tÄá¹…ra bhÄve bhÄvita kari' Ätma-mana
tabe nija-mÄdhurya kari ÄsvÄdana

 tÄá¹…ra - of ÅšrÄ«matÄ« RÄdhÄrÄṇī; bhÄve - in the ecstasy; bhÄvita - enlightened; kari' - making; Ätma-mana - body and mind; tabe - thereupon; nija-mÄdhurya - My own transcendental humor; kari - I do; ÄsvÄdana - tasting.


Text

“I have now converted My body and mind into the ecstasy of ÅšrÄ«matÄ« RÄdhÄrÄṇī; thus I am tasting My own personal sweetness in that form.â€

Purport

Gaurasundara here informed ÅšrÄ« RÄmÄnanda RÄya, “My dear RÄmÄnanda RÄya, you were actually seeing a separate person with a fair-complexioned body. Actually I am not fair. Being ÅšrÄ« Kṛṣṇa, the son of Nanda MahÄrÄja, I am blackish, but when I come in touch with ÅšrÄ«matÄ« RÄdhÄrÄṇī I become fair-complexioned externally. ÅšrÄ«matÄ« RÄdhÄrÄṇī does not touch the body of anyone but Kṛṣṇa. I taste My own transcendental features by accepting the complexion of ÅšrÄ«matÄ« RÄdhÄrÄṇī. Without RÄdhÄrÄṇī, one cannot taste the transcendental pleasure of Kṛṣṇa’s conjugal love.†In this regard, ÅšrÄ«la BhaktisiddhÄnta SarasvatÄ« ṬhÄkura comments on the prÄká¹›ta-sahajiyÄ-sampradÄya, which considers Kṛṣṇa and Lord Caitanya to possess different bodies. They misinterpret the words gaura aá¹…ga nahe mora in text 287. From that verse and the present verse we can understand that Lord Caitanya MahÄprabhu is nondifferent from Kṛṣṇa. Both are the same Supreme Personality of Godhead. In the form of Kṛṣṇa, the Lord enjoys spiritual bliss and remains the shelter of all devotees, viá¹£aya-vigraha. And in His GaurÄá¹…ga feature Kṛṣṇa tastes separation from Kṛṣṇa in the ecstasy of ÅšrÄ«matÄ« RÄdhÄrÄṇī. This ecstatic form is ÅšrÄ« Kṛṣṇa Caitanya. ÅšrÄ« Kṛṣṇa is always the transcendental reservoir of all pleasure, and He is technically called dhÄ«ra-lalita. ÅšrÄ«matÄ« RÄdhÄrÄṇī is the embodiment of spiritual energy, personified as ecstatic love for Kṛṣṇa; therefore only Kṛṣṇa can touch Her. The dhÄ«ra-lalita aspect is not seen in any other form of the Lord, including Viṣṇu and NÄrÄyaṇa. ÅšrÄ«matÄ« RÄdhÄrÄṇī is therefore known as Govinda-nandinÄ« and Govinda-mohinÄ«, for She is the only source of transcendental pleasure for ÅšrÄ« Kṛṣṇa and the only person who can enchant His mind.