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

Chapter 8

Madhya8.62

TEXT 62

ajnayaivam gunan dosan

mayadistan api svakan

dharman samtyajya yah sarvan

mam bhajet sa ca sattamah

SYNONYMS

ajnaya—knowing perfectly; evam—thus; gunan—qualities; dosan—faults; maya—by Me; adistan—instructed; api—although; svakan—own; dharman—occupational duties; samtyajya—giving up; yah—anyone who; sarvan—all; mam—unto Me; bhajet—may render service; sah—he; ca—and; sattamah—a first-class person.

TRANSLATION

Ramananda Raya continued, " ’Occupational duties are described in the religious scriptures. If one analyzes them, he can fully understand their qualities and faults and then give them up completely to render service unto the Supreme Personality of Godhead. Such a person is considered a first-class man.’

Madhya8.63

TEXT 63

sarva-dharman parityajya

mam ekam saranam vraja

aham tvam sarva-papebhyo

moksayisyami ma sucah

SYNONYMS

sarva-dharman—all kinds of occupational duties; parityajya—giving up; mam ekam—unto Me only; saranam—as shelter; vraja—go; aham—I; tvam—unto you; sarva-papebhyah—from all the reactions of sinful life; moksayisyami—will give liberation; ma—don’t; sucah—worry.

TRANSLATION

“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.’ ”

PURPORT

In this connection, Srila Raghunatha dasa Gosvami instructs in his book Manah-siksa (2):

na dharmam nadharmam sruti-gana-niruktam kila kuru
vraje radha-krsna-pracura-paricaryam iha tanu

He has thus enjoined that we should not perform religious or irreligious activities as prescribed in the Vedas. The best course is to engage always in the service of Lord Krsna and Radharani. That is the perfection of everything in this life. Similarly, in Srimad-Bhagavatam (4.29.46) it is said by Narada Muni:

yada yasyanugrhnati
bhagavan atma-bhavitah
sa jahati matim loke
vede ca parinisthitam

“When one actually takes to the loving service of the Supreme Personality of Godhead, he gives up all duties in the material world, as well as all duties prescribed by the Vedic literature. In this way one is fixed in the service of the Lord.”

Madhya8.64

TEXT 64

prabhu kahe,--“eho bahya, age kaha ara”

raya kahe,--“jnana-misra bhakti--sadhya-sara”

SYNONYMS

prabhu kahe—the Lord said; eho—this; bahya—external; age—ahead; kaha—say; ara—more; raya kahe—Raya replied; jnana-misra bhakti—devotional service mixed with empiric knowledge; sadhya-sara—is the essence of perfection.

TRANSLATION

After hearing Ramananda Raya speak in this way, Lord Sri Caitanya Mahaprabhu again rejected his statement and said, “Go ahead and say something more.” Ramananda Raya then replied, “Devotional service mixed with empiric knowledge is the essence of perfection.”

PURPORT

Devotional service mixed with non-Vedic speculative knowledge is certainly not pure devotional service. Therefore Srila Bhaktisiddhanta Sarasvati in his Anubhasya preached that self-realization following the execution of ritualistic ceremonies is in the neutral stage between liberation and conditioned life. It is the place beyond this material world in the river Viraja, where the three modes of material nature are subdued or neutralized in the unmanifest stage. However, the spiritual world is a manifestation of spiritual energy and is known as Vaikunthaloka, “the place where there is no anxiety.” The material world, known as brahmanda is the creation of the external energy. Between the two creations-the material creation and the spiritual creation-is a river known as Viraja as well as a place known as Brahmaloka. Viraja-nadi and Brahmaloka are shelters for living entities disgusted with material life and inclined to impersonal existence by way of denying material variegatedness. Since these places are not situated in the Vaikunthalokas, or the spiritual world, Sri Caitanya Mahaprabhu proclaims them to be external. In the Brahmaloka and Viraja-nadi, one cannot conceive of the Vaikunthalokas. Brahmaloka and Viraja-nadi are also attained after difficult austerities, but in these realms there is no understanding of the Supreme Personality of Godhead and His transcendental loving service. Without such spiritual knowledge, simple detachment from material conditions is but another side of material existence. From the spiritual point of view, it is all external. When Sri Caitanya Mahaprabhu rejected this proposal, Ramananda Raya suggested that devotional service based on philosophy and logic is a more advanced position. He therefore quoted the following verse from the Bhagavad-gita (18.54).

Madhya8.65

TEXT 65

brahma-bhutah prasannatma

na socati na kanksati

samah sarvesu bhutesu

mad-bhaktim labhate param

SYNONYMS

brahma-bhutah—freed from material conceptions of life but attached to an impersonal situation; prasanna-atma—fully joyful; na socati—he does not lament; na kanksati—he does not hanker; samah—equally disposed; sarvesu—all; bhutesu—to the living entities; mat-bhaktim—My devotional service; labhate—achieves; param—transcendental.

TRANSLATION

Ramananda Raya continued, “According to the Bhagavad-gita, ’One who is thus transcendentally situated at once realizes the Supreme Brahman and becomes fully joyful. He never laments or desires to have anything. He is equally disposed toward every living entity. In that state he attains pure devotional service unto Me.’ ”

PURPORT

In the Bhagavad-gita (18.54) it is said that a person who accepts the theory of monism-being always engaged in empiric philosophical discussions about spiritual life-becomes joyful and is relieved from all material lamentation and hankering. At that stage, one is equipoised. He sees all living entities as spiritual beings. After attaining this elevated stage, one can attain pure devotional service. The conclusion is that devotional service mixed with ritualistic fruitive activity is inferior to spiritual service based on empiric philosophic discussion.

Madhya8.66

TEXT 66

prabhu kahe,--“eho bahya, age kaha ara”

raya kahe,--“jnana-sunya bhakti--sadhya-sara”

SYNONYMS

prabhu kahe—the Lord said; eho—this; bahya—external; age—ahead; kaha—speak; ara—further; raya kahe—Ramananda Raya replied; jnana-sunya bhakti—devotional service independent of logic and empiric philosophy; sadhya-sara—the essence of the perfection of life.

TRANSLATION

After hearing this, the Lord, as usual, rejected it, considering it to be external devotional service. He again asked Ramananda Raya to speak further, and Ramananda Raya replied, “Pure devotional service without any touch of speculative knowledge is the essence of perfection.”

PURPORT

Srila Bhaktisiddhanta Sarasvati Thakura in his Anubhasya commentary says that this stage-devotional service mixed with speculative knowledge-is also external and not within the jurisdiction of pure devotional service as practiced in Vaikunthaloka. As soon as there is some conception of materialistic thought-be it positive or negative-the service is not spiritual. It may be free from material contamination, but because there is mental speculation the devotional service is not pure and freed from the contamination of material life. A living entity who wants to be completely pure must be above this material conception. The negation of material existence does not necessarily mean spiritual existence. After material existence is negated, spiritual existence-namely sac-cid-ananda-still may not be manifest. Until one comes to the stage of actually understanding one’s eternal relationship with the Supreme Lord, he cannot enter into spiritual life. Spiritual life means becoming detached from material life and engaging in the loving service of the Lord. Sri Caitanya Mahaprabhu therefore asked Ramananda Raya to explain something transcendental to devotional service mixed with speculative knowledge. A pure devotee is completely surrendered to the lotus feet of the Lord, and only by his love does he conquer Krsna, who cannot be conquered by anyone. Krsna always stands victorious over everything. No one can conquer Him. One can attain the stage of pure devotion simply by fully surrendering. This is next corroborated by Srimad-Bhagavatam (10.14.3), wherein Lord Brahma, defeated by the potency of Sri Krsna, fully surrendered unto the Lord.

Madhya8.67

TEXT 67

jnane prayasam udapasya namanta eva

jivanti san-mukharitam bhavadiya-vartam

sthane sthitah sruti-gatam tanu-van-manobhir

ye prayaso ’jita jito ’py asi tais tri-lokyam

SYNONYMS

jnane—in gaining knowledge; prayasam—unnecessary endeavor; udapasya—setting far aside; namantah—completely surrendering; eva—certainly; jivanti—live; sat-mukharitam—declared by great realized devotees; bhavadiya-vartam—discussions about You, the Supreme Personality of Godhead; sthane sthitah—situated in their own positions; sruti-gatam—received aurally; tanu-vak-manobhih—by the body, words and mind; ye—those who; prayasah—almost always; ajita—O my unconquerable Lord (beyond perception and unlimitedly independent); jitah—conquered; api—indeed; asi—You are; taih—by such pure devotees; tri-lokyam—within the three worlds.

TRANSLATION

Ramananda Raya continued, “Lord Brahma said, ’My dear Lord, those devotees who have thrown away the impersonal conception of the Absolute Truth and have therefore abandoned discussing empiric philosophical truths should hear from self-realized devotees about Your holy name, form, pastimes and qualities. They should completely follow the principles of devotional service and remain free from illicit sex, gambling, intoxication and animal slaughter. Surrendering themselves fully with body, words and mind, they can live in any asrama or social status. Indeed, You are conquered by such persons, although You are always unconquerable.’ ”

Madhya8.68

TEXT 68

prabhu kahe,--“eho haya, age kaha ara”

raya kahe, “prema-bhakti--sarva-sadhya-sara”

SYNONYMS

prabhu kahe—the Lord said; eho haya—this is all right; age kaha ara—speak something more; raya kahe—Raya replied; prema-bhakti—ecstatic love in devotional service to the Lord; sarva-sadhya-sara—the essence of all perfection.

TRANSLATION

At this point, Sri Caitanya Mahaprabhu replied, “This is all right, but still you can speak more on the subject.” Ramananda Raya then replied, “Ecstatic love for the Supreme Personality of Godhead is the essence of all perfection.”

PURPORT

In this connection, Srila Bhaktivinoda Thakura in his Amrta-pravaha-bhasya says that after hearing Ramananda Raya, Lord Caitanya Mahaprabhu said, eho haya, age kaha ara. This means that this is the process accepted in devotional service, but there is something more than this. Therefore Lord Caitanya Mahaprabhu requested him to explain what was beyond. Simply executing the duties of all varnas and asramas is not as good as offering all the results of one’s activities to the Lord. When one gives up all fruitive activity and fully surrenders to the Lord, he attains sva-dharma-tyaga, wherein he abandons the social order and takes to the renounced order. That is certainly better. However, better than the renounced order is cultivation of knowledge mixed with devotional service. Yet all these activities are external to the activities of the spiritual world. There is no touch of pure devotional service in them. Pure devotional service cannot be attained by empiric philosophy, nor can perfection be attained simply by good association. Devotional service by self-realization is a different subject matter. It is untouched by fruitive activity, for one surrenders the results of activities to the Lord, abandons prescribed duties and accepts the renounced order of life. Such devotional service is situated on a higher platform than that of empiric philosophical speculation with a mixture of bhakti. This is verified by Srila Rupa Gosvami in his Bhakti-rasamrta-sindhu (1.1.11):

anyabhilasita-sunyam
jnana-karmady-anavrtam
anukulyena krsnanu-
silanam bhaktir uttama

“One should render transcendental loving service to the Supreme Lord Krsna favorably and without desire for material profit or gain through fruitive activities or philosophical speculation. That is called pure devotional service.”

Devotional activities, however, sometimes appear to be impure in the neophyte stage, but in the mature stage they are completely pure, or free from material activity. Therefore Ramananda Raya replied after hearing the last statement of Sri Caitanya Mahaprabhu: prema-bhakti-sarva-sadhya-sara. Sri Caitanya Mahaprabhu actually accepted this verse (jnane prayasam) as the basic principle of perfection. One has to practice this principle in order to make further progress. When further progress is actually made, one comes to the platform of ecstatic loving service to the Lord. This first stage is technically called sadhana-bhakti, or devotional service in practice. The result of sadhana-bhakti must be ecstatic love, attachment for the Supreme Personality of Godhead, which is also called prema-bhakti. In the neophyte stage, sadhana-bhakti includes faith, association with devotees, and practicing devotional service. Thus one is freed from all unwanted things. One then becomes fixed in devotional service and increases his desire to act in devotional service. Thus one becomes attached to the Lord and His devotional service.

Madhya8.69

TEXT 69

nanopacara-krta-pujanam arta-bandhoh

premnaiva bhakta-hrdayam sukha-vidrutam syat

yavat ksud asti jathare jaratha pipasa

tavat sukhaya bhavato nanu bhaksya-peye

SYNONYMS

nana-upacara—by varieties of offerings; krta—performed; pujanam—worshiping; arta-bandhoh—of the Supreme Personality of Godhead, who is the friend of all distressed persons; premna—by ecstatic love; eva—indeed; bhakta-hrdayam—the heart of a devotee; sukha-vidrutam—melted in transcendental bliss; syat—becomes; yavat—as long as; ksut—appetite; asti—there is; jathare—in the stomach; jaratha—strong; pipasa—thirst; tavat—so long; sukhaya—for happiness; bhavatah—are; nanu—indeed; bhaksya—eatables; peye—and drinkables.

TRANSLATION

Ramananda Raya continued, " ’As long as there is hunger and thirst within the stomach, varieties of food and drink make one feel very happy. Similarly, when the Lord is worshiped with pure love, the various activities performed in the course of that worship awaken transcendental bliss in the heart of the devotee.’

Madhya8.70

TEXT 70

krsna-bhakti-rasa-bhavita matih

kriyatam yadi kuto ’pi labhyate

tatra laulyam api mulyam ekalam

janma-koti-sukrtair na labhyate

SYNONYMS

krsna-bhakti-rasa-bhavita—absorbed in the mellows of executing devotional service to Krsna; matih—intelligence; kriyatam—let it be purchased; yadi—if; kutah api—somewhere; labhyate—is available; tatra—there; laulyam—greed; api—indeed; mulyam—price; ekalam—only; janma-koti—of millions of births; sukrtaih—by pious activities; na—not; labhyate—is obtained.

TRANSLATION

“ ’Pure devotional service in Krsna consciousness cannot be had even by pious activity in hundreds and thousands of lives. It can be attained only by paying one price-that is, intense greed to obtain it. If it is available somewhere, one must purchase it without delay.’ ”

PURPORT

The previous two verses are included in the Padyavali (13, 14), an anthology compiled by Srila Rupa Gosvami. Verse 69 refers to devotional service in faith, and verse 70 refers to devotional service rendered out of intense greed. The first is devotional service rendered in accordance with the regulative principles, and the second refers to spontaneous loving service of the Lord without extraneous endeavor. Henceforward the basic principle underlying the talks between Sri Caitanya Mahaprabhu and Ramananda Raya will be spontaneous loving service to the Lord. The regulative principles according to the injunctions of the sastras are necessary insofar as one’s original dormant Krsna consciousness is not spontaneously awakened. An example of spontaneous action is the flowing of rivers into the ocean. Nothing can stop this flow of water. Similarly, when one’s dormant Krsna consciousness is awakened, it spontaneously flows to the lotus feet of Krsna without impediment. Whatever will be spoken henceforth by Ramananda Raya based on spontaneous love will be agreeable to Sri Caitanya Mahaprabhu, and the Lord will ask him more and more about this subject.

Madhya8.71

TEXT 71

prabhu kahe, “eho haya, age kaha ara”

raya kahe, “dasya-prema--sarva-sadhya-sara”

SYNONYMS

prabhu kahe—the Lord said; eho haya—this is all right; age kaha ara—please speak more; raya kahe—Ramananda Raya replied; dasya-prema—spontaneous love in the humor of servitude; sarva-sadhya-sara—the essence of perfection.

TRANSLATION

Hearing up to the point of spontaneous love, the Lord said, “This is all right, but if you know more, please tell Me.” In reply, Ramananda Raya said, "Spontaneous loving service in servitude-as exchanged by master and servant-is the highest perfection.

PURPORT

Spontaneous loving service to the Lord is called devotional service with an intimate attachment between the servitor and the served. This intimacy is called mamata. Between the servitor and the served there is a feeling of oneness. This mamata begins with dasya-prema, service rendered to the master by the servant. Unless there is such a relationship, the loving affairs between the Lord and His devotee are not actually fixed. When the devotee feels “The Lord is my master” and renders service unto Him, Krsna consciousness is awakened. This fixed consciousness is on a higher platform than simple cognizance of love of Godhead.

Madhya8.72

TEXT 72

yan-nama-sruti-matrena

puman bhavati nirmalah

tasya tirtha-padah kim va

dasanam avasisyate

SYNONYMS

yat—of whom; nama—of the name; sruti-matrena—simply by hearing; puman—a person; bhavati—becomes; nirmalah—pure; tasya—of Him; tirtha-padah—of the Supreme Personality of Godhead, at whose lotus feet are all places of pilgrimage; kim—what; va—more; dasanam—of the servants; avasisyate—is remaining.

TRANSLATION

" ’A man becomes purified simply by hearing the holy name of the Supreme Personality of Godhead, whose lotus feet create the holy places of pilgrimage. Therefore what remains to be attained by those who have become His servants?’

PURPORT

This is a quotation from Srimad-Bhagavatam (9.5.16) and is an admission by the great sage Durvasa Muni. Durvasa Muni, a caste brahmana and great yogi, used to hate Maharaja Ambarisa. When he decided to chastise Maharaja Ambarisa through his yogic powers, he was chased by the Sudarsana cakra of the Supreme Personality of Godhead. When things were settled, he said, “When the holy name of the Supreme Personality of Godhead is heard by any person, that person is immediately sanctified. The Supreme Lord is master of the devotees, and the devotees, under His shelter, naturally come to own His opulences.”

Madhya8.73

TEXT 73

bhavantam evanucaran nirantarah

prasanta-nihsesa-mano-rathantarah

kadaham aikantika-nitya-kinkarah

praharsayisyami sa-natha-jivitam

SYNONYMS

bhavantam—You; eva—certainly; anucaran—serving; nirantarah—always; prasanta—pacified; nihsesa—all; manah-ratha—desires; antarah—other; kada—when; aham—I; aikantika—exclusive; nitya—eternal; kinkarah—servant; praharsayisyami—I shall become joyful; sa-natha—with a fitting master; jivitam—living.

TRANSLATION

“ ’By serving You constantly, one is freed from all material desires and is completely pacified. When shall I engage as Your permanent eternal servant and always feel joyful to have such a perfect master?’ ”

PURPORT

This is a statement made by the great saintly devotee Yamunacarya in his Stotra-ratna (43).

Madhya8.74

TEXT 74

prabhu kahe, “eho haya, kichu age ara”

raya kahe, “sakhya-prema--sarva-sadhya-sara”

SYNONYMS

prabhu kahe—the Lord said; eho haya—this is also right; kichu—something; age—ahead; ara—more; raya kahe—Ramananda Raya replied; sakhya-prema—transcendental loving service in fraternity; sarva-sadhya-sara—the highest perfectional stage.

TRANSLATION

Hearing this from Ramananda Raya, the Lord again requested him to go a step further. In reply, Ramananda Raya said, "Loving service to Krsna rendered in fraternity is the highest perfection.

PURPORT

As long as loving service is rendered to the Lord in the master-servant relationship, there is some fear, for the servant is always afraid of the master, despite the intimacy of self-interest. In this stage the servant is always afraid of the master and respectful of Him. When the devotee is further advanced, he has nothing to fear. He considers the Lord and himself on an equal level. At such a time, the devotee is fully convinced that Lord Krsna is a friend and cannot at all be dissatisfied if the devotee lives with Him on an equal level. This understanding is called visrambha, that is, devoid of a respectful attitude. When this attitude is chosen, it becomes sakhya-prema, or love of Godhead in friendship. On this stage there is developed consciousness of equality between the Lord and the devotee.

Madhya8.75

TEXT 75

ittham satam brahma-sukhanubhutya

dasyam gatanam para-daivatena

mayasritanam nara-darakena

sakam vijahruh krta-punya-punjah 

SYNONYMS

ittham—in this way; satam—of persons who prefer the impersonal feature of the Lord; brahma—of the impersonal effulgence; sukha—by the happiness; anubhutya—who is realized; dasyam—the mode of servitude; gatanam—of those who have accepted; para-daivatena—who is the supreme worshipable Deity; maya-asritanam—for ordinary persons under the clutches the of external energy; nara-darakena—with Him, who is like a boy of this material world; sakam—in friendship; vijahruh—played; krta-punya-punjah—those who have accumulated volumes of pious activities.

TRANSLATION

“ ’Neither those who are engaged in self-realization, appreciating the Brahman effulgence of the Lord, nor those engaged in devotional service while accepting the Supreme Personality of Godhead as master, nor those who are under the clutches of Maya, thinking the Lord an ordinary person, can understand that certain exalted personalities-after accumulating volumes of pious activities-are now playing with the Lord in friendship as cowherd boys.’ ”

PURPORT

This is a statement made by Sukadeva Gosvami (Bhag. 10.12.11), who appreciated the good fortune of the cowherd boys who played with Krsna and ate with Him on the banks of the Yamuna.

Madhya8.76

TEXT 76

prabhu kahe,--“eho uttama, age kaha ara”

raya kahe, “vatsalya-prema--sarva-sadhya-sara”

SYNONYMS

prabhu kahe—the Lord said; eho uttama—it is very good; age—still further; kaha—speak; ara—more; raya kahe—Raya replied; vatsalya-prema—loving service to the Lord in the stage of paternal love; sarva-sadhya-sara—the highest perfectional stage.

TRANSLATION

The Lord said, “This statement is very good, but please proceed even further.” Ramananda Raya then replied, “Loving service to the Lord in the parental relationship is the highest perfectional stage.”

PURPORT

The stage of loving service to the Lord in paternal affection is an advanced stage of love in fraternity. In the fraternal relationship there is a sense of equality, but when that sense of equality is advanced in affection, one attains the platform of parental love. In this connection, the following verse is cited from Srimad-Bhagavatam (10.8.46), wherein Sukadeva Gosvami voices his appreciation of Nanda Maharaja’s and mother Yasoda’s intense love for Krsna.

Madhya8.77

TEXT 77

nandah kim akarod brahman

sreya evam mahodayam

yasoda va maha-bhaga

papau yasyah stanam harih

SYNONYMS

nandah—Nanda Maharaja; kim—what; akarot—has performed; brahman—O brahmana; sreyah—auspicious activities; evam—thus; maha-udayam—rising to such an exalted position as the father of Krsna; yasoda—mother Yasoda; va—or; maha-bhaga—most fortunate; papau—drank; yasyah—of whom; stanam—by the breasts; harih—the Supreme Personality of Godhead.

TRANSLATION

Ramananda Raya continued, “ ’O brahmana, what pious activities did Nanda Maharaja perform by which he received the Supreme Personality of Godhead Krsna as his son, and what pious activities did mother Yasoda perform that made the Absolute Supreme Personality of Godhead Krsna call her ”mother" and suck her breasts?’

Madhya8.78

TEXT 78

nemam virinco na bhavo

na srir apy anga-samsraya

prasadam lebhire gopi

yat tat prapa vimukti-dat

SYNONYMS

na—not; imam—this (love of Godhead); virincah—Lord Brahma; na—not; bhavah—Lord Siva; na—nor; srih—the goddess of fortune; api—even; anga—on the chest of Visnu; samsraya—who is sheltered; prasadam—favor; lebhire—have obtained; gopi—mother Yasoda; yat—which; tat—that; prapa—obtained; vimukti-dat—from the person who gives liberation.

TRANSLATION

“ ’The favor mother Yasoda obtained from Sri Krsna, the bestower of liberation, was never obtained even by Lord Brahma or Lord Siva, nor even by the goddess of fortune, who always remains on the chest of the Supreme Personality of Godhead Visnu.’ ”

PURPORT

This is a statement from Srimad-Bhagavatam (10.9.20). Krsna agreed to be bound by mother Yasoda after she had given up trying to bind Krsna with ropes. This is another appreciation made by Sukadeva Gosvami in his narration of the pastimes of Krsna before Maharaja Pariksit.

Madhya8.79

TEXT 79

prabhu kahe, “eho uttama, age kaha ara”

raya kahe, “kanta-prema sarva-sadhya-sara”

SYNONYMS

prabhu kahe—the Lord replied; eho uttama—this is very good; age—ahead; kaha—speak; ara—more; raya kahe—Ramananda Raya replied; kanta-prema—loving service between husband and wife; sarva-sadhya-sara—the highest perfectional stage.

TRANSLATION

The Lord said, “Your statements are certainly getting better and better one after the other, but surpassing all of them is another transcendental mellow, and you can speak of that as the most sublime.” Ramananda Raya then replied, "Conjugal attachment for Krsna is the topmost position in love of Godhead.

PURPORT

In general, love of Godhead is devoid of the intimacy of ownership. In the case of love in servitude, there is a want of confidence. There is a want of increased affection in the fraternal relationship, but when this affection increases in the paternal relationship, there is nonetheless a want of complete freedom. However, when one becomes a conjugal lover of Krsna, everything lacking in the other relationships is completely manifest. Love of Godhead lacks nothing in the conjugal stage. The summary of this verse is that paternal love of Godhead is certainly higher than fraternal love and that conjugal love is higher yet. It was when Sri Caitanya Mahaprabhu requested Ramananda Raya to go further that he came to the point of the conjugal relationship, which is the highest perfectional stage of transcendental love.

Madhya8.80

TEXT 80

nayam sriyo ’nga u nitanta-rateh prasadah

svar-yositam nalina-gandha-rucam kuto ’nyah

rasotsave ’sya bhuja-danda-grhita-kantha-

labdhasisam ya udagad vraja-sundarinam

SYNONYMS

na—not; ayam—this; sriyah—of the goddess of fortune; ange—on the chest; u—alas; nitanta-rateh—who is very intimately related; prasadah—the favor; svah—of the heavenly planets; yositam—of women; nalina—of the lotus flower; gandha—having the aroma; rucam—and bodily luster; kutah—much less; anyah—others; rasa-utsave—in the festival of the rasa dance; asya—of Lord Sri Krsna; bhuja-danda—by the arms; grhita—embraced; kantha—their necks; labdha-asisam—who achieved such a blessing; yah—which; udagat—became manifest; vraja-sundarinam—of the beautiful gopis, the transcendental girls of Vrajabhumi.

TRANSLATION

" ’When Lord Sri Krsna was dancing with the gopis in the rasa-lila, He put His arms around their necks and embraced them. This transcendental favor was never bestowed upon the goddess of fortune or the other consorts in the spiritual world. Nor was such a thing even imagined by the most beautiful girls in the heavenly planets, girls whose bodily luster and aroma resemble the lotus flower. And what to speak of worldly women who may be very, very beautiful according to material estimation?’

PURPORT

This verse (Bhag. 10.47.60) was spoken by Uddhava when he visited Sri Vrndavana to deliver a message from Krsna to the gopis. Uddhava remained in Vrndavana to observe the movements of the gopis there. When he saw the ecstatic love for Krsna in separation manifested by the gopis, he appreciated their supreme love and therefore expressed his feelings in this verse. He admitted that the fortune of the gopis could not be compared even to the fortune of the goddess of fortune, to say nothing of the beautiful girls in the heavenly planets.

Madhya8.81

TEXT 81

tasam avirabhuc chaurih

smayamana-mukhambujah

pitambara-dharah sragvi

saksan manmatha-manmathah

SYNONYMS

tasam—among them; avirabhut—appeared; saurih—Lord Krsna; smayamana—smiling; mukha-ambujah—with a face like a lotus flower; pita-ambara-dharah—wearing yellow garments; sragvi—garlanded with flowers; saksat—directly; manmatha—of Cupid; manmathah—the bewilderer.

TRANSLATION

" ’Suddenly, due to the their feelings of separation, Lord Krsna appeared among the gopis dressed in yellow garments and wearing a flower garland. His lotus face was smiling, and He was directly attracting the mind of Cupid.’

PURPORT

This verse is from Srimad-Bhagavatam (10.32.2). When the rasa dance was going on, Krsna suddenly disappeared, and the gopis became so overwhelmed, due to His separation and their intense love for Him, that Krsna was obliged to appear again.

Madhya8.82

TEXT 82

krsna-praptira upaya bahu-vidha haya

krsna-prapti-taratamya bahuta achaya

SYNONYMS

krsna-praptira—of achieving the lotus feet of Krsna; upaya—means; bahu-vidha—various; haya—there are; krsna-prapti—of achieving the favor of Lord Krsna; taratamya—comparisons; bahuta—various; achaya—there are.

TRANSLATION

"There are various means and processes by which one may attain the favor of Lord Krsna. All those transcendental processes will be studied from the viewpoint of comparative importance.

Madhya8.83

TEXT 83

kintu yanra yei rasa, sei sarvottama

tata-stha hana vicarile, ache tara-tama

SYNONYMS

kintu—nevertheless; yanra—of some devotees; yei rasa—whatever the mellow of exchanges of love; sei—that; sarva-uttama—the best; tata-stha—neutral; hana—being; vicarile—if considering; ache—there is; tara-tama—lower and higher levels.

TRANSLATION

"It is true that whatever relationship a particular devotee has with the Lord is the best for him; still, when we study all the different methods from a neutral position, we can understand that there are higher and lower degrees of love.

PURPORT

In this regard, Srila Bhaktisiddhanta Sarasvati Thakura explains that this verse does not advocate the whimsical invention of some methods of love of Godhead. Such inventions cannot be accepted as topmost. Indeed, such concoctions are not recommended in these verses. Srila Rupa Gosvami has said in the Bhakti-rasamrta-sindhu (1.2.101):

sruti-smrti-puranadi-
pancaratra-vidhim vina
aikantiki harer bhaktir
utpatayaiva kalpate

He clearly mentions in this verse that one must refer to the Vedic literature and other, supplementary literatures and follow the conclusion of the Vedas. An invented devotional attitude simply creates disturbances in the transcendental realm. If a person overly addicted to family life takes to Srimad-Bhagavatam or Krsna consciousness to earn a livelihood, his activity is certainly offensive. One should not become a caste guru and sell mantras for the benefit of mundane customers, nor should one make disciples for a livelihood. All these activities are offensive. One should not make a livelihood by forming a professional band to carry out congregational chanting, nor should one perform devotional service when one is attached to mundane society, friendship and love. Nor should one be dependent on so-called social etiquette. All of this is mental speculation. None of these things can be compared to unalloyed devotional service. No one can compare unalloyed devotional service, Krsna consciousness, to mundane activities. There are many unauthorized parties pretending to belong to the Sri Caitanya cult, and some are known as aula, baula, kartabhaja, neda, daravesa, sani, sakhibheki, smarta, jata-gosani, ativadi, cudadhari and gauranga-nagari.

Moreover, there are those who take the caste gosvamis’ opinions of such parties as bona fide, comparing these opinions to those of the six Gosvamis, headed by Sri Rupa and Sri Sanatana. This is simply another cheating process. There are also nondevotees who compose unauthorized songs, who establish different temples for money, who worship the Deity as priests for salaries, who accept caste brahmanism as all in all, and who do not know the value of a pure Vaisnava. Actually the caste brahmanas of the smarta community are opposed to the principles of the Satvata-pancaratra. Furthermore, there are many Mayavadis and those overly addicted to material sense enjoyment. None of these can be compared to a person who is purely engaged in preaching Krsna consciousness. Every Krsna conscious person is constantly endeavoring to utilize different transcendental devices in the service of the Lord. Such a devotee renounces all material enjoyment and completely dedicates himself to the service of his spiritual master and Lord Sri Caitanya Mahaprabhu. He may be a perfect celibate, a restrained householder, a regulated vanaprastha or a tridandi-sannyasi in the renounced order. It doesn’t matter. The pseudo transcendentalists and the pure devotees cannot be compared, nor can one argue that a person can invent his own way of worship.

The purport in presenting this verse necessitates explaining the comparative positions of the transcendental mellows known as santa, dasya, sakhya, vatsalya and madhurya. All these rasas, or mellows, are situated on the transcendental platform. Pure devotees take shelter of one of them and thus progress in spiritual life. Actually one can take shelter of such spiritual mellows only when one is completely uncontaminated by material attachment. When one is completely free from material attachment, the feelings of the transcendental mellows are awakened in the heart of the devotee. That is svarupa-siddhi, the perfection of

one’s eternal relationship with the Supreme Lord. Svarupa-siddhi, the eternal relationship with the Supreme Lord, may be situated in one of the transcendental mellows. Each and every one of them is as perfect as the others. But by comparative study an unbiased person can realize that the mellow of servitorship is better than the mellow of neutrality. The mellow of fraternity is better than the mellow of servitorship. Similarly, the parental mellow is better than that of fraternity. Above all these mellows is the mellow of conjugal love. However, these are all spiritually situated on the same platform because all these relationships of perfection in love are based on a central point-Krsna.

These mellows cannot be compared to the feelings one derives from demigod worship. Krsna is one, but the demigods are different. They are material. Love for Krsna cannot be compared to material love for different demigods. Because Mayavadis are on the material platform, they recommend the worship of Siva or Durga and say that worship of Kali and Krsna are the same. However, on the spiritual platform there is no demigod worship. The only worshipable object is Krsna. Therefore although there is no difference between a devotee in santa-rasa or dasya-rasa, vatsalya-rasa or madhurya-rasa, one can still make a comparative study of the intensity of love in these different transcendental positions. For example, it may be said that dasya-rasa is better than santa-rasa, yet transcendental love of God is there in both of them. Similarly, we can judge that love of Godhead in fraternity is better than love of Godhead in neutrality and servitorship. Similarly, love of Godhead in paternal affection is better than love in fraternity. And, as stated before, love of God in the conjugal rasa is superior to that in the paternal rasa.

The analysis of different types of love of Godhead has been made by expert acaryas who know all about devotional service on the transcendental platform. Unfortunately, inexperienced and unauthorized persons in the mundane world, not understanding the transcendental position of pure love, try to find some material fault in the transcendental process. This is simply impudence on the part of spiritually inexperienced people. Such faultfinding is symptomatic of unfortunate mundane wranglers.

Next verse (Madhya8.84)