: ÅrÄ« Caitanya MahÄprabhu, who is known as GaurÄá¹
ga, is the ocean of all conclusive knowledge in devotional service. He empowered ÅrÄ« RÄmÄnanda RÄya, who may be likened to a cloud of devotional service. This cloud was filled with the water of all the conclusive purports of devotional service and was empowered by the ocean to spread this water over the sea of ÅrÄ« Caitanya MahÄprabhu Himself. Thus the ocean of Caitanya MahÄprabhu became filled with the jewels of the knowledge of pure devotional service.
: All glories to Lord ÅrÄ« Caitanya MahÄprabhu! All glories to Lord NityÄnanda! All glories to Advaita ÄcÄrya! And all glories to all the devotees of Lord ÅrÄ« Caitanya MahÄprabhu!
: According to His previous program, Lord ÅrÄ« Caitanya MahÄprabhu went forward on His tour and after some days arrived at the place of pilgrimage known as Jiyaá¸a-ná¹siá¹ha.
: Upon seeing the Deity of Lord Ná¹siá¹ha in the temple, ÅrÄ« Caitanya MahÄprabhu offered His respectful obeisances by falling flat. Then, in ecstatic love, He performed various dances, chanted, and offered prayers.
: â âAll glories to Ná¹siá¹hadeva! All glories to Ná¹siá¹hadeva, who is the Lord of PrahlÄda MahÄrÄja and, like a honeybee, is always engaged in beholding the lotuslike face of the goddess of fortune.â
: â âAlthough very ferocious, the lioness is very kind to her cubs. Similarly, although very ferocious to nondevotees like Hiraá¹yakaÅipu, Lord Ná¹siá¹hadeva is very, very soft and kind to devotees like PrahlÄda MahÄrÄja.â â
: In this way Lord ÅrÄ« Caitanya MahÄprabhu recited different verses from the ÅÄstra. The priest of Lord Ná¹siá¹hadeva then brought garlands and the remnants of the Lordâs food and offered them to ÅrÄ« Caitanya MahÄprabhu.
: As usual, a brÄhmaá¹a offered ÅrÄ« Caitanya MahÄprabhu an invitation. The Lord passed the night in the temple and then commenced His tour again.
: The next morning, in the great ecstasy of love, Lord ÅrÄ« Caitanya MahÄprabhu started on His tour with no knowledge of the proper direction, and He continued the whole day and night.
: As previously, ÅrÄ« Caitanya MahÄprabhu converted to Vaiá¹£á¹avism many people He met on the road. After some days, the Lord reached the banks of the river GodÄvarÄ«.
: When He saw the river GodÄvarÄ«, the Lord remembered the river YamunÄ, and when He saw the forest on the banks of the river, He remembered ÅrÄ« Vá¹ndÄvana-dhÄma.
: After performing His usual chanting and dancing for some time in this forest, the Lord crossed the river and took His bath on the other bank.
: After bathing in the river, the Lord walked a little distance from the bathing place and engaged in chanting the holy name of Ká¹á¹£á¹a.
: At that time, accompanied by the sounds of music, RÄmÄnanda RÄya came there on a palanquin to take his bath.
: Many brÄhmaá¹as following the Vedic principles accompanied RÄmÄnanda RÄya. According to the Vedic rituals, RÄmÄnanda RÄya took his bath and offered oblations to his forefathers.
: ÅrÄ« Caitanya MahÄprabhu could understand that the person who had come to bathe in the river was RÄmÄnanda RÄya. The Lord wanted so much to meet him that His mind immediately began running after him.
: Although ÅrÄ« Caitanya MahÄprabhu was running after him mentally, He patiently remained sitting. RÄmÄnanda RÄya, seeing the wonderful sannyÄsÄ«, then came to see Him.
: ÅrÄ«la RÄmÄnanda RÄya then saw ÅrÄ« Caitanya MahÄprabhu to be as brilliant as a hundred suns. The Lord was covered by a saffron garment. He was large in body and very strongly built, and His eyes were like lotus petals.
: When RÄmÄnanda RÄya saw the wonderful sannyÄsÄ«, he was struck with wonder. He went to Him and immediately offered his respectful obeisances, falling down flat like a rod.
: The Lord stood up and asked RÄmÄnanda RÄya to arise and chant the holy name of Ká¹á¹£á¹a. Indeed, ÅrÄ« Caitanya MahÄprabhu was very eager to embrace him.
: ÅrÄ« Caitanya MahÄprabhu then inquired whether he was RÄmÄnanda RÄya, and he replied, âYes, I am Your very low servant, and I belong to the ÅÅ«dra community.â
: ÅrÄ« Caitanya MahÄprabhu then embraced ÅrÄ« RÄmÄnanda RÄya very firmly. Indeed, both the master and the servant almost lost consciousness due to ecstatic love.
: Their natural love for each other was awakened in them both, and they embraced and fell to the ground.
: When they embraced each other, ecstatic symptoms â paralysis, perspiration, tears, shivering, paleness and standing up of the bodily hairs â appeared. The word âKá¹á¹£á¹aâ came from their mouths falteringly.
: When the stereotyped, ritualistic brÄhmaá¹as who were following the Vedic principles saw this ecstatic manifestation of love, they were struck with wonder. All these brÄhmaá¹as began to reflect as follows.
: The brÄhmaá¹as thought, âWe can see that this sannyÄsÄ« has a luster like the effulgence of Brahman, but how is it He is crying upon embracing a ÅÅ«dra, a member of the fourth caste in the social order?â
: They thought, âThis RÄmÄnanda RÄya is the Governor of Madras, a highly learned and grave person, a mahÄ-paá¹á¸ita, but upon touching this sannyÄsÄ« he has become restless like a madman.â
: While the brÄhmaá¹as were thinking in this way about the activities of ÅrÄ« Caitanya MahÄprabhu and RÄmÄnanda RÄya, ÅrÄ« Caitanya MahÄprabhu saw those outsiders and restrained His transcendental emotions.
: When they regained their sanity, they both sat down, and ÅrÄ« Caitanya MahÄprabhu smiled and began to speak as follows.
: âSÄrvabhauma Bhaá¹á¹ÄcÄrya spoke of your good qualities, and he made a great endeavor to convince Me to meet you.
: âIndeed, I have come here just to meet you. It is very good that even without making an effort I have gotten your interview here.â
: RÄmÄnanda RÄya replied, âSÄrvabhauma Bhaá¹á¹ÄcÄrya thinks of me as his servant. Even in my absence he is very careful to do me good.
: âBy his mercy I have received Your interview here. Consequently I consider that today I have become a successful human being.
: âI can see that You have bestowed special mercy upon SÄrvabhauma Bhaá¹á¹ÄcÄrya. Therefore You have touched me, although I am untouchable. This is due only to his love for You.
: âYou are the Supreme Personality of Godhead, NÄrÄyaá¹a Himself, and I am only a government servant interested in materialistic activities. Indeed, I am the lowest among men of the fourth caste.
: âYou do not fear the Vedic injunctions stating that You should not associate with a ÅÅ«dra. You were not contemptuous of my touch, although in the Vedas You are forbidden to associate with ÅÅ«dras.
: âYou are the Supreme Personality of Godhead Himself; therefore no one can understand Your purpose. By Your mercy You are touching me, although this is not sanctioned by the Vedas.
: âYou have come here specifically to deliver me. You are so merciful that You alone can deliver all fallen souls.
: âIt is the general practice of all saintly people to deliver the fallen. Therefore they go to peopleâs houses, although they have no personal business there.
: â âMy dear Lord, sometimes great saintly persons go to the homes of householders, although these householders are generally low-minded. When a saintly person visits their homes, one can understand that it is for no other purpose than to benefit the householders.â
: âAlong with me there are about a thousand men â including the brÄhmaá¹as â and all of them appear to have had their hearts melted simply by seeing You.
: âI hear everyone chanting the holy name of Ká¹á¹£á¹a. Everyoneâs body is thrilled with ecstasy, and there are tears in everyoneâs eyes.
: âMy dear Sir, according to Your behavior and bodily features, You are the Supreme Personality of Godhead. It is impossible for ordinary living beings to possess such transcendental qualities.â
: The Lord replied to RÄmÄnanda RÄya, âSir, you are the best of the topmost devotees; therefore simply the sight of you has melted everyoneâs heart.
: âAlthough I am a MÄyÄvÄdÄ« sannyÄsÄ«, a nondevotee, I am also floating in the ocean of love of Ká¹á¹£á¹a simply by touching you. And what to speak of others?
: âSÄrvabhauma Bhaá¹á¹ÄcÄrya knew this would happen, and thus to rectify My heart, which is very hard, he asked Me to meet you.â
: In this way each of them praised the qualities of the other, and both of them were pleased to see each other.
: At this time a brÄhmaá¹a Vaiá¹£á¹ava following the Vedic principles came and offered obeisances. He fell flat before ÅrÄ« Caitanya MahÄprabhu and invited Him for lunch.
: Lord ÅrÄ« Caitanya MahÄprabhu accepted the invitation, knowing the brÄhmaá¹a to be a devotee, and slightly smiling, He spoke as follows to RÄmÄnanda RÄya.
: âI wish to hear from you about Lord Ká¹á¹£á¹a. Indeed, My mind is inclined to desire this; therefore I wish to see you again.â
: RÄmÄnanda RÄya replied, âMy Lord, although You have come to correct me, a fallen soul, my mind is not yet purified simply by seeing You. Please stay for five or seven days and kindly cleanse my polluted mind. After that much time, my mind will certainly be pure.â
: Although neither could tolerate separation from the other, RÄmÄnanda RÄya nonetheless offered his obeisances to Lord ÅrÄ« Caitanya MahÄprabhu and departed.
: Lord ÅrÄ« Caitanya MahÄprabhu then went to the house of the brÄhmaá¹a who had invited Him and took His lunch there. When the evening of that day arrived, both RÄmÄnanda RÄya and the Lord were eager to meet each other again.
: After finishing His evening bath, ÅrÄ« Caitanya MahÄprabhu sat down and waited for RÄmÄnanda RÄya to come. Then RÄmÄnanda RÄya, accompanied by one servant, came to meet Him.
: RÄmÄnanda RÄya approached Lord ÅrÄ« Caitanya and offered his respectful obeisances, and the Lord embraced him. Then they began to discuss Ká¹á¹£á¹a in a secluded place.
: ÅrÄ« Caitanya MahÄprabhu ordered RÄmÄnanda RÄya, âRecite a verse from the revealed scriptures concerning the ultimate goal of life.â
: â âThe Supreme Personality of Godhead, Lord Viá¹£á¹u, is worshiped by the proper execution of prescribed duties in the system of vará¹a and ÄÅrama. There is no other way to satisfy the Supreme Personality of Godhead. One must be situated in the institution of the four vará¹as and ÄÅramas.â â
: The Lord replied, âThis is external. You had better tell Me of some other means.â
: RÄmÄnanda RÄya continued, â âMy dear son of KuntÄ«, whatever you do, whatever you eat, whatever you offer in sacrifice, whatever you give in charity, and whatever austerities you perform, all the results of such activities should be offered to Me, Ká¹á¹£á¹a, the Supreme Personality of Godhead.â â
: âThis is also external,â ÅrÄ« Caitanya MahÄprabhu said. âPlease proceed and speak further on this matter.â
RÄmÄnanda RÄya replied, âTo give up oneâs occupational duties in the vará¹ÄÅrama system is the essence of perfection.â
: RÄmÄnanda RÄya continued, â âOccupational duties are described in the religious scriptures. If one analyzes them, he can fully understand their qualities and faults and then give them up completely to render service unto the Supreme Personality of Godhead. Such a person is considered a first-class man.â
: âAs stated in scripture [Bg. 18.66], âAfter giving up all kinds of religious and occupational duties, if you come to Me, the Supreme Personality of Godhead, and take shelter, I will give you protection from all of lifeâs sinful reactions. Do not worry.â â
: After hearing RÄmÄnanda RÄya speak in this way, Lord ÅrÄ« Caitanya MahÄprabhu again rejected his statement and said, âGo ahead and say something more.â
: RÄmÄnanda RÄya continued, âAccording to the Bhagavad-gÄ«tÄ, âOne who is thus transcendentally situated at once realizes the Supreme Brahman and becomes fully joyful. He never laments or desires to have anything. He is equally disposed toward every living entity. In that state he attains pure devotional service unto Me.â â
: After hearing this, the Lord, as usual, rejected it, considering it to be external devotional service. He again asked RÄmÄnanda RÄya to speak further, and RÄmÄnanda RÄya replied, âPure devotional service without any touch of speculative knowledge is the essence of perfection.â
: RÄmÄnanda RÄya continued, âLord BrahmÄ said, âMy dear Lord, those devotees who have thrown away the impersonal conception of the Absolute Truth and have therefore abandoned discussing empiric philosophical truths should hear from self-realized devotees about Your holy name, form, pastimes and qualities. They should completely follow the principles of devotional service and remain free from illicit sex, gambling, intoxication and animal slaughter. Surrendering themselves fully with body, words and mind, they can live in any ÄÅrama or social status. Indeed, You are conquered by such persons, although You are always unconquerable.â â
: At this point, ÅrÄ« Caitanya MahÄprabhu replied, âThis is all right, but still you can speak more on the subject.â
: RÄmÄnanda RÄya continued, â âAs long as there is hunger and thirst within the stomach, varieties of food and drink make one feel very happy. Similarly, when the Lord is worshiped with pure love, the various activities performed in the course of that worship awaken transcendental bliss in the heart of the devotee.â
: â âPure devotional service in Ká¹á¹£á¹a consciousness cannot be had even by pious activity in hundreds and thousands of lives. It can be attained only by paying one price â that is, intense greed to obtain it. If it is available somewhere, one must purchase it without delay.â â
: Hearing up to the point of spontaneous love, the Lord said, âThis is all right, but if you know more, please tell Me.â
: â âA man becomes purified simply by hearing the holy name of the Supreme Personality of Godhead, whose lotus feet create the holy places of pilgrimage. Therefore what remains to be attained by those who have become His servants?â
: â âBy serving You constantly, one is freed from all material desires and is completely pacified. When shall I engage as Your permanent eternal servant and always feel joyful to have such a perfect master?â â
: Hearing this from RÄmÄnanda RÄya, the Lord again requested him to go a step further. In reply, RÄmÄnanda RÄya said, âLoving service to Ká¹á¹£á¹a rendered in fraternity is the highest perfection.
: â âNeither those engaged in the self-realization of appreciating the Brahman effulgence of the Lord, nor those engaged in devotional service while accepting the Supreme Personality of Godhead as master, nor those under the clutches of MÄyÄ, thinking the Lord an ordinary person, can understand that certain exalted personalities, after accumulating volumes of pious activities, are now playing with the Lord in friendship as cowherd boys.â â
: The Lord said, âThis statement is very good, but please proceed even further.â
: RÄmÄnanda RÄya continued, â âO brÄhmaá¹a, what pious activities did Nanda MahÄrÄja perform by which he received the Supreme Personality of Godhead Ká¹á¹£á¹a as his son? And what pious activities did mother YaÅodÄ perform that made the Absolute Supreme Personality of Godhead Ká¹á¹£á¹a call her âMotherâ and suck her breasts?â
: â âThe favor mother YaÅodÄ obtained from ÅrÄ« Ká¹á¹£á¹a, the bestower of liberation, was never obtained even by Lord BrahmÄ or Lord Åiva, nor even by the goddess of fortune, who always remains on the chest of the Supreme Personality of Godhead Viá¹£á¹u.â â
: The Lord said, âYour statements are certainly getting better and better one after the other, but surpassing all of them is another transcendental mellow, and you can speak of that as the most sublime.â
: â âWhen Lord ÅrÄ« Ká¹á¹£á¹a was dancing with the gopÄ«s in the rÄsa-lÄ«lÄ, the gopÄ«s were embraced around the neck by the Lordâs arms. This transcendental favor was never bestowed upon the goddess of fortune or the other consorts in the spiritual world. Nor was such a thing ever imagined by the most beautiful girls in the heavenly planets, girls whose bodily luster and aroma resemble the beauty and fragrance of lotus flowers. And what to speak of worldly women, who may be very, very beautiful according to material estimation?â
: â âSuddenly, due to their feelings of separation, Lord Ká¹á¹£á¹a appeared among the gopÄ«s dressed in yellow garments and wearing a flower garland. His lotus face was smiling, and He was directly attracting the mind of Cupid.â
: âThere are various means and processes by which one may attain the favor of Lord Ká¹á¹£á¹a. All those transcendental processes will be studied from the viewpoint of comparative importance.
: âIt is true that whatever relationship a particular devotee has with the Lord is the best for him; still, when we study all the different methods from a neutral position, we can understand that there are higher and lower degrees of love.
: â âIncreasing 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.â
: âThere 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 manifested, counting from two, then three, and up to the point of five complete qualities.
: âAs the qualities increase, so the taste also increases in each and every mellow. Therefore the qualities found in ÅÄnta-rasa, dÄsya-rasa, sakhya-rasa and vÄtsalya-rasa are all manifested in conjugal love [mÄdhurya-rasa].
: âThe qualities in the material elements â sky, air, fire, water and earth â 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.
: âComplete attainment of the lotus feet of Lord Ká¹á¹£á¹a is made possible by love of Godhead, specifically mÄdhurya-rasa, or conjugal love. Lord Ká¹á¹£á¹a is indeed captivated by this standard of love. This is stated in ÅrÄ«mad-BhÄgavatam.
: âLord Ká¹á¹£á¹a told the gopÄ«s, âThe 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.â
: âLord Ká¹á¹£á¹a has made a firm promise for all time. If one renders service unto Him, Ká¹á¹£á¹a correspondingly gives him an equal amount of success in devotional service to the Lord.
: â[According to Lord Ká¹á¹£á¹a in the Bhagavad-gÄ«tÄ (4.11):] âAs all surrender unto Me, I reward them accordingly. Everyone follows My path in all respects, O son of Pá¹thÄ.â
: âIn ÅrÄ«mad-BhÄgavatam [10.32.22] it is said that Lord Ká¹á¹£á¹a cannot proportionately reciprocate devotional service in the mÄdhurya-rasa; therefore He always remains a debtor to such devotees.
: â âWhen the gopÄ«s were overwhelmed with dissatisfaction due to Lord Ká¹á¹£á¹aâs absence from the rÄsa-lÄ«lÄ, Ká¹á¹£á¹a returned to them and told them, âMy dear gopÄ«s, our meeting is certainly free of 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.â
: âAlthough Ká¹á¹£á¹aâs unparalleled beauty is the topmost sweetness of love of Godhead, His sweetness increases unlimitedly when He is in the company of the gopÄ«s. Consequently Ká¹á¹£á¹aâs exchange of love with the gopÄ«s is the topmost perfection of love of Godhead.
: â âAlthough the son of DevakÄ«, the Supreme Personality of Godhead, is the reservoir of all kinds of beauty, when He is among the gopÄ«s He nonetheless becomes more beautiful, for He resembles a marakata jewel surrounded by gold and other jewels.â â
: Lord Caitanya MahÄprabhu replied, âThis is certainly the limit of perfection, but please be merciful to Me and speak more if there is more.â
: RÄya RÄmÄnanda replied, âUntil this day I did not know anyone within this material world who could inquire beyond this perfectional stage of devotional service.
: âAmong the loving affairs of the gopÄ«s,â RÄmÄnanda RÄya continued, âÅrÄ«matÄ« RÄdhÄrÄá¹Ä«âs love for ÅrÄ« Ká¹á¹£á¹a is topmost. Indeed, the glories of ÅrÄ«matÄ« RÄdhÄrÄá¹Ä« are highly esteemed in all revealed scriptures.
: â âJust as ÅrÄ«matÄ« RÄdhÄrÄá¹Ä« is most dear to ÅrÄ« Ká¹á¹£á¹a, Her bathing place [RÄdhÄ-kuá¹á¸a] is also dear to Him. Among all the gopÄ«s, ÅrÄ«matÄ« RÄdhÄrÄá¹Ä« is supermost and very dear to Lord Ká¹á¹£á¹a.â
: â[When the gopÄ«s began to talk among themselves, they said:] âDear friends, the gopÄ« who has been taken away by Ká¹á¹£á¹a to a secluded place must have worshiped the Lord more than anyone else.â â
: Lord ÅrÄ« Caitanya MahÄprabhu said, âPlease speak on. I am very happy to hear you because a river of unprecedented nectar is flowing from your mouth.
: âDuring the rÄsa dance ÅrÄ« Ká¹á¹£á¹a did not exchange loving affairs with ÅrÄ«matÄ« RÄdhÄrÄá¹Ä« due to the presence of the other gopÄ«s. Because of the dependence of the others, the intensity of love between RÄdhÄ and Ká¹á¹£á¹a was not manifest. Therefore He stole Her away.
: âIf Lord Ká¹á¹£á¹a rejected the company of the other gopÄ«s for ÅrÄ«matÄ« RÄdhÄrÄá¹Ä«, we can understand that Lord ÅrÄ« Ká¹á¹£á¹a has intense affection for Her.â
: RÄmÄnanda RÄya continued, âPlease therefore hear from me about the glories of ÅrÄ«matÄ« RÄdhÄrÄá¹Ä«âs loving affairs. They are beyond compare within these three worlds.
: âFinding Herself treated equally with all the other gopÄ«s, ÅrÄ«matÄ« RÄdhÄrÄá¹Ä« displayed Her tricky behavior and left the circle of the rÄsa dance. Missing ÅrÄ«matÄ« RÄdhÄrÄá¹Ä«âs presence, Ká¹á¹£á¹a became very unhappy and began to lament and wander throughout the forest to search Her out.
: â âLord Ká¹á¹£á¹a, the enemy of Kaá¹sa, took ÅrÄ«matÄ« RÄdhÄrÄá¹Ä« within His heart, for He desired to dance with Her. Thus He left the arena of the rÄsa dance and the company of all the other beautiful damsels of Vraja.
: â âBeing afflicted by the arrow of Cupid and unhappily regretting His mistreating ÅrÄ«matÄ« RÄdhÄrÄá¹Ä«, MÄdhava, Lord Ká¹á¹£á¹a, began to search for Her along the banks of the YamunÄ River. When He failed to find Her, He entered the bushes of Vá¹ndÄvana and began to lament.â
: âSimply by considering these two verses one can understand what nectar there is in such dealings. It is exactly like freeing a mine of nectar.
: âAlthough Ká¹á¹£á¹a was in the midst of hundreds of thousands of gopÄ«s during the rÄsa dance, He still kept Himself in one of His transcendental forms by the side of ÅrÄ«matÄ« RÄdhÄrÄá¹Ä«.
: âLord Ká¹á¹£á¹a is equal to everyone in His general dealings, but due to the conflicting ecstatic love of ÅrÄ«matÄ« RÄdhÄrÄá¹Ä«, there were opposing elements.
: â âThe 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 â anger with cause and anger without cause.â
: âWhen RÄdhÄrÄá¹Ä« left the rÄsa dance out of anger and resentment, Lord ÅrÄ« Ká¹á¹£á¹a became very anxious because He could not see Her.
: âLord Ká¹á¹£á¹aâs desire in the rÄsa-lÄ«lÄ circle is perfectly complete, but ÅrÄ«matÄ« RÄdhÄrÄá¹Ä« is the binding link in that desire.
: âThe rÄsa dance does not shine in the heart of Ká¹á¹£á¹a without ÅrÄ«matÄ« RÄdhÄrÄá¹Ä«. Therefore, He also gave up the circle of the rÄsa dance and went out to search for Her.
: âWhen Ká¹á¹£á¹a went out to search for ÅrÄ«matÄ« RÄdhÄrÄá¹Ä«, He wandered here and there. Not finding Her, He became afflicted by the arrow of Cupid and began to lament.
: âSince Ká¹á¹£á¹aâs lusty desires were not satisfied even in the midst of hundreds of thousands of gopÄ«s and He was thus searching after ÅrÄ«matÄ« RÄdhÄrÄá¹Ä«, we can easily imagine how transcendentally qualified She is.â
: After hearing this, Lord Caitanya MahÄprabhu said to RÄmÄnanda RÄya, âThat for which I have come to your residence has now become an object of truth in My knowledge.
: âNow 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.
: âKindly explain the transcendental features of Ká¹á¹£á¹a and ÅrÄ«matÄ« RÄdhÄrÄá¹Ä«. Also explain the truth of transcendental mellows and the transcendental form of love of Godhead.
: âKindly explain all these truths to Me. But for yourself, no one can ascertain them.â
: ÅrÄ« RÄmÄnanda RÄya replied, âI do not know anything about this. I simply vibrate the sound You make me speak.
: âI 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?
: âYou inspire me within the heart and make me speak with the tongue. I do not know whether I am speaking well or badly.â
: Lord Caitanya MahÄprabhu said, âI am a MÄyÄvÄdÄ« 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 MÄyÄvÄda philosophy.
: âDue to the association of SÄrvabhauma Bhaá¹á¹ÄcÄrya, My mind became enlightened. Therefore I asked him about the truths of transcendental loving service to Ká¹á¹£á¹a.
: âSÄrvabhauma Bhaá¹á¹ÄcÄrya told me, âI do not actually know about the topics of Lord Ká¹á¹£á¹a. They are all known only to RÄmÄnanda RÄya, but he is not present here.â â
: Lord ÅrÄ« Caitanya MahÄprabhu continued, âAfter hearing about your glories, I have come to your place. But you are offering Me words of praise out of respect for a sannyÄsÄ«, one in the renounced order of life.
: âWhether one is a brÄhmaá¹a, a sannyÄsÄ« or a ÅÅ«dra â regardless of what he is â he can become a spiritual master if he knows the science of Ká¹á¹£á¹a.â
: ÅrÄ« Caitanya MahÄprabhu continued, âPlease do not try to cheat Me, thinking of Me as a learned sannyÄsÄ«. Please satisfy My mind by just describing the truth of RÄdhÄ and Ká¹á¹£á¹a.â
: ÅrÄ« RÄmÄnanda RÄya was a great devotee of the Lord and a lover of God, and although his mind could not be covered by Ká¹á¹£á¹aâs illusory energy, and although he could understand the mind of the Lord, which was very strong and intense, RÄmÄnandaâs mind became a little agitated.
: ÅrÄ« RÄmÄnanda RÄya said, âI am just a dancing puppet, and You pull the strings. Whichever way You make me dance, I will dance.
: âMy dear Lord, my tongue is just like a stringed instrument, and You are its player. Therefore I simply vibrate whatever arises in Your mind.â
: RÄmÄnanda RÄya then began to speak on ká¹á¹£á¹a-tattva. âKá¹á¹£á¹a is the Supreme Personality of Godhead,â he said. âHe is personally the original Godhead, the source of all incarnations and the cause of all causes.
: âThere are innumerable Vaikuá¹á¹ha planets, as well as innumerable incarnations. In the material world also there are innumerable universes, and Ká¹á¹£á¹a is the supreme resting place for all of them.
: âThe transcendental body of ÅrÄ« Ká¹á¹£á¹a is eternal and full of bliss and knowledge. He is the son of Nanda MahÄrÄja. He is full of all opulences and potencies, as well as all spiritual mellows.
: â âKá¹á¹£á¹a, 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.â
: âIn the spiritual realm of Vá¹ndÄvana, Ká¹á¹£á¹a is the spiritual, ever-fresh Cupid. He is worshiped by the chanting of the KÄma-gÄyatrÄ« mantra, with the spiritual seed klÄ«m.
: âThe very name Ká¹á¹£á¹a means that He attracts even Cupid. He is therefore attractive to everyone â male and female, moving and inert living entities. Indeed, Ká¹á¹£á¹a is known as the all-attractive one.
: â âWhen Ká¹á¹£á¹a left the rÄsa-lÄ«lÄ dance, the gopÄ«s became very morose, and when they were grieving, Ká¹á¹£á¹a reappeared dressed in yellow garments. Wearing a flower garland and smiling, He was attractive even to Cupid. In this way Ká¹á¹£á¹a appeared among the gopÄ«s.â
: âEach and every devotee has a certain type of transcendental mellow in relation to Ká¹á¹£á¹a. But in all transcendental relationships the devotee is the worshiper [ÄÅraya] and Ká¹á¹£á¹a is the object of worship [viá¹£aya].
: â âLet Ká¹á¹£á¹a, the Supreme Personality of Godhead, be glorified! By virtue of His expanding attractive features, He subjugated the gopÄ«s named TÄrakÄ and PÄli and absorbed the minds of ÅyÄmÄ and LalitÄ. He is the most attractive lover of ÅrÄ«matÄ« RÄdhÄrÄá¹Ä« and is the reservoir of pleasure for devotees in all transcendental mellows.â
: âKá¹á¹£á¹a is all-attractive for devotees in all mellows because He is the personification of the conjugal mellow. Ká¹á¹£á¹a is attractive not only to all the devotees, but to Himself as well.
: â âMy dear friends, just see how ÅrÄ« Ká¹á¹£á¹a is enjoying the season of spring! With the gopÄ«s embracing each of His limbs, He is like amorous love personified. With His transcendental pastimes, He enlivens all the gopÄ«s and the entire creation. With His soft bluish black arms and legs, which resemble blue lotus flowers, He has created a festival for Cupid.â
: âHe also attracts NÄrÄyaá¹a, who is the incarnation of Saá¹
kará¹£aá¹a and the husband of the goddess of fortune. He attracts not only NÄrÄyaá¹a but also all women, headed by the goddess of fortune, the consort of NÄrÄyaá¹a.
: â[Addressing Ká¹á¹£á¹a and Arjuna, Lord MahÄ-Viá¹£á¹u (the MahÄpuruá¹£a) said:] âI wanted to see both of you, and therefore I have brought the sons of the brÄhmaá¹a 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.â
: â âO Lord, we do not know how the serpent KÄliya 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 KÄliya got such an opportunity.â
: âLord Ká¹á¹£á¹aâs sweetness is so attractive that it steals away His own mind. Thus even He wants to embrace Himself.
: â âUpon seeing His own reflection in a bejeweled pillar of His DvÄrakÄ palace, Ká¹á¹£á¹a desired to embrace it, saying, âAlas, I have never seen such a person before. Who is He? Just by seeing Him I have become eager to embrace Him, exactly like ÅrÄ«matÄ« RÄdhÄrÄá¹Ä«.ââ â
: ÅrÄ« RÄmÄnanda RÄya then said, âI have thus briefly explained the original form of the Supreme Personality of Godhead. Now let me describe the position of ÅrÄ«matÄ« RÄdhÄrÄá¹Ä«.
: âKá¹á¹£á¹a 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.
: âIn other words, these are all potencies of God â internal, external and marginal. But the internal potency is the Lordâs personal energy and stands over the other two.
: â âThe original potency of Lord Viá¹£á¹u is superior, or spiritual, and 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.â
: âOriginally Lord Ká¹á¹£á¹a is sac-cid-Änanda-vigraha, the transcendental form of eternity, bliss and knowledge; therefore His personal potency, the internal potency, has three different forms.
: âHlÄdinÄ« is His aspect of bliss; sandhinÄ«, of eternal existence; and samvit, of cognizance, which is also accepted as knowledge.
: â âMy dear Lord, You are the transcendental reservoir of all transcendental qualities. Your pleasure potency, existence potency and knowledge potency are actually all one internal spiritual 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.â
: âThe potency called hlÄdinÄ« gives Ká¹á¹£á¹a transcendental pleasure. Through this pleasure potency, Ká¹á¹£á¹a personally tastes all spiritual pleasure.
: âLord Ká¹á¹£á¹a tastes all kinds of transcendental happiness, although He Himself is happiness personified. The pleasure relished by His pure devotees is also manifested by His pleasure potency.
: âThe 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.
: âThe essential part of love of Godhead is called mahÄbhÄva, transcendental ecstasy, and that ecstasy is represented by ÅrÄ«matÄ« RÄdhÄrÄá¹Ä«.
: â âAmong the gopÄ«s of Vá¹ndÄvana, ÅrÄ«matÄ« RÄdhÄrÄá¹Ä« and another gopÄ« are considered chief. But when we compare the gopÄ«s, it appears that ÅrÄ«matÄ« RÄdhÄrÄá¹Ä« is most important because Her real feature expresses the highest ecstasy of love. The ecstasy of love experienced by the other gopÄ«s cannot be compared to that of ÅrÄ«matÄ« RÄdhÄrÄá¹Ä«.â
: âThe body of ÅrÄ«matÄ« RÄdhÄrÄá¹Ä« is a veritable transformation of love of Godhead; She is the dearmost friend of Ká¹á¹£á¹a, and this is known throughout the world.
: â âI worship Govinda, the primeval Lord, who resides in His own realm, Goloka, with RÄdhÄ, who resembles His own spiritual figure and who embodies the ecstatic potency [hlÄdinÄ«]. Their companions are Her confidantes, who embody extensions of Her bodily form and who are imbued and permeated with ever-blissful spiritual rasa.â
: âThat supreme ecstasy of ÅrÄ«matÄ« RÄdhÄrÄá¹Ä« is the essence of spiritual life. Her only business is to fulfill all the desires of Ká¹á¹£á¹a.
: âÅrÄ«matÄ« RÄdhÄrÄá¹Ä« is the topmost spiritual gem, and the other gopÄ«s â LalitÄ, ViÅÄkhÄ and so on â are expansions of Her spiritual body.
: âÅrÄ«matÄ« RÄdhÄrÄá¹Ä«âs transcendental body is brilliant in luster and full of all transcendental fragrances. Lord Ká¹á¹£á¹aâs affection for Her is like a perfumed massage.
: âÅrÄ«matÄ« RÄdhÄrÄá¹Ä« takes Her first bath in the shower of the nectar of compassion, and She takes Her second bath in the nectar of youth.
: âAfter Her midday bath, RÄdhÄrÄá¹Ä« takes another bath in the nectar of bodily luster, and She puts on the garment of shyness, which is Her black silk sari.
: âÅrÄ«matÄ« RÄdhÄrÄá¹Ä«âs affection for Ká¹á¹£á¹a is Her upper garment, which is pinkish in color. She then covers Her breasts with another garment, composed of affection and anger toward Ká¹á¹£á¹a.
: âÅrÄ«matÄ« RÄdhÄrÄá¹Ä«âs personal beauty is the reddish powder known as kuá¹
kuma, Her affection for Her associates is sandalwood pulp, and the sweetness of Her smile is camphor. All these, combined together, are smeared over Her body.
: âConjugal love for Ká¹á¹£á¹a is an abundance of musk, and with that musk Her whole body is decorated.
: âCraftiness and covered anger constitute the arrangement of Her hair. The quality of anger due to jealousy is the silk garment covering Her body.
: âHer attachment for Ká¹á¹£á¹a is the reddish color of betel nuts on Her brilliant lips. Her double-dealings in loving affairs constitute the black ointment around Her eyes.
: âThe ornaments decorating Her body are the blazing ecstasies of goodness and the constantly existing ecstasies, headed by jubilation. All these ecstasies are the ornaments all over Her body.
: âAlso ornamenting Her body are the twenty kinds of ecstatic symptoms beginning with kila-kiÃ±cita. Her transcendental qualities constitute the flower garland hanging in fullness over Her body.
: âThe tilaka of good fortune is on Her beautiful broad forehead. Her various loving affairs are a gem, and Her heart is the locket.
: âÅrÄ«matÄ« RÄdhÄrÄá¹Ä«âs gopÄ« friends are Her mental activities, which are concentrated on the pastimes of ÅrÄ« Ká¹á¹£á¹a. She keeps Her hand on the shoulder of a friend, who represents youth.
: âÅrÄ«matÄ« RÄdhÄrÄá¹Ä«âs bedstead is pride itself, and it is situated in the abode of Her bodily aroma. She is always seated there thinking of Ká¹á¹£á¹aâs association.
: âÅrÄ«matÄ« RÄdhÄrÄá¹Ä«âs earrings are the name, fame and qualities of Lord Ká¹á¹£á¹a. The glories of Lord Ká¹á¹£á¹aâs name, fame and qualities are always inundating Her speech.
: âÅrÄ«matÄ« RÄdhÄrÄá¹Ä« induces Ká¹á¹£á¹a to drink the honey of the conjugal relationship. She is therefore engaged in satisfying all the lusty desires of Ká¹á¹£á¹a.
: âÅrÄ«matÄ« RÄdhÄrÄá¹Ä« is a mine filled with valuable jewels of love for Ká¹á¹£á¹a. Her transcendental body is complete with unparalleled spiritual qualities.
: â âIf one asks about the origin of love of Ká¹á¹£á¹a, the answer is that the origin is in ÅrÄ«matÄ« RÄdhÄrÄá¹Ä« alone. Who is the most dear friend of Ká¹á¹£á¹a? The answer again is ÅrÄ«matÄ« RÄdhÄrÄá¹Ä« alone. No one else. ÅrÄ«matÄ« RÄdhÄrÄá¹Ä«âs hair is very curly, Her two eyes are always moving to and fro, and Her breasts are firm. Since all transcendental qualities are manifested in ÅrÄ«matÄ« RÄdhÄrÄá¹Ä«, She alone is able to fulfill all the desires of Ká¹á¹£á¹a. No one else.â
: âEven SatyabhÄmÄ, one of the queens of ÅrÄ« Ká¹á¹£á¹a, desires the fortunate position and excellent qualities of ÅrÄ«matÄ« RÄdhÄrÄá¹Ä«. All the gopÄ«s learn the art of dressing from ÅrÄ«matÄ« RÄdhÄrÄá¹Ä«, and even the goddess of fortune, Laká¹£mÄ«, and the wife of Lord Åiva, PÄrvatÄ«, desire Her beauty and qualities. Indeed, ArundhatÄ«, the celebrated chaste wife of Vasiá¹£á¹ha, also wants to imitate the chastity and religious principles of ÅrÄ«matÄ« RÄdhÄrÄá¹Ä«.
: âEven Lord Ká¹á¹£á¹a Himself cannot reach the limit of the transcendental qualities of ÅrÄ«matÄ« RÄdhÄrÄá¹Ä«. How, then, can an insignificant living entity count them?â
: Lord ÅrÄ« Caitanya MahÄprabhu replied, âNow I have come to understand the truth of the loving affairs between RÄdhÄ and Ká¹á¹£á¹a. Nonetheless, I still want to hear how both of Them gloriously enjoy such love.â
: RÄya RÄmÄnanda replied, âLord Ká¹á¹£á¹a is dhÄ«ra-lalita, for He can always keep His girlfriends in a subjugated state. Thus His only business is enjoying sense gratification.
: â âA person who is very cunning and always youthful, expert in joking and without anxiety, and who can keep his girlfriends always subjugated, is called dhÄ«ra-lalita.â
: âDay and night Lord ÅrÄ« Ká¹á¹£á¹a enjoys the company of ÅrÄ«matÄ« RÄdhÄrÄá¹Ä« in the bushes of Vá¹ndÄvana. Thus His pre-youthful age is fulfilled through His affairs with ÅrÄ«matÄ« RÄdhÄrÄá¹Ä«.
: â âThus Lord ÅrÄ« Ká¹á¹£á¹a spoke of the sexual activities of the previous night. In this way He made ÅrÄ«matÄ« RÄdhÄrÄá¹Ä« close Her eyes out of shyness. Taking this opportunity, ÅrÄ« Ká¹á¹£á¹a painted various types of dolphins on Her breasts. Thus He became a very expert artist for all the gopÄ«s. During such pastimes, the Lord enjoyed the fulfillment of His youth.â â
: ÅrÄ« Caitanya MahÄprabhu said, âThis is all right, but please continue.â
: RÄya RÄmÄnanda then informed ÅrÄ« Caitanya MahÄprabhu that there was another topic, known as prema-vilÄsa-vivarta. âYou may hear of this from me,â RÄmÄnanda RÄya said, âbut I do not know whether You will be happy with it or not.â
: Saying this, RÄmÄnanda RÄya began to sing a song he had composed, but ÅrÄ« Caitanya MahÄprabhu, out of the ecstasy of love of Godhead, immediately covered RÄmÄnandaâs mouth with His own hand.
: â âAlas, before We met there was an initial attachment between Us brought about by an exchange of glances. In this way attachment evolved. That attachment has gradually grown, and there is no limit to it. Now that attachment has become a natural sequence between Ourselves. It is not that it is due to Ká¹á¹£á¹a, the enjoyer, nor is it due to Me, for I am the enjoyed. It is not like that. This attachment was made possible by mutual meeting. This mutual exchange of attraction is known as manobhava, or Cupid. Ká¹á¹£á¹aâs mind and My mind have merged together. Now, during this time of separation, it is very difficult to explain these loving affairs. My dear friend, though Ká¹á¹£á¹a might have forgotten all these things, you can understand and bring this message to Him. But during Our first meeting there was no messenger between Us, nor did I request anyone to see Him. Indeed, Cupidâs five arrows were Our via media. Now, during this separation, that attraction has increased to another ecstatic state. My dear friend, please act as a messenger on My behalf, because if one is in love with a beautiful person, this is the consequence.â
: â âO my Lord, You live in the forest of Govardhana Hill, and, like the king of elephants, You are expert in the art of conjugal love. O master of the universe, Your heart and ÅrÄ«matÄ« RÄdhÄrÄá¹Ä«âs heart are just like shellac and are now melted in Your spiritual perspiration. Therefore one can no longer distinguish between You and ÅrÄ«matÄ« RÄdhÄrÄá¹Ä«. Now You have mixed Your newly invoked affection, which is like vermilion, with Your melted hearts, and for the benefit of the whole world You have painted both Your hearts red within this great palace of the universe.â â
: ÅrÄ« Caitanya MahÄprabhu confirmed these verses recited by ÅrÄ« RÄmÄnanda RÄya, saying, âThis is the limit of the goal of human life. Only by your mercy have I come to understand it conclusively.
: âThe goal of life cannot be achieved unless one practices the process. Now, being merciful upon Me, please explain that means by which this goal can be attained.â
: ÅrÄ« RÄmÄnanda RÄya replied, âI do not know what I am saying, but You have made me speak what I have spoken, be it good or bad. I am simply repeating that message.
: âWithin these three worlds, who is so undisturbed that he can remain steady as You manipulate Your different energies?
: âActually You are speaking through my mouth, and at the same time You are listening. This is very mysterious. Anyway, kindly hear the explanation of the process by which the goal can be attained.
: âThe pastimes of RÄdhÄ and Ká¹á¹£á¹a are very confidential. They cannot be understood through the mellows of servitude, fraternity or parental affection.
: âActually, only the gopÄ«s have the right to appreciate these transcendental pastimes, and only from them can these pastimes be expanded.
: âWithout the gopÄ«s, these pastimes between RÄdhÄ and Ká¹á¹£á¹a cannot be nourished. Only by their cooperation are such pastimes broadcast. It is their business to taste the mellows.
: âWithout the help of the gopÄ«s, one cannot enter into these pastimes. Only one who worships the Lord in the ecstasy of the gopÄ«s, following in their footsteps, can engage in the service of ÅrÄ« ÅrÄ« RÄdhÄ-Ká¹á¹£á¹a in the bushes of Vá¹ndÄvana. Only then can one understand the conjugal love between RÄdhÄ and Ká¹á¹£á¹a. There is no other procedure for understanding.
: â âThe pastimes of ÅrÄ« RÄdhÄ and Ká¹á¹£á¹a are self-effulgent. They are happiness personified, unlimited and all-powerful. Even so, the spiritual humors of such pastimes are never complete without the gopÄ«s, the Lordâs personal friends. The Supreme Personality of Godhead is never complete without His spiritual potencies; therefore unless one takes shelter of the gopÄ«s, one cannot enter into the company of RÄdhÄ and Ká¹á¹£á¹a. Who can be interested in Their spiritual pastimes without taking their shelter?â
: âThere is an inexplicable fact about the natural inclinations of the gopÄ«s. The gopÄ«s never want to enjoy themselves with Ká¹á¹£á¹a personally.
: âThe happiness of the gopÄ«s increases ten million times when they serve to engage ÅrÄ« ÅrÄ« RÄdhÄ and Ká¹á¹£á¹a in Their transcendental pastimes.
: âBy nature, ÅrÄ«matÄ« RÄdhÄrÄá¹Ä« is just like a creeper of love of Godhead, and the gopÄ«s are the twigs, flowers and leaves of that creeper.
: âWhen the nectar of Ká¹á¹£á¹aâs pastimes is sprinkled on that creeper, the happiness derived by the twigs, flowers and leaves is ten million times greater than that derived by the creeper itself.
: â âAll the gopÄ«s, the personal friends of ÅrÄ«matÄ« RÄdhÄrÄá¹Ä«, are equal to Her. Ká¹á¹£á¹a is pleasing to the inhabitants of VrajabhÅ«mi, just as the moon is pleasing to the lotus flower. His pleasure-giving potency is known as ÄhlÄdinÄ«, of which the active principle is ÅrÄ«matÄ« RÄdhÄrÄá¹Ä«. She is compared to a creeper with newly grown flowers and leaves. When the nectar of Ká¹á¹£á¹aâs pastimes is sprinkled on ÅrÄ«matÄ« RÄdhÄrÄá¹Ä«, all Her friends, the gopÄ«s, immediately appreciate the pleasure a hundred times more than if they were sprinkled themselves. Actually this is not at all wonderful.â
: âAlthough the gopÄ«s, ÅrÄ«matÄ« RÄdhÄrÄá¹Ä«âs friends, do not desire to enjoy themselves directly with Ká¹á¹£á¹a, ÅrÄ«matÄ« RÄdhÄrÄá¹Ä« makes a great endeavor to induce Ká¹á¹£á¹a to enjoy Himself with the gopÄ«s.
: âPresenting various pleas for the gopÄ«s, ÅrÄ«matÄ« RÄdhÄrÄá¹Ä« sometimes sends the gopÄ«s to Ká¹á¹£á¹a just to enable them to associate with Him directly. At such times, She enjoys a happiness ten million times greater than that enjoyed through direct association.
: âThe transcendental mellow is nourished by that mutual behavior in transcendental love of Godhead. When Lord Ká¹á¹£á¹a sees how the gopÄ«s have developed pure love for Him, He becomes very satisfied.
: âIt is to be noted that the natural characteristic of the gopÄ«s is to love the Supreme Lord. Their lusty desire is not to be compared to material lust. Nonetheless, because their desire sometimes appears to resemble material lust, their transcendental love for Ká¹á¹£á¹a is sometimes described as lust.
: â âAlthough the dealings of the gopÄ«s with Ká¹á¹£á¹a are on the platform of pure love of Godhead, such dealings are sometimes considered to be lusty. But because they are completely spiritual, Uddhava and all the other dearmost devotees of the Lord desire to participate in them.â
: âLusty desires are experienced when one is concerned with his own personal sense gratification. The mood of the gopÄ«s is not like that. Their only desire is to satisfy the senses of Ká¹á¹£á¹a.
: âAmong the gopÄ«s, there is not a pinch of desire for sense gratification. Their only desire is to give pleasure to Ká¹á¹£á¹a, and this is why they mingle with Him and enjoy with Him.
: â[All the gopÄ«s said:] âDear Ká¹á¹£á¹a, we carefully hold Your delicate lotus feet upon our hard breasts. When You walk in the forest, Your soft lotus feet are pricked by small bits of stone. We fear that this is paining You. Since You are our life and soul, our minds are very much disturbed when Your lotus feet are pained.â
: âOne who is attracted by that ecstatic love of the gopÄ«s does not care about popular opinion or the regulative principles of Vedic life. Rather, he completely surrenders unto Ká¹á¹£á¹a and renders service unto Him.
: âIf one worships the Lord on the path of spontaneous love and goes to Vá¹ndÄvana, he receives the shelter of Vrajendra-nandana, the son of Nanda MahÄrÄja.
: âIn 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 Ká¹á¹£á¹a in Goloka Vá¹ndÄvana.
: âThose saintly persons who represent the Upaniá¹£ads 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 MahÄrÄja.
: â âGreat sages conquer the mind and senses by practicing the mystic yoga system and controlling the 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 gopÄ«s, being attracted by the beauty of Ká¹á¹£á¹a, simply wanted to embrace Him and His arms, which are like serpents. Thus the gopÄ«s ultimately tasted the nectar of the lotus feet of the Lord. Similarly, we Upaniá¹£ads can also taste the nectar of His lotus feet by following in the footsteps of the gopÄ«s.â â
: âThe word âsama-dá¹Åaá¸¥,â mentioned in the fourth line of the previous verse, means âfollowing the mood of the gopÄ«s.â The word âsamÄá¸¥â means âthe Årutisâ attainment of bodies like those of the gopÄ«s.â
: âThe word âaá¹
ghri-padma-sudhÄâ means âassociating intimately with Ká¹á¹£á¹a.â One can attain such perfection only by spontaneous love of God. One cannot obtain Ká¹á¹£á¹a in Goloka Vá¹ndÄvana simply by serving the Lord according to regulative principles.
: â âThe Supreme Personality of Godhead, Ká¹á¹£á¹a, the son of mother YaÅodÄ, 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.â
: âTherefore one should accept the mood of the gopÄ«s in their service. In such a transcendental mood, one should always think of the pastimes of ÅrÄ« RÄdhÄ and Ká¹á¹£á¹a.
: âAfter thinking of RÄdhÄ and Ká¹á¹£á¹a 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 RÄdhÄ and Ká¹á¹£á¹a as one of the gopÄ«s.
: âUnless one follows in the footsteps of the gopÄ«s, he cannot attain the service of the lotus feet of Ká¹á¹£á¹a, the son of Nanda MahÄrÄja. If one is overcome by knowledge of the Lordâs opulence, he cannot attain the Lordâs lotus feet, even though he is engaged in devotional service.
: âThe unspoken example in this connection is the goddess of fortune, who worshiped Lord Ká¹á¹£á¹a in order to attain His pastimes in Vá¹ndÄvana. But due to her opulent life-style, she could not attain the service of Ká¹á¹£á¹a in Vá¹ndÄvana.
: â âWhen Lord ÅrÄ« Ká¹á¹£á¹a was dancing with the gopÄ«s in the rÄsa-lÄ«lÄ, the gopÄ«s were embraced around the neck by the Lordâs arms. This transcendental favor was never bestowed upon the goddess of fortune or the other consorts in the spiritual world. Nor was such a thing ever imagined by the most beautiful girls in the heavenly planets, girls whose bodily luster and aroma resemble the beauty and fragrance of lotus flowers. And what to speak of worldly women, who may be very, very beautiful according to material estimation?â â
: After hearing this, Lord ÅrÄ« Caitanya MahÄprabhu embraced RÄmÄnanda RÄya, and both of them, embracing shoulder to shoulder, began to cry.
: 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.
: Before departing from ÅrÄ« Caitanya MahÄprabhu, RÄmÄnanda RÄya fell to the ground and caught hold of the Lordâs lotus feet. He then spoke submissively as follows.
: ÅrÄ« RÄmÄnanda RÄya said, âYou have come here just to show me Your causeless mercy. Therefore stay here for at least ten days and purify my polluted mind.
: âBut for You, there is no one who can deliver all the living entities, for You alone can deliver love of Ká¹á¹£á¹a.â
: The Lord replied, âHaving heard about your good qualities, I have come here. I have come to hear about Ká¹á¹£á¹a from you and thus purify My mind.
: âNow that I have actually seen your glories, what I heard about you is confirmed. As far as the pastimes of RÄdhÄ and Ká¹á¹£á¹a in a loving mood are concerned, you are the limit of knowledge.â
: ÅrÄ« Caitanya MahÄprabhu continued, âTo say nothing of ten days, as long as I live I shall find it impossible to give up your company.
: âYou and I shall remain together at JagannÄtha PurÄ«. We shall pass our time together in joy, talking about Ká¹á¹£á¹a and His pastimes.â
: In this way they both departed to perform their respective duties. Then, in the evening, RÄmÄnanda RÄya returned to see Lord Caitanya MahÄprabhu.
: Thus they met time and time again, sitting in a secluded place and jubilantly discussing devotional service by the question-and-answer process.
: ÅrÄ« Caitanya MahÄprabhu asked the questions, and ÅrÄ« RÄmÄnanda RÄya gave the answers. In this way they were engaged in discussion throughout the night.
: On one occasion the Lord inquired, âOf all types of education, which is the most important?â
: ÅrÄ« Caitanya MahÄprabhu then asked RÄmÄnanda RÄya, âOut of all glorious activities, which is the most glorious?â
: ÅrÄ« Caitanya MahÄprabhu asked, âOf the many capitalists who possess great riches, who is the topmost?â
: ÅrÄ« Caitanya MahÄprabhu asked, âOf all kinds of distress, what is the most painful?â
ÅrÄ« RÄmÄnanda RÄya replied, âApart from separation from the devotee of Ká¹á¹£á¹a, I know of no unbearable unhappiness.â
: ÅrÄ« Caitanya MahÄprabhu then inquired, âOut of all liberated persons, who should be accepted as the greatest?â
: ÅrÄ« Caitanya MahÄprabhu next asked RÄmÄnanda RÄya, âAmong many songs, which song is to be considered the actual religion of the living entity?â
: Then ÅrÄ« Caitanya MahÄprabhu asked, âOut of all auspicious and beneficial activities, which is best for the living entity?â
: ÅrÄ« Caitanya MahÄprabhu asked, âWhat should all living entities constantly remember?â
: ÅrÄ« Caitanya MahÄprabhu further inquired, âOut of many types of meditation, which is required for all living entities?â
: ÅrÄ« Caitanya MahÄprabhu asked, âWhere should the living entity live, abandoning all other places?â
: ÅrÄ« Caitanya MahÄprabhu asked, âOut of all topics people listen to, which is best for all living entities?â
: ÅrÄ« Caitanya MahÄprabhu asked, âAmong all worshipable objects, which is the chief?â
: âAnd what is the destination of those who desire liberation and those who desire sense gratification?â ÅrÄ« Caitanya MahÄprabhu asked.
: RÄmÄnanda RÄya continued, âThose who are devoid of all transcendental mellows are like the crows that suck the juice from the bitter fruits of the nimba tree of knowledge, whereas those who enjoy mellows are like the cuckoos who eat the buds of the mango tree of love of Godhead.â
: RÄmÄnanda RÄya concluded, âThe unfortunate empiric philosophers taste the dry process of philosophical knowledge, whereas the devotees regularly drink the nectar of love of Ká¹á¹£á¹a. Therefore they are the most fortunate of all.â
: In this way Caitanya MahÄprabhu and RÄmÄnanda RÄya passed the whole night relishing the mellows of ká¹á¹£á¹a-kathÄ, topics about Ká¹á¹£á¹a. While they were chanting, dancing and crying, the night ended.
: The next morning they both departed to perform their respective duties, but in the evening RÄmÄnanda RÄya returned to meet the Lord again.
: That evening, after discussing the topics of Ká¹á¹£á¹a for some time, RÄmÄnanda RÄya caught hold of the lotus feet of the Lord and spoke as follows.
: âThere is a variety of transcendental truths â the truth about Ká¹á¹£á¹a, the truth about RÄdhÄrÄá¹Ä«, the truth about Their loving affairs, the truth about transcendental humors, and the truth about the Lordâs pastimes.
: âYou have manifested all these transcendental truths in my heart. This is exactly the way NÄrÄyaá¹a educated Lord BrahmÄ.â
: RÄmÄnanda RÄya continued, âThe Supersoul within everyoneâs heart speaks not externally but from within. He instructs the devotees in all respects, and that is His way of instruction.â
: â âO my Lord, ÅrÄ« Ká¹á¹£á¹a, son of Vasudeva, O all-pervading Personality of Godhead, I offer my respectful obeisances unto You. I meditate upon Lord ÅrÄ« Ká¹á¹£á¹a because He is the Absolute Truth and the primeval cause of all causes of the creation, sustenance and destruction of the manifested universes. He is directly and indirectly conscious of all manifestations, and He is independent because there is no other cause beyond Him. It is He only who first imparted the Vedic knowledge unto the heart of BrahmÄjÄ«, the original living being. By Him even the great sages and demigods are placed into illusion, as one is bewildered by the illusory representations of water seen in fire, or land seen on water. Only because of Him do the material universes, temporarily manifested by the reactions of the three modes of nature, appear factual, although they are unreal. I therefore meditate upon Him, Lord ÅrÄ« Ká¹á¹£á¹a, who is eternally existent in the transcendental abode, which is forever free from the illusory representations of the material world. I meditate upon Him, for He is the Absolute Truth.â â
: RÄmÄnanda RÄya then said that he had but one doubt within his heart, and he petitioned the Lord, âPlease be merciful upon me and just remove my doubt.â
: RÄmÄnanda RÄya then told Lord ÅrÄ« Caitanya MahÄprabhu, âAt first I saw You appear like a sannyÄsÄ«, but now I am seeing You as ÅyÄmasundara, the cowherd boy.
: âI now see You appearing like a golden doll, and Your entire body appears covered by a golden luster.
: âI see that You are holding a flute to Your mouth, and Your lotus eyes are moving very restlessly due to various ecstasies.
: âI actually see You in this way, and this is very wonderful. My Lord, please tell me without duplicity what is causing this.â
: Lord ÅrÄ« Caitanya MahÄprabhu replied, âYou have a deep love for Ká¹á¹£á¹a, and one who has such deep ecstatic love for the Lord naturally sees things in such a way. Please take this from Me to be certain.
: âA devotee advanced on the spiritual platform sees everything movable and inert as the Supreme Lord. For him, everything he sees here and there is but a manifestation of Lord Ká¹á¹£á¹a.
: âThe mahÄ-bhÄgavata, the advanced devotee, certainly sees everything mobile and immobile, but he does not exactly see their forms. Rather, everywhere he immediately sees manifest the form of the Supreme Lord.â
: ÅrÄ« Caitanya MahÄprabhu continued, â âA person advanced in devotional service sees within everything the soul of souls, the Supreme Personality of Godhead, ÅrÄ« Ká¹á¹£á¹a. Consequently he always sees the form of the Supreme Personality of Godhead as the cause of all causes and understands that all things are situated in Him.â
: â âThe plants, creepers and trees were full of fruits and flowers due to ecstatic love of Ká¹á¹£á¹a. Indeed, being so full, they were bowing down. They were inspired by such deep love for Ká¹á¹£á¹a that they were constantly pouring showers of honey. In this way the gopÄ«s saw all the forests of Vá¹ndÄvana.â â
: Lord Caitanya MahÄprabhu continued, âMy dear RÄya, you are an advanced devotee and are always filled with ecstatic love for RÄdhÄ and Ká¹á¹£á¹a. Therefore whatever you see â anywhere and everywhere â simply awakens your Ká¹á¹£á¹a consciousness.â
: RÄmÄnanda RÄya replied, âMy dear Lord, please give up all these serious talks. Please do not conceal Your real form from me.â
: RÄmÄnanda RÄya continued, âMy dear Lord, I can understand that You have assumed the ecstasy and bodily complexion of ÅrÄ«matÄ« RÄdhÄrÄá¹Ä«. By accepting this, You are tasting Your own personal transcendental humor and have therefore appeared as ÅrÄ« Caitanya MahÄprabhu.
: âMy dear Lord, You have descended in this incarnation of Lord Caitanya for Your own personal reasons. You have come to taste Your own spiritual bliss, and at the same time You are transforming the whole world by spreading the ecstasy of love of Godhead.
: âMy dear Lord, by Your causeless mercy You have appeared before me to grant me liberation. Now You are playing in a duplicitous way. What is the reason for this behavior?â
: Lord ÅrÄ« Ká¹á¹£á¹a is the reservoir of all pleasure, and ÅrÄ«matÄ« RÄdhÄrÄá¹Ä« is the personification of ecstatic love of Godhead. These two forms had combined as one in ÅrÄ« Caitanya MahÄprabhu. This being the case, Lord ÅrÄ« Caitanya MahÄprabhu revealed His real form to RÄmÄnanda RÄya.
: Upon seeing this form, RÄmÄnanda RÄya lost consciousness in transcendental bliss. Unable to remain standing, he fell to the ground.
: When RÄmÄnanda RÄya fell to the ground unconscious, Caitanya MahÄprabhu touched his hand, and he immediately regained consciousness. But when he saw Lord Caitanya in the dress of a sannyÄsÄ«, he was struck with wonder.
: After embracing RÄmÄnanda RÄya, the Lord pacified him, informing him, âBut for you, no one has ever seen this form.â
: ÅrÄ« Caitanya MahÄprabhu confirmed, âAll the truths about My pastimes and mellows are within your knowledge. Therefore I have shown this form to you.
: âActually My body does not have a fair complexion. It only appears so because it has touched the body of ÅrÄ«matÄ« RÄdhÄrÄá¹Ä«. However, She does not touch anyone but the son of Nanda MahÄrÄja.
: âI have now converted My body and mind into the ecstasy of ÅrÄ«matÄ« RÄdhÄrÄá¹Ä«; thus I am tasting My own personal sweetness in that form.â
: Lord Caitanya MahÄprabhu then admitted to His pure devotee, RÄmÄnanda RÄya, âNow there is no confidential activity unknown to you. Even though I try to conceal My activities, you can understand everything in detail by virtue of your advanced love for Me.â
: The Lord then requested RÄmÄnanda RÄya, âKeep all these talks a secret. Please do not expose them anywhere and everywhere. Since My activities appear to be like those of a madman, people may take them lightly and laugh.â
: Caitanya MahÄprabhu then said, âIndeed, I am a madman, and you are also a madman. Therefore we are on the same platform.â
: For ten nights Lord Caitanya MahÄprabhu and RÄmÄnanda RÄya spent a happy time discussing the pastimes of Ká¹á¹£á¹a.
: The conversations between RÄmÄnanda RÄya and ÅrÄ« Caitanya MahÄprabhu contain the most confidential subject matters, touching the conjugal love between RÄdhÄ and Ká¹á¹£á¹a in Vá¹ndÄvana [VrajabhÅ«mi]. Although they talked at great length about these pastimes, they could not reach the limit of discussion.
: Actually, these conversations are like a great mine where, from a single place, one can extract all kinds of metals â copper, bell metal, silver and gold â and also touchstone, the basis of all metals.
: ÅrÄ« Caitanya MahÄprabhu and RÄmÄnanda RÄya worked like miners, excavating all kinds of valuable metals, each one better than the other. Their questions and answers are exactly like that.
: The next day ÅrÄ« Caitanya MahÄprabhu begged RÄmÄnanda RÄya to give Him permission to leave, and at the time of farewell the Lord gave him the following orders.
: ÅrÄ« Caitanya MahÄprabhu told him, âGive up all material engagements and come to JagannÄtha PurÄ«. I will return there very soon after finishing My tour and pilgrimage.
: âThe two of us shall remain together at JagannÄtha PurÄ« and happily pass our time discussing Ká¹á¹£á¹a.â
: ÅrÄ« Caitanya MahÄprabhu then embraced ÅrÄ« RÄmÄnanda RÄya, and after sending him back to his home, the Lord took rest.
: After rising from bed the next morning, ÅrÄ« Caitanya MahÄprabhu visited the local temple, where there was a deity of HanumÄn. After offering him obeisances, the Lord departed for South India.
: All the residents of VidyÄnagara were of different faiths, but after seeing ÅrÄ« Caitanya MahÄprabhu, they abandoned their own faiths and became Vaiá¹£á¹avas.
: When RÄmÄnanda RÄya began to feel separation from ÅrÄ« Caitanya MahÄprabhu, he was overwhelmed. Meditating on the Lord, he gave up all his material business.
: I have briefly described the meeting between ÅrÄ« Caitanya MahÄprabhu and RÄmÄnanda RÄya. No one can actually describe this meeting exhaustively. It is even impossible for Lord Åeá¹£a NÄga, who has thousands of hoods.
: The activities of ÅrÄ« Caitanya MahÄprabhu are like condensed milk, and the activities of RÄmÄnanda RÄya are like large quantities of sugar candy.
: Their meeting is exactly like a mixture of condensed milk and sugar candy. When they talk of the pastimes of RÄdhÄ and Ká¹á¹£á¹a, camphor is added. One who tastes this combined preparation is most fortunate.
: This wonderful preparation has to be taken aurally. If one takes it, he becomes greedy to relish it even further.
: By hearing the talks between RÄmÄnanda RÄya and ÅrÄ« Caitanya MahÄprabhu, one becomes enlightened with the transcendental knowledge of the mellows of RÄdhÄ and Ká¹á¹£á¹aâs pastimes. Thus one can develop unalloyed love for the lotus feet of RÄdhÄ and Ká¹á¹£á¹a.
: The author requests every reader to hear these talks with faith and without argument. By studying them in this way, one will be able to understand the confidential truth of ÅrÄ« Caitanya MahÄprabhu.
: This part of ÅrÄ« Caitanya MahÄprabhuâs pastimes is most confidential. One can derive benefit quickly only by faith; otherwise, by arguing one will always remain far away.
: He who has accepted as everything the lotus feet of ÅrÄ« Caitanya MahÄprabhu, NityÄnanda Prabhu and Advaita Prabhu can attain this transcendental treasure.
: I offer ten million obeisances unto the lotus feet of ÅrÄ« RÄmÄnanda RÄya because from his mouth much spiritual information has been expanded by ÅrÄ« Caitanya MahÄprabhu.
: I have tried to preach the pastimes of Lord ÅrÄ« Caitanya MahÄprabhuâs meeting with RÄmÄnanda RÄya in accordance with the notebooks of ÅrÄ« SvarÅ«pa DÄmodara.
: Praying at the lotus feet of ÅrÄ« RÅ«pa and ÅrÄ« RaghunÄtha, always desiring their mercy, I, Ká¹á¹£á¹adÄsa, narrate ÅrÄ« Caitanya-caritÄmá¹ta, following in their footsteps.