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

Chapter 8

Madhya8.139

TEXT 139

purusa, yosit, kiba sthavara-jangama

sarva-cittakarsaka, saksat manmatha-madana

SYNONYMS

purusa—a male; yosit—a female; kiba—all; sthavara-jangama—living entities who cannot move and living entities who can move; sarva—of everyone; citta-akarsaka—the attractor of the minds; saksat—directly; manmatha-madana—captivator of Cupid himself.

TRANSLATION

"The very name Krsna means that He attracts even Cupid. He is therefore attractive to everyone-male and female, moving and inert living entities. Indeed, Krsna is known as the all-attractive one.

PURPORT

Just as there are many orbs in the material world called stars or planets, in the spiritual world there are many spiritual planets called Vaikunthalokas. The spiritual universe, however, is situated far, far away from the cluster of material universes. Material scientists cannot even estimate the number of planets and stars within this universe. They are also incapable of traveling to other stars by spaceship. According to the Bhagavad-gita (8.20), there is also a spiritual world:

paras tasmat tu bhavo ’nyo
’vyakto ’vyaktat sanatanah
yah sa sarvesu bhutesu
nasyatsu na vinasyati

“Yet there is another unmanifested nature, which is eternal and is transcendental to this manifested and unmanifested matter. It is supreme and is never annihilated. When all in this world is annihilated, that part remains as it is.” (Bg. 8.20)

Thus there is another nature, which is superior to material nature. The word bhava or svabhava refers to nature. The spiritual nature is eternal, and even when all the material universes are destroyed, the planets in the spiritual world abide. They remain exactly as the spirit soul remains even after the annihilation of the material body. That spiritual world is called aprakrta, or the antimaterial world. In this transcendental spiritual world or universe, the highest planetary system is known as Goloka Vrndavana. That is the abode of Lord Krsna Himself, who is also all-spiritual. Krsna is known there as Aprakrta-madana. The name Madana refers to Cupid, but Krsna is the spiritual Madana. His body is not material like the body of Cupid in this material universe. Krsna’s body is all-spiritual-sac-cid-ananda-vigraha. Therefore He is called Aprakrta-madana. He is also known as Manmatha-madana, which means that He is attractive even to Cupid. Sometimes Krsna’s activities and attractive features are misinterpreted by gross materialists who accuse Him of being immoral because He danced with the gopis, but such an accusation results from not knowing that Krsna is beyond this material world. His body is sac-cid-ananda-vigraha, completely spiritual. There is no material contamination in His body, and one should not consider His body a lump of flesh and bones. The Mayavadi philosophers conceive of Krsna’s body as material, and this is an abominable, gross, materialistic conception. just as Krsna is completely spiritual, the gopis are also spiritual, and this is confirmed in the Brahma-samhita (5.37):

ananda-cin-maya-rasa-pratibhavitabhis
tabhir ya eva nija-rupataya kalabhih
goloka eva nivasaty akhilatma-bhuto
govindam adi-purusam tam aham bhajami

“I worship Govinda, the primeval Lord. He resides in His own realm, Goloka, with Radha, who resembles His own spiritual figure and who embodies the ecstatic potency (hladini). Their companions are Her confidantes, who embody extensions of Her bodily form and who are imbued and permeated with ever-blissful spiritual rasa.

The gopis are also of the same spiritual quality (nija-rupataya) because they are expansions of Krsna’s pleasure potency. Neither Krsna nor the gopis have anything to do with lumps of matter or the material conception. In the material world the living entity is encaged within a material body, and due to ignorance he thinks that he is the body. . Therefore here the enjoyment of lusty desires between male and female is all material. One cannot compare the lusty desires of a materialistic man to the transcendental lusty desires of Krsna. Unless one is advanced in spiritual science, he cannot understand the lusty desires between Krsna and the gopis. In the Caitanya-caritamrta the lusty desire of the gopis is compared to gold. The lusty desires of a materialistic man, on the other hand, are compared to iron. At no stage can iron and gold be compared. The living entities-moving and nonmoving-are part and parcel of Krsna; therefore they originally have the same kind of lusty desire as His. But when this lusty desire is expressed through matter, it is abominable. When a living entity is spiritually advanced and liberated from material bondage, he can understand Krsna in truth. As stated in the Bhagavad-gita (4.9):

janma karma ca me divyam
evam yo vetti tattvatah
tyaktva deham punar janma
naiti mam eti so ’rjuna

“One who knows the transcendental nature of My appearance and activities does not, upon leaving the body, take his birth again in this material world but attains My eternal abode, O Arjuna.”

When one can understand the body of Krsna as well as the Lord’s lusty desires, one is immediately liberated. A conditioned soul encaged within the material body cannot understand Krsna. As stated in the Bhagavad-gita (7.3):

manusyanam sahasresu
kascid yatati siddhaye
yatatam api siddhanam
kascin mam vetti tattvatah

“Out of many thousands among men, one may endeavor for perfection, and of those who have achieved perfection, hardly one knows Me in truth.”

The word siddhaye indicates liberation. Only after being liberated from material conditioning can one understand Krsna. When one can understand Krsna as He is (tattvatah), one actually lives in the spiritual world, although apparently living within the material body. This technical science can be understood when one is actually spiritually advanced.

In his Bhakti-rasamrta-sindhu (1.2.187), Srila Rupa Gosvami says:

iha yasya harer dasye karmana manasa gira
nikhilasv apy avasthasu jivan-muktah sa ucyate

When a person in this material world desires only to serve Krsna with love and devotion, he is liberated, even though functioning within this material world. As the Bhagavad-gita (14.26) confirms:

mam ca yo ’vyabhicarena
bhakti-yogena sevate
sa gunan samatityaitan
brahma-bhuyaya kalpate

“One who engages in full devotional service, unfailing in all circumstances, at once transcends the modes of material nature and thus comes to the level of Brahman.”

Simply by engaging in the loving service of the Lord one can attain liberation. As stated in the Bhagavad-gita (18.54): brahma-bhutah prasannatma na socati na kanksati. A person who is highly advanced in spiritual knowledge and who has attained the brahma-bhuta stage neither laments nor hankers for anything material. That is the stage of spiritual realization.

Srila Bhaktivinoda Thakura considered the brahma-bhuta stage in two divisions-svarupa-gata and vastu-gata. One who has understood Krsna in truth but is still maintaining some material connection is known to be situated in his svarupa, his original consciousness. When that original consciousness is completely spiritual, it is called Krsna consciousness. One who lives in such consciousness is actually living in Vrndavana. He may live anywhere; material location doesn’t matter. When by the grace of Krsna one thus advances, he becomes completely uncontaminated by the material body and mind and at that time factually lives in Vrndavana. That stage is called vastu-gata.

One should execute his spiritual activities in the svarupa-gata stage of consciousness. He should also chant the cin-mayi Gayatri, the spiritual mantras: om namo bhagavate vasudevaya, klim krsnaya govindaya gopijana-vallabhaya svaha, and klim kama-devaya vidmahe puspa-banaya dhimahi tan no ’nangah pracodayat. These are the Kama-gayatri or kama-bija mantras. One should be initiated by a bona fide spiritual master and worship Krsna with these transcendental mantras, known as Kama-gayatri or kama-bija.

As explained by Krsnadasa Kaviraja Gosvami in the previous verse and the current verse:

vrndavane ’aprakrta navina madana’
kama-gayatri kama-bije yanra upasana

purusa, yosit, kiba sthavara-jangama
sarva-cittakarsaka, saksat manmatha-madana

(Cc. Madhya 8.138-139)

A person who is properly purified and initiated by the spiritual master worships the Supreme Personality of Godhead, Krsna, by chanting this mantra, the Kama-gayatri with the kama-bija. As the Bhagavad-gita (18.65) confirms, one should engage in transcendental worship in order to be fit for being attracted by Krsna, the all-attractive.

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.”

Since every living entity is part and parcel of Krsna, Krsna is naturally attractive. Due to material covering, one’s attraction for Krsna is checked. One is not usually attracted by Krsna in the material world, but as soon as one is liberated from material conditioning, he is naturally attracted. Therefore it is said in this verse, sarva-cittakarsaka: “Everyone is naturally attracted by Krsna.” This attraction is within everyone’s heart, and when the heart is cleansed, that attraction is manifest (ceto-darpana-marjanam bhava-maha-davagni-nirvapanam).

Madhya8.140

TEXT 140

tasam avirabhuc chaurih

smayamana-mukhambujah

pitambara-dharah sragvi

saksan manmatha-manmathah

SYNONYMS

tasam—among them; avirabhut—appeared; saurih—Lord Krsna; smayamana—smiling; mukha-ambujah—lotus face; pita-ambara-dharah—dressed with yellow garments; sragvi—decorated with a flower garland; saksat—directly; manmatha—of Cupid; manmathah—Cupid.

TRANSLATION

" ’When Krsna left the rasa-lila dance, the gopis became very morose, and when they were grieving, Krsna reappeared dressed in yellow garments. Wearing a flower garland and smiling, He was attractive even to Cupid. In this way Krsna appeared among the gopis.’

PURPORT

This verse is from Srimad-Bhagavatam (10.32.2).

Madhya8.141

TEXT 141

nana-bhaktera rasamrta nana-vidha haya

sei saba rasamrtera ’visaya’ ’asraya’

SYNONYMS

nana-bhaktera—of various types of devotees; rasa-amrta—the nectar of devotion or transcendental mellows; nana-vidha—different varieties; haya—there are; sei saba—all these; rasa-amrtera—of the nectar of devotion; visaya—subject; asraya—object.

TRANSLATION

"Each and every devotee has a certain type of transcendental mellow in relation to Krsna. But in all transcendental relationships the devotee is the worshiper [asraya], and Krsna is the object of worship [visaya].

Madhya8.142

TEXT 142

akhila-rasamrta-murtih

prasrmara-ruci-ruddha-taraka-palih

kalita-syama-lalito

radha-preyan vidhur jayati

SYNONYMS

akhila-rasa-amrta-murtih—the reservoir of all pleasure, in which exist all the mellows of devotional service, namely santa, dasya, sakhya, vatsalya and madhurya; prasrmara—spreading forth; ruci—by His bodily luster; ruddha—who has subjugated; taraka—the gopi named Taraka; palih—the gopi named Pali; kalita—who has absorbed the minds of; syama—the gopi named Syama; lalitah—and the gopi named Lalita; radha-preyan—dearmost to Srimati Radharani; vidhuh—Krsna, the Supreme Personality of Godhead; jayati—all glories to.

TRANSLATION

" ’Let Krsna, the Supreme Personality of Godhead, be glorified! By virtue of His expanding attractive features, He subjugated the gopis named Taraka and Pali and absorbed the minds of Syama and Lalita. He is the most attractive lover of Srimati Radharani and is the reservoir of pleasure for devotees in all devotional mellows.’

PURPORT

Everyone has a particular transcendental mellow by which he loves and serves Krsna. Krsna is the most attractive feature for every kind of devotee. He is therefore called akhila-rasamrta-murti, the transcendental form of attraction for all kinds of devotees, whether the devotee be in the santa-rasa, dasya-rasa, sakhya-rasa, vatsalya-rasa or madhurya-rasa.

This is the opening verse of the Bhakti-rasamrta-sindhu, by Srila Rupa Gosvami.

Madhya8.143

TEXT 143

srngara-rasaraja-maya-murti-dhara

ataeva atma-paryanta-sarva-citta-hara

SYNONYMS

srngara-rasa-raja-maya—consisting of the mellow of conjugal love, which is the king of mellows; murti-dhara—Krsna, the personified reservoir of all pleasure; ataeva—therefore; atma-paryanta—even up to His own self; sarva—all; citta—of hearts; hara—the attractor.

TRANSLATION

"Krsna is all-attractive for devotees in all devotional mellows because He is the personification of the conjugal mellow. Krsna is attractive not only to all the devotees, but to Himself as well.

Madhya8.144

TEXT 144

visvesam anuranjanena janayann anandam indivara-

sreni-syamala-komalair upanayann angair anangotsavam

svacchandam vraja-sundaribhir abhitah praty-angam alingitah

srngarah sakhi murtiman iva madhau mugdho harih kridati

SYNONYMS

visvesam—of all the gopis; anuranjanena—by the act of pleasing; janayan—producing; anandam—the bliss; indivara-sreni—like a row of blue lotuses; syamala—bluish black; komalaih—and soft; upanayan—bringing; angaih—with His limbs; ananga-utsavam—a festival for Cupid; svacchandam—without restriction; vraja-sundaribhih—by the young women of Vraja; abhitah—on both sides; prati-angam—each limb; alingitah—embraced; srngarah—amorous love; sakhi—O friend; murti-man—embodied; iva—like; madhau—in the springtime; mugdhah—perplexed; harih—Lord Hari; kridati—plays.

TRANSLATION

" ’My dear friends, just see how Sri Krsna is enjoying the season of spring! With the gopis embracing each of His limbs, He is like amorous love personified. With His transcendental pastimes, He enlivens all the gopis and the entire creation. With His soft bluish black arms and legs, which resemble blue lotus flowers, He has created a festival for Cupid.’

PURPORT

This is a verse from the Gita-govinda (1.11). See also Caitanya-caritamrta, Adi-lila, Chapter Four, text 224.

Madhya8.145

TEXT 145

laksmi-kantadi avatarera hare mana

laksmi-adi nari-ganera kare akarsana

SYNONYMS

laksmi-kanta-adi—goddess of fortune’s husband (Narayana); avatarera—of the incarnation; hare—He enchants; mana—the mind; laksmi—the goddess of fortune; adi—headed by; nari-ganera—of all women; kare—does; akarsana—attraction.

TRANSLATION

"He also attracts Narayana, who is the incarnation of Sankarsana and the husband of the goddess of fortune. He attracts not only Narayana but also all women, headed by the goddess of fortune, the consort of Narayana.

Madhya8.146

TEXT 146

dvijatmaja me yuvayor didrksuna

mayopanita bhuvi dharma-guptaye

kalavatirnav avaner bharasuran

hatveha bhuyas tvarayetam anti me

SYNONYMS

dvija-atma-jah—the sons of the brahmana; me—by Me; yuvayoh—of both of you; didrksuna—desiring the sight; maya—by Me; upanitah—brought; bhuvi—in the world; dharma-guptaye—for the protection of religious principles; kala—with all potencies; avatirnau—who descended; avaneh—of the world; bhara-asuran—the heavy load of demons; hatva—having killed; iha—here in the spiritual world; bhuyah—again; tvaraya—very soon; itam—please come back; anti—near; me—Me.

TRANSLATION

"Addressing Krsna and Arjuna, Lord Maha-Visnu [the Mahapurusa] said, ’I wanted to see both of you, and therefore I have brought the sons of the brahmana here. Both of you have appeared in the material world to reestablish religious principles, and you have both appeared here with all your potencies. After killing all the demons, please quickly return to the spiritual world.’

PURPORT

This is a quotation from Srimad-Bhagavatam (10.89.58) concerning Krsna’s endeavor to take Arjuna beyond the material universe when Arjuna was searching for the sons of a brahmana.

Lord Maha-Visnu, who is situated beyond this material world, was also attracted by the bodily features of Krsna. Maha-Visnu had actually stolen the sons of the brahmana in Dvaraka so that Krsna and Arjuna would come visit Him. This verse is quoted to show that Krsna is so attractive that He attracts Maha-Visnu.

Madhya8.147

TEXT 147

kasyanubhavo ’sya na deva vidmahe

tavanghri-renu-sparasadhikarah

yad-vanchaya srir lalanacarat tapo

vihaya kaman su-ciram dhrta-vrata

SYNONYMS

kasya—of what; anubhavah—a result; asya—of the serpent (Kaliya); na—not; deva—my Lord; vidmahe—we know; tava anghri—of Your lotus feet; renu—of the dust; sparasa—for touching; adhikarah—qualification; yat—which; vanchaya—by desiring; srih—the goddess of fortune; lalana—the topmost woman; acarat—performed; tapah—austerity; vihaya—giving up; kaman—all desires; su-ciram—for a long time; dhrta—a law upheld; vrata—as a vow

TRANSLATION

" ’O Lord, we do not know how the serpent Kaliya attained such an opportunity to be touched by the dust of Your lotus feet. For this end, the goddess of fortune performed austerities for centuries, giving up all other desires and observing austere vows. Indeed, we do not know how this serpent Kaliya got such an opportunity.’

PURPORT

This verse from Srimad-Bhagavatam (10.16.36) was spoken by the wives of the Kaliya demon.

Madhya8.148

TEXT 148

apana-madhurye hare apanara mana

apana apani cahe karite alingana

SYNONYMS

apana—own; madhurye—by sweetness; hare—steals; apanara—His own; mana—mind; apana—Himself; apani—He; cahe—wants; karite—to do; alingana—embracing.

TRANSLATION

"Lord Krsna’s sweetness is so attractive that it steals away His own mind. Thus He even wants to embrace Himself.

Madhya8.149

TEXT 149

aparikalita-purvah kas camatkara-kari

sphurati mama gariyan esa madhurya-purah

ayam aham api hanta preksya yam lubdha-cetah

sa-rabhasam upabhoktum kamaye radhikeva

SYNONYMS

aparikalita-purvah—not previously experienced; kah—who; camatkara-kari—causing wonder; sphurati—manifests; mama—My; gariyan—more great; esah—this; madhurya-purah—abundance of sweetness; ayam—this; aham—I; api—even; hanta—alas; preksya—seeing; yam—which; lubdha-cetah—My mind being bewildered; sa-rabhasam—impetuously; upabhoktum—to enjoy; kamaye—desire; radhika iva—like Srimati Radharani.

TRANSLATION

“ ’Upon seeing His own reflection in a bejeweled pillar of His Dvaraka palace, Krsna desired to embrace it, saying, ”Alas, I have never seen such a person before. Who is He? Just by seeing Him I have become eager to embrace Him, exactly like Srimati Radharani.“ ’ ”

PURPORT

This is a verse from Srila Rupa Gosvami’s Lalita-madhava (8.34).

Madhya8.150

TEXT 150

ei ta’ sanksepe kahila krsnera svarupa

ebe sanksepe kahi suna radha-tattva-rupa

SYNONYMS

ei ta’-thus; sanksepe—in brief; kahila—I have said; krsnera—of Lord Krsna; svarupa—the original form; ebe—now; sanksepe—in summary; kahi—I shall speak; suna—please hear; radha—of Srimati Radharani; tattva-rupa—the actual position.

TRANSLATION

Sri Ramananda Raya then said, "I have thus briefly explained the original form of the Supreme Personality of Godhead. Now let me describe the position of Srimati Radharani.

Madhya8.151

TEXT 151

krsnera ananta-sakti, tate tina--pradhana

’cic-chakti’, ’maya-sakti’, ’jiva-sakti’-nama

SYNONYMS

krsnera—of Lord Krsna; ananta-sakti—unlimited potencies; tate—in that; tina—three; pradhana—chief; cit-sakti—spiritual potency; maya-sakti—material potency; jiva-sakti—marginal potency, or living entities; nama—named.

TRANSLATION

"Krsna has unlimited potencies, which can be divided into three main parts. These are the spiritual potency, the material potency and the marginal potency, which is known as the living entities.

Madhya8.152

TEXT 152

’antaranga’, ’bahiranga’, ’tatastha’ kahi yare

antaranga ’svarupa-sakti’--sabara upare

SYNONYMS

antaranga—internal; bahiranga—external; tata-stha—marginal; kahi—we say; yare—to whom; antaranga—the internal potency; svarupa-sakti—the personal energy; sabara upare—above all.

TRANSLATION

"In other words, these are all potencies of God-internal, external and marginal. But the internal potency is the Lord’s personal energy and stands over the other two.

Madhya8.153

TEXT 153

visnu-saktih para prokta

ksetrajnakhya tatha para

avidya-karma-samjnanya

trtiya saktir isyate

SYNONYMS

visnu-saktih—the potency of Lord Visnu; para—spiritual; prokta—it is said; ksetrajna-akhya—the potency known as ksetra-jna; tatha—as well as; para—spiritual; avidya—ignorance; karma—fruitive activities; samjna—known as; anya—other; trtiya—third; saktih—potency; isyate—known thus.

TRANSLATION

" ’The original potency of Lord Visnu is superior, or spiritual. The living entity actually belongs to that superior energy, but there is another energy, called the material energy, and this third energy is full of ignorance.’

PURPORT

This is a quotation from the Visnu Purana (6.7.61).

Madhya8.154

TEXT 154

sac-cid-ananda-maya krsnera svarupa

ataeva svarupa-sakti haya tina rupa

SYNONYMS

sat-cit-ananda-maya—eternal bliss and knowledge; krsnera—of Lord Krsna; svarupa—the real transcendental form; ataeva—therefore; svarupa-sakti—His spiritual personal potency; haya—is; tina rupa—three forms.

TRANSLATION

"Originally Lord Krsna is sac-cid-ananda-vigraha, the transcendental form of eternity, bliss and knowledge; therefore His personal potency, the internal potency, has three different forms.

Madhya8.155

TEXT 155

anandamse ’hladini’, sad-amse ’sandhini’

cid-amse ’samvit’, yare jnana kari’ mani

SYNONYMS

ananda-amse—in bliss; hladini—the pleasure-giving potency; sat-amse—in eternity; sandhini—the creative potency; cit-amse—in knowledge; samvit—the knowledge potency; yare—which; jnana—knowledge; kari’-taking as; mani—I accept.

TRANSLATION

"Hladini is His aspect of bliss; sandhini, of eternal existence; and samvit, of cognizance, which is also accepted as knowledge.

Madhya8.156

TEXT 156

hladini sandhini samvit

tvayy eka sarva-samsraye

hlada-tapa-kari misra

tvayi no guna-varjite

SYNONYMS

hladini—that which generates pleasure; sandhini—the potency of existence; samvit—the potency of knowledge; tvayi—unto You; eka—principal internal potency; sarva-samsraye—You are the reservoir of all potencies; hlada—pleasure; tapa-kari—generator of pains; misra—mixed; tvayi—unto You; na u—never; guna-varjite—You, the transcendence, the Supreme Personality of Godhead.

TRANSLATION

" ’My dear Lord, You are the transcendental reservoir of all transcendental qualities. Your pleasure potency, existence potency and knowledge potency are actually all one spiritual internal potency. The conditioned soul, although actually spiritual, sometimes experiences pleasure, sometimes pain and sometimes a mixture of pain and pleasure. This is due to his being touched by matter. But because You are above all material qualities, these are not found in You. Your superior spiritual potency is completely transcendental, and for You there is no such thing as relative pleasure, pleasure mixed with pain, or pain itself.’

PURPORT

This is a quotation from the Visnu Purana (1.12.69).

Madhya8.157

TEXT 157

krsnake ahlade, ta’te nama--’hladini’

sei sakti-dvare sukha asvade apani

SYNONYMS

krsnake—unto Krsna; ahlade—gives pleasure; ta’te—therefore; nama—the name; hladini—pleasure-giving potency; sei sakti—that potency; dvare—by means of; sukha—happiness; asvade—tastes; apani—Lord Krsna personally.

TRANSLATION

"The potency called hladini gives Krsna transcendental pleasure. Through this pleasure potency, Krsna personally tastes all spiritual pleasure.

Madhya8.158

TEXT 158

sukha-rupa krsna kare sukha asvadana

bhakta-gane sukha dite ’hladini’--karana

SYNONYMS

sukha-rupa—embodiment of pleasure; krsna—Lord Krsna; kare—does; sukha—happiness; asvadana—tasting; bhakta-gane—unto the devotees; sukha—happiness; dite—to give; hladini—the pleasure potency; karana—the cause.

TRANSLATION

"Lord Krsna tastes all kinds of transcendental happiness, although He Himself is happiness personified. The pleasure relished by His pure devotees is also manifest by His pleasure potency.

Madhya8.159

TEXT 159

hladinira sara amsa, tara ’prema’ nama

ananda-cinmaya-rasa premera akhyana

SYNONYMS

hladinira—of this pleasure potency; sara—the essential; amsa—part; tara—its; prema—love of God; nama—name; ananda—full of pleasure; cit-maya-rasa—the platform of spiritual mellows; premera—of love of Godhead; akhyana—the explanation.

TRANSLATION

"The most essential part of this pleasure potency is love of Godhead [prema]. Consequently, the explanation of love of Godhead is also a transcendental mellow full of pleasure.

Madhya8.160

TEXT 160

premera parama-sara ’mahabhava’ jani

sei mahabhava-rupa radha-thakurani

SYNONYMS

premera—of love of Godhead; parama-sara—the essential part; maha-bhava—the transcendental ecstasy of the name mahabhava; jani—we know; sei—that; maha-bhava-rupa—the personification of the mahabhava transcendental ecstasy; radha-thakurani—Srimati Radharani.

TRANSLATION

"The essential part of love of Godhead is called mahabhava, transcendental ecstasy, and that ecstasy is represented by Srimati Radharani.

Madhya8.161

TEXT 161

tayor apy ubhayor madhye

radhika sarvathadhika

mahabhava-svarupeyam

gunair ativariyasi

SYNONYMS

tayoh—of them; api—even; ubhayoh—of both (Candravali and Radharani); madhye—in the middle; radhika—Srimati Radharani; sarvatha—in every way; adhika—greater; maha-bhava-svarupa—the form of mahabhava; iyam—this one; gunaih—with good qualities; ativariyasi—the best of all.

TRANSLATION

" ’Among the gopis of Vrndavana, Srimati Radharani and another gopi are considered chief. But when we compare the gopis, it appears that Srimati Radharani is most important because Her real feature expresses the highest ecstasy of love. The ecstasy of love experienced by the other gopis cannot be compared to that of Srimati Radharani.’

PURPORT

This is a quotation from Srila Rupa Gosvami’s Ujjvala-nilamani (4.3).

Madhya8.162

TEXT 162

premera ’svarupa-deha’--prema-vibhavita

krsnera preyasi-srestha jagate vidita

SYNONYMS

premera—love of Godhead; svarupa-deha—actual body; prema—by love of Godhead; vibhavita—influence; krsnera—of Lord Krsna; preyasi—of the dear friends; srestha—topmost; jagate—throughout the whole world; vidita—known.

TRANSLATION

"The body of Srimati Radharani is a veritable transformation of love of Godhead; She is the dearmost friend of Krsna, and this is known throughout the world.

Madhya8.163

TEXT 163

ananda-cinmaya-rasa-pratibhavitabhis

tabhir ya eva nija-rupataya kalabhih

goloka eva nivasty akhilatma-bhuto

govindam adi-purusam tam aham bhajami

SYNONYMS

ananda—bliss; cit—knowledge; maya—consisting of; rasa—mellows; prati—every second; bhavitabhih—who are engrossed with; tabhih—with those; yah—who; eva—certainly; nija-rupataya—with His own form; kalabhih—who are parts of portions of His pleasure potency; goloke—in Goloka Vrndavana; eva—certainly; nivasti—resides; akhila-atma—as the soul of all; bhutah—who exists; govindam—Lord Govinda; adi-purusam—the original personality; tam—Him; aham—I; bhajami—worship.

TRANSLATION

" ’I worship Govinda, the primeval Lord, who resides in His own realm, Goloka, with Radha, who resembles His own spiritual figure and who embodies the ecstatic potency [hladini]. Their companions are Her confidantes, who embody extensions of Her bodily form and who are imbued and permeated with ever-blissful spiritual rasa.’

PURPORT

This is a quotation from Brahma-samhita (5.37).

Madhya8.164

TEXT 164

sei mahabhava haya ’cintamani-sara’

krsna-vancha purna kare ei karya tanra

SYNONYMS

sei—that; maha-bhava—supreme ecstasy; haya—is; cintamani-sara—the essence of spiritual life; krsna-vancha—all the desires of Lord Krsna; purna kare—fulfills; ei—this; karya—business; tanra—Her.

TRANSLATION

"That supreme ecstasy of Srimati Radharani is the essence of spiritual life. Her only business is to fulfill all the desires of Krsna.

Next verse (Madhya8.165)