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

Chapter 8

Madhya8.109

TEXT 109

sata-koti gopi-sange rasa-vilasa

tara madhye eka-murtye rahe radha-pasa

SYNONYMS

sata-koti—hundreds of thousands; gopi-sange—with the gopis; rasa-vilasa—dancing in the rasa dance; tara madhye—among them; eka-murtye—by one of His transcendental forms; rahe—remains; radha-pasa—by the side of Srimati Radharani.

TRANSLATION

"Although Krsna was in the midst of hundreds of thousands of gopis during the rasa dance, He still kept Himself in one of His transcendental forms by the side of Srimati Radharani.

Madhya8.110

TEXT 110

sadharana-preme dekhi sarvatra ’samata’

radhara kutila-preme ha-ila ’vamata’

SYNONYMS

sadharana-preme—in general love of Godhead; dekhi—we see; sarvatra—everywhere; samata—equality; radhara—of Srimati Radharani; kutila-preme—in the crooked love of Godhead; ha-ila—there was; vamata—opposition.

TRANSLATION

"Lord Krsna is equal to everyone in His general dealings, but due to the conflicting ecstatic love of Srimati Radharani, there were opposing elements.

Madhya8.111

TEXT 111

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; svabhava—by nature; kutila—crooked; bhavet—is; atah—therefore; hetoh—from some cause; ahetoh—from the absence of a cause; ca—and; yunoh—of the young couple; manah—anger; udancati—appears.

TRANSLATION

" ’The progress of loving affairs between a young boy and a young girl is like the movement of a snake. On account of this, two types of anger arise between a young boy and girl-anger with cause and anger without cause.’

PURPORT

During the rasa dance, one form of Krsna was between every two gopis. But by the side of Srimati Radharani there was only one Krsna. Although this was the case, Srimati Radharani still manifested disagreement with Krsna. This verse is from the Ujjvala-nilamani (Srngara-bheda-kathana 102), written by Srila Rupa Gosvami.

Madhya8.112

TEXT 112

krodha kari’ rasa chadi’ gela mana kari’

tanre na dekhiya vyakula haila sri-hari

SYNONYMS

krodha kari’-becoming angry; rasa chadi’-leaving the rasa dance; gela—went; mana kari’-being resentful; tanre—Srimati Radharani; na dekhiya—not seeing; vyakula—very anxious; haila—became; sri-hari—Lord Krsna.

TRANSLATION

"When Radharani left the rasa dance out of anger and resentment, Lord Sri Krsna became very anxious because He could not see Her.

Madhya8.113

TEXT 113

samyak-sara vasana krsnera rasa-lila

rasa-lila-vasanate radhika srnkhala

SYNONYMS

samyak-sara—the complete and essential; vasana—desire; krsnera—of Lord Krsna; rasa-lila—the dancing in the rasa-lila; rasa-lila-vasanate—in the desire to dance the rasa dance; radhika—Srimati Radharani; srnkhala—the medium of bondage.

TRANSLATION

"Lord Krsna’s desire in the rasa-lila circle is perfectly complete, but Srimati Radharani is the binding link in that desire.

Madhya8.114

TEXT 114

tanha vinu rasa-lila nahi bhaya citte

mandali chadiya gela radha anvesite

SYNONYMS

tanha vinu—without Her; rasa-lila—the rasa dance; nahi—not; bhaya—illuminates; citte—within the heart; mandali chadiya—leaving the circle of the rasa dance; gela—went; radha—Srimati Radharani; anvesite—to search for.

TRANSLATION

"The rasa dance does not shine in the heart of Krsna without Srimati Radharani. Therefore, He also gave up the circle of the rasa dance and went out to search for Her.

Madhya8.115

TEXT 115

itas-tatah bhrami’ kahan radha na pana

visada karena kama-bane khinna hana

SYNONYMS

itah-tatah—here and there; bhrami’-wandering; kahan—anywhere; radha—Srimati Radharani; na—not; pana—finding; visada—lamentation; karena—does; kama-bane—by the arrow of Cupid; khinna—hurt; hana—becoming.

TRANSLATION

"When Krsna went out to search for Srimati Radharani, He wandered here and there. But not finding Her, He became afflicted by the arrow of Cupid and began to lament.

Madhya8.116

TEXT 116

sata-koti-gopite nahe kama-nirvapana

tahatei anumani sri-radhikara guna

SYNONYMS

sata-koti—hundreds and thousands; gopite—in the midst of gopis; nahe—there is not; kama-nirvapana—satisfaction of lust; tahatei—by that way; anumani—we can imagine; sri-radhikara guna—the transcendental quality of Srimati Radharani.

TRANSLATION

“Since Krsna’s lusty desires were not satisfied even in the midst of hundreds of thousands of gopis and He was thus searching after Srimati Radharani, we can easily imagine how transcendentally qualified She is.”

Madhya8.117

TEXT 117

prabhu kahe--ye lagi’ ailama toma-sthane

sei saba tattva-vastu haila mora jnane

SYNONYMS

prabhu kahe—the Lord said; ye lagi’-for the matter of which; ailama—I have come; toma-sthane—to your place; sei saba—all those; tattva-vastu—objects of truth; haila—were; mora—My; jnane—in knowledge.

TRANSLATION

After hearing this, Lord Caitanya Mahaprabhu said to Ramananda Raya, "That for which I have come to your residence has now become an object of truth in My knowledge.

Madhya8.118

TEXT 118

ebe se janilun sadhya-sadhana-nirnaya

age ara ache kichu, sunite mana haya

SYNONYMS

ebe—now; se—that; janilun—I have understood; sadhya—of the ultimate goal; sadhana—and of the process; nirnaya—the ascertainment; age—ahead; ara—more; ache—there is; kichu—something; sunite—to hear; mana—the mind; haya—it is.

TRANSLATION

"Now I have come to understand the sublime goal of life and the process of achieving it. Nevertheless, I think that there is something more ahead, and My mind is desiring to have it.

Madhya8.119

TEXT 119

’krsnera svarupa’ kaha ’radhara svarupa’

’rasa’ kon tattva, ’prema’--kon tattva-rupa

SYNONYMS

krsnera—of Lord Krsna; svarupa—the transcendental features; kaha—speak; radhara—of Srimati Radharani; svarupa—the transcendental features; rasa—mellows; kon—what; tattva—that truth; prema—love of Godhead; kon—what; tattva-rupa—actual form.

TRANSLATION

"Kindly explain the transcendental features of Krsna and Srimati Radharani. Also explain the truth of transcendental mellows and the transcendental form of love of Godhead.

Madhya8.120

TEXT 120

krpa kari’ ei tattva kaha ta’ amare

toma-vina keha iha nirupite nare

SYNONYMS

krpa kari’-showing your mercy; ei tattva—all these truths; kaha—explain; ta’-certainly; amare—unto Me; toma-vina—except for you; keha—someone; iha—this; nirupite—to explain; nare—not able.

TRANSLATION

“Kindly explain all these truths to Me. But for yourself, no one can do so.”

Madhya8.121

TEXT 121

raya kahe,--iha ami kichui na jani

tumi yei kahao, sei kahi ami vani

SYNONYMS

raya kahe—Ramananda Raya said; iha—this; ami—I; kichui—something; na—not; jani—know; tumi—You; yei—whatever; kahao—make me say; sei—those; kahi—speak; ami—I; vani—words.

TRANSLATION

Sri Ramananda Raya replied, "I do not know anything about this. I simply vibrate the sound You make me speak.

Madhya8.122

TEXT 122

tomara siksaya padi yena suka-patha

saksat isvara tumi, ke bujhe tomara nata

SYNONYMS

tomara siksaya—by Your instruction; padi—I recite; yena—like; suka-patha—the reciting of a parrot; saksat—directly; isvara—the Supreme Personality of Godhead; tumi—You; ke—who; bujhe—can understand; tomara—Your; nata—dramatic performance.

TRANSLATION

"I simply repeat like a parrot whatever instructions You have given me. You are the Supreme Personality of Godhead Himself. Who can understand Your dramatic performances?

Madhya8.123

TEXT 123

hrdaye prerana kara, jihvaya kahao vani

ki kahiye bhala-manda, kichui na jani

SYNONYMS

hrdaye—within the heart; prerana—direction; kara—You give; jihvaya—on the tongue; kahao—You make me speak; vani—words; ki—what; kahiye—I am speaking; bhala-manda—good or bad; kichui—something; na—not; jani—I know.

TRANSLATION

“You inspire me within the heart and make me speak with the tongue. I do not know whether I am speaking well or badly.”

Madhya8.124

TEXT 124

prabhu kahe,--mayavadi ami ta’ sannyasi

bhakti-tattva nahi jani, mayavade bhasi

SYNONYMS

prabhu kahe—the Lord said; mayavadi—a follower of the Mayavada philosophy; ami—I; ta’-certainly; sannyasi—one in the renounced order of life; bhakti-tattva—the truths of transcendental loving service; nahi—not; jani—I know; mayavade—in the philosophy of impersonalism; bhasi—I float.

TRANSLATION

Lord Caitanya Mahaprabhu said, "I am a Mayavadi in the renounced order of life, and I do not even know what transcendental loving service to the Lord is. I simply float in the ocean of Mayavada philosophy.

Madhya8.125

TEXT 125

sarvabhauma-sange mora mana nirmala ha-ila

’krsna-bhakti-tattva kaha,’ tanhare puchila

SYNONYMS

sarvabhauma-sange—in the company of Sarvabhauma Bhattacarya; mora—My; mana—mind; nirmala—clarified; ha-ila—became; krsna-bhakti-tattva—the truths of transcendental loving service to Krsna; kaha—please explain; tanhare—to him; puchila—I inquired.

TRANSLATION

"Due to the association of Sarvabhauma Bhattacarya, My mind has been enlightened. Therefore I have asked Sarvabhauma Bhattacarya about the truths of transcendental loving service to Krsna.

Madhya8.126

TEXT 126

tenho kahe--ami nahi jani krsna-katha

sabe ramananda jane, tenho nahi etha

SYNONYMS

tenho kahe—he replied; ami—I; nahi—not; jani—know; krsna-katha—topics of Lord Krsna; sabe—all; ramananda—Ramananda Raya; jane—knows; tenho—he; nahi—not; etha—here.

TRANSLATION

“Sarvabhauma Bhattacarya told me, ’I do not actually know about the topics of Lord Krsna. They are all known only to Ramananda Raya, but he is not present here.’ ”

Madhya8.127

TEXT 127

tomara thani ailana tomara mahima suniya

tumi more stuti kara ’sannyasi’ janiya

SYNONYMS

tomara thani—to your presence; ailana—I have come; tomara—your; mahima—glories; suniya—hearing; tumi—you; more—Me; stuti—praising; kara—do; sannyasi—a person in the renounced order of life; janiya—knowing as.

TRANSLATION

Lord Sri Caitanya Mahaprabhu continued, "After hearing about your glories, I have come to your place. But you are offering Me words of praise out of respect for a sannyasi, one in the renounced order of life.

PURPORT

Srila Bhaktisiddhanta Sarasvati Thakura explains that a mundane person, being enriched by mundane opulences, must always know that the transcendental opulences of the advanced devotees are far more important than the materialistic opulences of a person like himself. A materialistic person with material opulences should not be very proud or puffed up before a transcendental devotee. If one approaches a transcendental devotee on the strength of one’s material heritage, opulence, education and beauty and does not offer respect to the advanced devotee of the Lord, the Vaisnava devotee may offer formal respects to such a materially puffed-up person, but he may not deliver transcendental knowledge to him. Indeed, the devotee sees him as a non-brahmana or sudra. Such a puffed-up person cannot understand the science of Krsna. A proud person is deceived in transcendental life and, despite having attained a human form, will again glide into hellish conditions. By His personal example, Sri Caitanya Mahaprabhu explains how one should be submissive and humble before a Vaisnava, even though one may be situated on a high platform. Such is the teaching of Sri Caitanya Mahaprabhu as the acarya of the world, the supreme spiritual master and teacher.

Madhya8.128

TEXT 128

kiba vipra, kiba nyasi, sudra kene naya

yei krsna-tattva-vetta, sei ’guru’ haya

SYNONYMS

kiba—whether; vipra—a brahmana; kiba—whether; nyasi—a sannyasi; sudra—a sudra; kene—why; naya—not; yei—anyone who; krsna-tattva-vetta—a knower of the science of Krsna; sei—that person; guru—the spiritual master; haya—is.

TRANSLATION

“Whether one is a brahmana, a sannyasi or a sudra-regardless of what he is-he can become a spiritual master if he knows the science of Krsna.”

PURPORT

This verse is very important to the Krsna consciousness movement. In his Amrta-pravaha-bhasya, Srila Bhaktivinoda Thakura explains that one should not think that because Sri Caitanya Mahaprabhu was born a brahmana and was situated in the topmost spiritual order as a sannyasi, it was improper for Him to receive instructions from Srila Ramananda Raya, who belonged to the sudra caste. To clarify this matter, Sri Caitanya Mahaprabhu informed Ramananda Raya that knowledge of Krsna consciousness is more important than caste. In the system of varnasrama-dharma there are various duties for the brahmanas, ksatriyas, vaisyas and sudras. Actually the brahmana is supposed to be the spiritual master of all other varnas, or sects, but as far as Krsna consciousness is concerned, everyone is capable of becoming a spiritual master because knowledge in Krsna consciousness is on the platform of the spirit soul. To spread Krsna consciousness, one need only be cognizant of the science of the spirit soul. It does not matter whether one is a brahmana, ksatriya, vaisya, sudra, sannyasi, grhastha or whatever. If one simply understands this science, he can become a spiritual master.

It is stated in the Hari-bhakti-vilasa that one should not accept initiation from a person who is not in the brahminical order if there is a fit person in the brahminical order present. This instruction is meant for those who are overly dependent on the mundane social order and is suitable for those who want to remain in mundane life. If one understands the truth of Krsna consciousness and seriously desires to attain transcendental knowledge for the perfection of life, he can accept a spiritual master from any social status, provided the spiritual master is fully conversant with the science of Krsna. Srila Bhaktisiddhanta Sarasvati Thakura also states that although one is situated as a brahmana, ksatriya, vaisya, sudra, brahmacari, vanaprastha, grhastha or sannyasi, if he is conversant in the science of Krsna he can become a spiritual master as vartma-pradarsaka-guru, diksa-guru or siksa-guru. The spiritual master who first gives information about spiritual life is called the vartma-pradarsaka-guru, the spiritual master who initiates according to the regulations of the sastras is called the diksa-guru, and the spiritual master who gives instructions for elevation is called the siksa-guru. Factually the qualifications of a spiritual master depend on his knowledge of the science of Krsna. It does not matter whether he is a brahmana, ksatriya, sannyasi or sudra. This injunction given by Sri Caitanya Mahaprabhu is not at all against the injunctions of the sastras. In the Padma Purana it is said:

na sudrah bhagavad-bhaktas
te ’pi bhagavatottamah
sarva-varnesu te sudra
ye na bhakta janardane

One who is actually advanced in spiritual knowledge of Krsna is never a sudra, even though he may have been born in a sudra family. However, even if a vipra, or brahmana, is very expert in the six brahminical activities (pathana, pathana, yajana, yajana, dana, pratigraha) and is also well versed in the Vedic hymns, he cannot become a spiritual master unless he is a Vaisnava. But if one is born in the family of candalas yet is well versed in Krsna consciousness, he can become a guru. These are the sastric injunctions, and strictly following these injunctions, Sri Caitanya Mahaprabhu, as a grhastha named Sri Visvambhara, was initiated by a sannyasi-guru named Isvara Puri. Similarly, Sri Nityananda Prabhu was initiated by Madhavendra Puri, a sannyasi. According to others, however, He was initiated by Laksmipati Tirtha. Advaita Acarya, although a grhastha, was initiated by Madhavendra Puri, and Sri Rasikananda, although born in a brahmana family, was initiated by Sri Syamananda Prabhu, who was not born in a caste brahmana family. There are many instances in which a born brahmana took initiation from a person who was not born in a brahmana family. The brahminical symptoms are explained in Srimad-Bhagavatam (7.11.35), wherein it is stated:

yasya yal-laksanam proktam
pumso varnabhivyanjakam
yad anyatrapi drsyeta
tat tenaiva vinirdiset

If a person is born in a sudra family but has all the qualities of a spiritual master, he should be accepted not only as a brahmana but as a qualified spiritual master also. This is also the instruction of Sri Caitanya Mahaprabhu. Srila Bhaktisiddhanta Sarasvati Thakura therefore introduced the sacred thread ceremony for all Vaisnavas according to the rules and regulations.

Sometimes a Vaisnava who is a bhajananandi does not take the savitra-samskara (sacred thread initiation), but this does not mean that this system should be used for preaching work. There are two kinds of Vaisnavas-bhajananandi and gosthy-anandi. A bhajananandi is not interested in preaching work, but a gosthy-anandi is interested in spreading Krsna consciousness to benefit the people and increase the number of Vaisnavas. A Vaisnava is understood to be above the position of a brahmana. As a preacher, he should be recognized as a brahmana; otherwise there may be a misunderstanding of his position as a Vaisnava. However, a Vaisnava brahmana is not selected on the basis of his birth but according to his qualities. Unfortunately, those who are unintelligent do not know the difference between a brahmana and a Vaisnava. They are under the impression that unless one is a brahmana he cannot be a spiritual master. For this reason only, Sri Caitanya Mahaprabhu makes the statement in this verse:

kiba vipra, kiba nyasi, sudra kene naya
yei krsna-tattva-vetta, sei ’guru’ haya

If one becomes a guru, he is automatically a brahmana. Sometimes a caste guru says that ye krsna-tattva-vetta, sei guru haya means that one who is not a brahmana may become a siksa-guru or a vartma-pradarsaka-guru but not an initiator guru. According to such caste gurus, birth and family ties are considered foremost. However, the hereditary consideration is not acceptable to Vaisnavas. The word guru is equally applicable to the vartma-pradarsaka-guru, siksa-guru and diksa-guru. Unless we accept the principle enunciated by Sri Caitanya Mahaprabhu, this Krsna consciousness movement cannot spread all over the world. According to Sri Caitanya Mahaprabhu’s intentions: prthivite ache yata nagaradi-grama sarvatra pracara haibe mora nama. Sri Caitanya Mahaprabhu’s cult must be preached all over the world. This does not mean that people should take to His teachings and remain sudras or candalas. As soon as one is trained as a pure Vaisnava, he must be accepted as a bona fide brahmana. This is the essence of Sri Caitanya Mahaprabhu’s instructions in this verse.

Madhya8.129

TEXT 129

’sannyasi’ baliya more na kariha vancana

krsna-radha-tattva kahi’ purna kara mana

SYNONYMS

sannyasi—a person in the renounced order of life; baliya—taking as; more—Me; na kariha—do not do; vancana—cheating; krsna-radha-tattva—the truth about Radha-Krsna; kahi’-describing; purna—complete; kara—make; mana—my mind.

TRANSLATION

Sri Caitanya Mahaprabhu continued, “Please do not try to cheat me, thinking of Me as a learned sannyasi. Please satisfy My mind by just describing the truth of Radha and Krsna.”

Madhya8.130-131

TEXTS 130-131

yadyapi raya--premi, maha-bhagavate

tanra mana krsna-maya nare acchadite

tathapi prabhura iccha--parama prabala

janileha rayera mana haila talamala

SYNONYMS

yadyapi—although; raya—Ramananda Raya; premi—a great lover of Krsna; maha-bhagavate—a topmost devotee; tanra—his; mana—mind; krsna-maya—the illusory energy of Krsna; nare—not able; acchadite—to cover; tathapi—still; prabhura iccha—the Lord’s desire; parama prabala—very intense; janileha—even though it was known; rayera mana—the mind of Ramananda Raya; haila—there was; talamala—agitation.

TRANSLATION

Sri Ramananda Raya was a great devotee of the Lord and a lover of God, and although his mind could not be covered by Krsna’s illusory energy, and although he could understand the mind of the Lord, which was very strong and intense, Ramananda’s mind became a little agitated.

PURPORT

The perfect devotee always acts according to the desires of the Supreme Personality of Godhead. But a materialistic man is carried away by the waves of the material energy. Srila Bhaktivinoda Thakura has said, mayara vase, yaccha bhese’, khaccha habudubu, bhai.  A person under the grip of the material energy is carried away by the waves of that illusory energy. In other words, a person in the material world is a servant of maya. However, a person in the spiritual energy is a servant of the Supreme Personality of Godhead. Although Ramananda Raya knew that nothing was unknown to Sri Caitanya Mahaprabhu, he nonetheless began to speak further on the subject because the Lord desired it.

Madhya8.132

TEXT 132

raya kahe,--"ami--nata, tumi--sutra-dhara

yei mata nacao, taiche cahi nacibara

SYNONYMS

raya kahe—Ramananda Raya replied; ami—I; nata—dancer; tumi—You; sutra-dhara—the puller of the strings; yei—whatever; mata—way; nacao—You make me dance; taiche—in that way; cahi—I want; nacibara—to dance.

TRANSLATION

Sri Ramananda Raya said, "I am just a dancing puppet, and You pull the strings. Whichever way You make me dance, I will dance.

Madhya8.133

TEXT 133

mora jihva--vina-yantra, tumi--vina-dhari

tomara mane yei uthe, tahai uccari

SYNONYMS

mora jihva—my tongue; vina-yantra—a stringed instrument; tumi—You; vina-dhari—the player of the stringed instrument; tomara mane—in Your mind; yei uthe—whatever arises; tahai—that; uccari—I vibrate.

TRANSLATION

“My dear Lord, my tongue is just like a stringed instrument, and You are its player. Therefore I simply vibrate whatever arises in Your mind.”

Madhya8.134

TEXT 134

parama isvara krsna--svayam bhagavan

sarva-avatari, sarva-karana-pradhana

SYNONYMS

parama—supreme; isvara—controller; krsna—Lord Krsna; svayam—personally; bhagavan—the Supreme Personality of Godhead; sarva-avatari—the source of all incarnations; sarva-karana-pradhana—the supreme cause of all causes.

TRANSLATION

Ramananda Raya then began to speak on krsna-tattva. “Krsna is the Supreme Personality of Godhead,” he said. "He is personally the original Godhead, the source of all incarnations and the cause of all causes.

Madhya8.135

TEXT 135

ananta vaikuntha, ara ananta avatara

ananta brahmanda ihan,--sabara adhara

SYNONYMS

ananta vaikuntha—innumerable Vaikuntha planets; ara—and; ananta avatara—innumerable incarnations; ananta brahmanda—innumerable universes; ihan—in this material world; sabara—of all of them; adhara—the resting place.

TRANSLATION

"There are innumerable Vaikuntha planets as well as innumerable incarnations. In the material world also there are innumerable universes, and Krsna is the supreme resting place for all of them.

Madhya8.136

TEXT 136

sac-cid-ananda-tanu, vrajendra-nandana

sarvaisvarya-sarvasakti-sarvarasa-purna

SYNONYMS

sat-cit-ananda-tanu—Krsna’s body is transcendental, full of knowledge, bliss and eternity; vrajendra-nandana—the son of Maharaja Nanda; sarva-aisvarya—all opulences; sarva-sakti—all potencies; sarva-rasa-purna—the reservoir of all transcendental mellows.

TRANSLATION

"The transcendental body of Sri Krsna is eternal and full of bliss and knowledge. He is the son of Nanda Maharaja. He is full of all opulences and potencies, as well as all spiritual mellows.

Madhya8.137

TEXT 137

isvarah paramah krsnah

sac-cid-ananda-vigrahah

anadir adir govindah

sarva-karana-karanam

SYNONYMS

isvarah—the controller; paramah—supreme; krsnah—Lord Krsna; sat—eternal existence; cit—absolute knowledge; ananda—absolute bliss; vigrahah—whose form; anadih—without beginning; adih—the origin of everything; govindah—a name of Lord Krsna; sarva—all; karana—of causes; karanam—He is the original cause.

TRANSLATION

" ’Krsna, who is known as Govinda, is the supreme controller. He has an eternal, blissful, spiritual body. He is the origin of all. He has no other origin, for He is the prime cause of all causes.’

PURPORT

This verse is from the Brahma-samhita (5.1).

Madhya8.138

TEXT 138

vrndavane ’aprakrta navina madana’

kama-gayatri kama-bije yanra upasana

SYNONYMS

vrndavane—in Vrndavana; aprakrta—spiritual; navina—new; madana—Cupid; kama-gayatri—hymns of desire; kama-bije—by the spiritual seed of desire called klim; yanra—of whom; upasana—the worship.

TRANSLATION

"In the spiritual realm of Vrndavana, Krsna is the spiritual ever-fresh Cupid. He is worshiped by the chanting of the Kama-gayatri mantra with the spiritual seed klim.

PURPORT

This Vrndavana is described in the Brahma-samhita (5.56) in this way:

sriyah kantah kantah parama-purusah kalpa-taravo
druma bhumis cintamani-gana-mayi toyam amrtam
katha ganam natyam gamanam api vamsi priya-sakhi
cid-anandam jyotih param api tad asvadyam api ca

sa yatra ksirabdhih sravati surabhibhyas ca su-mahan
nimesardhakhyo va vrajati na hi yatrapi samayah
bhaje svetadvipam tam aham iha golokam iti yam
vidantas te santah ksiti-virala-carah katipaye

The spiritual realm of Vrndavana is always spiritual. The goddess of fortune and the gopis are always present there. They are Krsna’s beloveds, and all of them are as spiritual as Krsna. In Vrndavana, Krsna is the Supreme Person and is the husband of all the gopis and the goddess of fortune. The trees in Vrndavana are wish-fulfilling trees. The land is made of touchstone, and the water is nectar. Words are musical vibrations, and all movements are dancing. The flute is the Lord’s constant companion. The planet Goloka Vrndavana is self-luminous like the sun and is full of spiritual bliss. The perfection of life lies in tasting that spiritual existence; therefore everyone should cultivate its knowledge. In Vrndavana, spiritual cows are always supplying spiritual milk. Not a single moment is wasted there-in other words, there is no past, present or future. Not a single particle of time is wasted. Within this material universe, the devotees worship that transcendental abode as Goloka Vrndavana. Lord Brahma himself said, “Let me worship that spiritual land where Krsna is present.” This transcendental Vrndavana is not appreciated by those who are not devotees or self-realized souls because this Vrndavana-dhama is all spiritual. The pastimes of the Lord there are also spiritual. None are material. According to a prayer by Srila Narottama dasa Thakura (Prarthana 1):

ara kabe nitai-candera karuna haibe
samsara-vasana mora kabe tuccha habe

“When will Lord Nityananda have mercy upon me so that I can realize the uselessness of material pleasure?”

visaya chadiya kabe suddha habe mana
kabe hama heraba sri-vrndavana

“When will my mind be cleansed of all material dirt so that I will be able to feel the presence of spiritual Vrndavana?”

rupa-raghunatha-pade haibe akuti
kabe hama bujhaba se yugala-piriti

“When will I be attracted to the instructions of the Gosvamis so that I will be able to understand what is Radha and Krsna and what is Vrndavana?”

These verses indicate that one first has to be purified of all material desires and all attraction for fruitive activity and speculative knowledge if one wishes to understand Vrndavana.

In reference to the words aprakrta navina madana, aprakrta refers to that which is the very opposite of the material conception. The Mayavadis consider this to be zero or impersonal, but that is not the case. Everything in the material world is dull, but in the spiritual world everything is alive. The desire for enjoyments is present both in Krsna and in His parts and parcels, the living entities. In the spiritual world, such desires are also spiritual. No one should mistakenly consider such desires to be material. In the material world, if one is sexually inclined and enjoys sex life, he enjoys something temporary. His enjoyment vanishes after a few minutes. However, in the spiritual world the same enjoyment may be there, but it never vanishes. It is continuously enjoyed. In the spiritual world such sex pleasure appears to the enjoyer to be more and more relishable with each new feature. In the material world, however, sex enjoyment becomes distasteful after a few minutes only, and it is never permanent. Because Krsna appears very much sexually inclined, He is called the new Cupid in the spiritual world. There is no material inebriety in such desire, however.

Gayantam trayate yasmad gayatri tvam tatah smrta: One who chants the Gayatri mantra is gradually delivered from the material clutches. In other words, That which delivers one from material entanglement is called Gayatri. An explanation of the Gayatri mantra can be found in Madhya-lila, Chapter Twenty-one, text 125:

kama-gayatri-mantra-rupa, haya krsnera svarupa,
sardha-cabbisa aksara tara haya
se aksara ’candra’ haya, krsne kari’ udaya,
trijagat kaila kamamaya

The Kama-gayatri mantra is just like a Vedic hymn, but it is the Supreme Personality of Godhead Himself. There is no difference between the Kama-gayatri and Krsna. Both are composed of twenty-four and a half transcendental syllables (see Cc. Madhya 21.125-29) The mantra depicted in letters is also Krsna, and the mantra rises just like the moon. Due to this, there is a perverted reflection of desire in human society and among all kinds of living entities. In the mantra klim kama-devaya vidmahe puspa-banaya dhimahi tan no ’nangah pracodayat, Krsna is called Kama-deva, Puspa-bana and Ananga. Kama-deva is Madana-mohana, the Deity who establishes our relationship with Krsna. Puspa-bana (“He who carries an arrow made of flowers”) is Govinda, the Personality of Godhead who accepts our devotional service. And Ananga is Gopijana-vallabha, who satisfies all the gopis and is the ultimate goal of life. This Kama-gayatri (klim kama-devaya vidmahe puspa-banaya dhimahi tan no ’nangah pracodayat) simply does not belong to this material world. When one is advanced in spiritual understanding, he can worship the Supreme Personality of Godhead with his spiritually purified senses and fulfill the desires of the Lord.

man-mana bhava mad-bhakto
mad-yaji mam namaskuru
mam evaisyasi satyam te
pratijane priyo ’si me

“Always think of Me and become My devotee. Worship Me and offer your homage unto Me. Thus you will come to Me without fail. I promise you this because you are My very dear friend.” (Bg. 18.65)

In the Brahma-samhita it is stated (5.27-29):

atha venu-ninadasya
trayi-murti-mayi gatih
sphuranti pravivesasu
mukhabjani svayambhuvah

gayatrim gayatas tasmad
adhigatya saroja-jah
samskrtas cadi-guruna
dvijatam agamat tatah

trayya prabuddho ’tha vidhir
vijnata-tattva-sagarah
tustava veda-sarena
stotrenanena kesavam

“Then Gayatri, mother of the Vedas, having been manifested by the divine sound of Sri Krsna’s flute, entered the lotus mouth of Brahma, the self-born, through his eight earholes. Thus the lotus-born Brahma received the Gayatri mantra, which had sprung from the song of Sri Krsna’s flute. In this way he attained twice-born status, having been initiated by the supreme primal preceptor, Godhead Himself. Enlightened by the recollection of that Gayatri, which embodies the three Vedas, Brahma became acquainted with the expanse of the ocean of truth. Then he worshiped Sri Krsna, the essence of all the Vedas, with a hymn.”

The vibration of Krsna’s flute is the origin of the Vedic hymns. Lord Brahma, who is seated on a lotus flower, heard the sound vibration of Krsna’s flute and was thereby initiated by the Gayatri mantra.

Next verse (Madhya8.139)