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

Chapter 8

Madhya8.220

TEXT 220

sei gopi-bhavamrte yanra lobha haya

veda-dharma-loka tyaji’ se krsne bhajaya

SYNONYMS

sei—that; gopi—of the gopis; bhava-amrte—in the nectar of the ecstasy; yanra—whose; lobha—attachment; haya—is; veda-dharma—religious principles of the Vedas; loka—popular opinion; tyaji’-giving up; se—he; krsne—unto Krsna; bhajaya—renders loving service.

TRANSLATION

"One who is attracted by that ecstatic love of the gopis does not care about popular opinion or the regulative principles of Vedic life. Rather, he completely surrenders unto Krsna and renders service unto Him.

Madhya8.221

TEXT 221

raganuga-marge tanre bhaje yei jana

sei-jana paya vraje vrajendra-nandana

SYNONYMS

raga-anuga—of spontaneous attachment; marge—on the path; tanre—Krsna; bhaje—worships; yei—who; jana—a person; sei-jana—that person; paya—gets; vraje—in Vrndavana; vrajendra-nandana—the son of Maharaja Nanda.

TRANSLATION

"If one worships the Lord on the path of spontaneous love and goes to Vrndavana, he receives the shelter of Vrajendra-nandana, the son of Nanda Maharaja.

PURPORT

In all, there are sixty-four items listed for the rendering of service unto Krsna, and these are the regulative principles enjoined in the sastras and given by the spiritual master. One has to serve Krsna according to these regulative principles, but if one develops spontaneous love for Krsna as exhibited in the activities of those who live in Vrajabhumi, one attains the platform of raganuga-bhakti. One who has developed this spontaneous love is eligible for elevation to the platform enjoyed by the inhabitants of Vrajabhumi. In Vrajabhumi, there are no regulative principles set forth for Krsna’s service. Rather, everything is carried out in spontaneous, natural love for Krsna. There is no question of following the principles of the Vedic system. Such principles are followed within this material world, and as long as one is on the material platform, he has to execute them. However, spontaneous love of Krsna is transcendental. It may seem that the regulative principles are being violated, but the devotee is on the transcendental platform. Such service is called gunatita, or nirguna, for it is not contaminated by the three modes of material nature.

Madhya8.222

TEXT 222

vraja-lokera kona bhava lana yei bhaje

bhava-yogya deha pana krsna paya vraje

SYNONYMS

vraja-lokera—of the planet known as Goloka Vrndavana; kona—some; bhava—mood; lana—accepting; yei—anyone who; bhaje—executes devotional service; bhava-yogya—suitable for that spiritual attraction; deha—a body; pana—getting; krsna—Lord Krsna; paya—gets; vraje—in Vrndavana.

TRANSLATION

"In his liberated stage the devotee is attracted by one of the five humors in the transcendental loving service of the Lord. As he continues to serve the Lord in that transcendental mood, he attains a spiritual body to serve Krsna in Goloka Vrndavana.

Madhya8.223

TEXT 223

tahate drstanta--upanisad sruti-gana

raga-marge bhaji’ paila vrajendra-nandana

SYNONYMS

tahate—in this matter; drstanta—the example; upanisad sruti-gana—the great sages known as the personified Upanisads or srutis; raga-marge—on the path of spontaneous love; bhaji’-worshiping; paila—obtained; vrajendra-nandana—the lotus feet of Lord Krsna.

TRANSLATION

"Those saintly persons who presented the Upanisads are vivid examples of this. By worshiping the Lord on the path of spontaneous love, they attained the lotus feet of Vrajendra-nandana, the son of Nanda Maharaja.

PURPORT

In the Goloka Vrndavana planet, Krsna’s servants are headed by Raktaka and Patraka. Krsna’s friends are headed by Sridama, Subala and others. There are also elderly gopis and the cowherd men, headed by Nanda Maharaja, mother Yasoda and others. All of these personalities are eternally engaged in the loving service of the Lord in accordance with their specific attachments for Krsna. One who wants to return home to serve the Lord directly may be attracted to Krsna as a servant, friend, father or mother. If a person continuously serves Krsna during this life in a particular ecstasy, upon giving the material body he attains a suitable spiritual body to serve Krsna in terms of his particular attachment. One may serve as a servant, friend, father or mother. In the same way, one who wants to serve Krsna in conjugal love can also attain a body under the guidance of the gopis. The most vivid example in this connection is those saintly personalities known as srutis, who represent the Upanisads. These srutis understand that without serving Krsna and following in the footsteps of the gopis there is no possibility of entering the kingdom of God. Therefore they engage in spontaneous loving service unto Krsna and follow in the footsteps of the gopis.

Madhya8.224

TEXT 224

nibhrta-marun-mano ’ksa-drdha-yoga-yujo hrdi yan

munaya upasate tad arayo ’pi yayuh smaranat

striya uragendra-bhoga-bhuja-danda-visakta-dhiyo

vayam api te samah sama-drso ’nghri-saroja-sudhah

SYNONYMS

nibhrta—controlled; marut—the life air; manah—the mind; aksa—senses; drdha—strong; yoga—in the mystic yoga process; yujah—who are engaged; hrdi—within the heart; yat—who; munayah—the great sages; upasate—worship; tat—that; arayah—the enemies; api—also; yayuh—obtain; smaranat—from remembering; striyah—the gopis; uraga-indra—of serpents; bhoga—like the bodies; bhuja—the arms; danda—like rods; visakta—fastened to; dhiyah—whose minds; vayam api—we also; te—Your; samah—equal to them; sama-drsah—having the same ecstatic emotions; anghri-saroja—of the lotus feet; sudhah—the nectar.

TRANSLATION

“ ’Great sages conquer the mind and senses by practicing the mystic yoga system and controlling their breath. Thus engaging in mystic yoga, they see the Supersoul within their hearts and ultimately enter into impersonal Brahman. But even the enemies of the Supreme Personality of Godhead attain that position simply by thinking of the Supreme Lord. However, the damsels of Vraja, the gopis, being attracted by the beauty of Krsna, simply wanted to embrace Him and His arms, which are like serpents. Thus the gopis ultimately tasted the nectar of the lotus feet of the Lord. Similarly, we Upanisads can also taste the nectar of His lotus feet by following in the footsteps of the gopis.’ ”

PURPORT

This is a quotation from Srimad-Bhagavatam (10.87.23) spoken by the srutis, the personified Vedas.

Madhya8.225

TEXT 225

’sama-drsah’-sabde kahe ’sei bhave anugati’

’samah’-sabde kahe srutira gopi-deha-prapti

SYNONYMS

sama-drsah sabde—by the word sama-drsah; kahe—it says; sei—that; bhave—in the emotion; anugati—following; samah sabde—by this word samah; kahe—it says; srutira—of the persons known as the srutis; gopi-deha—the bodies of gopis; prapti—attainment.

TRANSLATION

"The word ’sama-drsah,’ mentioned in the fourth line of the previous verse, means ’following the mood of the gopis.’ The word ’samah’ means ’the srutis’ attaining a body like those of the gopis.’

Madhya8.226

TEXT 226

’anghri-padma-sudha’ya kahe ’krsna-sangananda’

vidhi-marge na paiye vraje krsna-candra

SYNONYMS

anghri-padma-sudhaya—by the nectar derived from the lotus feet of Krsna; kahe—it says; krsna-sanga-ananda—transcendental bliss by the association of Krsna; vidhi-marge—on the path of regulative principles; na paiye—one does not get; vraje—in Goloka Vrndavana; krsna-candra—Lord Krsna.

TRANSLATION

"The word ’anghri-padma-sudha’ means ’associating intimately with Krsna.’ One can attain such perfection only by spontaneous love of God. One cannot obtain Krsna in Goloka Vrndavana simply by serving the Lord according to regulative principles.

Madhya8.227

TEXT 227

nayam sukhapo bhagavan

dehinam gopika-sutah

jnaninam catma-bhutanam

yatha bhakti-matam iha

SYNONYMS

na—not; ayam—this Lord Sri Krsna; sukha-apah—easily available; bhagavan—the Supreme Personality of Godhead; dehinam—for materialistic persons who have accepted the body as the self; gopika-sutah—the son of mother Yasoda; jnaninam—for persons addicted to mental speculation; ca—and; atma-bhutanam—for persons performing severe austerities and penances; yatha—as; bhakti-matam—for persons engaged in spontaneous devotional service; iha—in this world.

TRANSLATION

" ’The Supreme Personality of Godhead, Krsna, the son of mother Yasoda, is accessible to those devotees engaged in spontaneous loving service, but He is not as easily accessible to mental speculators, to those striving for self-realization by severe austerities and penances, or to those who consider the body the same as the self.’

PURPORT

This verse from Srimad-Bhagavatam (10.9.21) is spoken by Srila Sukadeva Gosvami. It appears within a passage in which he glorifies mother Yasoda and other devotees of Krsna by describing how they can subjugate Him with their love.

Madhya8.228

TEXT 228

ataeva gopi-bhava kari angikara

ratri-dina cinte radha-krsnera vihara

SYNONYMS

ataeva—therefore; gopi-bhava—the loving mood of the gopis; kari—making; angikara—acceptance; ratri-dina—day and night; cinte—one thinks; radha-krsnera—of Radha and Krsna; vihara—the pastimes.

TRANSLATION

"Therefore one should accept the mood of the gopis in their service. In such a transcendental mood, one should always think of the pastimes of Sri Radha and Krsna.

Madhya8.229

TEXT 229

siddha-dehe cinti’ kare tahanni sevana

sakhi-bhave paya radha-krsnera carana

SYNONYMS

siddha-dehe—in the perfected stage; cinti’-by remembering; kare—does; tahanni—in the spiritual world; sevana—service; sakhi-bhave—in mood of the gopis; paya—gets; radha-krsnera—of Radha and Krsna; carana—the lotus feet.

TRANSLATION

"After thinking of Radha and Krsna and Their pastimes for a long time and after getting completely free from material contamination, one is transferred to the spiritual world. There the devotee attains an opportunity to serve Radha and Krsna as one of the gopis.

PURPORT

Srila Bhaktisiddhanta Sarasvati Thakura comments that the word siddha-deha, “perfected spiritual body,” refers to a body beyond the material gross body composed of five elements and the subtle astral body composed of mind, intelligence and false ego. In other words, one attains a completely spiritual body fit to render service to the transcendental couple Radha and Krsna: sarvopadhi-vinirmuktam tat-paratvena nirmalam.

When one is situated in his spiritual body, which is beyond this gross and subtle material body, he is fit to serve Radha and Krsna. That body is called siddha-deha. The living entity attains a particular type of gross body in accordance with his past activities and mental condition. In this life the mental condition changes in different ways, and the same living entity gets another body in the next life according to his desires. The mind, intelligence and false ego are always engaged in an attempt to dominate material nature. According to that subtle astral body, one attains a gross body to enjoy the objects of one’s desires. According to the activities of the present body, one prepares another subtle body. And according to the subtle body, one attains another gross body. This is the process of material existence. However, when one is spiritually situated and does not desire a gross or subtle body, he attains his original spiritual body. As confirmed by the Bhagavad-gita (4.9): tyaktva deham punar janma naiti mam eti so ’rjuna.

One is elevated to the spiritual world by the spiritual body and is situated either in Goloka Vrndavana or in another Vaikuntha planet. In the spiritual body there are no longer material desires, and one is fully satisfied by rendering service to the Supreme Personality of Godhead, Radha and Krsna. This is the platform of bhakti (hrsikena hrsikesa-sevanam bhaktir ucyate). When the spiritual body, mind and senses are completely purified, one can render service to the Supreme Personality of Godhead and His consort. In Vaikuntha the consort is Laksmi, and in Goloka Vrndavana the consort is Srimati Radharani. In the spiritual body, free from material contamination, one can serve Radha-Krsna and Laksmi-Narayana. When one is thus spiritually situated, he no longer thinks of his own personal sense gratification. This spiritual body is called siddha-deha, the body by which one can render transcendental service unto Radha and Krsna. The process is that of engaging the transcendental senses in loving devotional service. This verse specifically mentions, sakhi-bhave paya radha-krsnera carana: only transcendentally elevated persons in the mood of the gopis can engage in the service of the lotus feet of Radha and Krsna.

Madhya8.230

TEXT 230

gopi-anugatya vina aisvarya-jnane

bhajileha nahi paya vrajendra-nandane

SYNONYMS

gopi-anugatya—subservience to the gopis; vina—without; aisvarya-jnane—in the knowledge of opulence; bhajileha—if serving the Supreme Lord; nahi—not; paya—gets; vrajendra-nandane—the son of Maharaja Nanda, Krsna.

TRANSLATION

"Unless one follows in the footsteps of the gopis, he cannot attain the service of the lotus feet of Krsna, the son of Nanda Maharaja. If one is overcome by knowledge of the Lord’s opulence, he cannot attain the Lord’s lotus feet, even though he is engaged in devotional service.

PURPORT

One can worship Laksmi-Narayana by the process of vidhi-marga, worshiping the Lord with regulative principles according to the instructions of the sastra and the spiritual master. But  the Supreme Personality of Godhead, Radha-Krsna, cannot be directly worshiped by this process. The dealings between Radha and Krsna and the gopis are devoid of the opulences of Laksmi-Narayana. The process of vidhi-marga, following the regulative principles, is utilized in the worship of Laksmi-Narayana, whereas the process of spontaneous service-following in the footsteps of the gopis, who are the denizens of Vrndavana-is transcendentally more advanced and is the process whereby Radha and Krsna are worshiped. One cannot attain this elevated position while worshiping the Lord in His opulence. Those attracted by the conjugal love between Radha and Krsna must follow in the footsteps of the gopis. Only then is it possible to enter into the Lord’s service in Goloka Vrndavana and directly associate with Radha and Krsna.

Madhya8.231

TEXT 231

tahate drstanta--laksmi karila bhajana

tathapi na paila vraje vrajendra-nandana

SYNONYMS

tahate—in that; drstanta—the evidence; laksmi—the goddess of fortune; karila—did; bhajana—worship; tathapi—still; na—not; paila—got; vraje—in Vrndavana; vrajendra-nandana—the son of Maharaja Nanda, Krsna.

TRANSLATION

"The unspoken example in this connection is the goddess of fortune, who worshiped Lord Krsna in order to attain His pastimes in Vrndavana. But due to her opulent life-style, she could not attain the service of Krsna in Vrndavana.

Madhya8.232

TEXT 232

nayam sriyo ’nga u nitanta-rateh prasadah

svar-yositam nalina-gandha-rucam kuto ’nyah

rasotsave ’sya bhuja-danda-grhita-kantha-

labdhasisam ya udagad vraja-sundarinam

SYNONYMS

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

TRANSLATION

“ ’When Lord Sri Krsna was dancing with the gopis in the rasa-lila, the gopis were embraced around the neck by the Lord’s arms. This transcendental favor was never enjoyed by the goddess of fortune or other consorts in the spiritual world. Nor was such a thing ever imagined by the most beautiful girls from the heavenly planets, whose bodily luster and aroma exactly resemble a lotus flower. And what to speak of worldly women who are very beautiful according to the material estimation?’ ”

PURPORT

This is a quotation from Srimad-Bhagavatam (10.47.60).

Madhya8.233

TEXT 233

eta suni’ prabhu tanre kaila alingana

dui jane galagali karena krandana

SYNONYMS

eta suni’-hearing so much; prabhu—Lord Sri Caitanya Mahaprabhu; tanre—unto Ramananda Raya; kaila—did; alingana—embracing; dui jane—both of them; galagali—embracing shoulder to shoulder; karena—did; krandana—crying.

TRANSLATION

After hearing this, Lord Sri Caitanya Mahaprabhu embraced Ramananda Raya, and both of them, embracing shoulder to shoulder, began to cry.

Madhya8.234

TEXT 234

ei-mata premavese ratri gonaila

pratah-kale nija-nija-karye dunhe gela

SYNONYMS

ei-mata—in this way; prema-avese—in ecstatic love of Godhead; ratri—the night; gonaila—passed; pratah-kale—in the morning; nija-nija-karye—to their own respective duties; dunhe—both of them; gela—departed.

TRANSLATION

The entire night was passed in this way, in ecstatic love of Godhead. In the morning they both departed to tend to their respective duties.

Madhya8.235

TEXT 235

vidaya-samaye prabhura carane dhariya

ramananda raya kahe vinati kariya

SYNONYMS

vidaya-samaye—at the point of departure; prabhura carane—the lotus feet of Lord Sri Caitanya Mahaprabhu; dhariya—capturing; ramananda raya—Ramananda Raya; kahe—says; vinati kariya—with great humility.

TRANSLATION

Before departing from Sri Caitanya Mahaprabhu, Ramananda Raya fell to the ground and caught hold of the Lord’s lotus feet. He then spoke submissively as follows.

Madhya8.236

TEXT 236

’more krpa karite tomara ihan agamana

dina dasa rahi’ sodha mora dusta mana

SYNONYMS

more—unto me; krpa—mercy; karite—to do; tomara—Your; ihan—here; agamana—coming; dina dasa rahi’-remaining at least ten days; sodha—purify; mora—my; dusta mana—polluted mind.

TRANSLATION

Sri Ramananda Raya said, "You have come here just to show me Your causeless mercy. Therefore stay here for at least ten days and purify my polluted mind.

Madhya8.237

TEXT 237

toma vina anya nahi jiva uddharite

toma vina anya nahi krsna-prema dite’

SYNONYMS

toma vina—without You; anya—anyone else; nahi—there is not; jiva—the living entity; uddharite—to liberate; toma vina—without You; anya—anyone else; nahi—there is not; krsna-prema dite—to bestow love of Krsna.

TRANSLATION

“But for You, there is no one who can deliver all the living entities, for You alone can deliver love of Krsna.”

Madhya8.238

TEXT 238

prabhu kahe,--ailana suni’ tomara guna

krsna-katha suni, suddha karaite mana

SYNONYMS

prabhu kahe—the Lord said; ailana—I have come; suni’-hearing; tomara—your; guna—qualities; krsna-katha—these topics about Krsna; suni—I hear; suddha karaite—just to make pure; mana—the mind.

TRANSLATION

The Lord replied, "Having heard about your good qualities, I have come here. I have come to hear about Krsna from you and thus purify My mind.

Madhya8.239

TEXT 239

yaiche sunilun, taiche dekhilun tomara mahima

radha-krsna-premarasa-jnanera tumi sima

SYNONYMS

yaiche—as much; sunilun—as I have heard; taiche—that much; dekhilun—I have seen; tomara mahima—your glories; radha-krsna-prema-rasa-jnanera—of transcendental knowledge about the loving affairs of Radha and Krsna; tumi—you; sima—the ultimate goal.

TRANSLATION

“Now that I have actually seen your glories, what I heard about you is confirmed. As far as the pastimes of Radha and Krsna in a loving mood are concerned, you are the limit of knowledge.”

PURPORT

Sri Caitanya Mahaprabhu found Ramananda Raya to be the best authority in transcendental knowledge of the loving affairs between Radha and Krsna. In this verse the Lord actually states that Ramananda Raya was the limit of this knowledge.

Madhya8.240

TEXT 240

dasa dinera ka-katha yavat ami jiba’

tavat tomara sanga chadite nariba

SYNONYMS

dasa dinera—of ten days; ka-katha—what to speak; yavat—as long as; ami—I; jiba’-shall live; tavat—that long; tomara—of you; sanga—the association; chadite—to give up; nariba—I shall not be able.

TRANSLATION

Sri Caitanya Mahaprabhu continued, "To say nothing of ten days, as long as I live I shall find it impossible to give up your company.

Madhya8.241

TEXT 241

nilacale tumi-ami thakiba eka-sange

sukhe gonaiba kala krsna-katha-range

SYNONYMS

nilacale—in Jagannatha Puri; tumi—you; ami—I; thakiba—shall stay; eka-sange—together; sukhe—in happiness; gonaiba—will pass; kala—time; krsna-katha-range—in the joy of talking about Krsna.

TRANSLATION

“You and I shall remain together at Jagannatha Puri. We shall pass our time together in joy, talking about Krsna and His pastimes.”

Madhya8.242

TEXT 242

eta bali’ dunhe nija-nija karye gela

sandhya-kale raya punah asiya milila

SYNONYMS

eta bali’-saying this; dunhe—both of them; nija-nija—their own respective; karye—in the duties; gela—departed; sandhya-kale—in the evening; raya—Ramananda Raya; punah—again; asiya—coming there; milila—met.

TRANSLATION

In this way they both departed to perform their respective duties. Then, in the evening, Ramananda Raya returned to see Lord Caitanya Mahaprabhu.

Madhya8.243

TEXT 243

anyonye mili’ dunhe nibhrte vasiya

prasnottara-gosthi kahe anandita hana

SYNONYMS

anyonye—each another; mili’-meeting; dunhe—both of them; nibhrte—in a secluded place; vasiya—sitting; prasna-uttara—of questions and answers; gosthi—a discussion; kahe—spoke; anandita—jubilant; hana—becoming.

TRANSLATION

Thus they met time and time again, sitting in a secluded place and jubilantly discussing devotional service by the question and answer process.

Madhya8.244

TEXT 244

prabhu puche, ramananda karena uttara

ei mata sei ratre katha paraspara

SYNONYMS

prabhu puche—the Lord inquires; ramananda—Raya Ramananda; karena—gives; uttara—answers; ei mata—in this way; sei ratre—on that night; katha—discussion; paraspara—mutual.

TRANSLATION

Sri Caitanya Mahaprabhu asked the questions, and Sri Ramananda Raya gave the answers. In this way they were engaged in discussion throughout the night.

Madhya8.245

TEXT 245

prabhu kahe,--“kon vidya vidya-madhye sara?”

raya kahe,--“krsna-bhakti vina vidya nahi ara”

SYNONYMS

prabhu kahe—the Lord inquired; konwhat; vidya—knowledge; vidya-madhye—in the midst of knowledge; sara—the most important; raya kahe—Ramananda Raya answered; krsna-bhakti—devotional service to Krsna; vina—except; vidya—education; nahi—there is not; ara—any other.

TRANSLATION

On one occasion the Lord inquired, “Of all types of education, which is the most important?” Ramananda Raya replied, “No education is important other than the transcendental devotional service of Krsna.”

PURPORT

Texts 245 to 257 are all questions and answers between Sri Caitanya Mahaprabhu and Ramananda Raya. In these exchanges there is an attempt to show the difference between material and spiritual existence. Education in Krsna consciousness is always transcendental and is the best of all forms of education. Material education aims at increasing the activities of material sense gratification. Beyond material sense gratification is another negative form of knowledge called brahma-vidya, or transcendental knowledge. But beyond that brahma-vidya, or knowledge of the impersonal Brahman, is knowledge of devotional service to the Supreme Lord, Visnu. This knowledge is higher. And higher still is devotional service to Lord Krsna, which is the topmost form of education. According to Srimad-Bhagavatam (4.29.49): tat karma hari-tosam yat sa vidya tan-matir yaya: “Work meant for pleasing the Supreme Lord is the best, and education that enhances one’s Krsna consciousness is the best.”

Also, according to Srimad-Bhagavatam (7.5.23-24):

sravanam kirtanam visnoh
smaranam pada-sevanam
arcanam vandanam dasyam
sakhyam atma-nivedanam

iti pumsarpita visnau
bhaktis cen nava-laksana
kriyeta bhagavaty addha
tan manye ’dhitam uttamam

This is a statement given by Prahlada Maharaja in answer to a question raised by his father. Prahlada Maharaja said, “To hear or chant about Lord Visnu, to remember Him, to serve His lotus feet, to worship Him, to offer prayers to Him, to become His servant and His friend, to sacrifice everything for His service-all these are varieties of devotional service. One who is engaged in such activities is understood to be educated to the topmost perfection.”

Madhya8.246

TEXT 246

’kirti-gana-madhye jivera kon bada kirti?’

’krsna-bhakta baliya yanhara haya khyati’

SYNONYMS

kirti-gana-madhye—among glorious activities; jivera—of the living entity; kon—which; bada—greatest; kirti—glory; krsna-bhakta—a devotee of Lord Krsna; baliya—as; yanhara—of whom; haya—there is; khyati—the reputation.

TRANSLATION

Sri Caitanya Mahaprabhu then asked Ramananda Raya, “Out of all glorious activities, which is the most glorious?” Ramananda Raya replied, “That person who is reputed to be a devotee of Lord Krsna enjoys the utmost fame and glory.”

PURPORT

The greatest reputation a living being can have is to be a devotee of Krsna and to act in Krsna consciousness. In the material world everyone is trying to be famous by accumulating a large bank balance or material opulence. There is a steady competition among karmis attempting to advance in a wealthy society. The whole world is turning in accordance with that competitive mood. But this kind of name and fame is temporary, for it lasts only as long as the temporary material body exists. One may become famous as a brahma-jnani, an impersonalist scholar, or one may become a materially opulent person. In either case, such reputations are inferior to the reputation of Krsna’s devotee. In the Garuda Purana it is said:

kalau bhagavatam nama
durlabham naiva labhyate
brahma-rudra-padotkrstam
guruna kathitam mama

“In this Age of Kali, the fame of one who is known as a great devotee is very rare. However, such a position is superior to that of the great demigods like Brahma and Mahadeva. This is the opinion of all spiritual masters.”

In the Itihasa-samuccaya, Narada tells Pundarika:

janmantara-sahasresu
yasya syad buddhir idrsi
daso ’ham vasudevasya
sarval lokan samuddharet

“After many, many births, when a person realizes that he is the eternal servant of Vasudeva, he can deliver all the worlds.”

In the Adi Purana, in a conversation between Krsna and Arjuna, it is said, bhaktanam anugacchanti muktayah srutibhih saha: “The most exalted position of liberation is given by Vedic knowledge. Everyone follows in the footsteps of the devotee.”

Similarly, in the Brhan-naradiya Purana, it is further stated, adyapi ca muni-srestha brahmadya api devatah: “Until now, even the great demigods like Brahma and Lord Siva did not know the influence of a devotee.”

The Garuda Purana similarly states:

brahmananam sahasrebhyah
satra-yaji visisyate
satra-yaji-sahasrebhyah
sarva-vedanta-paragah

sarva-vedanta-vit-kotya
visnu-bhakto visisyate
vaisnavanam sahasrebhya
ekanty eko visisyate

“It is said that out of thousands of brahmanas, one is qualified to perform sacrifices, and out of many thousands of such qualified brahmanas expert in sacrificial offerings, one learned brahmana may have passed beyond all Vedic knowledge. He is considered the best among all these brahmanas. And yet, out of thousands of such brahmanas who have surpassed Vedic knowledge, one person may be a visnu-bhakta, and he is most famous. Out of many thousands of such Vaisnavas, one who is completely fixed in the service of Lord Krsna is most famous. Indeed, a person who is completely devoted to the service of the Lord certainly returns home, back to Godhead.”

There is also the following  statement in Srimad-Bhagavatam (3.13.4):

srutasya pumsam sucira-sramasya
nanv anjasa suribhir idito ’rthah
tat-tad-gunanusravanam mukunda-
padaravindam hrdayesu yesam

“After much hard labor, a person highly learned in Vedic literature certainly becomes very famous. However, one who is always hearing and chanting the glories of the lotus feet of Mukunda within his heart is certainly superior.”

In the Narayana-vyuha-stava it is said:

naham brahmapi bhuyasam
tvad-bhakti-rahito hare
tvayi bhaktas tu kito ’pi
bhuyasam janma-janmasu

“I do not aspire to take birth as a Brahma if that Brahma is not a devotee of the Lord. I shall be satisfied simply to take birth as an insect if I am given a chance to remain in the house of a devotee,”

There are many similar verses in Srimad-Bhagavatam, especially 3.25.38, 4.24.29, 4.31.22, 7.9.24, and 10.14.30.

It was Lord Siva who said: “I do not know the truth about Krsna, but a devotee of Lord Krsna knows all the truth. Out of all the devotees of Lord Krsna, Prahlada is the greatest.”

Above Prahlada, the Pandavas are supposedly more advanced. Above the Pandavas are the members of the Yadu dynasty, who are even more advanced. In the Yadu dynasty, Uddhava is the furthest advanced, and above Uddhava are the damsels of Vraja-dhama, the gopis themselves.

In the Brhad-vamana Purana, Lord Brahma tells Bhrgu:

sasti-varsa-sahasrani
maya taptam tapah pura
nanda-gopa-vraja-strinam
pada-renupalabdhaye

“I underwent meditation and austerities for sixty thousand years just to understand the dust of the lotus feet of the gopis. Still, I could not understand it. To say nothing of me, even Lord Siva, Lord Sesa and the goddess of fortune Laksmi could not understand it.”

In the Adi Purana the Supreme Personality of Godhead Himself says:

na tatha me priyatamo
brahma rudras ca parthiva
na ca laksmir na catma ca
yatha gopi-jano mama

“Lord Brahma, Lord Siva, the goddess of fortune and even My own self are not as dear to Me as the gopis.” Of all the gopis, Srimati Radharani is the topmost. Rupa Gosvami and Sanatana Gosvami are the most exalted servitors of Srimati Radharani and Lord Sri Caitanya Mahaprabhu. Those who adhere to their service are known as rupanuga devotees. Caitanya-candramrta (26) gives the following statement about Srila Rupa Gosvami:

astam vairagya-kotir bhavatu sama-dama-ksanti-maitry-adi-kotis
tattvanudhyana-kotir bhavatu bhavatu va vaisnavi bhakti-kotih
koty-amso ’py asya na syat tad api guna-gano yah svatah-siddha aste
srimac-caitanyacandra-priya-carana-nakha-jyotir amoda-bhajam

The qualities of one engaged in the service of Lord Sri Caitanya Mahaprabhu-such as reputation, austerities, penances and knowledge-are not to be compared to the good qualities of others. Such is the perfection of a devotee always engaged in the service of Sri Caitanya Mahaprabhu.

Next verse (Madhya8.247)