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

Chapter 19

Madhya19.189

TEXT 189

santa-bhakta--nava-yogendra, sanakadi ara

dasya-bhava-bhakta--sarvatra sevaka apara

SYNONYMS

santa-bhakta—the neutral devotees; nava—nine; yogendra—saintly persons; sanaka-adi ara—and the four Kumaras, headed by Sanaka; dasya-bhava-bhakta—devotees in dasya-rasa; sarvatra sevaka apara—similar innumerable servants everywhere.

TRANSLATION

"Examples of santa-bhaktas are the nine Yogendras and the four Kumaras. Examples of devotees in dasya-bhakti are innumerable, for such devotees exist everywhere.

PURPORT

The nine Yogendras are Kavi, Havi, Antariksa, Prabuddha, Pippalayana, Avirhotra, Dravida (Drumila), Camasa and Karabhajana. The four Kumaras are Sanaka, Sanandana, Sanat-kumara and Sanatana. The servant devotees in Gokula are Raktaka, Citraka, Patraka and so on. In Dvaraka there are servants like Daruka, and in the Lord’s pastimes in the material world there are servants like Hanuman.

Madhya19.190

TEXT 190

sakhya-bhakta--sridamadi, pure bhimarjuna

vatsalya-bhakta--mata pita, yata guru-jana

SYNONYMS

sakhya-bhakta—devotees in fraternity; sridama-adi—of Sridama and others; pure—in Dvaraka; bhima-arjuna—Bhima and Arjuna; vatsalya-bhakta—devotees in parental love; mata pita—the mother and father; yata guru-jana—all other similarly superior persons.

TRANSLATION

"In Vrndavana, examples of devotees in fraternity are Sridama and Sudama; in Dvaraka the Lord’s friends are Bhima and Arjuna; in Vrndavana the devotees in parental love are mother Yasoda and father Nanda Maharaja, and in Dvaraka the Lord’s parents are Vasudeva and Devaki. There are also other superior persons who are devotees in parental love.

Madhya19.191

TEXT 191

madhura-rase bhakta-mukhya--vraje gopi-gana

mahisi-gana, laksmi-gana, asankhya ganana

SYNONYMS

madhura-rase—in the mellow of conjugal love; bhakta-mukhya—the chief devotees; vraje—in Vrndavana; gopi-gana—the gopis; mahisi-gana—the queens in Dvaraka; laksmi-gana—the goddesses of fortune in Vaikuntha; asankhya ganana—of innumerable reckoning.

TRANSLATION

"The chief devotees in conjugal love are the gopis in Vrndavana, the queens in Dvaraka and the goddesses of fortune in Vaikuntha. These devotees are innumerable.

Madhya19.192

TEXT 192

punah krsna-rati haya duita prakara

aisvarya-jnana-misra, kevala-bheda ara

SYNONYMS

punah—again; krsna-rati—attachment for Krsna; haya—becomes; duita—twofold; prakara—varieties; aisvarya-jnana-misra—knowledge of Krsna mixed with a reverential attitude; kevala—pure attachment; bheda—division; ara—other.

TRANSLATION

"Attachment for Krsna is divided into two categories. One is attachment with awe and reverence, and the other is pure attachment without reverence.

Madhya19.193

TEXT 193

gokule ’kevala’ rati--aisvarya-jnana-hina

puri-dvaye, vaikunthadye--aisvarya-pravina

SYNONYMS

gokule—in Gokula Vrndavana; kevala rati—flawless attachment; aisvarya-jnana-hina—without reverential considerations; puri-dvaye—in two puris, namely Mathura Puri and Dvaraka Puri; vaikuntha-adye—in the Vaikuntha planets; aisvarya-pravina—prominence of awe and reverence.

TRANSLATION

"Pure attachment without reverence is found in Goloka Vrndavana. Attachment in which awe and reverence are prominent is found in the two cities Mathura and Dvaraka and in Vaikuntha.

Madhya19.194

TEXT 194

aisvarya-jnana-pradhanye sankucita priti

dekhiya na mane aisvarya--kevalara riti

SYNONYMS

aisvarya-jnana-pradhanye—in the predominance of awe and veneration; sankucita—crippled; priti—love; dekhiya—seeing; na mane—does not care; aisvarya—opulence; kevalara riti—that is the symptom of pure devotional service.

TRANSLATION

"When opulence is very prominent, love of Godhead is somewhat crippled. According to kevala devotion, however, even though the devotee sees the unlimited potency of Krsna, he considers himself equal with Him.

Madhya19.195

TEXT 195

santa-dasya-rase aisvarya kahan uddipana

vatsalya-sakhya-madhure ta’ kare sankocana

SYNONYMS

santa-dasya-rase—in the transcendental mellows of neutrality and servitude; aisvarya—opulence; kahan—somewhere; uddipana—manifested; vatsalya-sakhya-madhure—in fraternal love, paternity and conjugal love; ta’-certainly; kare—does; sankocana—minimizing.

TRANSLATION

"On the transcendental platform of neutrality and service, sometimes the opulence of the Lord is prominent. However, in the transcendental mellows of fraternal, paternal and conjugal love, the opulence is minimized.

Madhya19.196

TEXT 196

vasudeva-devakira krsna carana vandila

aisvarya-jnane dunhara mane bhaya haila

SYNONYMS

vasudeva-devakira—of Vasudeva and Devaki; krsna—Lord Krsna; carana—to the lotus feet; vandila—offered prayers; aisvarya-jnane—because of knowledge of the opulence; dunhara—of both of them; mane—in the minds; bhaya haila—there was fear.

TRANSLATION

"When Krsna offered prayers at the lotus feet of His mother and father, Vasudeva and Devaki, they both felt awe, reverence and fear due to knowledge of His opulences.

Madhya19.197

TEXT 197

devaki vasudevas ca

vijnaya jagad-isvarau

krta-samvandanau putrau

sasvajate na sankitau

SYNONYMS

devaki—Devaki; vasudevah—Vasudeva; ca—and; vijnaya—understanding; jagat-isvarau—the two Lords of the universe; krta-samvandanau—having paid obeisances; putrau—the two sons Krsna and Balarama; sasvajate—embraced; na—not; sankitau—being frightened.

TRANSLATION

" ’When Devaki and Vasudeva understood that their two sons Krsna and Balarama, who had paid obeisances to them, were the Supreme Personality of Godhead, they became fearful and did not embrace Them.’

PURPORT

This verse quoted from Srimad-Bhagavatam (10.44.51) refers to the killing of Kamsa by Krsna and Balarama. Vasudeva and Devaki saw their son kill the powerful demon Kamsa, and after this they were immediately released from their shackles. Balarama and Krsna then offered respects to Devaki and Vasudeva. Both father and mother wanted to embrace their sons, but they understood that Krsna and Balarama were the Supreme Personality of Godhead, and they therefore hesitated to embrace Them. Their parental love for Krsna and Balarama was therefore hampered and decreased by awe and reverence.

Madhya19.198

TEXT 198

krsnera visva-rupa dekhi’ arjunera haila bhaya

sakhya-bhave dharstya ksamapaya kariya vinaya

SYNONYMS

krsnera—of Lord Krsna; visva-rupa—the universal form; dekhi’-seeing; arjunera—of Arjuna; haila bhaya—there was fear; sakhya-bhave—as a friend; dharstya—impudence; ksamapaya—begs pardon for; kariya—showing; vinaya—submission.

TRANSLATION

"When Krsna manifested His universal form, Arjuna became reverent and fearful, and he begged forgiveness for his past impudence toward Krsna as a friend.

Madhya19.199-200

TEXTS 199-200

sakheti matva prasabham yad uktam

he krsna he yadava he sakheti

ajanata mahimanam tavedam

maya pramadat pranayena vapi

yac cavahasartham asat-krto ’si

vihara-sayyasana-bhojanesu

eko ’thavapy acyuta tat-samaksam

tat ksamaye tvam aham aprameyam

SYNONYMS

sakha—friend; iti—thus; matva—thinking; prasabham—forcibly; yat—that which; uktam—was said; he krsna—O Krsna; he yadava—O descendant of Yadu; he sakha—O my dear friend; iti—thus; ajanata—without knowing; mahimanam—greatness; tava—Your; idam—this; maya—by me; pramadat—out of ignorance; pranayena—out of affection; va—or; api—certainly; yat—whatever; ca—and; avahasa-artham—for the matter of joking; asat-krtah—insulted; asi—You are; vihara—while enjoying; sayya-asana—sitting or lying on the bed; bhojanesu—while eating together; ekah—alone; athava—or; api—certainly; acyuta—O my dear Krsna; tat-samaksam—in the presence of others; tat—all those; ksamaye—ask pardon; tvam—unto You; aham—I; aprameyam—who are unlimited.

TRANSLATION

“ ’I have in the past addressed You as ”O Krsna,“ ”O Yadava,“ ”O my friend" without knowing Your glories. Please forgive whatever I have done in madness or in love. I have dishonored You many times while we were relaxing, lying on the same bed or eating together, sometimes alone and sometimes in front of many friends. Please excuse me for all my offenses.’

PURPORT

This is a quotation from Bhagavad-gita (11.41-42). In this verse, Arjuna is addressing Krsna, who was exhibiting His universal form on the Battlefield of Kuruksetra.

Madhya19.201

TEXT 201

krsna yadi rukminire kaila parihasa

’krsna chadibena’--jani’ rukminira haila trasa

SYNONYMS

krsna—Lord Krsna; yadi—although; rukminire—unto Rukmini, the first queen; kaila—did; parihasa—joking; krsna—Lord Krsna; chadibena—will give me up; jani’-thinking; rukminira—of Rukmini; haila—there was; trasa—shock.

TRANSLATION

"Although Krsna was joking with Queen Rukmini, she was thinking that He was going to give up her company, and she was therefore shocked.

Madhya19.202

TEXT 202

tasyah suduhkha-bhaya-soka-vinasta-buddher

hastac chlathad-valayato vyajanam papata

dehas ca viklava-dhiyah sahasaiva muhyan

rambheva vata-vihata pravikirya kesan

SYNONYMS

tasyah—of her; su-duhkha-bhaya—due to great distress and fear; soka—and lamentation; vinasta—lost; buddheh—whose intelligence; hastat—from the hand; slathat—being loose; valayatah—bangles; vyajanam—the fan; papata—fell down; dehah—body; ca—also; viklava—paralyzed by fear; dhiyah—whose understanding; sahasa eva—suddenly; muhyan—fainting; rambha iva—like a banana tree; vata-vihata—dashed by a high wind; pravikirya—scattering; kesan—the hair.

TRANSLATION

" ’While Krsna was joking with Rukmini in Dvaraka, she was full of distress, fear and lamentation. She had also lost her intelligence. She dropped her hand bangles and the fan she was using to fan the Lord. Her hair became disarrayed, and she fainted and fell suddenly, appearing like a banana tree knocked down by high winds.’

PURPORT

This verse from Srimad-Bhagavatam (10.60.24) refers to Krsna’s speaking to Rukmini in His bedroom. Just to test her sincerity, He began to joke with her, presenting Himself as poor, incapable and unfit to be her lover. Not understanding that He was joking, Rukmini took Him seriously and thought that He wanted to leave her company. This misunderstanding made her very unhappy, and her whole body was affected. Her fan and bangles fell to the floor, and she also fell down like a banana tree knocked down by high winds.

Madhya19.203

TEXT 203

’kevala’ra suddha-prema ’aisvarya’ na jane

aisvarya dekhileo nija-sambandha se mane

SYNONYMS

kevalara—of unmixed attraction for Krsna; suddha-prema—unalloyed love; aisvarya—opulence; na jane—does not know; aisvarya—opulence; dekhileo—in spite of experiencing; nija-sambandha—one’s own relationship with Krsna; se mane—he takes very seriously.

TRANSLATION

"In the stage of kevala [unalloyed devotion] a devotee does not consider the unlimited opulence of Krsna, even though he experiences it. He takes seriously only his own relationship with Krsna.

PURPORT

When a devotee reaches the stage of pure unalloyed devotion, especially in friendship with Krsna, he forgets the Lord’s opulences, although he sees them, and he considers himself equal to Krsna. There is no question of actually comparing oneself to Krsna, but because the devotee is so advanced in Krsna consciousness, he is able to behave with Krsna as he would with an ordinary man.

Madhya19.204

TEXT 204

trayya copanisadbhis ca

sankhya-yogais ca satvataih

upagiyamana-mahatmyam

harim sa ’manyatatmajam

SYNONYMS

trayya—by followers of three Vedas who perform great sacrifices (like the demigod Indra); ca—also; upanisadbhih—by the followers of the Upanisads, the most exalted portion of Vedic knowledge (as Brahman); ca—also; sankhya—by the philosophers who analytically study the universe (as the purusa); yogaih—by mystic yogis (as the Paramatma situated everywhere); ca—and; satvataih—by devotees who follow the method of worship mentioned in the Pancaratra and other Vedic literature (as Bhagavan); upagiyamana—being sung; mahatmyam—whose glories; harim—unto the Supreme Personality of Godhead; sa—she (mother Yasoda); amanyata—considered; atma-jam—as her own son, born of her body.

TRANSLATION

" ’When mother Yasoda saw all the universes within Krsna’s mouth, she was astonished for the time being. The Lord is worshiped like Indra and other demigods by the followers of the three Vedas, who offer Him sacrifices. He is worshiped as impersonal Brahman by saintly persons who understand His greatness through studying the Upanisads, as the purusa by great philosophers who analytically study the universe, as the all-pervading Supersoul by great yogis, and as the Supreme Personality of Godhead by devotees. Nevertheless, mother Yasoda considered the Lord her own son.’

PURPORT

This verse is quoted from Srimad-Bhagavatam (10.8.45). Those who are spiritually advanced forget Krsna’s opulence by the mercy of yogamaya. For instance, mother Yasoda considered Krsna an ordinary child.

Madhya19.205

TEXT 205

tam matvatmajam avyaktam

martya-lingam adhoksajam

gopikolukhale damna

babandha prakrtam yatha

SYNONYMS

tam—Him (Krsna); matva—considering; atmajam—own son; avyaktam—unmanifested; martya-lingam—manifested as if perishable; adhoksajam—beyond the perception of the senses; gopika—mother Yasoda; ulukhale—to the mortar; damna—with rope; babandha—bound; prakrtam—an ordinary child; yatha—like.

TRANSLATION

" ’Although Krsna is beyond sense perception and is unmanifest to human beings, he takes up the guise of a human being with a material body. Thus mother Yasoda thought Him to be her son, and she bound Lord Krsna with rope to a wooden mortar, as if He were an ordinary child.’

PURPORT

This verse from Srimad-Bhagavatam (10.9.14) is in reference to Lord Krsna’s exhibiting Himself like an ordinary child before mother Yasoda. He was playing like a naughty boy stealing butter and breaking butter pots. Mother Yasoda became disturbed and wanted to bind the Lord to a mortar used for pounding spices. In other words, she considered the Supreme Personality of Godhead an ordinary child.

Madhya19.206

TEXT 206

uvaha krsno bhagavan

sridamanam parajitah

vrsabham bhadrasenas tu

pralambo rohini-sutam

SYNONYMS

uvaha—carried; krsnah—Lord Krsna; bhagavan—the Supreme Personality of Godhead; sridamanam—Sridama; parajitah—being defeated; vrsabham—Vrsabha; bhadrasenah—Bhadrasena; tu—and; pralambah—Pralamba; rohini-sutam—Balarama.

TRANSLATION

" ’When Krsna was defeated by Sridama, He had to carry him on His shoulders. Similarly, Bhadrasena carried Vrsabha, and Pralamba carried Balarama, the son of Rohini.’

PURPORT

This verse is from Srimad-Bhagavatam (10.18.24). When all the cowherd boys were playing in the forest of Vrndavana, the demon Pralambasura appeared to kidnap Krsna and Balarama. The asura appeared disguised in the form of a cowherd boy, but Krsna could understand his trick. Krsna therefore divided all the cowherd boys into two parties. One party belonged to Balarama, and the other party belonged to Krsna Himself. Ultimately Krsna was defeated in this play, and according to the wager, the defeated party had to carry the victorious party on their shoulders. Krsna had to carry Sridama on His shoulders, and Bhadrasena had to carry Vrsabha. The demon Pralambasura had to carry Balarama, and when Balarama mounted his shoulders, the demon ran far away. Finally the demon began to expand his body to a gigantic size, and Balarama understood that he intended to kill Him. Balarama immediately struck the demon’s head with His strong fist, and the demon fell down dead as if he were a snake whose head had been smashed.

Madhya19.207-209

TEXTS 207-209

sa ca mene tadatmanam

varistham sarva-yositam

hitva gopih kamayana

mam asau bhajate priyah

tato gatva vanoddesam

drpta kesavam abravit

na paraye ’ham calitum

naya mam yatra te manah

evam uktah priyam aha

skandham aruhyatam iti

tatas cantardadhe krsnah

sa vadhur anvatapyata

SYNONYMS

sa—Srimati Radharani; ca—also; mene—considered; tada—at that time; atmanam—Herself; varistham—the most glorious; sarva-yositam—among all the gopis; hitva—giving up; gopih—all the other gopis; kamayanah—who were desiring the company of Krsna; mam—Me; asau—that Sri Krsna; bhajate—worships; priyah—the most dear; tatah—thereafter; gatva—going; vana-uddesam—to the deep forest; drpta—being very proud; kesavam—unto Krsna; abravit—said; na paraye—am unable; aham—I; calitum—to walk; naya—just carry; mam—Me; yatra—wherever; te—Your; manah—mind; evam uktah—thus being ordered by Srimati Radharani; priyam—to this most dear gopi; aha—said; skandham—My shoulders; aruhyatam—please get on; iti—thus; tatah—thereafter; ca—also; antardadhe—disappeared; krsnah—Lord Krsna; sa—Srimati Radharani; vadhuh—the gopi; anvatapyata—began to lament.

TRANSLATION

“ ’ ”My dearmost Krsna, You are worshiping Me and giving up the company of all the other gopis who wanted to enjoy themselves with You.“ Thinking like this, Srimati Radharani considered Herself Krsna’s most beloved gopi. She had become proud and had left the rasa-lila with Krsna. In the deep forest She said, ”My dear Krsna, I cannot walk any more. You can take Me wherever You like.“ When Srimati Radharani petitioned Krsna in this way, Krsna said, ”Just get up upon My shoulders." As soon as Srimati Radharani began to do so, He disappeared. Srimati Radharani then began to grieve over Her request and Krsna’s disappearance.’

PURPORT

These three verses are quoted from Srimad-Bhagavatam (10.30.36-38).

Madhya19.210

TEXT 210

pati-sutanvaya-bhratr-bandhavan

ativilanghya te ’nty acyutagatah

gatividas tavodgita-mohitah

kitava yositah kas tyajen nisi

SYNONYMS

pati—husbands; suta—sons; anvaya—family; bhratr—brothers; bandhavan—friends; ativilanghya—without caring for; te—Your; anti—dear shelter; acyuta—O infallible one; agatah—have come; gati-vidah—who know everything of our activities; tava—of You; udgita—by the singing flute; mohitah—being attracted; kitava—O great cheater; yositah—beautiful women; kah—who; tyajet—would give up; nisi—in the dead of night.

TRANSLATION

" ’Dear Krsna, neglecting the order of our husbands and sons, family, brothers and friends and leaving their company, we gopis have come to You. You know everything about our desires. We have only come because we are attracted by Your supremely musical flute. However, You are a great cheater. Who else would give up the company of young girls like us in the dead of night?’

PURPORT

This verse, quoted from Srimad-Bhagavatam (10.31.16), describes how the gopis exposed themselves for Krsna’s enjoyment in the dead of night. The gopis approached Krsna to enjoy themselves with Him in the rasa dance. Krsna knew this very well, but He was superficially trying to avoid them. He is therefore addressed by the gopis as kitava, a great cheater, because He first attracted them to come dance with Him, and yet when they actually came, neglecting the orders of their friends and relatives, He tried to avoid them by giving them good instructions. These cunning instructions were too much for the gopis to tolerate; they therefore had a right to address Krsna as kitava, a great cheater. They were all young girls, and they had come to Him to be enjoyed. How could He avoid them? The gopis therefore expressed great disappointment in this verse. They came voluntarily, but Krsna was so cunning that He wanted to avoid their company. The gopis’ lamentation was certainly very appropriate, and in this way Krsna tested their sincerity.

Madhya19.211

TEXT 211

santa-rase--’svarupa-buddhye krsnaika-nisthata’

“samo man-nisthata buddheh” iti sri-mukha-gatha

SYNONYMS

santa-rase—on the stage of santa-rasa, or neutrality; svarupa-buddhye—by self-realization; krsna-eka-nisthata—fully devoted to the lotus feet of Krsna; samah—equilibrium; mat—to Me; nisthata—the quality of attachment; buddheh—of the mind; iti—thus; sri-mukha—from the mouth of the Supreme Lord; gatha—a verse.

TRANSLATION

"When one is fully attached to Krsna’s lotus feet, one attains the samata stage. The word samata is derived from the word sama; therefore santa-rasa, the position of neutrality, means being fully attached to the lotus feet of Krsna. This is the verdict from the mouth of the Supreme Personality of Godhead Himself. This state is called self-realization.

PURPORT

The word sama is explained by the Supreme Personality of Godhead in the following verse.

Madhya19.212

TEXT 212

samo man-nisthata buddher

iti sri-bhagavad-vacah

tan-nistha durghata buddher

etam santa-ratim vina

SYNONYMS

samah—equality or neutrality; mat-nisthata—being fixed in My lotus feet; buddheh—of the intelligence; iti—thus; sri-bhagavat-vacah—words of the Supreme Personality of Godhead; tat-nistha—attachment or attraction for Him; durghata—very difficult to achieve; buddheh—of intelligence; etam—thus; santa-ratim—attachment on the platform of santa-rasa; vina—without.

TRANSLATION

"These are the words of the Supreme Personality of Godhead: ’When one’s intelligence is fully attached to My lotus feet but one does not render practical service, one has attained the stage called santa-rati, or sama. Without santa-rati, attachment to Krsna is very difficult to achieve.’

PURPORT

This verse is found in the Bhakti-rasamrta-sindhu (3.1.47).

Madhya19.213

TEXT 213

samo man-nisthata buddher

dama indriya-samyamah

titiksa duhkha-sammarso

jihvopastha-jayo dhrtih

SYNONYMS

samah—neutrality; mat-nisthata—attachment for Me; buddheh—of intelligence; damah—self-control; indriya-samyamah—controlling the activities of the senses; titiksa—tolerance; duhkha—of unhappiness; sammarsah—endurance; jihva—tongue; upastha—and the urge of the genitals; jayah—conquering; dhrtih—control.

TRANSLATION

" ’The word sama or santa-rasa indicates that one is attached to the lotus feet of Krsna. Dama means controlling the senses and not being deviated from the Lord’s service. Endurance of unhappiness is titiksa, and dhrti means controlling the tongue and the genitals.’

PURPORT

This verse is from Srimad-Bhagavatam (11.19.36). The conditioned soul under the clutches of maya, the material energy, is very much agitated by the urges of the tongue and the genitals. Control of the urges of the tongue, the belly and the genitals (which are situated in a straight line) is called dhrti. Srila Bhaktivinoda Thakura says, tara madhye jihva ati, lobhamaya sudurmati. Among the senses, the tongue is the most formidable enemy of the conditioned soul. Urged by the tongue, one commits many sinful activities. Although Krsna has given human beings nice food, people still commit sins by killing poor animals for the satisfaction of the tongue. Not being able to control the tongue, the conditioned soul eats more than he needs. Of course, everyone must eat to keep the body fit for the Lord’s service, but when one cannot control the senses, he falls victim to the dictations of the tongue and the belly. Naturally, genital agitation follows, and one seeks illicit sex. However, if one is fixed at the lotus feet of Krsna, he can control the tongue. Bhaktivinoda Thakura further states, krsna bada dayamaya, karibare jihva jaya, sva-prasada-anna dila bhai: in order to conquer the tongue, Krsna has been very merciful and has given us nice food that has been offered to Him. When a person is attached to Krsna’s lotus feet, he does not eat anything not offered to Krsna. Sei annamrta khao, radha-krsna-guna gao, preme daka caitanya-nitai. Since a devotee only eats prasada, he conquers the dictations of the tongue, belly and genitals. One can control the dictates of the senses when situated in the position of santa-rasa. Then one’s advancement in Krsna consciousness is assured.

Madhya19.214

TEXT 214

krsna vina trsna-tyaga--tara karya mani

ataeva ’santa’ krsna-bhakta eka jani

SYNONYMS

krsna vina—without Krsna; trsna-tyaga—giving up all desires; tara—of santa-rasa; karya—the business; mani—I accept; ataeva—therefore; santa—the position of equilibrium; krsna-bhakta—a devotee of Krsna; eka—only; jani—I know.

TRANSLATION

"Giving up all desires not connected with Krsna is the business of one who is in the santa-rasa. Only a devotee of Krsna can be situated on that platform. He is thus called a santa-rasa-bhakta.

PURPORT

In this position, one is freed from all material enjoyment. When one is not agitated or disturbed, he can immediately realize his relationship with Krsna. A santa-rasa devotee is therefore always fixed in realization. This instruction was given by the Lord Himself to Uddhava. The beginning of pure devotional service is called anyabhilasita-sunya. When one is situated on the platform of neutrality, he is freed from the material platform and fully situated in spiritual life. The word dama used in verse 213 means indriya-samyama-curbing one’s senses. The word dama can also mean curbing one’s enemies. A king has to take steps to curb the criminal activities of his citizens. Great rajarsis, devotee kings, used to control undesirable elements in their states, and this also may be called dama. However, dama here refers to the conditioned soul who must control his senses. Real dama means controlling the undesirable activities of the senses.

Madhya19.215

TEXT 215

svarga, moksa krsna-bhakta ’naraka’ kari’ mane

krsna-nistha, trsna-tyaga--santera ’dui’ gune

SYNONYMS

svarga—the heavenly kingdom; moksa—liberation from material bondage; krsna-bhakta—a devotee of Lord Krsna; naraka kari’ mane—considers as good as hell; krsna-nistha—being fixed at the lotus feet of Krsna; trsna-tyaga—giving up all material desires; santera—of one on the neutrality platform; dui gune—two transcendental qualities.

TRANSLATION

"When a devotee is situated on the platform of santa-rasa, he desires neither elevation to the heavenly planets nor liberation. These are the results of karma and jnana, and the devotee considers them no better than hell. A person situated on the santa-rasa platform manifests the two transcendental qualities of detachment from all material desire and full attachment to Krsna.

Madhya19.216

TEXT 216

narayana-parah sarve

na kutascana bibhyati

svargapavarga-narakesv

api tulyartha-darsinah

SYNONYMS

narayana-parah—persons who are attached to the Supreme Personality of Godhead; sarve—all; na—not; kutascana—from any quarter; bibhyati—are afraid; svarga—in heavenly planets; apavarga—in liberation; narakesu—or in hell; api—although; tulya-artha—results as equal; darsinah—who see.

TRANSLATION

" ’A person who is devoted to the Supreme Personality of Godhead, Narayana, is not afraid of anything. Elevation to the heavenly kingdom, condemnation to hell and liberation from material bondage all appear the same to a devotee.’

PURPORT

This verse is quoted from Srimad-Bhagavatam (6.17.28). Elevation to the heavenly planets, liberation from material bondage, and condemnation to hell are all equal to the devotee. The devotee’s only desire is to be attached to the lotus feet of Krsna and to engage in His transcendental loving service.

Next verse (Madhya19.217)