Sri Caitanya-caritamrta: Madhya-lila
by His Divine Grace A. C. Bhaktivedanta Swami Prabhupada
Chapter 8
Madhya8.84
TEXT 84
yathottaram asau svada-
visesollasa-mayy api
ratir vasanaya svadvi
bhasate kapi kasyacit
SYNONYMS
yatha uttaram—one after another; asau—that; svada-visesa—of particular tastes; ullasa—pleasing; mayi—empowered with; api—although; ratih—love; vasanaya—by desire; svadvi—sweet; bhasate—appears; ka api—someone; kasyacit—one of them.
TRANSLATION
" ’Increasing love is experienced in various tastes, one above another. But that love which has the highest taste in the gradual succession of desires manifests itself in the form of conjugal love.’
PURPORT
This verse is from Srila Rupa Gosvami’s Bhakti-rasamrta-sindhu (2.5.38), and it also appears in the Adi-lila, Chapter Four, verse 45.
Madhya8.85
TEXT 85
purva-purva-rasera guna--pare pare haya
dui-tina ganane panca paryanta badaya
SYNONYMS
purva-purva—of each previous; rasera—of the mellow; guna—the qualities; pare pare—in each subsequent; haya—there are; dui-tina—two and then three; ganane—in counting; panca—five; paryanta—up to; badaya—increases.
TRANSLATION
"There is a gradual order of improvement in transcendental mellows from the initial ones to the later ones. In each subsequent mellow the qualities of the previous mellows are manifest, counting from two, then three, and up to the point of five complete qualities.
Madhya8.86
TEXT 86
gunadhikye svadadhikya bade prati-rase
santa-dasya-sakhya-vatsalyera guna madhurete vaise
SYNONYMS
guna-adhikye—by the increase of transcendental qualities; svada-adhikya—increase of taste; bade—increases; prati-rase—in each mellow; santa—of neutrality; dasya—of servitude; sakhya—of fraternity; vatsalyera—and of paternal affection; guna—the qualities; madhurete—in the conjugal mellow; vaise—appear.
TRANSLATION
"As the qualities increase, so the taste also increases in each and every mellow. Therefore the qualities found in santa-rasa, dasya-rasa, sakhya-rasa and vatsalya-rasa are all manifest in conjugal love [madhurya-rasa].
Madhya8.87
TEXT 87
akasadira guna yena para-para bhute
dui-tina krame bade panca prthivite
SYNONYMS
akasa-adira—of the sky, air and so on; guna—the qualities; yena—just as; para-para—one after another; bhute—in the material elements; dui-tina—two and then three; krame—by gradations; bade—increase; panca—all five; prthivite—in earth.
TRANSLATION
"The qualities in the material elements-sky, air, fire, water and earth-increase one after another by a gradual process of one, two and three, and at the last stage, in the element earth, all five qualities are completely visible.
Madhya8.88
TEXT 88
paripurna-krsna-prapti ei ’prema’ haite
ei premara vasa krsna--kahe bhagavate
SYNONYMS
paripurna—completely full; krsna-prapti—achievement of the lotus feet of Lord Krsna; ei—this; prema—love of Godhead; haite—from; ei premara—of this type of love of Godhead; vasa—under the control; krsna—Lord Krsna; kahe—it is said; bhagavate—in Srimad-Bhagavatam.
TRANSLATION
"Complete attainment of the lotus feet of Lord Krsna is made possible by love of Godhead, specifically madhurya-rasa, or conjugal love. Lord Krsna is indeed captivated by this standard of love. This is stated in Srimad-Bhagavatam.
PURPORT
To explain the topmost quality of conjugal love, Srila Krsnadasa Kaviraja Gosvami gives the example of the material elements-sky, air, fire, water and earth. In the sky (space) there is the quality of sound. Similarly, in air there are the qualities of sound and touch. In fire, there are three qualities-sound, touch and form. In water there are four qualities-sound, touch, form and taste. Finally, in earth there are all five qualities-sound, touch, form, taste and also smell. Now, one can see that the quality of the sky is in all-namely in air, fire, water and earth. In earth we can find all the qualities of material nature. The same can be applied to the rasa known as madhurya-rasa, or conjugal love. In conjugal love there are the qualities of neutrality, servitorship, fraternity and paternal affection, as well as conjugal love itself. The conclusion is that through conjugal love the Lord is completely satisfied.
Conjugal love (madhurya-rasa) is also known as srngara-rasa. It is the conclusion of Srimad-Bhagavatam that in the complete combination of loving service to the Lord-namely in conjugal love-the Supreme Lord fully agrees to be under the control of the devotee. The highest form of conjugal love is represented by Srimati Radharani; therefore in the pastimes of Radha and Krsna we can see that Krsna is always subjugated by Srimati Radharani’s influence.
Madhya8.89
TEXT 89
mayi bhaktir hi bhutanam
amrtatvaya kalpate
distya yad asin mat-sneho
bhavatinam mad-apanah
SYNONYMS
mayi—unto Me; bhaktih—devotional service; hi—certainly; bhutanam—of all living entities; amrtatvaya—for becoming eternal; kalpate—is meant; distya—fortunately; yat—what; asit—there is; mat-snehah—affection for Me; bhavatinam—of all of you; mat-apanah—the means of getting My favor.
TRANSLATION
"Lord Krsna told the gopis, ’The means of attaining My favor is loving service unto Me, and fortunately you are all thus engaged. Those living beings who render service unto Me are eligible to be transferred to the spiritual world and attain eternal life with knowledge and bliss.’
PURPORT
The fulfillment of human life is summarized in this verse from Srimad-Bhagavatam (10.82.44). There are two important words in this verse: bhakti (devotional service) and amrtatva (eternal life). The aim of human life is to attain the natural position of eternal life. This eternal life can be achieved only by devotional service.
Madhya8.90
TEXT 90
krsnera pratijna drdha sarva-kale ache
ye yaiche bhaje, krsna tare bhaje taiche
SYNONYMS
krsnera—of Lord Krsna; pratijna—the promise; drdha—firm; sarva-kale—in all times; ache—there is; ye—anyone; yaiche—just as; bhaje—renders service; krsna—Lord Krsna; tare—him; bhaje—reciprocates with; taiche—so for all time.
TRANSLATION
"Lord Krsna has made a firm promise for all time. If one renders service unto Him, Krsna correspondingly gives him an equal amount of success in devotional service to the Lord.
PURPORT
It is a completely mistaken idea that one can worship Krsna in any form or in any way and still attain the ultimate result of receiving the favor of the Lord. This is a decision made by gross materialists. Generally such men say that you can manufacture your own way of worshiping the Supreme Lord and that any type of worship is sufficient to approach the Supreme Personality of Godhead. Certainly there are different means for attaining different results in fruitive activity, speculative knowledge, mystic yoga and austerity. Crude men therefore say that if one adopts any of these methods one achieves the Supreme Personality of Godhead’s favor. They claim that it doesn’t matter what kind of method one adopts. A general example is given: If one wishes to arrive at a certain place, there are many roads leading there, and one can go to that place by any one of these roads. Similarly, these gross materialists say, there are different ways to attain the favor of the Supreme Personality of Godhead. They claim that one can conceive of the Supreme Personality of Godhead as Goddess Durga, Goddess Kali, Lord Siva, Demigod Ganesa, Lord Ramacandra, Krsna, the impersonal Brahman or whatever, and one can chant the Lord’s name in any way and in any form. Such materialists claim that since ultimately all these names and forms are one, the result is the same. They also give the example that a man who has different names will answer if called by any one of them. Therefore, they claim, there is no need to chant the Hare Krsna mantra. If one chants the name of Kali, Durga, Siva, Ganesa or anyone else, the result will be the same.
Such claims made by mental speculators are no doubt very pleasing to mental speculators, but those who are actually in knowledge do not admit such conclusions, which are against the authority of the sastras. A bona fide acarya will certainly not accept such a conclusion. As Krsna clearly states in the Bhagavad-gita (9.25):
yanti deva-vrata devan
pitrn yanti pitr-vratah
bhutani yanti bhutejya
yanti mad-yajino ’pi mam
“Those who worship the demigods will take birth among the demigods, those who worship the ancestors go to the ancestors, those who worship ghosts and spirits will take birth among such beings, and those who worship Me will live with Me.” (Bg. 9.25)
Only the devotees of the Lord can be admitted to His kingdom-not the demigod worshipers, karmis, yogis or anyone else. A person who desires elevation to the heavenly planets worships various demigods, and material nature may be pleased to offer such devotees their desired positions. The material nature gives a person his own nature, by which he increases affection for different types of demigods. However, the Bhagavad-gita (7.20) says that demigod worship is meant for men who have lost all their intelligence:
kamais tais tair hrta-jnanah
prapadyante ’nya-devatah
tam tam niyamam asthaya
prakrtya niyatah svaya
“Those whose intelligence has been stolen by material desires surrender unto demigods and follow the particular rules and regulations of worship according to their own natures.”
Although one may be elevated to the heavenly planets, the results of such a benediction are limited:
anta-vat tu phalam tesam
tad bhavaty alpa-medhasam
devan deva-yajo yanti
mad-bhakta yanti mam api
“Men of small intelligence worship the demigods, and their fruits are limited and temporary. Those who worship the demigods go to the planets of the demigods, but My devotees ultimately reach My supreme planet.” (Bg. 7.23)
Being elevated to the heavenly planets or other material planets does not mean attaining an eternal life of knowledge and bliss. At the end of the material world, all attainments of material elevation will also end. Again, according to Krsna in the Bhagavad-gita (18.55), only those who engage in His loving devotional service will be admitted to the spiritual world and return to Godhead, not others:
bhaktya mam abhijanati
yavan yas casmi tattvatah
tato mam tattvato jnatva
visate tad-anantaram
“One can understand Me as I am, as the Supreme Personality of Godhead, only by devotional service. And when one is in full consciousness of Me by such devotion, he can enter into the kingdom of God.”
Impersonalists cannot understand the Supreme Personality of Godhead; therefore it is not possible for them to enter into the spiritual kingdom of God and return home, back to Godhead. Actually one attains different results by different means. It is not that all achievements are one and the same. Those interested in the four principles of dharma, artha, kama and moksa cannot be compared to those interested in the unalloyed devotional service of the Lord. Srimad-Bhagavatam (1.1.2) therefore says:
dharmah projjhita-kaitavo ’tra paramo nirmatsaranam satam
vedyam vastavam atra vastu siva-dam tapa-trayonmulanam
srimad-bhagavate maha-muni-krte kim va parair isvarah
sadyo hrdy avarudhyate ’tra krtibhih susrusubhis tat-ksanat
“Completely rejecting all religious activities which are materially motivated, this Bhagavata Purana propounds the highest truth, which is understandable by those devotees who are pure in heart. The highest truth is reality distinguished from illusion for the welfare of all. Such truth uproots the threefold miseries. This beautiful Bhagavatam, compiled by the great sage Sri Vyasadeva, is sufficient in itself for God realization. As soon as one attentively and submissively hears the message of Bhagavatam, he becomes attached to the Supreme Lord.”
Those who aspire after liberation attempt to merge into the impersonal Brahman. To this end they execute ritualistic religious ceremonies, but Srimad-Bhagavatam considers this a cheating process. Indeed, such people can never dream of returning home, back to Godhead. There is a gulf of difference between the goal of dharma, artha, kama and moksa and the goal of devotional service.
The goddess Durga is the superintending deity of this material world, which is made of material elements. The demigods are simply different directors engaged in operating the departments of material activities, and they are under the influence of the same material energy. Krsna’s internal potencies, however, have nothing to do with the creation of this cosmic material world. The spiritual world and all spiritual activities are under the direction of the internal, spiritual energy, and such activities are performed by Yogamaya, the spiritual energy. Yogamaya is the spiritual or internal energy of the Supreme Personality of Godhead. Those who are interested in being promoted to the spiritual world and engaging in the service of the Lord attain spiritual perfection under the control of Yogamaya. Those who are interested in material promotion engage in ritualistic religious ceremonies and economic development to develop sense gratification. They ultimately attempt to merge into the impersonal existence of the Lord. Such people generally become impersonalists. They are interested in worshiping Lord Siva or Goddess Durga, but their return is one hundred percent materialistic.
Following the example of the gopis, the devotees sometimes worship the goddess Katyayani, but they understand that Katyayani is an incarnation of Yogamaya. The gopis worshiped Katyayani, Yogamaya, to attain Krsna as their husband. On the other hand, it is stated in the Sapta-sati scripture that a ksatriya king named Suratha and a rich vaisya named Samadhi worshiped material nature in the form of Goddess Durga to attain material perfection. If one tries to mingle the worship of Yogamaya with Mahamaya, considering them one and the same, he does not really show very high intelligence. The idea that everything is one is a kind of foolishness indulged in by those with less brain substance. Fools and rascals say that the worship of Yogamaya and Mahamaya is the same. This conclusion is simply the result of mental speculation, and it has no practical effect. In the material world, sometimes one gives an exalted title to an utterly worthless thing; in Bengal this is known as giving a blind child a name like Padmalocana, which means “lotus-eyed.” One may foolishly call a blind child Padmalocana, but such an appellation does not bear any meaning.
In the spiritual world the Absolute Lord is always identical with His name, fame, form, qualities and pastimes. Such identity is impossible in the material world, where the name of a person is different from the person himself. The Supreme Lord has many holy names like Paramatma, Brahman and “the creator,” but one who worships the Lord as the creator cannot understand the relationship between a devotee and the Lord in the five types of transcendental mellow, nor can he understand the conception of Krsna. One cannot understand the six transcendental opulences of the Lord simply by understanding the Supreme Personality of Godhead as impersonal Brahman.
Impersonal realization of the Absolute Truth is certainly transcendental, but this does not mean that one who has attained this realization can understand the sac-cid-ananda form of the Lord. Similarly, Paramatma realization-realization of the plenary expansion of the Absolute Truth within everyone’s heart-is also an incomplete understanding of the Absolute Truth. Even a devotee of the Personality of Godhead Narayana cannot actually understand the transcendental attractive features of Krsna. Indeed, a devotee of Krsna who is attached to the sublime attractive features of the Lord does not consider Narayana very important. When the gopis sometimes saw Krsna in the form of Narayana, they were not very attracted to Him. The gopis never addressed Krsna as Rukmini-ramana. Krsna’s devotees in Vrndavana address Him as Radharamana, Nandanandana and Yasodanandana, but not as Vasudeva-nandana or Devaki-nandana. Although according to the material conception Narayana, Rukmini-ramana and Krsna are one and the same, in the spiritual world one cannot use the name Rukmini-ramana or Narayana in place of the name Krsna. If one does so out of a poor fund of knowledge, his mellow with the Lord becomes spiritually faulty and is called rasabhasa, an overlapping of transcendental mellows. The advanced devotee who has actually realized the transcendental features of the Lord will not commit the mistake of creating a rasabhasa situation by using one name for another. Because of the influence of Kali-yuga, there is much rasabhasa in the name of extravagance and liberal-mindedness. Such fanaticism is not very much appreciated by pure devotees.
Madhya8.91
TEXT 91
ye yatha mam prapadyante
tams tathaiva bhajamy aham
mama vartmanuvartante
manusyah partha sarvasah
SYNONYMS
ye—they; yatha—as; mam—unto Me; prapadyante—surrender; tan—unto them; tatha eva—in the same proportion; bhajami—bestow My favor; aham—I; mama—My; vartma—way; anuvartante—follow; manusyah—men; partha—My dear Arjuna; sarvasah—in all respects.
TRANSLATION
"According to Lord Krsna in the Bhagavad-gita [4.11],’As all surrender unto Me, I reward them accordingly. Everyone follows My path in all respects, O son of Prtha.’
Madhya8.92
TEXT 92
ei ’preme’ra anurupa na pare bhajite
ataeva ’rni’ haya--kahe bhagavate
SYNONYMS
ei—this; premera—of love of God; anurupa—exactly to the proportion; na—not; pare—is able; bhajite—to reciprocate; ataeva—therefore; rni—debtor; haya—becomes; kahe—is stated; bhagavate—in Srimad-Bhagavatam.
TRANSLATION
"In Srimad-Bhagavatam [10.32.22] it is said that Lord Krsna cannot proportionately reciprocate devotional service in the madhurya-rasa; therefore He always remains a debtor to such devotees.
Madhya8.93
TEXT 93
na paraye ’ham niravadya-samyujam
sva-sadhu-krtyam vibudhayusapi vah
ya mabhajan durjara-geha-srnkhalah
samvrscya tad vah pratiyatu sadhuna
SYNONYMS
na—not; paraye—am able; aham—I; niravadya—without duplicity; samyujam—meeting; sva-sadhu-krtyam—your own honest activities; vibudha-ayusa api—even with a duration of life like that of the demigods; vah—you; ya—who; ma—Me; abhajan—have worshiped; durjara—difficult to surmount; geha—of household life; srnkhalah—the chains; samvrscya—cutting off; tat—that; vah—your; pratiyatu—let there be a return; sadhuna—by pious activities.
TRANSLATION
"When the gopis were overwhelmed with dissatisfaction due to Lord Krsna’s absence from the rasa-lila, Krsna returned to them and told them, ’My dear gopis, our meeting is certainly free from all material contamination. I must admit that in many lives it would be impossible for Me to repay My debt to you because you have cut off the bondage of family life just to search for Me. Consequently I am unable to repay you. Therefore please be satisfied with your honest activities in this regard.’
Madhya8.94
TEXT 94
yadyapi krsna-saundarya--madhuryera dhurya
vraja-devira sange tanra badaye madhurya
SYNONYMS
yadyapi—although; krsna-saundarya—the beauty of Lord Krsna; madhuryera—of sweetness; dhurya—the supermost; vraja-devira—the gopis; sange—in company with; tanra—His; badaye—increases; madhurya—the sweetness.
TRANSLATION
"Although Krsna’s unparalleled beauty is the topmost sweetness of love of Godhead, His sweetness increases unlimitedly when He is in the company of the gopis. Consequently Krsna’s exchange of love with the gopis is the topmost perfection of love of Godhead.
PURPORT
Krsna and His devotees become perfectly intimate in conjugal love of Godhead. In other mellows, the Lord and the devotees do not enjoy transcendental bliss as perfectly. The next verse from Srimad-Bhagavatam (10.33.6) will illustrate this verse.
Madhya8.95
TEXT 95
tatratisusubhe tabhir
bhagavan devaki-sutah
madhye maninam haimanam
maha-marakato yatha
SYNONYMS
tatra—there; ati-susubhe—was very beautiful; tabhih—by them; bhagavan—the Supreme Personality of Godhead; devaki-sutah—son of Devaki; madhye—in the midst; maninam—of valuable jewels; haimanam—lined with gold; maha-marakatah—the jewel of the name marakata; yatha—as.
TRANSLATION
“ ’Although the son of Devaki, the Supreme Personality of Godhead, is also the reservoir of all kinds of beauty, when He is among the gopis He nonetheless becomes more beautiful, for He resembles a marakata jewel surrounded by gold and other jewels.’ ”
Madhya8.96
TEXT 96
prabhu kahe,--ei ’sadhyavadhi’ suniscaya
krpa kari’ kaha, yadi age kichu haya
SYNONYMS
prabhu kahe—Lord Sri Caitanya Mahaprabhu replied; ei—this; sadhya-avadhi—the highest limit of perfection; su-niscaya—certainly; krpa kari’-being merciful to Me; kaha—please speak; yadi—if; age—further; kichu haya—there is something.
TRANSLATION
Lord Caitanya Mahaprabhu replied, “This is certainly the limit of perfection, but please be merciful to Me and speak more if there is more.”
Madhya8.97
TEXT 97
raya kahe,--ihara age puche hena jane
eta-dina nahi jani, achaye bhuvane
SYNONYMS
raya kahe—Ramananda Raya replied; ihara age—beyond this point; puche—inquires; hena—such; jane—a person; eta-dina—until this day; nahi jani—I did not know; achaye—there is; bhuvane—within this material world.
TRANSLATION
Raya Ramananda replied, "Until this day I did not know anyone within this material world who could inquire beyond this perfectional stage of devotional service.
Madhya8.98
TEXT 98
inhara madhye radhara prema--’sadhya-siromani’
yanhara mahima sarva-sastrete vakhani
SYNONYMS
inhara madhye—among the loving affairs of the gopis; radhara prema—the love of Godhead of Srimati Radharani; sadhya-siromani—the topmost perfection; yanhara—of which; mahima—the glorification; sarva-sastrete—in every scripture; vakhani—description.
TRANSLATION
“Among the loving affairs of the gopis,” Ramananda Raya continued, "Srimati Radharani’s love for Sri Krsna is topmost. Indeed, the glories of Srimati Radharani are highly esteemed in all revealed scriptures.
Madhya8.99
TEXT 99
yatha radha priya visnos
tasyah kundam priyam tatha
sarva-gopisu saivaika
visnor atyanta-vallabha
SYNONYMS
yatha—just as; radha—Srimati Radharani; priya—very dear; visnoh—to Lord Krsna; tasyah—Her; kundam—bathing place; priyam—very dear; tatha—so also; sarva-gopisu—among all the gopis; sa—She; eva—certainly; eka—alone; visnoh—of Lord Krsna; atyanta-vallabha—very dear.
TRANSLATION
" ’Just as Srimati Radharani is most dear to Sri Krsna, Her bathing place known [Radha-kunda] is also dear to Him. Among all the gopis, Srimati Radharani is supermost and very dear to Lord Krsna.’
PURPORT
This verse is from the Padma Purana and is included in the Laghu-bhagavatamrta (2.1.45), by Srila Rupa Gosvami. It also appears in Adi-lila, Chapter Four, verse 215, and again in Madhya-lila, Chapter Eighteen, verse 8.
Madhya8.100
TEXT 100
anayaradhito nunam
bhagavan harir isvarah
yan no vihaya govindah
prito yam anayad rahah
SYNONYMS
anaya—by Her; aradhitah—worshiped; nunam—indeed; bhagavan—the Supreme Personality of Godhead; harih—Krsna; isvarah—the Lord; yat—from which; nah—us; vihaya—rejecting; govindah—Lord Sri Krsna; pritah—satisfied; yam—whom; anayat—brought; rahah—a secluded place.
TRANSLATION
“When the gopis began to talk among themselves, they said, ’Dear friends, the gopi who has been taken away by Krsna to a secluded place must have worshiped the Lord more than anyone else.’ ”
PURPORT
The name Radha is derived from this verse (Bhag. 10.30.28), from the words anayaradhitah, meaning “by Her the Lord is worshiped.” Sometimes the critics of Srimad-Bhagavatam find it difficult to find Radharani’s holy name, but the secret is disclosed here in the word aradhitah, from which the name Radha has come. Of course, the name of Radharani is directly mentioned in other Puranas. This gopi’s worship of Krsna is topmost, and therefore Her name is Radha, or the topmost worshiper.
Madhya8.101
TEXT 101
prabhu kahe--age kaha, sunite pai sukhe
apurvamrta-nadi vahe tomara mukhe
SYNONYMS
prabhu kahe—the Lord said; age—ahead; kaha—please speak; sunite—to hear; pai—I get; sukhe—happiness; apurva-amrta—of unprecedented nectar; nadi—a river; vahe—flows; tomara mukhe—from your mouth.
TRANSLATION
Lord Sri Caitanya Mahaprabhu said, "Please speak on. I am very happy to hear you because a river of unprecedented nectar is flowing from your mouth.
Madhya8.102
TEXT 102
curi kari’ radhake nila gopi-ganera dare
anyapeksa haile premera gadhata na sphure
SYNONYMS
curi kari’-stealing; radhake—Srimati Radharani; nila—took away; gopi-ganera—of the gopis; dare—out of fear; anya-apeksa—dependence on others; haile—if there is; premera—of love; gadhata—the intensity; na—not; sphure—manifests.
TRANSLATION
"During the rasa dance Sri Krsna did not exchange loving affairs with Srimati Radharani due to the presence of the other gopis. Because of the dependence of the others, the intensity of love between Radha and Krsna was not manifest. Therefore He stole Her away.
PURPORT
Out of fear of the other gopis, Lord Sri Krsna took Srimati Radharani to a secluded place. In this regard, the verse kamsarir api (verse 106 in this chapter) will be quoted from the Gita-govinda of Jayadeva Gosvami.
Madhya8.103
TEXT 103
radha lagi’ gopire yadi saksat kare tyaga
tabe jani,--radhaya krsnera gadha-anuraga
SYNONYMS
radha lagi’-for the sake of Srimati Radharani; gopire—the gopis; yadi—if; saksat—directly; kare—does; tyaga—rejection; tabe—then; jani—we can understand; radhaya—in Srimati Radharani; krsnera—of Lord Krsna; gadha—intense; anuraga—affection.
TRANSLATION
“If Lord Krsna rejected the company of the other gopis for Srimati Radharani, we can understand that Lord Sri Krsna has intense affection for Her.”
Madhya8.104
TEXT 104
raya kahe,--tabe suna premera mahima
tri-jagate radha-premera nahika upama
SYNONYMS
raya kahe—Ramananda Raya replied; tabe—then; suna—please hear; premera—of that love; mahima—the glories; tri-jagate—within the three worlds; radha-premera—of the loving affairs of Srimati Radharani; nahika—there is not; upama—comparison.
TRANSLATION
Ramananda Raya continued, "Please therefore hear from me about the glories of Srimati Radharani’s loving affairs. They are beyond compare within these three worlds.
Madhya8.105
TEXT 105
gopi-ganera rasa-nrtya-mandali chadiya
radha cahi’ vane phire vilapa kariya
SYNONYMS
gopi-ganera—of the gopis; rasa-nrtya—of rasa dancing; mandali—the circle; chadiya—rejecting; radha—Srimati Radharani; cahi’-desiring; vane—in the forest; phire—wanders; vilapa—lamentation; kariya—doing.
TRANSLATION
"Finding Herself treated equally with all the other gopis, Srimati Radharani displayed Her tricky behavior and left the circle of the rasa dance. Missing Srimati Radharani’s presence, Krsna became very unhappy and began to lament and wander throughout the forest to search Her out.
Madhya8.106
TEXT 106
kamsarir api samsara-
vasana-baddha-srnkhalam
radham adhaya hrdaye
tatyaja vraja-sundarih
SYNONYMS
kamsa-arih—the enemy of Kamsa; api—moreover; samsara-vasana—desirous of the essence of enjoyment (rasa-lila); baddha-srnkhalam—being perfectly attracted to such activities; radham—Srimati Radharani; adhaya—taking; hrdaye—within the heart; tatyaja—left aside; vraja-sundarih—the other beautiful gopis.
TRANSLATION
" ’Lord Krsna, the enemy of Kamsa, took Srimati Radharani within His heart, for He desired to dance with Her. Thus He left the arena of the rasa dance and the company of all the other beautiful damsels of Vraja.’
Madhya8.107
TEXT 107
itas tatas tam anusrtya radhikam
ananga-bana-vrana-khinna-manasah
krtanutapah sa kalinda-nandini
tatanta-kunje visasada madhavah
SYNONYMS
itah tatah—hither and thither; tam—Her; anusrtya—searching out; radhikam—Srimati Radharani; ananga—of Cupid; bana-vrana—by a wound from the arrow; khinna-manasah—whose heart is injured; krta-anutapah—repentant for misbehavior; sah—He (Lord Krsna); kalinda-nandini—of the river Yamuna; tata-anta—on the edge of the bank; kunje—in the bushes; visasada—lamented; madhavah—Lord Krsna.
TRANSLATION
" ’Being afflicted by the arrow of Cupid and unhappily regretting His mistreating Radharani, Madhava, Lord Krsna, began to search for Srimati Radharani along the banks of the Yamuna River. When He failed to find Her, He entered the bushes of Vrndavana and began to lament.’
PURPORT
These two verses are from the Gita-govinda (3.1, 2), written by Jayadeva Gosvami.
Madhya8.108
TEXT 108
ei dui-slokera artha vicarile jani
vicarite uthe yena amrtera khani
SYNONYMS
ei—these; dui—two; slokera—of the verses; artha—the meanings; vicarile—if considering; jani—I can understand; vicarite—while considering; uthe—arises; yena—like; amrtera—of nectar; khani—a mine.
TRANSLATION
"Simply by considering these two verses one can understand what nectar there is in such dealings. It is exactly like freeing a mine of nectar.