Śrī Caitanya-caritāmṛta: Madhya-līlā
by His Divine Grace A. C. Bhaktivedanta Swami Prabhupāda
Chapter 8
Madhya8.109
TEXT 109
śata-koṭi gopī-saṅge rāsa-vilāsa
tāra madhye eka-mūrtye rahe rādhā-pāśa
SYNONYMS
śata-koṭi—hundreds of thousands; gopī-saṅge—with the gopīs; rāsa-vilāsa—dancing in the rāsa dance; tāra madhye—among them; eka-mūrtye—by one of His transcendental forms; rahe—remains; rādhā-pāśa—by the side of Śrīmatī Rādhārāṇī.
TRANSLATION
"Although Kṛṣṇa was in the midst of hundreds of thousands of gopīs during the rāsa dance, He still kept Himself in one of His transcendental forms by the side of Śrīmatī Rādhārāṇī.
Madhya8.110
TEXT 110
sādhāraṇa-preme dekhi sarvatra ’samatā’
rādhāra kuṭila-preme ha-ila ’vāmatā’
SYNONYMS
sādhāraṇa-preme—in general love of Godhead; dekhi—we see; sarvatra—everywhere; samatā—equality; rādhāra—of Śrīmatī Rādhārāṇī; kuṭila-preme—in the crooked love of Godhead; ha-ila—there was; vāmatā—opposition.
TRANSLATION
"Lord Kṛṣṇa is equal to everyone in His general dealings, but due to the conflicting ecstatic love of Śrīmatī Rādhārāṇī, there were opposing elements.
Madhya8.111
TEXT 111
aher iva gatiḥ premṇaḥ
svabhāva-kuṭilā bhavet
ato hetor ahetoś ca
yūnor māna udañcati
SYNONYMS
aheḥ—of the snake; iva—like; gatiḥ—the movement; premṇaḥ—of the loving affairs; svabhāva—by nature; kuṭilā—crooked; bhavet—is; ataḥ—therefore; hetoḥ—from some cause; ahetoḥ—from the absence of a cause; ca—and; yūnoḥ—of the young couple; mānaḥ—anger; udañcati—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 rāsa dance, one form of Kṛṣṇa was between every two gopīs. But by the side of Śrīmatī Rādhārāṇī there was only one Kṛṣṇa. Although this was the case, Śrīmatī Rādhārāṇī still manifested disagreement with Kṛṣṇa. This verse is from the Ujjvala-nīlamaṇi (Śṛṅgāra-bheda-kathana 102), written by Śrīla Rūpa Gosvāmī.
Madhya8.112
TEXT 112
krodha kari’ rāsa chāḍi’ gelā māna kari’
tāṅre nā dekhiyā vyākula haila śrī-hari
SYNONYMS
krodha kari’-becoming angry; rāsa chāḍi’-leaving the rāsa dance; gelā—went; māna kari’-being resentful; tāṅre—Śrīmatī Rādhārāṇī; nā dekhiyā—not seeing; vyākula—very anxious; haila—became; śrī-hari—Lord Kṛṣṇa.
TRANSLATION
"When Rādhārāṇī left the rāsa dance out of anger and resentment, Lord Śrī Kṛṣṇa became very anxious because He could not see Her.
Madhya8.113
TEXT 113
samyak-sāra vāsanā kṛṣṇera rāsa-līlā
rāsa-līlā-vāsanāte rādhikā śṛṅkhalā
SYNONYMS
samyak-sāra—the complete and essential; vāsanā—desire; kṛṣṇera—of Lord Kṛṣṇa; rāsa-līlā—the dancing in the rāsa-līlā; rāsa-līlā-vāsanāte—in the desire to dance the rāsa dance; rādhikā—Śrīmatī Rādhārāṇī; śṛṅkhalā—the medium of bondage.
TRANSLATION
"Lord Kṛṣṇa’s desire in the rāsa-līlā circle is perfectly complete, but Śrīmatī Rādhārāṇī is the binding link in that desire.
Madhya8.114
TEXT 114
tāṅhā vinu rāsa-līlā nāhi bhāya citte
maṇḍalī chāḍiyā gelā rādhā anveṣite
SYNONYMS
tāṅhā vinu—without Her; rāsa-līlā—the rāsa dance; nāhi—not; bhāya—illuminates; citte—within the heart; maṇḍalī chāḍiyā—leaving the circle of the rāsa dance; gelā—went; rādhā—Śrīmatī Rādhārāṇī; anveṣite—to search for.
TRANSLATION
"The rāsa dance does not shine in the heart of Kṛṣṇa without Śrīmatī Rādhārāṇī. Therefore, He also gave up the circle of the rāsa dance and went out to search for Her.
Madhya8.115
TEXT 115
itas-tataḥ bhrami’ kāhāṅ rādhā nā pāñā
viṣāda karena kāma-bāṇe khinna hañā
SYNONYMS
itaḥ-tataḥ—here and there; bhrami’-wandering; kāhāṅ—anywhere; rādhā—Śrīmatī Rādhārāṇī; nā—not; pāñā—finding; viṣāda—lamentation; karena—does; kāma-bāṇe—by the arrow of Cupid; khinna—hurt; hañā—becoming.
TRANSLATION
"When Kṛṣṇa went out to search for Śrīmatī Rādhārāṇī, 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
śata-koṭi-gopīte nahe kāma-nirvāpaṇa
tāhātei anumāni śrī-rādhikāra guṇa
SYNONYMS
śata-koṭi—hundreds and thousands; gopīte—in the midst of gopīs; nahe—there is not; kāma-nirvāpaṇa—satisfaction of lust; tāhātei—by that way; anumāni—we can imagine; śrī-rādhikāra guṇa—the transcendental quality of Śrīmatī Rādhārāṇī.
TRANSLATION
“Since Kṛṣṇa’s lusty desires were not satisfied even in the midst of hundreds of thousands of gopīs and He was thus searching after Śrīmatī Rādhārāṇī, we can easily imagine how transcendentally qualified She is.”
Madhya8.117
TEXT 117
prabhu kahe--ye lāgi’ āilāma tomā-sthāne
sei saba tattva-vastu haila mora jñāne
SYNONYMS
prabhu kahe—the Lord said; ye lāgi’-for the matter of which; āilāma—I have come; tomā-sthāne—to your place; sei saba—all those; tattva-vastu—objects of truth; haila—were; mora—My; jñāne—in knowledge.
TRANSLATION
After hearing this, Lord Caitanya Mahāprabhu said to Rāmānanda Rāya, "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 jāniluṅ sādhya-sādhana-nirṇaya
āge āra āche kichu, śunite mana haya
SYNONYMS
ebe—now; se—that; jāniluṅ—I have understood; sādhya—of the ultimate goal; sādhana—and of the process; nirṇaya—the ascertainment; āge—ahead; āra—more; āche—there is; kichu—something; śunite—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
’kṛṣṇera svarūpa’ kaha ’rādhāra svarūpa’
’rasa’ kon tattva, ’prema’--kon tattva-rūpa
SYNONYMS
kṛṣṇera—of Lord Kṛṣṇa; svarūpa—the transcendental features; kaha—speak; rādhāra—of Śrīmatī Rādhārāṇī; svarūpa—the transcendental features; rasa—mellows; kon—what; tattva—that truth; prema—love of Godhead; kon—what; tattva-rūpa—actual form.
TRANSLATION
"Kindly explain the transcendental features of Kṛṣṇa and Śrīmatī Rādhārāṇī. Also explain the truth of transcendental mellows and the transcendental form of love of Godhead.
Madhya8.120
TEXT 120
kṛpā kari’ ei tattva kaha ta’ āmāre
tomā-vinā keha ihā nirūpite nāre
SYNONYMS
kṛpā kari’-showing your mercy; ei tattva—all these truths; kaha—explain; ta’-certainly; āmāre—unto Me; tomā-vinā—except for you; keha—someone; ihā—this; nirūpite—to explain; nāre—not able.
TRANSLATION
“Kindly explain all these truths to Me. But for yourself, no one can do so.”
Madhya8.121
TEXT 121
rāya kahe,--ihā āmi kichui nā jāni
tumi yei kahāo, sei kahi āmi vāṇī
SYNONYMS
rāya kahe—Rāmānanda Rāya said; ihā—this; āmi—I; kichui—something; nā—not; jāni—know; tumi—You; yei—whatever; kahāo—make me say; sei—those; kahi—speak; āmi—I; vāṇī—words.
TRANSLATION
Śrī Rāmānanda Rāya replied, "I do not know anything about this. I simply vibrate the sound You make me speak.
Madhya8.122
TEXT 122
tomāra śikṣāya paḍi yena śuka-pāṭha
sākṣāt īśvara tumi, ke bujhe tomāra nāṭa
SYNONYMS
tomāra śikṣāya—by Your instruction; paḍi—I recite; yena—like; śuka-pāṭha—the reciting of a parrot; sākṣāt—directly; īśvara—the Supreme Personality of Godhead; tumi—You; ke—who; bujhe—can understand; tomāra—Your; nāṭa—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
hṛdaye preraṇa kara, jihvāya kahāo vāṇī
ki kahiye bhāla-manda, kichui nā jāni
SYNONYMS
hṛdaye—within the heart; preraṇa—direction; kara—You give; jihvāya—on the tongue; kahāo—You make me speak; vāṇī—words; ki—what; kahiye—I am speaking; bhāla-manda—good or bad; kichui—something; nā—not; jāni—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,--māyāvādī āmi ta’ sannyāsī
bhakti-tattva nāhi jāni, māyāvāde bhāsi
SYNONYMS
prabhu kahe—the Lord said; māyāvādī—a follower of the Māyāvāda philosophy; āmi—I; ta’-certainly; sannyāsī—one in the renounced order of life; bhakti-tattva—the truths of transcendental loving service; nāhi—not; jāni—I know; māyāvāde—in the philosophy of impersonalism; bhāsi—I float.
TRANSLATION
Lord Caitanya Mahāprabhu said, "I am a Māyāvādī 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 Māyāvāda philosophy.
Madhya8.125
TEXT 125
sārvabhauma-saṅge mora mana nirmala ha-ila
’kṛṣṇa-bhakti-tattva kaha,’ tāṅhāre puchila
SYNONYMS
sārvabhauma-saṅge—in the company of Sārvabhauma Bhaṭṭācārya; mora—My; mana—mind; nirmala—clarified; ha-ila—became; kṛṣṇa-bhakti-tattva—the truths of transcendental loving service to Kṛṣṇa; kaha—please explain; tāṅhāre—to him; puchila—I inquired.
TRANSLATION
"Due to the association of Sārvabhauma Bhaṭṭācārya, My mind has been enlightened. Therefore I have asked Sārvabhauma Bhaṭṭācārya about the truths of transcendental loving service to Kṛṣṇa.
Madhya8.126
TEXT 126
teṅho kahe--āmi nāhi jāni kṛṣṇa-kathā
sabe rāmānanda jāne, teṅho nāhi ethā
SYNONYMS
teṅho kahe—he replied; āmi—I; nāhi—not; jāni—know; kṛṣṇa-kathā—topics of Lord Kṛṣṇa; sabe—all; rāmānanda—Rāmānanda Rāya; jāne—knows; teṅho—he; nāhi—not; ethā—here.
TRANSLATION
“Sārvabhauma Bhaṭṭācārya told me, ’I do not actually know about the topics of Lord Kṛṣṇa. They are all known only to Rāmānanda Rāya, but he is not present here.’ ”
Madhya8.127
TEXT 127
tomāra ṭhāñi āilāṅa tomāra mahimā śuniyā
tumi more stuti kara ’sannyāsī’ jāniyā
SYNONYMS
tomāra ṭhāñi—to your presence; āilāṅa—I have come; tomāra—your; mahimā—glories; śuniyā—hearing; tumi—you; more—Me; stuti—praising; kara—do; sannyāsī—a person in the renounced order of life; jāniyā—knowing as.
TRANSLATION
Lord Śrī Caitanya Mahāprabhu 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 sannyāsī, one in the renounced order of life.
PURPORT
Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura 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 Vaiṣṇava 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-brāhmaṇa or śūdra. Such a puffed-up person cannot understand the science of Kṛṣṇa. 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, Śrī Caitanya Mahāprabhu explains how one should be submissive and humble before a Vaiṣṇava, even though one may be situated on a high platform. Such is the teaching of Śrī Caitanya Mahāprabhu as the ācārya of the world, the supreme spiritual master and teacher.
Madhya8.128
TEXT 128
kibā vipra, kibā nyāsī, śūdra kene naya
yei kṛṣṇa-tattva-vettā, sei ’guru’ haya
SYNONYMS
kibā—whether; vipra—a brāhmaṇa; kibā—whether; nyāsī—a sannyāsī; śūdra—a śūdra; kene—why; naya—not; yei—anyone who; kṛṣṇa-tattva-vettā—a knower of the science of Kṛṣṇa; sei—that person; guru—the spiritual master; haya—is.
TRANSLATION
“Whether one is a brāhmaṇa, a sannyāsī or a śūdra-regardless of what he is-he can become a spiritual master if he knows the science of Kṛṣṇa.”
PURPORT
This verse is very important to the Kṛṣṇa consciousness movement. In his Amṛta-pravāha-bhāṣya, Śrīla Bhaktivinoda Ṭhākura explains that one should not think that because Śrī Caitanya Mahāprabhu was born a brāhmaṇa and was situated in the topmost spiritual order as a sannyāsī, it was improper for Him to receive instructions from Śrīla Rāmānanda Rāya, who belonged to the śūdra caste. To clarify this matter, Śrī Caitanya Mahāprabhu informed Rāmānanda Rāya that knowledge of Kṛṣṇa consciousness is more important than caste. In the system of varṇāśrama-dharma there are various duties for the brāhmaṇas, kṣatriyas, vaiśyas and śūdras. Actually the brāhmaṇa is supposed to be the spiritual master of all other varṇas, or sects, but as far as Kṛṣṇa consciousness is concerned, everyone is capable of becoming a spiritual master because knowledge in Kṛṣṇa consciousness is on the platform of the spirit soul. To spread Kṛṣṇa consciousness, one need only be cognizant of the science of the spirit soul. It does not matter whether one is a brāhmaṇa, kṣatriya, vaiśya, śūdra, sannyāsī, gṛhastha or whatever. If one simply understands this science, he can become a spiritual master.
It is stated in the Hari-bhakti-vilāsa 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 Kṛṣṇa 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 Kṛṣṇa. Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura also states that although one is situated as a brāhmaṇa, kṣatriya, vaiśya, śūdra, brahmacārī, vānaprastha, gṛhastha or sannyāsī, if he is conversant in the science of Kṛṣṇa he can become a spiritual master as vartma-pradarśaka-guru, dīkṣā-guru or śikṣā-guru. The spiritual master who first gives information about spiritual life is called the vartma-pradarśaka-guru, the spiritual master who initiates according to the regulations of the śāstras is called the dīkṣā-guru, and the spiritual master who gives instructions for elevation is called the śikṣā-guru. Factually the qualifications of a spiritual master depend on his knowledge of the science of Kṛṣṇa. It does not matter whether he is a brāhmaṇa, kṣatriya, sannyāsī or śūdra. This injunction given by Śrī Caitanya Mahāprabhu is not at all against the injunctions of the śāstras. In the Padma Purāṇa it is said:
na śūdrāḥ bhagavad-bhaktās
te ’pi bhāgavatottamāḥ
sarva-varṇeṣu te śūdrā
ye na bhaktā janārdane
One who is actually advanced in spiritual knowledge of Kṛṣṇa is never a śūdra, even though he may have been born in a śūdra family. However, even if a vipra, or brāhmaṇa, is very expert in the six brahminical activities (paṭhana, pāṭhana, yajana, yājana, dāna, pratigraha) and is also well versed in the Vedic hymns, he cannot become a spiritual master unless he is a Vaiṣṇava. But if one is born in the family of caṇḍālas yet is well versed in Kṛṣṇa consciousness, he can become a guru. These are the śāstric injunctions, and strictly following these injunctions, Śrī Caitanya Mahāprabhu, as a gṛhastha named Śrī Viśvambhara, was initiated by a sannyāsī-guru named Īśvara Purī. Similarly, Śrī Nityānanda Prabhu was initiated by Mādhavendra Purī, a sannyāsī. According to others, however, He was initiated by Lakṣmīpati Tīrtha. Advaita Ācārya, although a gṛhastha, was initiated by Mādhavendra Purī, and Śrī Rasikānanda, although born in a brāhmaṇa family, was initiated by Śrī Śyāmānanda Prabhu, who was not born in a caste brāhmaṇa family. There are many instances in which a born brāhmaṇa took initiation from a person who was not born in a brāhmaṇa family. The brahminical symptoms are explained in Śrīmad-Bhāgavatam (7.11.35), wherein it is stated:
yasya yal-lakṣaṇaṁ proktaṁ
puṁso varṇābhivyañjakam
yad anyatrāpi dṛśyeta
tat tenaiva vinirdiśet
If a person is born in a śūdra family but has all the qualities of a spiritual master, he should be accepted not only as a brāhmaṇa but as a qualified spiritual master also. This is also the instruction of Śrī Caitanya Mahāprabhu. Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura therefore introduced the sacred thread ceremony for all Vaiṣṇavas according to the rules and regulations.
Sometimes a Vaiṣṇava who is a bhajanānandī does not take the sāvitra-saṁskāra (sacred thread initiation), but this does not mean that this system should be used for preaching work. There are two kinds of Vaiṣṇavas-bhajanānandī and goṣṭhy-ānandī. A bhajanānandī is not interested in preaching work, but a goṣṭhy-ānandī is interested in spreading Kṛṣṇa consciousness to benefit the people and increase the number of Vaiṣṇavas. A Vaiṣṇava is understood to be above the position of a brāhmaṇa. As a preacher, he should be recognized as a brāhmaṇa; otherwise there may be a misunderstanding of his position as a Vaiṣṇava. However, a Vaiṣṇava brāhmaṇa 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 brāhmaṇa and a Vaiṣṇava. They are under the impression that unless one is a brāhmaṇa he cannot be a spiritual master. For this reason only, Śrī Caitanya Mahāprabhu makes the statement in this verse:
kibā vipra, kibā nyāsī, śūdra kene naya
yei kṛṣṇa-tattva-vettā, sei ’guru’ haya
If one becomes a guru, he is automatically a brāhmaṇa. Sometimes a caste guru says that ye kṛṣṇa-tattva-vettā, sei guru haya means that one who is not a brāhmaṇa may become a śikṣā-guru or a vartma-pradarśaka-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 Vaiṣṇavas. The word guru is equally applicable to the vartma-pradarśaka-guru, śikṣā-guru and dīkṣā-guru. Unless we accept the principle enunciated by Śrī Caitanya Mahāprabhu, this Kṛṣṇa consciousness movement cannot spread all over the world. According to Śrī Caitanya Mahāprabhu’s intentions: pṛthivīte āche yata nagarādi-grāma sarvatra pracāra haibe mora nāma. Śrī Caitanya Mahāprabhu’s cult must be preached all over the world. This does not mean that people should take to His teachings and remain śūdras or caṇḍālas. As soon as one is trained as a pure Vaiṣṇava, he must be accepted as a bona fide brāhmaṇa. This is the essence of Śrī Caitanya Mahāprabhu’s instructions in this verse.
Madhya8.129
TEXT 129
’sannyāsī’ baliyā more nā kariha vañcana
kṛṣṇa-rādhā-tattva kahi’ pūrṇa kara mana
SYNONYMS
sannyāsī—a person in the renounced order of life; baliyā—taking as; more—Me; nā kariha—do not do; vañcana—cheating; kṛṣṇa-rādhā-tattva—the truth about Rādhā-Kṛṣṇa; kahi’-describing; pūrṇa—complete; kara—make; mana—my mind.
TRANSLATION
Śrī Caitanya Mahāprabhu continued, “Please do not try to cheat me, thinking of Me as a learned sannyāsī. Please satisfy My mind by just describing the truth of Rādhā and Kṛṣṇa.”
Madhya8.130-131
TEXTS 130-131
yadyapi rāya--premī, mahā-bhāgavate
tāṅra mana kṛṣṇa-māyā nāre ācchādite
tathāpi prabhura icchā--parama prabala
jānileha rāyera mana haila ṭalamala
SYNONYMS
yadyapi—although; rāya—Rāmānanda Rāya; premī—a great lover of Kṛṣṇa; mahā-bhāgavate—a topmost devotee; tāṅra—his; mana—mind; kṛṣṇa-māyā—the illusory energy of Kṛṣṇa; nāre—not able; ācchādite—to cover; tathāpi—still; prabhura icchā—the Lord’s desire; parama prabala—very intense; jānileha—even though it was known; rāyera mana—the mind of Rāmānanda Rāya; haila—there was; ṭalamala—agitation.
TRANSLATION
Śrī Rāmānanda Rāya was a great devotee of the Lord and a lover of God, and although his mind could not be covered by Kṛṣṇa’s illusory energy, and although he could understand the mind of the Lord, which was very strong and intense, Rāmānanda’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. Śrīla Bhaktivinoda Ṭhākura has said, māyāra vaśe, yāccha bhese’, khāccha hābuḍubu, bhāi. 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 māyā. However, a person in the spiritual energy is a servant of the Supreme Personality of Godhead. Although Rāmānanda Rāya knew that nothing was unknown to Śrī Caitanya Mahāprabhu, he nonetheless began to speak further on the subject because the Lord desired it.
Madhya8.132
TEXT 132
rāya kahe,--"āmi--naṭa, tumi--sūtra-dhāra
yei mata nācāo, taiche cāhi nācibāra
SYNONYMS
rāya kahe—Rāmānanda Rāya replied; āmi—I; naṭa—dancer; tumi—You; sūtra-dhāra—the puller of the strings; yei—whatever; mata—way; nācāo—You make me dance; taiche—in that way; cāhi—I want; nācibāra—to dance.
TRANSLATION
Śrī Rāmānanda Rāya 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 jihvā--vīṇā-yantra, tumi--vīṇā-dhārī
tomāra mane yei uṭhe, tāhāi uccāri
SYNONYMS
mora jihvā—my tongue; vīṇā-yantra—a stringed instrument; tumi—You; vīnā-ḍhārī—the player of the stringed instrument; tomāra mane—in Your mind; yei uṭhe—whatever arises; tāhāi—that; uccāri—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 īśvara kṛṣṇa--svayaṁ bhagavān
sarva-avatārī, sarva-kāraṇa-pradhāna
SYNONYMS
parama—supreme; īśvara—controller; kṛṣṇa—Lord Kṛṣṇa; svayam—personally; bhagavān—the Supreme Personality of Godhead; sarva-avatārī—the source of all incarnations; sarva-kāraṇa-pradhāna—the supreme cause of all causes.
TRANSLATION
Rāmānanda Rāya then began to speak on kṛṣṇa-tattva. “Kṛṣṇa 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 vaikuṇṭha, āra ananta avatāra
ananta brahmāṇḍa ihāṅ,--sabāra ādhāra
SYNONYMS
ananta vaikuṇṭha—innumerable Vaikuṇṭha planets; āra—and; ananta avatāra—innumerable incarnations; ananta brahmāṇḍa—innumerable universes; ihāṅ—in this material world; sabāra—of all of them; ādhāra—the resting place.
TRANSLATION
"There are innumerable Vaikuṇṭha planets as well as innumerable incarnations. In the material world also there are innumerable universes, and Kṛṣṇa is the supreme resting place for all of them.
Madhya8.136
TEXT 136
sac-cid-ānanda-tanu, vrajendra-nandana
sarvaiśvarya-sarvaśakti-sarvarasa-pūrṇa
SYNONYMS
sat-cit-ānanda-tanu—Kṛṣṇa’s body is transcendental, full of knowledge, bliss and eternity; vrajendra-nandana—the son of Mahārāja Nanda; sarva-aiśvarya—all opulences; sarva-śakti—all potencies; sarva-rasa-pūrṇa—the reservoir of all transcendental mellows.
TRANSLATION
"The transcendental body of Śrī Kṛṣṇa is eternal and full of bliss and knowledge. He is the son of Nanda Mahārāja. He is full of all opulences and potencies, as well as all spiritual mellows.
Madhya8.137
TEXT 137
īśvaraḥ paramaḥ kṛṣṇaḥ
sac-cid-ānanda-vigrahaḥ
anādir ādir govindaḥ
sarva-kāraṇa-kāraṇam
SYNONYMS
īśvaraḥ—the controller; paramaḥ—supreme; kṛṣṇaḥ—Lord Kṛṣṇa; sat—eternal existence; cit—absolute knowledge; ānanda—absolute bliss; vigrahaḥ—whose form; anādiḥ—without beginning; ādiḥ—the origin of everything; govindaḥ—a name of Lord Kṛṣṇa; sarva—all; kāraṇa—of causes; kāraṇam—He is the original cause.
TRANSLATION
" ’Kṛṣṇa, 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-saṁhitā (5.1).
Madhya8.138
TEXT 138
vṛndāvane ’aprākṛta navīna madana’
kāma-gāyatrī kāma-bīje yāṅra upāsana
SYNONYMS
vṛndāvane—in Vṛndāvana; aprākṛta—spiritual; navīna—new; madana—Cupid; kāma-gāyatrī—hymns of desire; kāma-bīje—by the spiritual seed of desire called klīm; yāṅra—of whom; upāsana—the worship.
TRANSLATION
"In the spiritual realm of Vṛndāvana, Kṛṣṇa is the spiritual ever-fresh Cupid. He is worshiped by the chanting of the Kāma-gāyatrī mantra with the spiritual seed klīm.
PURPORT
This Vṛndāvana is described in the Brahma-saṁhitā (5.56) in this way:
śriyaḥ kāntāḥ kāntaḥ parama-puruṣaḥ kalpa-taravo
drumā bhūmiś cintāmaṇi-gaṇa-mayī toyam amṛtam
kathā gānaṁ nāṭyaṁ gamanam api vaṁśī priya-sakhī
cid-ānandaṁ jyotiḥ param api tad āsvādyam api ca
sa yatra kṣīrābdhiḥ sravati surabhībhyaś ca su-mahān
nimeṣārdhākhyo vā vrajati na hi yatrāpi samayaḥ
bhaje śvetadvīpaṁ tam aham iha golokam iti yaṁ
vidantas te santaḥ kṣiti-virala-cārāḥ katipaye
The spiritual realm of Vṛndāvana is always spiritual. The goddess of fortune and the gopīs are always present there. They are Kṛṣṇa’s beloveds, and all of them are as spiritual as Kṛṣṇa. In Vṛndāvana, Kṛṣṇa is the Supreme Person and is the husband of all the gopīs and the goddess of fortune. The trees in Vṛndāvana 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 Vṛndāvana 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 Vṛndāvana, 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 Vṛndāvana. Lord Brahmā himself said, “Let me worship that spiritual land where Kṛṣṇa is present.” This transcendental Vṛndāvana is not appreciated by those who are not devotees or self-realized souls because this Vṛndāvana-dhāma is all spiritual. The pastimes of the Lord there are also spiritual. None are material. According to a prayer by Śrīla Narottama dāsa Ṭhākura (Prārthanā 1):
āra kabe nitāi-cāṅdera karuṇā haibe
saṁsāra-vāsanā mora kabe tuccha habe
“When will Lord Nityānanda have mercy upon me so that I can realize the uselessness of material pleasure?”
viṣaya chāḍiyā kabe śuddha habe mana
kabe hāma heraba śrī-vṛndāvana
“When will my mind be cleansed of all material dirt so that I will be able to feel the presence of spiritual Vṛndāvana?”
rūpa-raghunātha-pade haibe ākuti
kabe hāma bujhaba se yugala-pirīti
“When will I be attracted to the instructions of the Gosvāmīs so that I will be able to understand what is Rādhā and Kṛṣṇa and what is Vṛndāvana?”
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 Vṛndāvana.
In reference to the words aprākṛta navīna madana, aprākṛta refers to that which is the very opposite of the material conception. The Māyāvādīs 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 Kṛṣṇa 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 Kṛṣṇa appears very much sexually inclined, He is called the new Cupid in the spiritual world. There is no material inebriety in such desire, however.
Gāyantaṁ trāyate yasmād gāyatrī tvaṁ tataḥ smṛtā: One who chants the Gāyatrī mantra is gradually delivered from the material clutches. In other words, That which delivers one from material entanglement is called Gāyatrī. An explanation of the Gāyatrī mantra can be found in Madhya-līlā, Chapter Twenty-one, text 125:
kāma-gāyatrī-mantra-rūpa, haya kṛṣṇera svarūpa,
sārdha-cabbiśa akṣara tāra haya
se akṣara ’candra’ haya, kṛṣṇe kari’ udaya,
trijagat kailā kāmamaya
The Kāma-gāyatrī mantra is just like a Vedic hymn, but it is the Supreme Personality of Godhead Himself. There is no difference between the Kāma-gāyatrī and Kṛṣṇa. Both are composed of twenty-four and a half transcendental syllables (see Cc. Madhya 21.125-29) The mantra depicted in letters is also Kṛṣṇa, 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 klīṁ kāma-devāya vidmahe puṣpa-bāṇāya dhīmahi tan no ’naṅgaḥ pracodayāt, Kṛṣṇa is called Kāma-deva, Puṣpa-bāṇa and Anaṅga. Kāma-deva is Madana-mohana, the Deity who establishes our relationship with Kṛṣṇa. Puṣpa-bāṇa (“He who carries an arrow made of flowers”) is Govinda, the Personality of Godhead who accepts our devotional service. And Anaṅga is Gopījana-vallabha, who satisfies all the gopīs and is the ultimate goal of life. This Kāma-gāyatrī (klīṁ kāma-devāya vidmahe puṣpa-bāṇāya dhīmahi tan no ’naṅgaḥ pracodayāt) 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-manā bhava mad-bhakto
mad-yājī māṁ namaskuru
mām evaiṣyasi satyaṁ te
pratijāne 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-saṁhitā it is stated (5.27-29):
atha veṇu-ninādasya
trayī-mūrti-mayī gatiḥ
sphurantī praviveśāśu
mukhābjāni svayaṁbhuvaḥ
gāyatrīṁ gāyatas tasmād
adhigatya saroja-jaḥ
saṁskṛtaś cādi-guruṇā
dvijatām agamat tataḥ
trayyā prabuddho ’tha vidhir
vijñāta-tattva-sāgaraḥ
tuṣṭāva veda-sāreṇa
stotreṇānena keśavam
“Then Gāyatrī, mother of the Vedas, having been manifested by the divine sound of Śrī Kṛṣṇa’s flute, entered the lotus mouth of Brahmā, the self-born, through his eight earholes. Thus the lotus-born Brahmā received the Gāyatrī mantra, which had sprung from the song of Śrī Kṛṣṇa’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 Gāyatrī, which embodies the three Vedas, Brahmā became acquainted with the expanse of the ocean of truth. Then he worshiped Śrī Kṛṣṇa, the essence of all the Vedas, with a hymn.”
The vibration of Kṛṣṇa’s flute is the origin of the Vedic hymns. Lord Brahmā, who is seated on a lotus flower, heard the sound vibration of Kṛṣṇa’s flute and was thereby initiated by the Gāyatrī mantra.
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