ a, and this is known throughout the world.

A. -pr. -bh.: All these points can be nicely understood if one consults the 4^th chapter of the Adi-lila.

Anubh. (to text 148): See CC Adi 4. 148[All minds are attracted by hearing His sweet voice and flute, or by seeing His beauty. Even Lord Kṛ ṣ ṇ a Himself makes efforts to taste that sweetness. ] and 4. 158 [Lord Kṛ ṣ ṇ a’s own beauty attracts Lord Kṛ ṣ ṇ a Himself. But because He cannot fully enjoy it, His mind remains full of sorrow. ].

TEXTS 157-158

“The potency called hlā dinī gives Kṛ ṣ ṇ a transcendental pleasure. Through this pleasure potency, Kṛ ṣ ṇ a personally tastes all spiritual pleasure.

“Lord Kṛ ṣ ṇ a tastes all kinds of transcendental happiness, although He Himself is happiness personified. The pleasure relished by His pure devotees is also manifested by His pleasure potency.

Anubh.: See CC Adi 4. 59-60[Ś rī matī Rā dhikā is the transformation of Kṛ ṣ ṇ a’s love. She is His internal energy called hlā dinī. That hlā dinī energy gives Kṛ ṣ ṇ a pleasure and nourishes His devotees. ].

TEXTS 166-170

“Ś rī matī Rā dhā rā ṇ ī ’s transcendental body is brilliant in luster and full of all transcendental fragrances. Lord Kṛ ṣ ṇ a’s affection for Her is like a perfumed massage...

“Ś rī matī Rā dhā rā ṇ ī ’s affection for Kṛ ṣ ṇ a is Her upper garment, which is pinkish in color. She then covers Her breasts with another garment, composed of affection and anger toward Kṛ ṣ ṇ a.

“Ś rī matī Rā dhā rā ṇ ī ’s personal beauty is the reddish powder known as kuṅ kuma, Her affection for Her associates is sandalwood pulp, and the sweetness of Her smile is camphor. All these, combined together, are smeared over Her body.

Anubh.: These verses give the analysis how Sri Radha is Krsna’s state of mind transformed by affection, or how She is personification of krsna-prema, in other words, how the moods of Her mind, each limb of Her body, Her dresses etc. – all of them beautify or decorate krsna-prema.

TEXT 172

pracchanna-mā na vā mya——dhammilla-vinyā sa

‘dhī rā dhī rā tmaka’ guṇ a——aṅ ge paṭ a-vā sa

... vā mya—craftiness; ... dhī ra-adhī ra-ā tmaka—consisting of jealous anger, which is sometimes expressed and sometimes suppressed; ... paṭ a-vā sa—silk covering.

“Craftiness and covered anger constitute the arrangement of Her hair. The quality of anger due to jealousy is the silk garment covering Her body.

Anubh.: vā mya—lack of straightforwardness, crookedness, see Madhya 14. 161 [Rā dhā rā ṇ ī is... vā mā —of the group of the left-wing gopī s].

‘dhī rā dhī rā tmaka’ guṇ a—as stated in the Ujjvala-nilamani:

dhiradhira tu vakroktya sabaspa vadati priyam

dhiradhira-gunopeta dhiradhireti kathyate

That heroine who behaves towards her dear one as dhira, i. e. addresses him by playing on words, and also behaves as adhira, i. e. addresses him with eyes full of tears, is called dhiradhira. See Madhya 14. 143-153...

paṭ a-vā sa—vastra-grha [tent], gandha-curna [aromatic powder], pitali [paste made of pounded rice, used for cooking], sati [woman’s loincloth, sari]. Another reading: paṭ ṭ a-vā sa—a turban; upper garment made of silk.

TEXT 174

‘sū ddī pta-sā ttvika’ bhā va, harṣ ā di ‘sañ cā rī ’

ei saba bhā va-bhū ṣ aṇ a saba-aṅ ge bhari’

su-uddī pta-sā ttvika bhā va—blazing ecstasies of goodness; harṣ a-ā di—like jubilation; sañ cā rī —the continuously existing ecstasies; ...

“The ornaments decorating Her body are the blazing ecstasies of goodness and the constantly existing ecstasies, headed by jubilation. All these ecstasies are the ornaments all over Her body.

Anubh.: ‘Sū ddī pta-sā ttvika’ bhā va is described in Madhya 6. 12. Thirty-three sañ cā rī bhā vas headed by harṣ a, or jubilation, are described in A. -pr. -bh. [rendered as Purp. by SP]to Madhya 14. 167.

TEXT 175

“Also ornamenting Her body are the twenty kinds of ecstatic symptoms beginning with kila-kiñ cita. Her transcendental qualities constitute the flower garland hanging in fullness over Her body.

Anubh.: . .. See Madhya 23. 87-91. In the Ujjvala-nilamani, 25 qualities are described:

bahunā kim guṇ ā s tasyā h sankhyā tī tā harer iva

ity angokti mana-sthas te para-sambandha-gas tatha

guna vrndavanesvarya iha proktas catur-vidhah

odhikar ki bolibo, sri-harir nyae sri-radhikar-o asankhya guna-samuho nityo vortman. guna-guli cari-bhage vibhakto – (ka) anga-stha, (kha) ukti-stha, (ga) mana-stha o (gha) para-sambandha-ga. = What more shall I say? Sri Radhika eternally possesses unlimited transcendental qualities, just as Lord Hari does. All those qualities are divided into four groups: (a) those pertaining to Her body, (b) those pertaining to Her speech, (c) those pertaining to Her mind, and (d) those pertaining to Her relationships with others. (! )

(ka) ‘anga-stha’ guna choeti = (a) the qualities pertaining to Her body are six in number – 1) madhura ba caru = sweet or beautiful, 2) nava-vaya ba kaisora = youthful, 3) calā pā nga = having restless eyes, 4) ujjvala-smitā = having a bright smile, 5) cā ru-saubhā gya-rekhā -yuktā bā pā dā di-sthito candra-rekhā = possessing beautiful, auspicious lines on the body, beginning with the soles of Her feet, and 6) gandhonmā dita-mā dhavā = exciting Kṛ ṣ ṇ a by the wonderful fragrance of Her body. (kha) ‘ukti-stha’ guna tinti = (b) the qualities pertaining to Her speech are three in number – 1) saṅ gī ta-prasarā bhijñ ā = very expert in singing, 2) ramya-vā k = having charming speech, and 3) narma-paṇ ḍ itā = learned in joking. (ga) ‘mana-stha’ guna dasati = (c) the qualities pertaining to Her mind are ten in number – 1) vinī tā = humble, 2) karuṇ ā -pū rṇ ā = full of mercy, 3) vidagdhā = cunning, 4) pā ṭ avā nvitā = expert in performing Her duties, 5) lajjā -ś ī lā bā ā bhijā tyo o ś ī latā dir hetu = shy, or the origin of mannerliness, virtuousness, etc., 6) maryā dā bā sā dhu-mā rga hoite avicolitā = respectful, cannot be diverted from the path of politeness, 7) dhairya-ś ā linī bā duhkha-sahiṣ ṇ u = calm, or tolerant of distress, 8) gā mbhī rya-ś ā linī = grave, 9) su-vilā sā = playful, and 10) mahā -bhā va paramotkarṣ a tarṣ iṇ ī = desirous of the highest excellence in advanced ecstasy. (gha) ‘para-sambandha-ga’ guna choeti = (d) the qualities pertaining to Her relationships with others are six in number – 1) gokula-prema-vasati = the abode of the love of the residents of Gokula, 2) jagac-chreṇ ī -lasad-yaś ā = whose fame is shining among the surrendered devotees, 3) gurv-arpita-guru-snehā = very affectionate to the elders, 4) sakhī -praṇ ayitā -vaś ā = controlled by the love of Her gopī friends, 5) kṛ ṣ ṇ a-priyā valī -mukhyā = the chief among those who are dear to Kṛ ṣ ṇ a, and 6) santatā ś rava-keś avā = to whom Lord Keś ava is always submissive.

TEXT 176

saubhā gya-tilaka cā ru-lalā ṭ e ujjvala

prema-vaicittya——ratna, hṛ daya——tarala

... prema—of love of Godhead; vaicittya—diversity; ...

“The tilaka of good fortune is on Her beautiful broad forehead. Her various loving affairs are a gem, and Her heart is the locket.

Anubh.: prema-vaicittya—

priyasya sannikarṣ e ‘pi premotkarṣ a-svabhā vataḥ

yā viś eṣ a-dhiyā rtis tat prema-vaicittyam ucyate

“Prema-vaicittya is a word used to indicate an abundance of love that brings about grief from fear of separation, although the lover is present. ” [Ujjvala-nī lamaṇ i (Vipralambha-prakaraṇ a 134)] That is the jewel...

TEXT 177

“Ś rī matī Rā dhā rā ṇ ī ’s gopī friends are Her mental activities, which are concentrated on the pastimes of Ś rī Kṛ ṣ ṇ a. She keeps Her hand on the shoulder of a friend, who represents youth.

Purp.:. .. Following those pastimes of Ś rī Kṛ ṣ ṇ a are other activities, which are represented by the assistants of the gopī s. [= the manjaris, acc. to A. -pr. -bh. ]

TEXTS 179-180

“Ś rī matī Rā dhā rā ṇ ī ’s earrings are the name, fame and qualities of Lord Kṛ ṣ ṇ a. The glories of Lord Kṛ ṣ ṇ a’s name, fame and qualities are always inundating Her speech.

“Ś rī matī Rā dhā rā ṇ ī induces Kṛ ṣ ṇ a to drink the honey of the conjugal relationship. She is therefore engaged in satisfying all the lusty desires of Kṛ ṣ ṇ a.

Anubh.: . .. Lord Kṛ ṣ ṇ a’s name, fame and qualities are decorations on Her ears. The torrents of Lord Kṛ ṣ ṇ a’s name, fame and qualities in Her words make the stream of nectarean honey which Srimati induces Krsna to drink.

TEXTS 183–184

“Even Satyabhā mā, one of the queens of Ś rī Kṛ ṣ ṇ a, desires the fortunate position and excellent qualities of Ś rī matī Rā dhā rā ṇ ī. All the gopī s learn the art of dressing from Ś rī matī Rā dhā rā ṇ ī, and even the goddess of fortune, Lakṣ mī, and the wife of Lord Ś iva, Pā rvatī, desire Her beauty and qualities. Indeed, Arundhatī, the celebrated chaste wife of Vasiṣ ṭ ha, also wants to imitate the chastity and religious principles of Ś rī matī Rā dhā rā ṇ ī.

Anubh.: See Adi 4. 69, 75-79, 90-96. [Ś rī Rā dhā Ṭ hā kurā ṇ ī is the embodiment of mahā bhā va. She is the repository of all good qualities and the crest jewel among all the lovely consorts of Lord Krsna... The beloved consorts of Lord Krsna are of three kinds: the goddesses of fortune, the queens, and the milkmaids of Vraja, who are the foremost of all. These consorts all proceed from Rā dhikā... Lord Krsna enchants the world, but Ś rī Rā dhā enchants even Him. ... The two are not different, as evidenced by the revealed scriptures. ]

TEXT 185

“Even Lord Kṛ ṣ ṇ a Himself cannot reach the limit of the transcendental qualities of Ś rī matī Rā dhā rā ṇ ī. How, then, can an insignificant living entity count them? ”

Anubh.: See Adi 4. 122-124, 240-246, 255. [“I am the full spiritual truth and am made of full joy, but the love of Ś rī matī Rā dhā rā ṇ ī drives Me mad. I do not know the strength of Rā dhā ’s love, with which She always overwhelms Me. The love of Rā dhikā is My teacher, and I am Her dancing pupil. Her prema makes Me dance various novel dances... One more qualified than Me is impossible to find in the world. But in Rā dhā alone I feel the presence of one who can give Me pleasure... The vibration of My transcendental flute attracts the three worlds, but My ears are enchanted by the sweet words of Ś rī matī Rā dhā rā ṇ ī... Even with hundreds of mouths I could not express the transcendental pleasure She derives from My association. ” ]

TEXTS 192-193

Rā ya Rā mā nanda then informed Ś rī Caitanya Mahā prabhu that there was another topic, known as prema-vilā sa-vivarta. “You may hear of this from me, ” Rā mā nanda Rā ya said, “but I do not know whether You will be happy with it or not. ”

Saying this, Rā mā nanda Rā ya began to sing a song he had composed, but Ś rī Caitanya Mahā prabhu, out of the ecstasy of love of Godhead, immediately covered Rā mā nanda’s mouth with His own hand.

Purp. (to text 192): These statements are set forth for our understanding, according to Ś rī la Bhaktivinoda Ṭ hā kura in his Amṛ ta-pravā ha-bhā ṣ ya...

A. -pr. -bh.: ... So far I have been describing how the loving affairs look like [prema-vilaser svarupa]. There are two kinds of different forms of relationship in conjugal love, namely sambhoga and vipralambha. Without vipralambha, there would be no manifestation of sambhoga. Vipralambha refers to separation; that is the prema-vilā sa-vivarta, [or “the resultant bewilderment or revolution in the ecstasy of loving affairs, ”] in other words, at the time of separation, due to a highly elevated ecstasy known as adhirū ḍ ha-bhā va, sambhoga or meeting is manifested even though there is no meeting [between the two lovers]. As soon as Ramananda Raya began to sing a song composed by him about this rasa, Mahaprabhu, overwhelmed by His own mood, immediately covered his mouth. That song, being sung by Srimati Radharani at the time of separation, is a manifestation of samobhoga in the state of vipralambha. (! )

Anubh. (to text 192) :

vyatī tya bhā vanā -vartma yaś camatkā ra-bhā ra-bhuḥ

hṛ di sattvojjvale bā ḍ haṁ svadate sa raso mataḥ

“That which is beyond imagination, heavy with wonder, and relished in the heart illumined with goodness—such is known as rasa. ” [Southern Division, Fifth Wave, Verses 78-79, of the Bhakti-rasā mṛ ta-sindhu]...

Purp. (to text 193):. .. Sometimes a university student or professor tries to study these transcendental literatures and attempts to put forth a critical analysis from the mundane view, with an end to receiving degrees like a Ph. D. Such realization is certainly different from that of Rā mā nanda Rā ya. If one actually wants to take a Ph. D. degree from Ś rī Caitanya Mahā prabhu and be approved by Rā mā nanda Rā ya, he must first become free from all material designations (sarvopā dhi-vinirmuktaṁ tat-paratvena nirmalam)...

Anubh. (to text 192) : ... vortman siksitabhimani sampradaya ye jor-vivarta-vilaser katha anusaron korite giya prema-vilasa-vivarte viparito buddhi sthapon koren, tad-dvara tahader ‘prakrto-vidya-mandir’ hoite prakrto-vidya-sagor-goner nikot hoite ‘pi-eic-di’ upadhi-labho ghotite pare, kintu pi-eic-di upadhiti ‘para-vidya-mandir’ hoite labho korite hoile jor-ahankara porihar korite ebom sviyo nityo-svarupe obosthito hoite hoe... [= By whatever arguments established by the present schools, proud of their education, against the prema-vilasa-vivarta, according to their discussions of material vivarta-vilasa, they can possibly obtain the designation Ph. D. from mundane scholars at their institutes of mundane knowledge, but if one were to obtain the Ph. D. title from the institute of transcendental knowledge, he would have to abandon his material false ego and become situated in his eternal constitutional position... ]

Purp. (to text 193):. .. Since material philosophers are situated in the materialconception of life, they are unable to realize the spiritual prema-vilā sa-vivarta...

[changed by editors from “... situated in the material prema of vilā sa-vivarta”... ]

Anubh. (to text 192) : ... jor-darsonik-sampradaya joriyo-prema-vilasa-vivarteiobosthito, sutoram tahara prema-vilasa-vivartati nijer mon-gora anubhutir dvara bujhite somortho hoiben na...

BSST further elaborately discusses, in connection with the line na so ramana, na hama ramani [from Ramananda’s poem in text 194], the points of view of kevaladvaita-vada, suddhadvaita-vada, visistadvaita-vada, then cintya-dvaitadvaita of the prakrta-sahajiyas, jada-sambhoga-vada of the gaura-nagaris, the concept of ahangrahopasana, and also the acintya-bhedabheda, concluding:

... When discussions of various mellows of worshiping Krsna [krsna-bhajana-raser-katha] are preached in the world where there is a shortage of krsna-katha, the prakrta-sahajiyas can, with the desire to present themselves as nondifferent from the pure devotees, resort to various vadas, knowing that all these explanations were preserved for the sake of those who possess the pure bhakti. (! )

TEXT 194

pahilehi rā ga nayana-bhaṅ ge bhela

anudina bā ḍ hala, avadhi nā gela

...

“‘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 Kṛ ṣ ṇ a, 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. Kṛ ṣ ṇ a’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, though Kṛ ṣ ṇ a might have forgotten all these things, 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. ’

Anubh.: ... rā ga—purvarā ga; ...

ratir yā saṅ gamā t pū rvaṁ darś ana-ś ravaṇ ā di-jā

tayor unmī lati prā jñ aiḥ pū rva-rā gaḥ sa ucyate

“When attachment produced in the lover and beloved before their meeting by seeing, hearing and so on becomes very palatable by the mixture of four ingredients, such as vibhā va and anubhā va, this is called pū rva-rā ga. ” [Ujjvala-nī lamaṇ i (Vipralambha-prakaraṇ a 5)]

Pū rvarā ga appearing in samartha-rati, boundless loving attachment, is called prauḍ hā. On this platform nayika [the heroin] experiences ten daś ā s, conditions: lā lasa, yearning; udvega, anxiety; jā garaṇ a, sleeplessness; tā nava, wilting of the body; jaḍ atā, being stunned; vyagratā, impatience; vyā dhi, disease; unmā da, madness; moha, trance; and mṛ tyu, wishing for death. [Ujjvala-nī lamaṇ i, Pū rvarā ga 9, of Ś rī la Rū pa Gosvā mī:

lā lasodvega jā garyā s tā navam jaḍ imā tra tu

vaiyagryaṁ vyā dhir unmā do moho mā tyur daś ā daś a

– see the Vedabase version of the Jaiva-dharma]

In samañ jasā -rati, balanced attachment, six daś ā s manifest that are abhilā ṣ a, yearning; cintā, contemplation; smṛ ti, remembrance; guṇ a-kī rtana, singing the qualities of the beloved; udvega, anxiousness; and sa-vilā pa-unmā da, madness from lamentation. ...

In sā dhā raṇ i-rati, ordinary attachment, (? ) there are 16 symptoms, that is those of prauḍ hā aswell as those of samañ jasā, up to lamentation.

TEXTS 204–205

“Without the help of the gopī s, one cannot enter into these pastimes. Only one who worships the Lord in the ecstasy of the gopī s, following in their footsteps, can engage in the service of Ś rī Ś rī Rā dhā -Kṛ ṣ ṇ a in the bushes of Vṛ ndā vana. Only then can one understand the conjugal love between Rā dhā and Kṛ ṣ ṇ a. There is no other procedure for understanding.

Purp. [paraphrased Anubh. ]:. .. In the conjugal pastimes of Kṛ ṣ ṇ a, Kṛ ṣ ṇ a is the hero (nā yaka), and Rā dhikā is the heroine (nā yikā ). The first business of the gopī s 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 other. ..., the twelfth to enable the hero and heroine to meet at the proper time, the thirteenth to fan the 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...

Anubh.: See Adi 4. 211, 217-218. [“O Pā rtha, I speak to you the truth. The gopī s are My helpers, teachers, disciples, servants, friends and consorts. I do not know what they are not to Me. ” All the other gopī s help increase the joy of Krsna’s pastimes with Rā dhā rā ṇ ī. The gopī s act as the instruments of Their mutual enjoyment. Rā dhā is the beloved consort of Krsna, and She is the wealth of His life. Without Her, the gopī s cannot give Him pleasure. ]

Purp.:. .. One should not be misled by mental concoctions, supposing his material body to be perfect and deeming oneself a sakhī. This is something like ahaṅ grahopā sanā, that is, a Mā yā vā dī ’s worship of his own body as the Supreme. Ś rī la Jī va Gosvā mī 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 gopī s is as offensive as thinking oneself the Supreme. Such thinking is an aparā dha. One has to practice living in Vṛ ndā vana by hearing about the talks of the gopī s with Kṛ ṣ ṇ a. However, one should not consider himself a gopī, for this is offensive.

Anubh.: When one is influenced by bhoga-para mano-dharma, mental concoctions focused on one’s own enjoyment, and in his kalponik siddha-deha, imaginary perfect body, prides himself upon being a sakhi, it turns into ahaṅ grahopā sanā; and as a resultsuch a dreamer has to reside in the Devi-dhama. In this connection Srila Jiva Gosvami Prabhu gave his advice to mundaners [prakrto jivke] in his Durgama-saṅ gamanī commentary on the Bhakti-rasā mṛ ta-sindhu, the verse purvair vatsala-sakhyadau:

“na tu vrajendraditvabhimane anapity arthah. pitrtvady abhimano hi dvidha sambhavita – svatantratvena, tat-pitr-adibhir bheda-bhavanaya ca. tatrantyam anucitam bhagavad-abhedopasana-vat tesu bhagavad eva nityatvena prati-padayisyamanesu, tad anaicityat; tatha tat parikaresu tad-ucit-bhavanavisesenaparadha-patat. ”

That is why Srila Rupa Gosvami Prabhu said:

kṛ ṣ ṇ aṁ smaran janaṁ cā sya preṣ ṭ haṁ nija-samī hitam

tat-tat-kathā -rataś cā sau kuryā d vā saṁ vraje sadā

sevā sā dhaka-rū peṇ a siddha-rū peṇ a cā tra hi

tad-bhā va-lipsunā kā ryā vraja-lokā nusā rataḥ

[“‘The devotee should always think of Kṛ ṣ ṇ a within himself and should choose a very dear devotee who is a servitor of Kṛ ṣ ṇ a in Vṛ ndā vana. One should constantly engage in topics about that servitor and his loving relationship with Kṛ ṣ ṇ a, and one should live in Vṛ ndā vana. If one is physically unable to go to Vṛ ndā vana, he should mentally live there. The advanced devotee who is inclined to spontaneous loving service should follow the activities of a particular associate of Kṛ ṣ ṇ a’s in Vṛ ndā vana. He should execute service externally as a regulative devotee as well as internally from his self-realized position. Thus he should perform devotional service both externally and internally. ’ Bhakti-rasā mṛ ta-sindhu (1. 2. 294-295). ]

(Commentary: vraja-lokas tv atra krsna-prestha-janas tad anugatas ca tad anusaratah. = But the inhabitants of Vraja are the ones most dear to Krsna, so one should just follow in their footsteps. )

See Madhya 22. 153, 155, 157. [“If one follows in the footsteps of the inhabitants of Vṛ ndā vana out of such transcendental covetousness, he does not care for the injunctions or reasonings of ś ā stra. That is the way of spontaneous love. When an advanced, realized devotee hears about the affairs of the devotees of Vṛ ndā vana—in the mellows of ś ā nta, dā sya, sakhya, vā tsalya and mā dhurya—he becomes inclined in one of these ways, and his intelligence becomes attracted. Indeed, he begins to covet that particular type of devotion. When such covetousness is awakened, one’s intelligence no longer depends on the instructions of ś ā stra or on logic and argument. When self-realized, the advanced devotee externally remains like a neophyte and executes all the ś ā stric injunctions, especially those concerning hearing and chanting. But within his mind, in his original, purified, self-realized position, he serves Kṛ ṣ ṇ a in Vṛ ndā vana in his particular way. He serves Kṛ ṣ ṇ a twenty-four hours a day, all day and night. ]

TEXT 216

“‘Although the dealings of the gopī s with Kṛ ṣ ṇ a are on the platform of pure love of Godhead, such dealings are sometimes considered to be lusty. But because they are completely spiritual, Uddhava and all the other dearmost devotees of the Lord desire to participate in them. ’

Purp.: This is a quotation from the Bhakti-rasā mṛ ta-sindhu (1. 2. 285). à coming from the Gautamiya Tantra.

TEXT 245

On one occasion the Lord inquired, “Of all types of education, which is the most important? ”

Rā mā nanda Rā ya replied, “No education is important other than the transcendental devotional service of Kṛ ṣ ṇ a. ”

Purp.: Texts 245 to 257 are all questions and answers between Ś rī Caitanya Mahā prabhu and Rā mā nanda Rā ya...

A. -pr. -bh.: In each of the texts from 245 to 257, the first line always contains a question by Caitanya Mahā prabhu and the second line contains the answer by Rā mā nanda Rā ya. This conversation is included in the 7^th part of the Caitanya-candrodaya-nataka.

TEXT 246

Ś rī Caitanya Mahā prabhu then asked Rā mā nanda Rā ya, “Out of all glorious activities, which is the most glorious? ”

Rā mā nanda Rā ya replied, “That person who is reputed to be a devotee of Lord Kṛ ṣ ṇ a enjoys the utmost fame and glory. ”

Purp.:. .. Similarly, in the Bṛ han-nā radī ya Purā ṇ a it is further stated, adyā pi ca muni-ś reṣ ṭ hā brahmā dyā api devatā ḥ: “Until now, even the great demigods like Brahmā and Lord Ś iva did not know the influence of a devotee. ”

Anubh.: Bṛ han-nā radī ye –

adyā pi ca muni-ś reṣ ṭ hā brahmā dyā api devatā ḥ

prabhā vaṁ na vijā nanti viṣ ṇ u-bhakti-ratā tmanā m

Purp.: The Garuḍ a Purā ṇ a similarly states:

brā hmaṇ ā nā ṁ sahasrebhyaḥ satra-yā jī viś iṣ yate

satra-yā jī -sahasrebhyaḥ sarva-vedā nta-pā ragaḥ

sarva-vedā nta-vit-koṭ yā viṣ ṇ u-bhakto viś iṣ yate

vaiṣ ṇ avā nā ṁ sahasrebhya ekā nty eko viś iṣ yate

“It is said that out of thousands of brā hmaṇ as, one is qualified to perform sacrifices, and out of many thousands of such qualified brā hmaṇ as expert in sacrificial offerings, one learned brā hmaṇ a may have passed beyond all Vedic knowledge. He is considered the best among all these brā hmaṇ as. And yet, out of thousands of such brā hmaṇ as who have surpassed Vedic knowledge, one person may be a viṣ ṇ u-bhakta, and he is most famous. Out of many thousands of such Vaiṣ ṇ avas, one who is completely fixed in the service of Lord Kṛ ṣ ṇ a is most famous. Indeed, a person who is completely devoted to the service of the Lord certainly returns home, back to Godhead. ”...

Anubh.: Garuḍ e –

...

ekā ntinas tu puruṣ ā gacchanti paramaṁ padam

Purp.: It was Lord Ś iva who said, “I do not know the truth about Kṛ ṣ ṇ a, but a devotee of Lord Kṛ ṣ ṇ a knows all the truth. Out of all the devotees of Lord Kṛ ṣ ṇ a, Prahlā da is the greatest. ”

Anubh.: yatha skande sri-rudra-vakyo –

bhakta eva hi tattvena kṛ ṣ ṇ aṁ jā nā ti na tv aham

sarveṣ u hari-bhakteṣ u prahlā do ’ti mahat-tamaḥ

– (bha. 7/9/26 o 7/10/21)

Purp.: Above Prahlā da, the Pā ṇ ḍ avas are supposedly more advanced. Above the Pā ṇ ḍ avas 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-dhā ma, the gopī s themselves.

Anubh.: tad-apeksa pandava-goner sresthota – (bha. 7/10/48-50, 7/15/75-77); tad-apeksa yadu-goner sresthota – (bha. 10/82/28, 30); tan-modhye uddhaver sarva sresthota – (bha. 3/4/31, 11/14/15, 11/16/29); tad-apeksa vraja-devi-goner sresthotvo – (bha. 10/47/58)

Purp.: In the Bṛ had-vā mana Purā ṇ a, Lord Brahmā tells Bhṛ gu:

ṣ aṣ ṭ i-varṣ a-sahasrā ṇ i mayā taptaṁ tapaḥ purā

nanda-gopa-vraja-strī ṇ ā ṁ pā da-reṇ ū palabdhaye

“I underwent meditation and austerities for sixty thousand years just to understand the dust of the lotus feet of the gopī s. Still, I could not understand it. To say nothing of me, even Lord Ś iva, Lord Ś eṣ a and the goddess of fortune, Lakṣ mī, could not understand it. ”

Anubh.: Bṛ had-vā mane bhṛ gu-probhrti rsi-goner proti [to sages headed by Bhrgu] brahmā r vakyo –

...

tathā pi na mayā prā ptā s tā sā ṁ vai pā da-renavaḥ

nā haṁ ś ivaś ca ś eṣ aś ca ś riś ca tā bhiḥ samyaḥ kvacit

TEXT 261

doṅ he nija-nija-kā rye calilā vihā ne

sandhyā -kā le rā ya ā si’ mililā ā ra dine

... vihā ne—in the morning; ...

The next morning they both departed to perform their respective duties, but in the evening Rā mā nanda Rā ya returned to meet the Lord again.

Anubh.: vihā ne—this word is used even today in the colit-bhasa [colloquial] purbo-bonge o poscime (hindi-bhasae) [in the Eastern Bengali and the Western Hindi language] instead of the word pratah-kale.

TEXT 268

pahile dekhiluṅ tomā ra sannyā si-svarū pa

ebe tomā dekhi muñ i ś yā ma-gopa-rū pa

Rā mā nanda Rā ya then told Lord Ś rī Caitanya Mahā prabhu, “At first I saw You appear like a sannyā sī, but now I am seeing You as Ś yā masundara, the cowherd boy.

Anubh.: This corresponds with ‘rasa-rā ja’, ‘mahā bhā va’——dui eka rū pa (text 282). Sannyā si-svarū pa – the eternal form of a detached ascetic, imbued with the eternal adhirū ḍ ha mahā bhā va, highly advanced ecstasy born of separation from Kṛ ṣ ṇ a. (! )

TEXT 282

tabe hā si’ tā ṅ re prabhu dekhā ila svarū pa

‘rasa-rā ja’, ‘mahā bhā va’——dui eka rū pa

tabe—therefore; hā si’—smiling; tā ṅ re—unto him (Rā mā nanda Rā ya); prabhu—the Lord; dekhā ila—showed; svarū pa—His personal form; rasa-rā ja—the king of all transcendental humors; mahā -bhā va—the condition of ecstatic love; dui—two; eka—one; rū pa—form.

Lord Ś rī Kṛ ṣ ṇ a is the reservoir of all pleasure, and Ś rī matī Rā dhā rā ṇ ī is the personification of ecstatic love of Godhead. These two forms had combined as one in Ś rī Caitanya Mahā prabhu. This being the case, Lord Ś rī Caitanya Mahā prabhu revealed His real form to Rā mā nanda Rā ya.

A. -pr. -bh.: The form of ‘rasa-rā ja’ is Sri Krsna, and the form of ‘mahā bhā va’ is Srimati Radhika. The Lord showed that when the two are together, They are one tattva...

Purp.: This is described as rā dhā -bhā va-dyuti-suvalitaṁ naumi kṛ ṣ ṇ a-svarū pam. [Cc. Ā di 1. 5] Lord Ś rī Kṛ ṣ ṇ a was absorbed in the features of Ś rī matī Rā dhā rā ṇ ī. ... Ś rī Caitanya Mahā prabhu, being a combination of Kṛ ṣ ṇ a and Rā dhā, is nondifferent from Rā dhā -Kṛ ṣ ṇ a combined. This is explained by Svarū pa Dā modara Gosvā mī: ... (Ā di 1. 5)

... When Kṛ ṣ ṇ a exhibits His pleasure potency, He appears to be two—Rā dhā and Kṛ ṣ ṇ a. Otherwise, Rā dhā and Kṛ ṣ ṇ a are one. This oneness may be perceived by advanced devotees through the grace of Ś rī Caitanya Mahā prabhu...

A. -pr. -bh.: . .. that is, He showed rā dhā -bhā va-dyuti-suvalita ś rī -kṛ ṣ ṇ a-svarū pa [Krsna’s form adorned by the mood and luster of Sri Radha]. He showed that unprecedented form in which one tattva is two and two tattvas are one. Those who are eligible of understanding Ś rī Kṛ ṣ ṇ a Caitanya and Rā dhā -Kṛ ṣ ṇ a, get the opportunity, by the mercy of Ś rī Svarū pa Dā modara, to engage in the service of this eternal form of the Lord.

TEXT 288

“I have now converted My body and mind into the ecstasy of Ś rī matī Rā dhā rā ṇ ī; thus I am tasting My own personal sweetness in that form. ”

Purp.:. .. Ś rī matī Rā dhā rā ṇ ī is therefore known as Govinda-nandinī and Govinda-mohinī, for She is the only source of transcendental pleasure for Ś rī Kṛ ṣ ṇ a and the only person who can enchant His mind.

Anubh.: ... e-jonyoi srimatir nama “govindā nandinī rā dhā, govinda-mohinī / govinda-sarvasva, sarva-kā ntā -ś iromaṇ i” (Adi 4. 82)

TEXT 294

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.

Purp.:. .. Rā mā nanda Rā ya replied to five questions of Ś rī Caitanya Mahā prabhu, 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.

A. -pr. -bh.: . .. Then again, it is to be understood that the same comparison fits the five answers relating to prema, following the preliminary knowledge given in the sixth answer (verses 68-81).

From: Punya Palaka (das) BVS (Prague - CZ)

Date: 12-May-05 11: 47 (13: 47 +0200)

To: (BBT) Errors (in) English Books

Subject: CC Madhya 8. 310 purp.

------------------------------------------------------------

... Those who are not in the disciplic succession, the *asauta-panthī s, * cannot

have faith in these talks...

In the Anubhasya to this verse (in the Bengali edition) there is a mention

of *aś rauta-panthī s, * which is certainly the proper word.

ys ppd

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