Text* 1: Offering my obeisances unto ĹrÄŤ Caitanya MahÄprabhu, let me describe a particle of His opulence and sweetness. He is most valuable for a fallen conditioned soul bereft of spiritual knowledge, and He is the only shelter for those who do not know the real goal of life.
Text* 2: All glories to ĹrÄŤ Caitanya MahÄprabhu! All glories to NityÄnanda Prabhu! All glories to Advaita ÄcÄrya! And all glories to all the devotees of ĹrÄŤ Caitanya MahÄprabhu!
Text* 3: ĹrÄŤ Caitanya MahÄprabhu continued, âAll the transcendental forms of the Lord are situated in the spiritual sky. They preside over spiritual planets in that abode, but there is no counting those Vaikuášášha planets.
Text* 4: âThe breadth of each Vaikuášášha planet is described as eight miles multiplied by one hundred, by one thousand, by ten thousand, by one hundred thousand and by ten million. In other words, each Vaikuášášha planet is expanded beyond our ability to measure.
Text* 5: âEach Vaikuášášha planet is very large, and each is made of spiritual bliss. The inhabitants are all associates of the Supreme Lord, and they have full opulence like the Lord Himself. This is how the Vaikuášášha planets are all situated.
Text* 6: âSince all the Vaikuášášha planets are located in a certain corner of the spiritual sky, who can measure the spiritual sky?
Text* 7: âThe shape of the spiritual sky is compared to a lotus flower. The topmost region of that flower is called the whorl, and within that whorl is KášášŁášaâs abode. The petals of the spiritual lotus flower consist of many Vaikuášášha planets.
Text* 8: âEach Vaikuášášha planet is full of spiritual bliss, complete opulence and space, and each is inhabited by incarnations. If Lord BrahmÄ and Lord Ĺiva cannot estimate the length and breadth of the spiritual sky and the Vaikuášášha planets, how can ordinary living entities begin to imagine them?
Text 9: â âO supreme great one! O Supreme Personality of Godhead! O Supersoul, master of all mystic power! Your pastimes are taking place continuously in these worlds, but who can estimate where, how and when You are employing Your spiritual energy and performing Your pastimes? No one can understand the mystery of these activities.â
Text* 10: âThe spiritual qualities of KášášŁáša are also unlimited. Great personalities like Lord BrahmÄ, Lord Ĺiva and the four KumÄras cannot estimate the spiritual qualities of the Lord.
Text 11: â âIn time, great scientists may be able to count all the atoms of the universe, all the stars and planets in the sky, and all the particles of snow, but who among them can count the unlimited transcendental qualities of the Supreme Personality of Godhead? He descends on the surface of the globe for the benefit of all living entities.â
Text* 12: âTo say nothing of Lord BrahmÄ, even Lord Ananta, who has thousands of heads, cannot reach the end of the Lordâs transcendental qualities, even though He is continuously chanting their praises.
Text 13: â âIf I, Lord BrahmÄ, and your elder brothers, the great saints and sages, cannot understand the limits of the Supreme Personality of Godhead, who is full of various energies, who else can understand them? Although constantly chanting about His transcendental qualities, the thousand-hooded Lord Ĺeᚣa has not yet reached the end of the Lordâs activities.â
Text* 14: âTo say nothing of Anantadeva, even Lord KášášŁáša Himself cannot find an end to His own transcendental qualities. Indeed, He Himself is always eager to know them.
Text 15: â âMy Lord, You are unlimited. Even the predominating deities of the higher planetary systems, including Lord BrahmÄ, cannot find Your limitations. Nor can You Yourself ascertain the limit of Your qualities. Like atoms in the sky, there are multi-universes with seven coverings, and these are rotating in due course of time. All the experts in Vedic understanding are searching for You by eliminating the material elements. In this way, searching and searching, they come to the conclusion that everything is complete in You. Thus You are the resort of everything. This is the conclusion of all Vedic experts.â
Text* 16: âApart from all argument, logic and negative or positive processes, when Lord ĹrÄŤ KášášŁáša was present as the Supreme Personality of Godhead at VášndÄvana, no one could find a limit to His potencies by studying His characteristics and activities.
Text* 17: âAt VášndÄvana, the Lord immediately created all material and spiritual planets in one moment. Indeed, all of them were created with their predominating deities.
Text 18: âWe do not hear of such wonderful things anywhere else. Simply by oneâs hearing of those incidents, oneâs consciousness is agitated and cleansed.
Text* 19: âAccording to Ĺukadeva GosvÄmÄŤ, KášášŁáša had unlimited calves and cowherd boys with Him. No one could count their actual number.
Text 20: âEach of the cowherd boys was tending calves to the extent of a koáši, arbuda, Ĺaáš
kha and padma. That is the way of counting.
Text* 21: âAll the cowherd boys had unlimited calves. Similarly, their canes, flutes, lotus flowers, horns, garments and ornaments were all unlimited. They cannot be limited by writing about them.
Text* 22: âThe cowherd boys then became four-handed NÄrÄyaášas, predominating Deities of Vaikuášášha planets. All the separate BrahmÄs from different universes began to offer their prayers unto the Lords.
Text* 23: âAll these transcendental bodies emanated from the body of KášášŁáša, and within a second They all entered again into His body.
Text* 24: âWhen the Lord BrahmÄ from this universe saw this pastime, he was astonished and struck with wonder. After offering his prayers, he gave the following conclusion.
Text* 25: âLord BrahmÄ said, âIf someone says that he knows everything about KášášŁášaâs opulence, let him think that way. But as far as I am concerned, with my body and mind I consider it in this way.
Text* 26: â âMy Lord, Your opulence is like an unlimited ocean of nectar, and it is verbally and mentally impossible for me to realize even a drop of that ocean.
Text 27: â âThere are people who say, âI know everything about KášášŁáša.â Let them think that way. As far as I am concerned, I do not wish to speak very much about this matter. O my Lord, let me say this much. As far as Your opulences are concerned, they are all beyond the reach of my mind, body and words.â
Text* 28: âLet the glories of Lord KášášŁáša be! Who could be aware of all of them? His abode, VášndÄvana, has many wonderful opulences. Just try to see them all.
Text 29: âAccording to the revelations of revealed scripture, VášndÄvana extends only sixteen kroĹas [thirty-two miles]. Nonetheless, all the Vaikuášášha planets and innumerable universes are located in one corner of this tract.
Text 30: âNo one can estimate the opulence of KášášŁáša. That is unlimited. However, just as one sees the moon through the branches of a tree, I wish to give a little indication.â
Text* 31: While describing the transcendental opulences of KášášŁáša, the ocean of opulence manifested in the mind of ĹrÄŤ Caitanya MahÄprabhu, and His mind and senses were immersed in this ocean. Thus He was perplexed.
Text* 32: ĹrÄŤ Caitanya MahÄprabhu personally recited the following verse from ĹrÄŤmad-BhÄgavatam, and to relish the meaning, He began to explain it Himself.
Text 33: â âThe Supreme Personality of Godhead, KášášŁáša, is the master of the three worlds and the three principal demigods [BrahmÄ, Viᚣášu and Ĺiva]. No one is equal to or greater than Him. By His spiritual potency, known as svÄrÄjya-lakᚣmÄŤ, all His desires are fulfilled. While offering their dues and presents in worship, the predominating deities of all the planets touch the lotus feet of the Lord with their helmets. Thus they offer prayers to the Lord.â
Text* 34: âKášášŁáša is the original Supreme Personality of Godhead; therefore He is the greatest of all. No one is equal to Him, nor is anyone greater than Him.
Text 35: â âKášášŁáša, 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
Text* 36: âThe primary predominating deities of this material creation are Lord BrahmÄ, Lord Ĺiva and Lord Viᚣášu. Nonetheless, they simply carry out the orders of Lord KášášŁáša, who is master of them all.
Text 37: â[Lord BrahmÄ said:] âFollowing the will of the Supreme Personality of Godhead, I create, Lord Ĺiva destroys, and He Himself in the form of KᚣčrodakaĹÄyÄŤ Viᚣášu maintains all the affairs of material nature. Thus the supreme controller of the three modes of material nature is Lord Viᚣášu.â
Text* 38: âThis is only a general description. Please try to understand another meaning of tryadhÄŤĹa. The three puruᚣa incarnations of Viᚣášu are the original cause of the material creation.
Text 39: âMahÄ-Viᚣášu, PadmanÄbha and KᚣčrodakaĹÄyÄŤ Viᚣášu are the Supersouls of all subtle and gross existences.
Text* 40: âAlthough MahÄ-Viᚣášu, PadmanÄbha and KᚣčrodakaĹÄyÄŤ Viᚣášu are all shelters and controllers of the entire universe, They are nonetheless but plenary portions or portions of the plenary portions of KášášŁáša. Therefore He is the original Personality of Godhead.
Text 41: â âThe BrahmÄs and other lords of the mundane worlds appear from the pores of MahÄ-Viᚣášu and remain alive for the duration of His one exhalation. I adore the primeval Lord, Govinda, of whom MahÄ-Viᚣášu is a portion of a plenary portion.â
Text 42: âThis is the middle meaning. Now please hear the confidential meaning. Lord KášášŁáša has three places of residence, which are well known from the revealed scriptures.
Text* 43: âThe internal abode is called Goloka VášndÄvana. It is there that Lord KášášŁášaâs personal friends, associates, father and mother live.
Text* 44: âVášndÄvana is the storehouse of KášášŁášaâs mercy and the sweet opulences of conjugal love. That is where the spiritual energy, working as a maidservant, exhibits the rÄsa dance, the quintessence of all pastimes.
Text* 45: â âVášndÄvana-dhÄma is very soft due to the mercy of the Supreme Lord, and it is especially opulent due to conjugal love. The transcendental glories of the son of MahÄrÄja Nanda are exhibited here. Under the circumstances, not the least anxiety is awakened within us.â
Text* 46: âBelow the VášndÄvana planet is the spiritual sky, which is known as Viᚣášuloka. In Viᚣášuloka there are innumerable Vaikuášášha planets controlled by NÄrÄyaáša and innumerable other expansions of KášášŁáša.
Text* 47: âThe spiritual sky, which is full in all six opulences, is the intermediate residence of Lord KášášŁáša. It is there that an unlimited number of forms of KášášŁáša enjoy Their pastimes.
Text* 48: âInnumerable Vaikuášášha planets, which are just like different rooms of a treasure-house, are all there, filled with all opulences. Those unlimited planets house the Lordâs eternal associates, who are also enriched with the six opulences.
Text 49: â âBelow the planet named Goloka VášndÄvana are the planets known as DevÄŤ-dhÄma, MaheĹa-dhÄma and Hari-dhÄma. These are opulent in different ways. They are managed by the Supreme Personality of Godhead, Govinda, the original Lord. I offer my obeisances unto Him.â
Text 50: â âBetween the spiritual and the material world is a body of water known as the river VirajÄ. This water is generated from the bodily perspiration of the Supreme Personality of Godhead, who is known as VedÄáš
ga. Thus the river flows.â
Text 51: â âBeyond the river VirajÄ is the spiritual nature, which is indestructible, eternal, inexhaustible and unlimited. It is the supreme abode, consisting of three fourths of the Lordâs opulences. It is known as paravyoma, the spiritual sky.â
Text* 52: âOn the other side of the river VirajÄ is the external abode, which is full of unlimited universes, each containing unlimited atmospheres.
Text 53: âThe abode of the external energy is called DevÄŤ-dhÄma, and its inhabitants are the conditioned souls. It is there that the material energy, DurgÄ, resides with many opulent maidservants.
Text 54: âKášášŁáša is the supreme proprietor of all dhÄmas, including Goloka-dhÄma, Vaikuášášha-dhÄma and DevÄŤ-dhÄma. The paravyoma and Goloka-dhÄma are beyond DevÄŤ-dhÄma, this material world.
Text 55: âThe spiritual world is considered to be three fourths of the energy and opulence of the Supreme Personality of Godhead, whereas this material world is only one fourth of that energy. That is our understanding.
Text 56: â âBecause it consists of three fourths of the Lordâs energy, the spiritual world is called tri-pÄd-bhĹŤta. Being a manifestation of one fourth of the Lordâs energy, the material world is called eka-pÄda.â
Text* 57: âThe three-fourths part of Lord KášášŁášaâs energy is beyond our speaking power. Let us therefore hear elaborately about the remaining one fourth of His energy.
Text 58: âActually it is very difficult to ascertain the number of universes. Every universe has its separate Lord BrahmÄ and Lord Ĺiva, who are known as permanent governors. Therefore there is also no counting them.
Text* 59: âOnce, when KášášŁáša was ruling DvÄrakÄ, Lord BrahmÄ came to see Him, and the doorman immediately informed Lord KášášŁáša of BrahmÄâs arrival.
Text 60: âWhen KášášŁáša was so informed, He immediately asked the doorman, âWhich BrahmÄ? What is his name?â The doorman therefore returned and questioned Lord BrahmÄ.
Text* 61: âWhen the doorman asked, âWhich BrahmÄ?â Lord BrahmÄ was surprised. He told the doorman, âPlease go inform Lord KášášŁáša that I am the four-headed BrahmÄ who is the father of the four KumÄras.â
Text* 62: âThe doorman then informed Lord KášášŁáša of Lord BrahmÄâs description, and Lord KášášŁáša gave him permission to enter. The doorman escorted Lord BrahmÄ in, and as soon as BrahmÄ saw Lord KášášŁáša, he offered obeisances at His lotus feet.
Text* 63: âAfter being worshiped by Lord BrahmÄ, Lord KášášŁáša also honored him with suitable words. Then Lord KášášŁáša asked him, âWhy have you come here?â
Text* 64: âBeing questioned, Lord BrahmÄ immediately replied, âLater I shall tell You why I have come. First of all there is a doubt in my mind which I wish You would kindly dissipate.
Text* 65: â âWhy did you inquire which BrahmÄ had come to see You? What is the purpose of such an inquiry? Is there any other BrahmÄ besides me within this universe?â
Text* 66: âUpon hearing this, ĹrÄŤ KášášŁáša smiled and immediately meditated. Unlimited BrahmÄs arrived instantly.
Text* 67: âThese BrahmÄs had different numbers of heads. Some had ten heads, some twenty, some a hundred, some a thousand, some ten thousand, some a hundred thousand, some ten million and others a hundred million. No one can count the number of faces they had.
Text 68: âThere also arrived many Lord Ĺivas with various heads numbering one hundred thousand and ten million. Many Indras also arrived, and they had hundreds of thousands of eyes all over their bodies.
Text* 69: âWhen the four-headed BrahmÄ of this universe saw all these opulences of KášášŁáša, he became very much bewildered and considered himself a rabbit among many elephants.
Text* 70: âAll the BrahmÄs who came to see KášášŁáša offered their respects at His lotus feet, and when they did this, their helmets touched His lotus feet.
Text* 71: âNo one can estimate the inconceivable potency of KášášŁáša. All the BrahmÄs who were there were resting in the one body of KášášŁáša.
Text* 72: âWhen all the helmets struck together at KášášŁášaâs lotus feet, there was a tumultuous sound. It appeared that the helmets themselves were offering prayers unto KášášŁášaâs lotus feet.
Text* 73: âWith folded hands, all the BrahmÄs and Ĺivas began to offer prayers unto Lord KášášŁáša, saying, âO Lord, You have shown me a great favor. I have been able to see Your lotus feet.â
Text* 74: âAll of them then said, âIt is my great fortune, Lord, that You have called me, thinking of me as Your servant. Now let me know what Your order is so that I may carry it on my heads.â
Text* 75: âLord KášášŁáša replied, âSince I wanted to see all of you together, I have called all of you here.
Text 76: â âAll of you should be happy. Is there any fear from the demons?â
Text* 77: â âWhatever burden was upon the earth You have taken away by descending to that planet.â
Text* 78: âThis is the proof of DvÄrakÄâs opulence: all the BrahmÄs thought, âKášášŁáša is now staying in my jurisdiction.â
Text 79: âThus the opulence of DvÄrakÄ was perceived by each and every one of them. Although they were all assembled together, no one could see anyone but himself.
Text* 80: âLord KášášŁáša then bade farewell to all the BrahmÄs there, and after offering their obeisances, they all returned to their respective homes.
Text* 81: âAfter observing all these opulences, the four-headed BrahmÄ of this universe was astonished. He again came before the lotus feet of KášášŁáša and offered Him obeisances.
Text* 82: âBrahmÄ then said, âWhatever I formerly decided about my knowledge I have just now had personally verified.
Text 83: â âThere are people who say, âI know everything about KášášŁáša.â Let them think in that way. As far as I am concerned, I do not wish to speak very much about this matter. O my Lord, let me say this much. As far as Your opulences are concerned, they are all beyond the reach of my mind, body and words.â
Text 84: âKášášŁáša said, âYour particular universe has a diameter of four billion miles; therefore it is the smallest of all the universes. Consequently you have only four heads.
Text 85: â âSome of the universes are one billion yojanas in diameter, some one trillion, some ten trillion and some one hundred trillion yojanas. Thus they are almost unlimited in area.
Text* 86: â âAccording to the size of the universe, there are so many heads on the body of BrahmÄ. In this way I maintain innumerable universes [brahmÄášá¸as].
Text* 87: â âNo one can measure the length and breadth of the one fourth of My energy manifested in the material world. Who then can measure the three fourths that is manifested in the spiritual world?â
Text 88: â âBeyond the river VirajÄ is the spiritual nature, which is indestructible, eternal, inexhaustible and unlimited. It is the supreme abode, consisting of three fourths of the Lordâs opulences. It is known as paravyoma, the spiritual sky.ââ
Text* 89: âIn this way Lord KášášŁáša bade farewell to the four-headed BrahmÄ of this universe. We may thus understand that no one can calculate the extent of KášášŁášaâs energies.
Text 90: âThere is a very deep meaning in the word âtry-adhÄŤĹvara,â which indicates that KášášŁáša possesses three different lokas, or natures.
Text 91: âThe three lokas are Gokula (Goloka), MathurÄ and DvÄrakÄ. KášášŁáša lives eternally in these three places.
Text* 92: âThese three places are full of internal potencies, and KášášŁáša, the Supreme Personality of Godhead, is their sole proprietor.
Text* 93-94: âAs previously mentioned, the jewels on the helmets of all the predominating deities of all the universes and Vaikuášášha planets touched the throne and the lotus feet of the Lord when those deities all offered obeisances.
Text* 95: âWhen the gems on the helmets of all the predominating deities collided before the throne and the Lordâs lotus feet, there was a jingling sound, which seemed like prayers offered by the helmets at KášášŁášaâs lotus feet.
Text* 96: âKášášŁáša is thus situated eternally in His spiritual potency, and the opulence of that spiritual potency is called ᚣaá¸-aiĹvarya, indicating six kinds of opulences.
Text* 97: âBecause He possesses the spiritual potencies, which fulfill all His desires, KášášŁáša is accepted as the Supreme Personality of Godhead. This is the Vedic version.
Text* 98: âThe unlimited potencies of KášášŁáša are just like an ocean of nectar. Since one cannot bathe within that ocean, I have only touched a drop of it.â
Text* 99: When ĹrÄŤ Caitanya MahÄprabhu was describing the opulences and spiritual potencies of KášášŁáša in this way, there was an awakening of love of KášášŁáša within Him. His mind became immersed in the sweetness of conjugal love, and He quoted the following verse from ĹrÄŤmad-BhÄgavatam.
Text 100: â âTo exhibit the strength of His own spiritual potency, Lord KášášŁáša manifested a form just suitable for His pastimes in the material world. This form was wonderful even for Him and was the supreme abode of the wealth of good fortune. Its limbs were so beautiful that they increased the beauty of the ornaments worn on different parts of His body.â
Text* 101: âLord KášášŁáša has many pastimes, of which His pastimes as a human being are the best. His form as a human being is the supreme transcendental form. In this form He is a cowherd boy. He carries a flute in His hand, and His youth is new. He is also an expert dancer. All this is just suitable for His pastimes as a human being.
Text* 102: âMy dear SanÄtana, the sweet, attractive transcendental form of KášášŁáša is so nice. Just try to understand it. Even a fractional understanding of KášášŁášaâs beauty can merge all three worlds in the ocean of love. He attracts all living entities within the three worlds.
Text* 103: âThe transcendental form of KášášŁáša is shown to the world by Lord KášášŁášaâs internal, spiritual energy, which is a transformation of pure goodness. This jewellike form is the most confidential treasure of the devotees. This form is manifested from KášášŁášaâs eternal pastimes.
Text 104: âThe wonderful form of KášášŁáša in His personal feature is so great that it attracts even KášášŁáša to taste His own association. Indeed, KášášŁáša becomes very eager to taste it. Total beauty, knowledge, wealth, strength, fame and renunciation are the six opulences of KášášŁáša. He is eternally situated in His opulences.
Text* 105: âOrnaments caress that body, but the transcendental body of KášášŁáša is so beautiful that it beautifies the ornaments He wears. Therefore KášášŁášaâs body is said to be the ornament of ornaments. Enhancing the wonderful beauty of KášášŁáša is His three-curved style of standing. Above all these beautiful features, KášášŁášaâs eyes dance and move obliquely, acting like arrows to pierce the minds of ĹrÄŤmatÄŤ RÄdhÄrÄášÄŤ and the gopÄŤs. When the arrow succeeds in hitting its target, their minds become agitated.
Text* 106: âThe beauty of KášášŁášaâs body is so attractive that it attracts not only the demigods and other living entities within this material world but the personalities of the spiritual sky as well, including the NÄrÄyaášas, who are expansions of KášášŁášaâs personality. The minds of the NÄrÄyaášas are thus attracted by the beauty of KášášŁášaâs body. In addition, the goddesses of fortune [LakᚣmÄŤs], who are the wives of the NÄrÄyaášas and are the women described in the Vedas as most chaste, are also attracted by the wonderful beauty of KášášŁáša.
Text* 107: âFavoring the gopÄŤs, KášášŁáša rides on the chariots of their minds, and just to receive loving service from them, He attracts their minds like Cupid. Therefore He is also called Madana-mohana, the attractor of Cupid. Cupid has five arrows, representing form, taste, smell, sound and touch. KášášŁáša is the owner of these five arrows, and with His Cupid-like beauty He conquers the minds of the gopÄŤs, though they are very proud of their superexcellent beauty. Becoming a new Cupid, KášášŁáša attracts their minds and engages in the rÄsa dance.
Text* 108: âWhen Lord KášášŁáša wanders in the forest of VášndÄvana with His friends on an equal level, there are innumerable cows grazing. This is another of the Lordâs blissful enjoyments. When He plays on His flute, all living entities â including trees, plants, animals and human beings â tremble and are saturated with jubilation. Tears flow constantly from their eyes.
Text* 109: âKášášŁáša wears a pearl necklace that appears like a chain of white herons around His neck. The peacock feather in His hair appears like a rainbow, and His yellow garments appear like lightning in the sky. KášášŁáša appears like a newly risen cloud, and the gopÄŤs appear like newly grown grains in the field. Constant rains of nectarean pastimes fall upon these newly grown grains, and it seems that the gopÄŤs are receiving beams of life from KášášŁáša, exactly as grains receive life from the rains.
Text* 110: âThe Supreme Personality of Godhead, KášášŁáša, is full in all six opulences, including His attractive beauty, which engages Him in conjugal love with the gopÄŤs. Such sweetness is the quintessence of His qualities. Ĺukadeva GosvÄmÄŤ, the son of VyÄsadeva, has described these pastimes of KášášŁáša throughout ĹrÄŤmad-BhÄgavatam. Hearing the descriptions, the devotees become mad with love of God.â
Text* 111: Just as the women of MathurÄ ecstatically described the fortune of the gopÄŤs of VášndÄvana and the transcendental qualities of KášášŁáša, ĹrÄŤ Caitanya MahÄprabhu described the different mellows of KášášŁáša and became overwhelmed with ecstatic love. Grasping the hand of SanÄtana GosvÄmÄŤ, He recited the following verse.
Text 112: â âWhat austerities must the gopÄŤs have performed? With their eyes they always drink the nectar of the form of Lord KášášŁáša, which is the essence of loveliness and is not to be equaled or surpassed. That loveliness is the only abode of beauty, fame and opulence. It is self-perfect, ever fresh and unique.â
Text* 113: âThe bodily beauty of ĹrÄŤ KášášŁáša is like a wave in the ocean of eternal youth. In that great ocean is the whirlpool of the awakening of ecstatic love. The vibration of KášášŁášaâs flute is like a whirlwind, and the flickering minds of the gopÄŤs are like straws and dry leaves. After they fall down in the whirlwind, they never rise again but remain eternally at the lotus feet of KášášŁáša.
Text* 114: âO my dear friend, what severe austerities have the gopÄŤs performed to drink His transcendental beauty and sweetness through their eyes in complete fulfillment? Thus they glorify their births, bodies and minds.
Text* 115: âThe sweetness of KášášŁášaâs beauty enjoyed by the gopÄŤs is unparalleled. Nothing is equal to or greater than such ecstatic sweetness. Even the predominating Deities of the Vaikuášášha planets, the NÄrÄyaášas, do not possess such sweetness. Indeed, none of the incarnations of KášášŁáša up to NÄrÄyaáša possess such transcendental beauty.
Text* 116: âThe vivid evidence in this regard is that the dearest consort of NÄrÄyaáša, the goddess of fortune, who is worshiped by all chaste women, gave up everything in her desire to enjoy KášášŁáša, being captivated by His unparalleled sweetness. Thus she took a great vow and underwent severe austerities.
Text* 117: âThe quintessence of KášášŁášaâs sweet bodily luster is so perfect that there is no perfection above it. He is the immutable mine of all transcendental qualities. In His other manifestations and personal expansions, there is only a partial exhibition of such qualities. We understand all His personal expansions in this way.
Text* 118: âBoth the gopÄŤs and KášášŁáša are complete. The gopÄŤsâ ecstatic love is like a mirror that becomes newer and newer at every moment and reflects KášášŁášaâs bodily luster and sweetness. Thus competition increases. Since neither give up, their pastimes become newer and newer, and both sides constantly increase.
Text* 119: âThe transcendental mellows generated from the dealings between the gopÄŤs and KášášŁáša cannot be tasted by means of fruitive activity, yogic austerities, speculative knowledge, regulative devotional service, mantra-yoga or meditation. This sweetness can be tasted only through the spontaneous love of liberated persons who chant the holy names with great ecstatic love.
Text* 120: âSuch ecstatic transactions between KášášŁáša and the gopÄŤs are possible only in VášndÄvana, which is full of the opulences of transcendental love. The form of KášášŁáša is the original source of all transcendental qualities. It is like a mine of gems. The opulences belonging to all the personal expansions of KášášŁáša are to be understood to be bestowed by KášášŁáša; therefore KášášŁáša is the original source and shelter of everyone.
Text 121: âBeauty, humility, mercy, merit, patience and expert intelligence are all manifested in KášášŁáša. But besides these, KášášŁáša has other qualities like good behavior, mildness and magnanimity. He also performs welfare activities for the whole world. All these qualities are not visible in expansions like NÄrÄyaáša.
Text* 122: âAfter seeing KášášŁáša, various people criticize the blinking of their eyes. In VášndÄvana especially, all the gopÄŤs criticize Lord BrahmÄ because of this defect in the eyes.â Then ĹrÄŤ Caitanya MahÄprabhu recited some verses from ĹrÄŤmad-BhÄgavatam and explained them vividly, thus enjoying the taste of transcendental sweetness with great happiness.
Text 123: â âAll men and women were accustomed to enjoying the beauty of the shining face of Lord KášášŁáša, as well as His shark-shaped earrings swinging on His ears. His beautiful features, His cheeks and His playful smiles all combined to form a constant festival for the eyes, and the blinking of the eyes became obstacles that impeded one from seeing that beauty. For this reason, men and women became very angry at the creator [Lord BrahmÄ].â
Text 124: â âO KášášŁáša, when You go to the forest during the day and we do not see Your sweet face, which is surrounded by beautiful curly hair, half a second becomes as long as an entire age for us. And we consider the creator, who has put eyelids on the eyes we use for seeing You, to be simply a fool.â
Text* 125: âKášášŁáša, the Supreme Personality of Godhead, is identical with the Vedic hymn known as the KÄma-gÄyatrÄŤ, which is composed of twenty-four and a half syllables. Those syllables are compared to moons that arise in KášášŁáša. Thus all three worlds are filled with desire.
Text 126: âThe face of KášášŁáša is the king of all moons, and the body of KášášŁáša is the throne. Thus the king governs a society of moons.
Text* 127: âKášášŁáša has two cheeks that shine like glowing gems. Both are considered full moons. His forehead is considered a half moon, and the spot of sandalwood there is considered a full moon.
Text* 128: âHis fingernails are many full moons, and they dance on the flute in His hands. Their song is the melody of that flute. His toenails are also many full moons, and they dance on the ground. Their song is the jingling of His ankle bells.
Text* 129: âKášášŁášaâs face is the enjoyer king. That full-moon face makes His shark-shaped earrings and lotus eyes dance. His eyebrows are like bows, and His eyes are like arrows. His ears are fixed on the string of that bow, and when His eyes spread to His ears, He pierces the hearts of the gopÄŤs.
Text* 130: âThe dancing features of His face surpass all other full moons and expand the marketplace of full moons. Although priceless, the nectar of KášášŁášaâs face is distributed to everyone. Some purchase the moonrays of His sweet smiles, and others purchase the nectar of His lips. Thus He pleases everyone.
Text* 131: âKášášŁáša has two reddish, widely spread eyes. These are ministers of the king, and they subdue the pride of Cupid, who also has beautiful eyes. That face of Govinda, which is full of happiness, is the home of the pastimes of beauty, and it is very pleasing to everyoneâs eyes.
Text* 132: âIf by devotional service one gets the results of pious activities and sees Lord KášášŁášaâs face, what can he relish with only two eyes? His greed and thirst increase twofold by seeing the nectarean face of KášášŁáša. Due to his inability to sufficiently drink that nectar, he becomes very unhappy and criticizes the creator for not having given more than two eyes.
Text* 133: âWhen the onlooker of KášášŁášaâs face becomes dissatisfied in this way, he thinks, âWhy didnât the creator give me thousands and millions of eyes? Why has he given me only two? Even these two eyes are disturbed by blinking, which keeps me from continuously seeing KášášŁášaâs face.â Thus one accuses the creator of being dry and tasteless due to engaging in severe austerities. âThe creator is only a dry manufacturer. He does not know how to create and set things in their proper places.
Text* 134: â âThe creator says, âLet those who will see KášášŁášaâs beautiful face have two eyes.â Just see the lack of consideration exhibited by this person posing as a creator! If the creator took my advice, he would give millions of eyes to the person who intends to see ĹrÄŤ KášášŁášaâs face. If the creator will accept this advice, then I would say that he is competent in his work.â
Text* 135: âThe transcendental form of Lord ĹrÄŤ KášášŁáša is compared to an ocean. A particularly extraordinary vision is the moon above that ocean â ĹrÄŤ KášášŁášaâs face â and an even more extraordinary vision is His smile, which is sweeter than sweet and is like shining beams of moonlight.â While speaking of these things with SanÄtana GosvÄmÄŤ, ĹrÄŤ Caitanya MahÄprabhu began to remember one thing after another. Moving His hands in ecstasy, He recited a verse.
Text 136: â âO my Lord, the transcendental body of KášášŁáša is very sweet, and His face is even sweeter than His body. But His soft smile, which has the fragrance of honey, is sweeter still.â
Text 137: âMy dear SanÄtana, the sweetness of KášášŁášaâs personality is just like an ocean of ambrosia. Although My mind is now afflicted by convulsive diseases and I wish to drink that entire ocean, the repressive physician does not allow Me to drink even one drop.
Text 138: âKášášŁášaâs body is a city of attractive features, and it is sweeter than sweet. His face, which is like the moon, is sweeter still. And the supremely sweet gentle smile on that moonlike face is like rays of moonshine.
Text* 139: âThe beauty of KášášŁášaâs smile is the sweetest feature of all. His smile is like a full moon that spreads its rays throughout the three worlds â Goloka VášndÄvana, the spiritual sky of the Vaikuášášhas, and DevÄŤ-dhÄma, the material world. Thus KášášŁášaâs shining beauty spreads in all ten directions.
Text* 140: âHis slight smiling and fragrant illumination are compared to camphor, which enters the sweetness of His lips. That sweetness is transformed and enters into space as vibrations from the holes of His flute.
Text* 141: âThe sound of KášášŁášaâs flute spreads in the four directions. Even though KášášŁáša vibrates His flute within this universe, its sound pierces the universal covering and goes to the spiritual sky. Thus the vibration enters the ears of all inhabitants. It especially enters Goloka VášndÄvana-dhÄma and attracts the minds of the young damsels of VrajabhĹŤmi, bringing them forcibly to where KášášŁáša is present.
Text* 142: âThe vibration of KášášŁášaâs flute is very aggressive, and it breaks the vows of all chaste women. Indeed, its vibration takes them forcibly from the laps of their husbands. The vibration of His flute attracts even the goddesses of fortune in the Vaikuášášha planets, to say nothing of the poor damsels of VášndÄvana.
Text* 143: âThe vibration of His flute slackens the knots of their underwear even in front of their husbands. Thus the gopÄŤs are forced to abandon their household duties and come before Lord KášášŁáša. In this way all social etiquette, shame and fear are vanquished. The vibration of His flute causes all women to dance.
Text 144: âThe vibration of His flute is just like a bird that creates a nest within the ears of the gopÄŤs and always remains prominent there, not allowing any other sound to enter their ears. Indeed, the gopÄŤs cannot hear anything else, nor are they able to concentrate on anything else, not even to give a suitable reply. Such are the effects of the vibration of Lord KášášŁášaâs flute.â
Text 145: Resuming His external consciousness, ĹrÄŤ Caitanya MahÄprabhu told SanÄtana GosvÄmÄŤ, âI have not spoken of what I intended. Lord KášášŁáša is very merciful to you because by bewildering My mind He has revealed His personal opulence and sweetness. He has caused you to hear all these things from Me for your understanding.
Text* 146: âSince I have become a madman, I am saying one thing instead of another. This is because I am being carried away by the waves of the nectarean ocean of Lord KášášŁášaâs transcendental sweetness.â
Text* 147: ĹrÄŤ Caitanya MahÄprabhu then remained silent for a moment. Finally, adjusting things within His mind, He again spoke to SanÄtana GosvÄmÄŤ.
Text* 148: If anyone gets an opportunity to hear about the sweetness of KášášŁáša in this chapter of ĹrÄŤ Caitanya-caritÄmášta, he will certainly be eligible to float in the transcendentally blissful ocean of love of God.
Text 149: Praying at the lotus feet of ĹrÄŤ RĹŤpa and ĹrÄŤ RaghunÄtha, always desiring their mercy, I, KášášŁášadÄsa, narrate ĹrÄŤ Caitanya-caritÄmášta, following in their footsteps.