Sri Caitanya-caritamrta: Madhya-lila
by His Divine Grace A. C. Bhaktivedanta Swami Prabhupada

Chapter 14

Madhya14.130

TEXT 130

tambula-samputa, jhari, vyajana, camara

sathe dasi sata, hara divya bhusambara

SYNONYMS

tambula-samputa—boxes containing the ingredients for betel nut preparation; jhari—water pitchers; vyajana—fans; camara—whisks; sathe—along with; dasi—maidservants; sata—hundreds; hara—necklaces; divya—valuable; bhusambara—dresses.

TRANSLATION

The maidservants were carrying water pitchers, camara whisks and boxes for betel nuts. There were hundreds of maidservants, all attractively dressed with valuable necklaces.

Madhya14.131

TEXT 131

alaukika aisvarya sange bahu-parivara

kruddha hana laksmidevi aila simha-dvara

SYNONYMS

alaukika—uncommon; aisvarya—opulence; sange—accompanied by; bahu-parivara—many members of the family; kruddha hana—being angry; laksmi-devi—the goddess of fortune; aila—arrived; simha-dvara—at the main gate of the temple.

TRANSLATION

In an angry mood, the goddess of fortune arrived at the main gate of the temple accompanied by many members of her family, all of whom exhibited uncommon opulence.

Madhya14.132

TEXT 132

jagannathera mukhya mukhya yata bhrtya-gane

laksmidevira dasi-gana karena bandhane

SYNONYMS

jagannathera—of Lord Jagannatha; mukhya mukhya—the principal; yata—all; bhrtya-gane—servants; laksmi-devira—of the goddess of fortune; dasi-gana—maidservants; karena bandhane—arrested.

TRANSLATION

When the procession arrived, the maidservants of the goddess of fortune began to arrest all the principal servants of Lord Jagannatha.

Madhya14.133

TEXT 133

bandhiya aniya pade laksmira carane

core yena danda kari’ laya nana-dhane

SYNONYMS

bandhiya—after binding; aniya—bringing; pade—make them fall down; laksmira carane—at the lotus feet of the goddess of fortune; core—a thief; yena—as if; danda kari’-after punishing; laya—take away; nana-dhane—all kinds of riches.

TRANSLATION

The maidservants bound the servants of Jagannatha, handcuffed them, and made them fall down at the lotus feet of the goddess of fortune. Indeed, they were arrested just like thieves who have all their riches taken away.

PURPORT

When Lord Jagannatha starts His car festival, He gives assurance to the goddess of fortune that He will return the next day. When He does not return, the goddess of fortune, after waiting two or three days, begins to feel that her husband has neglected her. She naturally becomes quite angry. Gorgeously decorating herself and her associates, she comes out of the temple and stands before the main gate. All the principal servants of Lord Jagannatha are then arrested by her maidservants, brought before her and forced to fall down at her lotus feet.

Madhya14.134

TEXT 134

acetanavat tare karena tadane

nana-mata gali dena bhanda-vacane

SYNONYMS

acetana-vat—almost unconscious; tare—unto the servants; karena—does; tadane—chastisement; nana-mata—various kinds of; gali—amusement; dena—speaks; bhanda-vacane—various loose language.

TRANSLATION

When the servants fall down before the lotus feet of the goddess of fortune, they almost fall unconscious. They are chastised and made the butt of jokes and loose language.

Madhya14.135

TEXT 135

laksmi-sange dasi-ganera pragalbhya dekhiya

hase mahaprabhura gana mukhe hasta diya

SYNONYMS

laksmi-sange—in the company of the goddess of fortune; dasi-ganera—of the maidservants; pragalbhya—impudence; dekhiya—after seeing; hase—smile; mahaprabhura—of Sri Caitanya Mahaprabhu; gana—the companions; mukhe—on their faces; hasta—hands; diya—covering.

TRANSLATION

When Sri Caitanya Mahaprabhu’s associates saw such impudence exhibited by the maidservants of the goddess of fortune, they covered their faces with their hands and began to smile.

Madhya14.136

TEXT 136

damodara kahe,-aiche manera prakara

trijagate kahan nahi dekhi suni ara

SYNONYMS

damodara kahe—Svarupa Damodara Gosvami said; aiche—such; manera—of egoistic pride; prakara—kind; tri-jagate—within the three worlds; kahan—anywhere; nahi—not; dekhi—I see; suni—I hear; ara—other.

TRANSLATION

Svarupa Damodara said, "There is no egoistic pride like this within the three worlds. At least I have neither seen nor heard of it.

Madhya14.137

TEXT 137

manini nirutsahe chade vibhusana

bhume vasi’ nakhe lekhe, malina-vadana

SYNONYMS

manini—proud, egoistic woman; nirutsahe—because of disappointment; chade—gives up; vibhusana—all kinds of ornaments; bhume vasi’-sitting on the floor; nakhe—with the nails; lekhe—marks lines; malina-vadana—with a morose face.

TRANSLATION

"When a woman is neglected and disappointed, out of egoistic pride she gives up her ornaments and morosely sits down on the floor, marking lines on it with her nails.

Madhya14.138

TEXT 138

purve satyabhamara suni evam-vidha mana

vraje gopi-ganera mana-rasera nidhana

SYNONYMS

purve—previously; satyabhamara—of Queen Satyabhama; suni—I hear; evam-vidha mana—this kind of egoistic pride; vraje—in Vrndavana; gopi-ganera—of the gopis; mana—pride; rasera nidhana—the reservoir of all humorous mellows.

TRANSLATION

"I have heard of this kind of pride in Satyabhama, Krsna’s proudest Queen, and I have also heard of it in the gopis of Vrndavana, who are the reservoirs of all transcendental mellows.

Madhya14.139

TEXT 139

inho nija-sampatti saba prakata kariya

priyera upara yaya sainya sajana

SYNONYMS

inho—this; nija-sampatti—her opulence; saba—all; prakata kariya—manifesting; priyera upara—against her beloved husband; yaya—goes; sainya sajana—accompanied by soldiers.

TRANSLATION

“But in the case of the goddess of fortune, I see a different kind of pride. She manifests her own opulences and even goes with her soldiers to attack her husband.”

PURPORT

After seeing the impudence of the goddess of fortune, Svarupa Damodara Gosvami wanted to inform Sri Caitanya Mahaprabhu about the superexcellence of the gopis’ loving affairs. He therefore said, “My Lord, I never experienced anything like the behavior of the goddess of fortune. We sometimes see a beloved wife becoming proud of her position and then frustrated due to some neglect. She then gives up caring for her appearance, accepts dirty clothes and morosely sits on the floor and draws lines with her nails. We have heard of such egoistic pride in Satyabhama and the gopis of Vrndavana, but what we see in the goddess of fortune here at Jagannatha Puri is completely different. She becomes very angry with her husband, and attacks Him with her great opulence.”

Madhya14.140

TEXT 140

prabhu kahe,-kaha vrajera manera prakara

svarupa kahe,-gopi-mana-nadi sata-dhara

SYNONYMS

prabhu kahe—the Lord said; kaha—please tell; vrajera—of Vrndavana; manera—of the egoistic pride; prakara—the varieties; svarupa kahe—Svarupa Damodara replied; gopi-mana—the pride of the gopis; nadi—like a river; sata-dhara—with hundreds of branches.

TRANSLATION

Sri Caitanya Mahaprabhu said, “Please tell me of the varieties of egoistic pride manifest in Vrndavana.” Svarupa Damodara replied, "The pride of the gopis is like a river flowing with hundreds of tributaries.

Madhya14.141

TEXT 141

nayikara svabhava, prema-vrtte bahu bheda

sei bhede nana-prakara manera udbheda

SYNONYMS

nayikara—of the heroine; sva-bhava—nature; prema-vrtte—in the matter of loving affairs; bahu—many; bheda—varieties; sei—that; bhede—in each variety; nana-prakara—various types; manera—of the jealous anger of a woman; udbheda—subdivisions.

TRANSLATION

"The characteristics and modes of love are different in different women. Their jealous anger also takes on different varieties and qualities.

Madhya14.142

TEXT 142

samyak gopikara mana na yaya kathana

eka-dui-bhede kari dig-darasana

SYNONYMS

samyak—fully; gopikara—of the gopis; mana—jealous anger; na—not; yaya—is possible; kathana—to speak; eka-dui—one, two; bhede—in different types; kari—I make; dik-darasana—indication.

TRANSLATION

"It is not possible to give a complete statement about the different types of jealous anger manifest by the gopis, but a few principles may serve as an indication.

Madhya14.143

TEXT 143

mane keha haya ’dhira,’ keha ta’ ’adhira’

ei tina-bhede, keha haya ’dhiradhira’

SYNONYMS

mane—on the platform of jealous anger; keha—some women; haya dhira—are very sober; keha ta’-and some of them; adhira—very restless; ei tina-bhede—and there is a third division; keha haya—some are; dhira-adhira—a mixture of sober and restless.

TRANSLATION

"There are three types of women experiencing jealous anger: sober women, restless women and women both restless and sober.

Madhya14.144

TEXT 144

’dhira’ kante dure dekhi’ kare pratyutthana

nikate asile, kare asana pradana

SYNONYMS

dhira—the sober; kante—the hero; dure—from a distance; dekhi’-after seeing; kare pratyutthana—stands up; nikate asile—when the hero comes nearby; kare—does; asana—of a seat; pradana—offering.

TRANSLATION

"When a sober heroine sees her hero approaching from a distance, she immediately stands up to receive him. When he comes near, she immediately offers him a place to sit.

Madhya14.145

TEXT 145

hrdaye kopa, mukhe kahe madhura vacana

priya alingite, tare kare alingana

SYNONYMS

hrdaye—within the heart; kopa—anger; mukhe—in the mouth; kahe—speaks; madhura—sweet; vacana—words; priya—lover; alingite—when embracing; tare—him; kare alingana—embraces.

TRANSLATION

"The sober heroine conceals her anger within her heart and externally speaks sweet words. When her lover embraces her, she also returns his embrace.

Madhya14.146

TEXT 146

sarala vyavahara, kare manera posana

kimva solluntha-vakye kare priya-nirasana

SYNONYMS

sarala vyavahara—plain dealings; kare—does; manera—of jealous anger; posana—maintenance; kimva—or; solluntha—smiling a little; vakye—by words; kare—does; priya—of the lover; nirasana—refutation.

TRANSLATION

"The sober heroine is very simple in her behavior. She keeps her jealous anger within her heart, but with mild words and smiles she refutes the advances of her lover.

Madhya14.147

TEXT 147

’adhira’ nisthura-vakye karaye bhartsana

karnotpale tade, kare malaya bandhana

SYNONYMS

adhira—the restless heroine; nisthura-vakye—by cruel words; karaye—does; bhartsana—chastisement; karna-utpale tade—pulls the ear; kare—does; malaya—with a garland; bandhana—binding.

TRANSLATION

"The restless heroine, however, sometimes chastises her lover with cruel words, sometimes pulls his ear and sometimes binds him with a flower garland.

Madhya14.148

TEXT 148

’dhiradhira’ vakra-vakye kare upahasa

kabhu stuti, kabhu ninda, kabhu va udasa

SYNONYMS

dhira-adhira—the heroine who is a combination of sobriety and restlessness; vakra-vakye kare upahasa—jokes with equivocal words; kabhu stuti—sometimes praise; kabhu ninda—sometimes blasphemy; kabhu va udasa—sometimes indifference.

TRANSLATION

"The heroine who is a combination of sobriety and restlessness always jokes with equivocal words. She sometimes praises her lover, sometimes blasphemes him and sometimes remains indifferent.

Madhya14.149

TEXT 149

’mugdha’, ’madhya’, ’pragalbha’,-tina nayikara bheda

’mugdha’ nahi jane manera vaidagdhya-vibheda

SYNONYMS

mugdha—captivated; madhya—intermediate; pragalbha—impudent; tina—three; nayikara—of heroines; bheda—divisions; mugdha—the captivated; nahi jane—does not know; manera—of jealous anger; vaidagdhya-vibheda—the intricacies of cunning behavior.

TRANSLATION

"Heroines may also be classified as captivated, intermediate and impudent. The captivated heroine does not know very much about the cunning intricacies of jealous anger.

Madhya14.150

TEXT 150

mukha acchadiya kare kevala rodana

kantera priya-vakya suni’ haya parasanna

SYNONYMS

mukha acchadiya—covering the face; kare—performs; kevala—only; rodana—crying; kantera—of the lover; priya-vakya—sweet words; suni’-hearing; haya—becomes; parasanna—satisfied.

TRANSLATION

"The captivated heroine simply covers her face and goes on crying. When she hears sweet words from her lover, she is very satisfied.

Madhya14.151

TEXT 151

’madhya’ ’pragalbha’ dhare dhiradi-vibheda

tara madhye sabara svabhave tina bheda

SYNONYMS

madhya—the intermediate; pragalbha—the impudent; dhare—contain; dhira-adi-vibheda—the three divisions of dhira, adhira and dhiradhira; tara madhye—among them; sabara—of all of them; sva-bhave—in nature; tina bheda—three divisions.

TRANSLATION

"Both the intermediate and impudent heroines can be classified as sober, restless and both sober and restless. All their characteristics can be further classified in three divisions.

Madhya14.152

TEXT 152

keha ’prakhara’, keha ’mrdu’, keha haya ’sama’

sva-svabhave krsnera badaya prema-sima

SYNONYMS

keha—some; prakhara—very talkative; keha—some; mrdu—very mild; keha haya—some of them are; sama—equipoised; sva-svabhave—by their own characteristics; krsnera—of Lord Krsna; badaya—increases; prema-sima—limit of loving ecstasy.

TRANSLATION

"Some of them are very talkative, some are mild, and some are equipoised. Each heroine, according to her own character, increases Sri Krsna’s loving ecstasy.

Madhya14.153

TEXT 153

prakharya, mardava, samya svabhava nirdosa

sei sei svabhave krsne karaya santosa

SYNONYMS

prakharya—talkativeness; mardava—mildness; samya—being equipoised; sva-bhava—nature; nirdosa—faultless; sei sei sva-bhave—in those transcendental qualities; krsne—Lord Krsna; karaya—they make; santosa—happy.

TRANSLATION

“Although some of the gopis are talkative, some mild and some equipoised, all of them are transcendental and faultless. They please Krsna by their unique characteristics.”

Madhya14.154

TEXT 154

e-katha suniya prabhura ananda apara

’kaha, kaha, damodara’,-bale bara bara

SYNONYMS

e-katha suniya—hearing this description; prabhura—of Sri Caitanya Mahaprabhu; ananda apara—unlimited happiness; kaha kaha—please go on speaking; damodara—My dear Damodara; bale bara bara—He said again and again.

TRANSLATION

Sri Caitanya Mahaprabhu felt unlimited happiness upon hearing these descriptions, and He again and again requested Svarupa Damodara to continue speaking.

Madhya14.155

TEXT 155

damodara kahe,-krsna rasika-sekhara

rasa-asvadaka, rasamaya-kalevara

SYNONYMS

damodara kahe—Damodara said; krsna—Lord Krsna; rasika-sekhara—the master of transcendental mellows; rasa-asvadaka—the taster of transcendental mellows; rasa-maya-kalevara—whose body is made of all transcendental bliss.

TRANSLATION

Damodara Gosvami said, "Krsna is the master of all transcendental mellows. He is the taster of transcendental mellows, and His body is composed of transcendental bliss.

Madhya14.156

TEXT 156

premamaya-vapu krsna bhakta-premadhina

suddha-preme, rasa-gune, gopika-pravina

SYNONYMS

prema-maya-vapu—body of love and ecstasy; krsna—Lord Krsna; bhakta-prema-adhina—always subordinate to the loving feelings of His devotees; suddha-preme—in pure uncontaminated love; rasa-gune—and in the qualities of transcendental mellows; gopika—the gopis; pravina—very experienced.

TRANSLATION

"Krsna is full of ecstatic love and always subordinate to the love of his devotees. The gopis are very experienced in pure love and in the dealings of transcendental mellows.

Madhya14.157

TEXT 157

gopikara preme nahi rasabhasa-dosa

ataeva krsnera kare parama santosa

SYNONYMS

gopikara—of the gopis; preme—in the loving affairs; nahi—there is not; rasa-abhasa—of an adulterated taste of mellow; dosa—fault; ataeva—therefore; krsnera—of Lord Krsna; kare—they do; parama santosa—highest satisfaction.

TRANSLATION

"There is no flaw or adulteration in the love of the gopis; therefore they give Krsna the highest pleasure.

PURPORT

Rasabhasa occurs when one’s relationship with Krsna is adulterated. There are different types of rasabhasa-first-, second-and third-class. The word rasa means “mellow,” and abhasa means “a shadow.” If one tastes one kind of mellow and something extra is imposed, that is uparasa. If something is derived from the original mellow, it is called anurasa. If something is appreciated that is far removed from the original mellow, it is called aparasa. Uparasa, anurasa and aparasa are, respectively, first-, second-and third-class rasabhasas. As stated in the Bhakti-rasamrta-sindhu (4.9):

purvam evanusistena vikala rasa-laksana
rasa eva rasabhasa rasa-jnair anukirtitah
syus tridhoparasas canurasas caparasas ca te
uttama madhyamah proktah kanisthas cety ami kramat

Madhya14.158

TEXT 158

evam sasankamsu-virajita nisah

sa satya-kamo ’nuratabala-ganah

siseva atmany avaruddha-sauratah

sarvah sarat-kavya-katha-rasasrayah

SYNONYMS

evam—thus; sasanka-amsu—with rays of moonshine; virajitah—beautifully existing; nisah—nights; sah—He; satya-kamah—the Absolute Truth; anurata—to whom are attracted; abala-ganah—women; siseva—performed; atmani—in His own self; avaruddha-sauratah—His transcendental erotic love was checked; sarvah—all; sarat—in autumn; kavya—poetic; katha—words; rasa-asrayah—full of all transcendental mellows.

TRANSLATION

" ’Lord Sri Krsna, who is the Absolute Truth, enjoyed His rasa dance every night during the autumn season. He performed this dance in the moonlight and with full transcendental mellows. He used poetic words and surrounded Himself with women who were very much attracted to Him.’

PURPORT

This verse is a quotation from Srimad-Bhagavatam (10.33.25). The gopis are all transcendental spirit souls. One should never think that the gopis and Krsna have material bodies. Vrndavana-dhama is also a spiritual abode, and there the days and nights, the trees, flowers, water and everything else are spiritual. There is not even a trace of material contamination. Krsna, who is the Supreme Brahman and Supersoul, is not at all interested in anything material. His activities with the gopis are all spiritual and take place within the spiritual world. They have nothing to do with the material world. Lord Krsna’s lusty desires and ail His dealings with the gopis are on the spiritual platform. One has to be transcendentally realized before even considering relishing the pastimes of Krsna with the gopis. One who is on the mundane platform must first purify himself by following the regulative principles. Only then can he try to understand Krsna and the gopis. Sri Caitanya Mahaprabhu and Svarupa Damodara Gosvami are here talking about the relationship between Krsna and the gopis: therefore the subject matter is neither mundane nor erotic. Being a sannyasi, Sri Caitanya Mahaprabhu was very strict in His dealings with women. Unless the gopis were on the spiritual platform, Sri Caitanya Mahaprabhu would have never even mentioned them to Svarupa Damodara Gosvami. Therefore these descriptions do not at all pertain to material activity.

Madhya14.159

TEXT 159

’vama’ eka gopi-gana, ’daksina’ eka gana

nana-bhave karaya krsne rasa asvadana

SYNONYMS

vama—left wing; eka—one; gopi-gana—party of gopis; daksina—right wing; eka—another; gana—party of gopis; nana-bhave—in varieties of ecstatic love; karaya—cause to do; krsne—unto Krsna; rasa asvadana—tasting of transcendental mellows.

TRANSLATION

"The gopis can be divided into a left wing and a right wing. Both wings induce Krsna to taste transcendental mellows by various manifestations of ecstatic love.

Madhya14.160

TEXT 160

gopi-gana-madhye srestha radha-thakurani

nirmala-ujjvala-rasa-prema-ratna-khani

SYNONYMS

gopi-gana-madhye—of all the gopis; srestha—the chief; radha-thakurani—Srimati Radharani; nirmala—purified; ujjvala—brilliant; rasa—in mellows; prema—of ecstatic love; ratna-khani—the jewel mine.

TRANSLATION

"Of all the gopis, Srimati Radharani is the chief. She is a jewel mine of ecstatic love and the source of all purified transcendental conjugal mellows.

Madhya14.161

TEXT 161

vayase ’madhyama’ tenho svabhavete ’sama’

gadha prema-bhave tenho nirantara ’vama’

SYNONYMS

vayase madhyama—grown up; tenho—Srimati Radharani; sva-bhavete—in character; sama—equipoised; gadha—deep; prema-bhave—in ecstatic love; tenho—She; nirantara—constantly; vama—of the group of the left-wing gopis.

TRANSLATION

"Radharani is grown up, and Her character is equipoised. She is always deeply absorbed in ecstatic love and always feeling in the mood of a left-wing gopi.

PURPORT

The left wing and right wing of the gopis has been explained by Rupa Gosvami in Ujjvala-nilamani. The left wing is described in this way:

mana-grahe sadodyukta
tac-chaithilye ca kopana
abhedya nayake prayah
krura vameti kirtyate

“A gopi who is always eager to be jealously angered, who is very enthusiastic for that position, who immediately becomes angry when defeated, who is never under the control of a hero and who always opposes Him is called vama, or a leftwing gopi.

Srila Rupa Gosvami describes the right-wing gopis in this way:

asahya mana-nirbandhe
nayake yukta-vadini
samabhis tena bhedya ca
daksina parikirtita

“A gopi who cannot tolerate womanly anger, who speaks suitable words to the hero and who is satisfied by His sweet words is called a daksina, or a right-wing gopi.”

Madhya14.162

TEXT 162

vamya-svabhave mana uthe nirantara

tara madhye uthe krsnera ananda-sagara

SYNONYMS

vamya-svabhave—because of left-wing character; mana—womanly anger; uthe—awakens; nirantara—always; tara madhye—in that dealing; uthe—is awakening; krsnera—of Lord Krsna; ananda-sagara—an ocean of transcendental bliss.

TRANSLATION

"Because She is a left-wing gopi, Her womanly anger is always awakening, but Krsna derives transcendental bliss from Her activities.

Madhya14.163

TEXT 163

aher iva gatih premnah

   svabhava-kutila bhavet

ato hetor ahetos ca

yunor mana udancati

SYNONYMS

aheh—of the snake; iva—like; gatih—the movement; premnah—of the loving affairs; sva-bhava—by nature; kutila—crooked; bhavet—is; atah—therefore; hetoh—from some cause; ahetoh—from the absence of a cause; ca—and; yunoh—of the young couple; manah—anger; udancati—appears.

TRANSLATION

“ ’The progress of loving affairs between young couples is by nature crooked, like the movement of a snake. Because of this, two types of anger arise between young couples-anger with a cause and anger without a cause.’ ”

PURPORT

This is a quotation from Srila Rupa Gosvami’s Ujjvala-nilamani (Srngara-bheda-prakarana 102).

Madhya14.164

TEXT 164

eta suni’ bade prabhura ananda-sagara

’kaha, kaha’ kahe prabhu, bale damodara

SYNONYMS

eta suni’-hearing this; bade—increased; prabhura—of Sri Caitanya Mahaprabhu; ananda-sagara—the ocean of transcendental bliss; kaha kaha—go on speaking; kahe prabhu—Sri Caitanya Mahaprabhu continued to request; bale damodara—Damodara Gosvami continued to reply.

TRANSLATION

When Sri Caitanya Mahaprabhu heard these talks, His ocean of transcendental bliss increased. He therefore told Svarupa Damodara, “Go on speaking, go on speaking.” And thus Svarupa Damodara continued.

Madhya14.165

TEXT 165

’adhirudha mahabhava’-radhikara prema

visuddha, nirmala, yaiche dasa-vana hema

SYNONYMS

adhirudha maha-bhava—highly elevated ecstatic love; radhikara prema—the loving affairs of Srimati Radharani; visuddha—completely uncontaminated; nirmala—purified; yaiche—as if; dasa-vana—ten times purified; hema—gold.

TRANSLATION

"Srimati Radharani’s love is a highly advanced ecstasy. All Her dealings are completely pure and devoid of material tinge. Indeed, Her dealings are ten times purer than gold.

Madhya14.166

TEXT 166

krsnera darsana yadi paya acambite

nana-bhava-vibhusane haya vibhusite

SYNONYMS

krsnera—of Lord Krsna; darsana—interview; yadi—if; paya—gets; acambite—all of a sudden; nana—various; bhava—ecstatic; vibhusane—with ornaments; haya—is; vibhusite—decorated.

TRANSLATION

"As soon as Radharani gets a chance to see Krsna, Her body is suddenly decorated with various ecstatic ornaments.

Madhya14.167

TEXT 167

asta ’sattvika’, harsadi ’vyabhicari’ yanra

’sahaja prema’, vimsati ’bhava’-alankara

SYNONYMS

asta—eight; sattvika—transcendental symptoms; harsa-adi—like jubilation; vyabhicari—distinctive features; yanra—of whose; sahaja prema—natural love; vimsati—twenty; bhava—of ecstasy; alankara—ornaments.

TRANSLATION

"The transcendental ornaments of Srimati Radharani’s body include the eight sattvikas, or transcendental symptoms, the thirty-three vyabhicaribhavas, beginning with harsa, or jubilation in natural love, and the twenty bhavas, or ecstatic emotional ornaments.

PURPORT

The thirty-three vyabhicari-bhavas, bodily symptoms manifest in ecstatic love, are as follows: (1) nirveda, indifference; (2) visada, moroseness; (3) dainya, meekness; (4) glani, a feeling that one is in a faulty position; (5) srama, fatigue; (6) mada, madness; (7) garva, pride; (8) sanka, doubt; (9) trasa, shock; (10) avega, intense emotion; (11) unmada, craziness; (12) apasmara, forgetfulness; (13) vyadhi, disease; (14) moha, bewilderment; (15) mrti, death; (16) alasya, laziness; (17) jadya, invalidity; (18) vrida, shame; (19) avahittha, concealment; (20) smrti, remembrance; (21) vitarka, argument; (22) cinta, contemplation; (23) mati, attention; (24) dhrti, forbearance; (25) harsa, jubilation; (26) autsukya, eagerness; (27) augrya, violence; (28) amarsa, anger; (29) asuya, jealousy; (30) capalya, impudence; (31) nidra, sleep; (32) supti, deep sleep and (33) prabodha, awakening.

Madhya14.168

TEXT 168

’kila-kincita’, ’kuttamita’, ’vilasa’, ’lalita’

’vivvoka’, ’mottayita’, ara ’maugdhya’, ’cakita’

SYNONYMS

kila-kincita—a particular type of ornament at the time of seeing Krsna; kuttamita—the symptom explained in verse 197; vilasa—the symptom explained in verse 187; lalita—the symptom explained in verse 192; vivvoka—neglecting the presentation given by the hero; mottayita—awakening of lusty desires by the remembrance and words of the hero; ara—and; maugdhya—assuming the position of not knowing things although everything is known; cakita—a position in which the heroine appears very afraid although she is not at all afraid.

TRANSLATION

"Some of the symptoms critically explained in the following verses are kilakincita, kuttamita, vilasa, lalita, vivvoka, mottayita, maugdhya and cakita.

Next verse (Madhya14.169)