Guest guest Posted March 3, 2007 Report Share Posted March 3, 2007 From Sri Mayapur Candrodaya Mandir! March 2, 2007 Verse: Caitanya-caritamrta Adi 4.119-20 Speaker: HH Bhakti Purusottama Swami .. . . We have already discussed the identity of Sri Caitanya Mahaprabhu, how Lord Krsna accepted the mood and the bodily color of Srimati Radharani. In Caitanya-caritamrta Krsnadas Kaviraja Goswami has revealed what is the internal meaning, the purpose of Lord Sri Krsna to appear in this material world. Here he has explained: prema-rasa-niryasa karite asvadana raga-marga bhakti loke karite pracarana rasika-sekhara krsna parama-karuna ei dui hetu haite icchara udgama The two reasons were there for the appearance of Lord Krsna. Any incarnation of Krsna can come and perform this. The Supreme Personality of Godhead, svayama-bhagavan has to come to this material world means there must be some very special reason. Otherwise, why he has to come personally? So two reasons: he came to release the essence of the prema-rasa, the mellows of the prema, love, from his devotees. Another reason is to preach the raga-marga bhakti. Very special bhakti is not given to people in general, so Lord Krsna came to teach people raga-marga bhakti. For these two reasons Lord Krsna appeared. In the same way, for the appearance of Lord Caitanya Mahaprabhu, there is an internal reason and an external reason. External reason has already been discussed that Lord Caitanya came: anarpita-carim cirat karunayavatirnah kalau samarpayitum unnatojjvala-rasam sva-bhakti-sriyam harih purata-sundara-dyuti-kadamba-sandipitah sada hrdaya-kandare sphuratu vah saci-nandanah Krsnadas Kaviraja Goswami, in his mangalacarana, has quoted this verse. It is explained the external reasons. External reason is jagata-sambandhiya ? 51:38, the Lord has some reason which is related to the people in general, the external reason. That is to give anarpita carim cirat, to give something which has never been given, for a long time it has not been given. Karunayavartirnah, very merciful, Lord came in this age of Kali samarpayitum, to give, unnatojjvala-rasam sva-bhkati-sriyam, to give his ? 50:59, to everybody, something very special that Lord does not give normally. Because he is going to give something by which he will be sold out. This ? 50:48 , very important, Lord does not give. So that is one purpose. That is external, related to the people in general. That we have already discussed in some other class. Today we will discuss about the internal reason. The Lord has his own purpose that he has to come. That must be something special because Krsna is coming all the way from Goloka Vrindavan. He is coming to this material world to do something, to get something out of this. He is coming all the way from Goloka Vrindavan means there must be some special reason. In the same way, Caitanya Mahaprabhu has his special reason, internal purpose, he has to fulfill in this material world. So Krsnadas Kaviraja Goswami in Adi-lila, Fourth Chapter very elaborately has explained on this subject matter. In this regard, we will read two verses, 119-20. Please repeat after me: ei mata purve krsna rasera sadana yadyapi karila rasa-niryasa-carvana tathapi nahila tina vanchita purana taha asvadite yadi karila yatana TRANSLATION: Even though Lord Krsna, the abode of all mellows, had previously in this way chewed the essence of the mellows of love, still He was unable to fulfill three desires, although He made efforts to taste them. So Krsnadas Kaviraja Goswami is explaining: ei mata purve krsna rasera sadana In this way, purve means prior to the advent of Lord Gauranga. So Krsna, how is rasera sadana, he is reservoir of all mellows. That is why sruti explains the Absolute Truth as rasa ? 47:45. He is made up of mellows, he tastes mellows, and he makes others to taste these mellows. That is the definition of parama brahma. So he is rasera sadana, his only business is how to enjoy the mellows. For that purpose, he came to this bhauma Vrindavan and tasted to his heart's content, asa-niryasa-carvana. He chewed the essence of the mellows to topmost level, but still, three desires remained unfulfilled: tathapi nahila tina vanchita purana Three desires were not fulfilled. And Krsna, he is trying so many different ways how to fulfill these three desires. These three desires have been explained here: sri-radhayah pranaya-mahima kidrso vanayaiva -svadyo yenadbhuta-madhurima kidrso va madiyah saukhyam casya mad-anubhavatah kidrsam veti lobhat tad-bhavadhyah samajani saci-garbha-sindhau harinduh That Krsnacandra, he appeared as Gauracandra from the womb of Mother Sacidevi as moon appears from ocean. Three reasons: sri-radhayah pranaya-mahima kidrso vanayaiva. The glories, Lord Krsna wanted to know the glory of Radharani's love, to understand Radharani's love. That Radharani's love unto Krsna, the glory of krsna-prema, not glory of radha-prema. The glory of krsna-prema but as much as Radharani had unto Krsna. sri-radhayah pranaya-mahima, mahima is the glory. Kidrso, what type, what great it was. Second reason was: svadyo yenadbhuta-madhurima. The first reason is the glory of love of Srimati Radharani. Second is adbhuta-madhurima, the wonderful sweetness that he has himself. He wanted to know the wonderful qualities or sweetness that Krsna is retaining within himself. Third was: saukhyam casya mad-anubhavatah, that what kind of pleasure, what kind of happiness she is realizing, she is feeling when she is serving Krsna. He wanted to understand these three things: the glory of the love of Srimati Radharani unto Krsna, the sweetness that he has himself, the wonderful sweetness, and what kind of pleasure she is deriving by serving Krsna. So when Krsnadas Kaviraja Goswami explained this subject matter, he is saying: e saba siddhanta gudha,-kahite na yuyaya The subject matter I am going to explain to all of you now, all of these conclusion are very confidential, very deep. It is unfit to disclose in public. The subject matter is so deep, Siddhanta gudha, very confidential subject matter. Kahite na yuyaya, it is unfit to disclose in public. But what can I do? If this subject matter is not disclosed, no one will understand. No one will have information about such a great thing. Na kahile, keha ihara anta nahi paya, if I don't reveal this, then people will be deprived of such great information. That is why, ataeva kahi kichu karina nigudha, I'll tell something. I'll mention something, I'll reveal only the essence of the subject matter I want to present, but I will present it in such a way that bujhibe rasika bhakta, na bujhibe mudha, only the loving devotees will understand. The fools will not understand. Only the loving devotees will understand. This subject matter cannot be understood, what to speak of karmis cannot understand, what to speak of jnanis cannot understand, what to speak of yogis cannot understand, even devotees cannot understand also. Only those kind of devotees can understand. Which kind of devotees can understand this? hrdaye dharaye ye caitanya-nityananda e-saba siddhante sei paibe ananda When I describe this subject matter, only those devotees will get pleasure out of it, one who has captured Lord Caitanya Mahaprabhu and Nityananda Prabhu in his heart. Only they will become blissful by hearing all the transcendental conclusions because these conclusions are just like amrera pallava, twigs, the soft leaves of the mango tree. Who enjoys that? It is enjoyed by the cuckoo birds. Bhakta-gana-kokilera sarvada vallabha, the devotees like cuckoo birds, they can enjoy this. But non-devotees are like camels. Camels cannot enjoy these things. Abhakta-ustrera ithe na haya pravesa, the camel like non-devotees cannot enter into these topics. Therefore, it is very good. Let them not understand because I was very much worried about them. Tabe citte haya mora ananda-visesa, very good that they should not understand. ye lagi kahite bhaya, se yadi na jane iha va-i kiba sukha ache tribhuvane For fear of them, I do not wish to speak, but if they do not understand, what great joy is this about what can I be happier in all the three worlds? In this way, Krsnadas Kaviraja Goswami has mentioned how deep this subject matter is and how only those who are the followers of Sri Caitanya Mahaprabhu and Nityananda Prabhu can understand this confidential subject matter. So now in Bengali poetry form, he is going to explain the subject matter. I do not know whether we can complete the whole topic, but whatever we can complete that much. I am not going to very speedily discuss on this. So he is saying: taìhara prathama vancha kariye vyakhyana What is first desire? You can say what is the first desire that was not fulfilled? Huh? The glories of love: sri-radhayah pranaya-mahima kidrso vanayaiva The glories of love of Srimati Radharani unto Krsna. So I will now describe the first desire: krsna kahe,-'ami ha-i rasera nidana One day, Krsna is sitting in a solitary place. He is saying to himself, he is thinking: ami ha-I rasera nidana, I am the primary cause of all rasas. I am purnananda-maya, I am made of full joy. I am purna-tattva, spiritual, full of truth. So I am ananda brahma, made of ananda. So I should be enjoying the supreme bliss. But one thing I can see: radhikara preme ama karaya unmatta But just the love of Srimati Radharani drives me mad. What is there? What she has? I am made up of bliss. Everybody derives bliss out of me, but what this Radharani has that her love is driving me mad? I do not know. na jani radhara preme ache kata bala I do not know the strength of Radha's love. Now he is contemplating upon the love of Srimati Radharani because there are two things: bhakta and Bhagavan. What Bhagavan has? Bhagavan is rasera nidana. He is reservoir, abode, holder, abode of rasa, mellows. What the devotee has? He is reservoir, abode of prema, love. So Krsna, it is very difficult how much strength Radha's love has with which she is always overwhelming me. Always I am overwhelmed. What is that? It is just like her love, Radhika's love, is like guru, my teacher: radhikara prema-guru, ami-sisya nata ada ama nana nrtye nacaya udbhata It is like the love of Radha is my teacher, like guru. I am her dancing pupil. Her prema makes me dance various novel dances. By my direction everything happens, everyone is dancing like a puppet by my direction, but what she has that she makes me dance? In this regard Krsnadas Kaviraja Goswami has quoted one verse from Govinda-lilamrta where Vrnda Devi saw Krsna on the bank of Radha Kunda. Krsna had come, he was so mad for Radharani, wherever he looks upon the trees, leaves, flowers, everywhere he sees only Srimati Radharani. Then after seeing, Krsna is saying, "Please, Vrnda, please go inform Radharani." Then Vrnda came to see Radharani. Radharani is asking Vrnda Devi: kasmad vrnde priya-sakhi "My dear Sakhi, my friend, where have you come from? Where are you coming from?" Vrnda is replying: hareh pada-mulat "I am coming from the lotus feet of Sri Hari, Lord Krsna." Then Radharani is asking: kuto 'sau "Where is that Hari?" kundaranye Kunda means Radha Kunda. Aranye means forest. "He is in the forest on the bank of Radha Kunda." kim iha kurute "What he is doing there? What that Krsna is doing on the bank of Radha Kunda?" nrtya-siksam "He is learning how to dance." Radharani asking, guruh kah, "Who is guru? From whom is he learning how to dance?" Vrnda devi is saying, tam tvan-murtih, "Your image, your form, your reflection. Prati-taru-latam dig-vidiksu sphuranti, your image manifesting in each tree, in each creeper, in every direction, appearing. sailusiva bhramati, and your image is moving around there like a very expert dance teacher. Parito nartayanti sva-pascat, and behind you, he is also dancing. In this way, your image on the leaves of each and every tree and creeper manifests." Krsna looks that the leaf is blowing, "This is Radharani dancing." Wherever he is looking, Radharani is dancing. He is just moving around and around like this. He is just dancing. So that Krsna himself is saying, "What she has, she makes me dance like a puppet. I am making the whole universe dance and she is making me dance." Krsna is contemplating, after enjoying so much service from Brajabasis, when he went back to Goloka Vrindavan, he is contemplating, "Yes, I went to release the essence of all the rasas: rasa-niryasa karite asvadana. I manifested my bhauma lila to release the essence of all the rasas, but one discrepancy I saw there: nija-premasvade mora haya ye ahlada Whatever pleasure I was deriving from tasting my love for Srimati Radharani, Radharani has love for Krsna, Krsna must have some love for Radharani. So Krsna is contemplating that whatever pleasure I get from tasting my love for Radharani: taha ha'te koti-guna radha-premasvada I can see that Radharani is enjoying million of times better than me. at the end of the pastime, when I see her face. I could see that if somebody give rasagulla, it will be different face, "Oh, so nice." If you give neem leaes or karela, it will taste different. So from seeing Radharani's face, Krsna is saying, from seeing her face I can see that she is enjoying millions of times better than me. What is this? I am supposed to be the topmost enjoyer? I am Bhagavan. How can she enjoy more than me? This is the greatest of her love, what it is that. He is trying to explore what makes her to so happy that she becomes more happy than me. So he is saying, yes, that love of Srimati Radharani is all pervading. Radha-prema vibhu, Radha's love is all pervading. Badite nahi thani, all pervading means it is everywhere. If something is everywhere, how can it expand? There is no place to expand anymore. But: tathapi se ksane ksane badaye sadai But still, it is expanding constantly. It is all pervading. So Krsna is saying, yes, just like within myself: ami yaiche paraspara viruddha-dharmasraya This special quality of the Absolute Truth that he has viruddha-dharmasraya. He is the shelter of viruddha-dharma. He is the abode of conflicting characteristics. What are the conflicting characteristics? If this one principle of the Absolute Truth, then people will have no questions. When you explain something about God, Krsna, "Why this? What that?" Because forget everything possible, viruddha-dharmasraya. He is anor aniyan mahato mahiyan. Sruti explains he is anor aniyan mahato mahiyan. He is smaller than the smallest and greatest than the greatest. Lord is very clever. In this material world, every living entity is trying to become God, how to become great. They all think to become God means we should know how to become great. Everyone is competing to become greater than the greatest. So God is so clever, he has kept another side which people would not like to become, smaller than the smallest. [Chuckles] He is making us fool. God means greatest than the greatest. Everyone is trying, but nobody likes to become smaller than the smallest. God has written that I am smaller than the smallest also. So viruddha-dharmasraya, he is controller of everything, but he is controlled by the devotees. he is maintaining everything, but he is maintained by the devotees so much so that Lord Jagannatha is natha of the whole universe, he is sitting there, no hands to eat, someone has to feed him. He can't wear his own dress, devotee has to put dress on him. He makes everything, but he is not able to do anything. He cannot walk. Devotee has to carry him, feed him, bathe him, put his cloth. That is absolute nature. That is the perfection of his absolute nature, anor aniyan mahato mahiyan. Krsna is saying: ami yaiche paraspara viruddha-dharmasraya Just as I am the abode of all mutually contradictory characteristics, so: radha-prema taiche sada viruddha-dharma-maya Radha's love is always full of similar contradictions. That is why though Radharani's prema is all pervading, vibhu, there is no more space for more expansion, still at every moment it is expanding more and more. How it is possible? How it is expanding more and more? A few more contradictions also Lord Krsna is explaining about Radharani's love, how it is expanding more and more. He is saying: sei premara sri-radhika parama 'asraya' Radharani, she is the abode, she is the asraya, she is the highest abode of that love. What I am to that love? sei premara ami ha-i kevala 'visaya' So I am its only object. So two things you should understand. The love is there in between one side God, one side devotee. One side Krsna, one side Radharani and the love is there. Radharani is the asraya, the abode of love and Krsna is the object of love. So he is explaining yes, I am object of love, that is why, I realize I have some feeling, some pleasure, but being the abode of love, asraya of love, what Radharani is enjoying I am not able to enjoy that. visaya-jatiya sukha amara asvada I can taste the bliss to which the object of love is entitled, but the pleasure of Radha, the abode of that love is ten million times greater. That is why my mind is running: sukha paite mana dhaya My mind is running how to receive that kind of pleasure that Radharani is deriving by serving me because she is the abode of prema. Many different ways I am trying, but I don't understand how that will happen. One example is given just like in winter season in village area, people, they take one clay pot and gather some burning charcoal or some cow dung, they make cakes out of cow dung. The fire comes, heat comes. The clay pot is holding the charcoal. The clay pot is the asraya of the charcoal and the person taking the heat is the visaya, the object of the fire. Who gets more heat? The clay pot gets more heat or the person enjoying gets more heat? The clay. So Radharani is just like the asraya, she is holding the love. So Krsna is thinking, he is saying, thow can I get that kind of love? eta cinti' rahe krsna parama-kautuki hrdaye badaye prema-lobha dhakdhaki So thinking in this way, Lord Krsna was curious to taste that love. In his eager desire for that love increasing in his heart: how to get that? So this is the first reason: to understand sri-radhayah pranaya-mahima kidrso vanayaiva, the greatness, the glory of Radharani's love, how great it is. In this way, Krsnadas Kaviraja Goswami will explain the other two reasons also. Later on I request all of you can read those two reasons that Krsnadas Kaviraja Goswami has explained. So after explaining these three reasons, Krsnadas Kaviraja Goswami is saying, what I have expalined, these are hints of the sixth verse. The real meaning now I will explain to you. Because we have not much time, so I'll go to the real meaning. The first, he is trying to understand the glory of Srimati Radharani's love unto Krsna. The second is, anybody remember the second? The sweetness within himself that he has for which Radharani is so mad. His sweetness I will explain a little bit at least. When meditating upon that, on his sweetness, he says, what is that I have? amara madhurya nahi badhite avakase My madhurya, my sweetness is always expanding. As my sweetness is expanding, Radha's love is also expanding. When Radharani's love is expanding, my sweetness is expanding. In this way, just like a mirror. Here Krsnadas Kaviraja Goswami compares a mirror. A mirror is more clean, the reflection will be more clear also. So in the same way, the heart of the devotee, living entity, will be more clean, no tinge of lust, then Krsna's sweetness will manifest more and more. Here what is happening, the sweetness of Krsna's love and Radha, they are competing with each other. If you keep in front of a mirror a black object, you don't see mirror so much object. But if you take a bright object, then mirror will be dazzling more and more. With a bright object, the reflection will come more bright. In the same way, Krsna's sweetness and Radharani's love are competing with each other. man-madhurya radhara prema-doìhe hoda kari' There is a contest, competition between my sweetness and mirror of Radha's love. They both go on increasing, but neither wants defeat. So Krsna is saying what sweetness I have that sometimes by seeing myself I become mad also. One Krsna was in Dvaraka in nava-vrindavan. He saw his own reflection on a pillar. So he is saying: aparikalita-purvah kas camatkara-kari Oh, what a wonderful, aparikalita-purvah, I have never experienced previously something like this. sphurati mama gariyan esa madhurya-purah Looks like it is more madhurya, more sweetness than me. So much sweetness this form has. ayam aham api hanta preksya yam lubdha-cetah Hanta means alas. Preksya yam lubdha-cetah, just by seeing this form, I have become attracted. This is the sweetness of Krsna that ataeva atma-paryanta-sarva-citta-hara, Krsna attracts the heart of all the living entities, and so attractive, he himself gets attracted to his own form. When Krsna was doing pastimes in Goloka Vrindavan, all Brajabasis were attracted. Animate, inanimate, animals, tress, the waters of Yamuna, the mountains, everybody was attracted. The denizens of heavenly planets were attracted. Krsna is beautiful, so sweet. What to speak of denizens of heavenly planets, Laksmi devi also got attracted to Krsna. What to speak of Laksmi devi, even her husband, Visnu, got attracted to Krsna. What to speak of Visnu, Krsna himself also gets attracted. That is sweetness. The wonders of svadyo yenadbhuta-madhurima, then saukhyam casya mad-anubhavatah. Then what kind of, saukhyam, this pleasure, the gopis are deriving from me? So these three things Krsna is going to analyze. So just to give the real meaning of this verse, Krsnadas Kaviraja Goswami is explaining, one day, Krsna in Goloka Vrindavan is meditating. He is thinking that everyone says I am complete bliss, full of rasa: purnananda-purna-rasa-rupa kahe more ama ha-ite anandita haya tribhuvana From me, everybody is getting happiness. Who is there that can give pleasure to me? I see no one can give pleasure to me, only Radharani is giving so much pleasure unto me. Who can give pleasure to me? Only one who is millions of times better than me can give pleasure to me, but I am asamordhva, nothing else is equal to me, nothing else is higher to me. How somebody can give pleasure unto me? Then he comparing Radharani with himself, one after another. Like devotee, the five senses, eyes, nose, ear, tongue, and skin, the five senses. Through these five senses, they are enjoying the five rasas, the rupa, rasa, gandha, sabda, and sparsa. So Krsna comparing one after another. He is first saying about the eyes: mora rupe apyayita haya tribhuvana By seeing my beauty the whole world derives pleasure. Although my beauty defeats the beauty of ten millions of Cupids: radhara darsane mora judaya nayana When I see the beautiful face of Srimati Radharani, that gives so much pleasure to my eyes; my eyes get filled with bliss. The whole world gets bliss from me, but my eyes get bliss from Srimati Radharani. His eyes, unblinking form. Next he is saying: mora vamsi-gite akarsaye tri-bhuvana When I play on my flute, three worlds, everybody gets attracted. When Krsna used to play on his flute, so sweet vibration that the flow of Yamuna would stop. Sometimes it would move upstream. When Krsna would play on his flute, the mountains would start to melt. If you go now to Vrindavan, you will see some mountains in melting form are still there. Sthavara becomes jangama and jangama becomes sthavara. That is the potency of my flute. Everybody is attracted. It is very surprising that when Radharani speaks something: radhara vacane hare amara sravana Radharani's sound vibration, completely sweet words of Radharani, enchants me like anything. Hear, sound. Then next he is saying: yadyapi amara gandhe jagat sugandha Although my body lends fragrance to the entire creation, everybody gets fragrance from my body only, but: mora citta-prana hare radha-aìga-gandha The scent, the bodily fragrance of Radharani's limbs captivates me. My mind and heart, citta and prana, are both captivated by that. Next he is saying about the rasa, the taste: yadyapi amara rase jagat sarasa radhara adhara-rasa ama kare vasa The entire creation is full of different tastes because of me. All taste comes from me, but I am charmed by the nectarean taste of the lips of Srimati Radharani. What nectar is there? He is comparing everything to Radharani. Then he is going to the touch, the skin: yadyapi amara sparsa kotindu-sitala My touch is cooler than ten millions of moons. My body is so cool. Somebody touches my body, he will get the feeling of ten million moons. When I touch Radharani's body: radhikara sparse ama kare susitala I feel very, very cold, so cold is her body. So now he is thinking in this way, now I understand: ei mata jagatera sukhe ami hetu I am the primary cause of the happiness of the entire universe, but: radhikara rupa-guna amara jivatu The attributes and beauty of Radharani are my life and soul. In this way Krsna is meditating that I am not the greatest, there is something greater than me. Who is it that is greater than Krsna? What is that? Radharani. Krsna is saying how she can become greater than me? I am the greatest only! [Chuckles] If Radharani is greater than Krsna, then Krsna would enjoy more, but Krsna is saying, "Radharani is enjoying more. It is not that within her something is there. Within me something must be there." Then again he is analyzing, "Yes, I see that I am madana-mohana. She is madana-mohana-mohini. I bewilder all the madana, cupids, and she bewilders me also. But one thing: ei mata anubhava amara pratita In this way, my affectionate feelings for Radharani may be understood, but if I analyze, I find something contradictory. So again he is analyzing what is contradictory. He is saying: radhara darsane mora judaya nayana OK, this is correct that everybody gets pleasure from me by seeing me and when I see Radharani, judaya nayana, my eyes get full satisfaction. But what happens to Radharani when she looks upon me? That I must know. Then he says: amara darsane radha sukhe ageyana When she looks upon me she gets so much pleasure, she faints. So Krsna is thinking, "I see her I get pleasure, but I am not fainting, but she is fainting. Very advanced satisfaction she is getting. That means something must be within me. I get pleasure, but she is getting so much pleasure she faints. I never faint. Something must be within me." Then he is saying: paraspara venu-gite haraye cetana When I play on my flute, everybody gets attracted, but I get attracted to hear the sound vibration of Srimati Radharani. But when I play flute, what happens to Srimati Radharani? Then Krsna says, "Forget about listening to my flute vibration, if sometime in the forest two bamboos are scratching each other, and some imitation of the sound of my flute comes, just by that, paraspara venu-gite haraye cetana, she faints. She is fainting just by the imitation of my flute's sound vibration. That means my flute, I have something more sweetness which makes her faint. Next he is saying, "When is see Radharani, if I see her, if I embrace her, I feel pleasure. She is very, very, very beautiful, but what about the beauty she derives from me? Forget about seeing me, when she sees some Tamal tree, mora bhrame tamalere kare alingana, that looks like my bodily color, she becomes so mad, she will embrace that Tamal tree. She will think: krsna-alingana painu, janama saphale Oh, I am embracing Krsna. My life is successful. She gets so much pleasure: krsna-sukhe magna rahe vrksa kari' kole She remains immersed in embracing Krsna, taking the tree in her arms. Just see. So how much pleasure she is deriving? Then about the smell, radha anga gandha. Radharani's bodily smell attracts me, but how my bodily smell attracts Radharani? anukula-vate yadi paya mora gandha udiya padite cahe, preme haya andha Sometimes Krsna would be grazing cows in Govardhana. Radharani would be taking bath in Radha Kunda. The breeze there would carry the aroma of Krsna's body. That would enter the nostrils of Radharani, her head would spin and she will fall down. All the gopis will not understand: "What happened? Radharani, what happened?" "Nothing, nothing. Let us go back today. No more bath." Point is, others are standing there, their heads are not spinning, why Radharani's? Because Radharani's love is that much expanded that she is very sensitive, she can quickly understand that. So when the fragrance of bodily smell will come, Krsnadas Kaviraja Goswami saying, when that smell comes to Radharani, she becomes andha, she becomes blind, so much intoxicated. She runs like hurricane to that direction where the smell is coming from. Udiya padite cahe, preme haya andha, she becomes blind. tambula-carvita yabe kare asvadane When sometimes she takes the betel nut chewed by me, ananda-samudre dube, kichui na jane She forgets everything, merged in the ocean of joy, forgets everything else. In this way, Krsna is comparing that actually it is not Radharani, It is me. She is deriving pleasure from me. amara sangame radha paya ye ananda sata-mukhe bali, tabu na pai tara anta That pleasure she is deriving by serving me, even if I explain with hundreds of mouths, I cannot get to the limit of how much pleasure she is deriving. lila-ante sukhe inhara angera madhuri taha dekhi' sukhe ami apana pasari At the end of the pastime, by seeing the luster of her complexion after our pastimes together, she is so much happy, by seeing her happiness, I completely forget my identity. So much happiness she is deriving. That is the reason that makes Krsna mad. What is happening here? How I can derive pleasure like that? Krsna is trying in different ways, but he tells, not possible. So finally he concludes: tad-bhavadhyah samajani saci-garbha-sindhau harinduh The only one way, I have to accept the mood of Srimati Radharani. Tad-bhavadhyah, that mood, I will appear radha-bhava-dyuti-suvalitam naumi krsna-svarupam, accepting radha-bhava and radha-dyuti. So Caitanya Mahaprabhu, radha krsna-pranaya-vikrtir hladini saktir asmad. He is the transformation of krsna-prema, hladini sakti, radha krsna-pranaya-vikrtir hladini saktir asmad. ekatmanav api bhuvi pura deha-bhedam gatau tau And he is one atma, one soul, from time immemorial, they have divided in two different forms, Radharani and Krsna. caitanyakhyam prakatam adhuna tad-dvayam caikyam aptam Now the name of Caitanya, caitanyakhyam prakatam adhuna tad-dvayam caikyam aptam, they combine together. radha-bhava-dyuti-suvalitam naumi krsna-svarupam That Krsna, antah-krsna bahir gaura, inside is Krsna and outside is Gauranga Mahaprabhu. cirad adattam nija-gupta-vittam sva-prema-namamrtam aty-udarah a-pamaram yo vitatara gaurah krsno janebhyas tam aham prapadye cirad adattam nija-gupta-vittam, that Gauranga Mahaprabhu, he came to distribute something which was never given before, cirad adattam nija, hidden treasure. And to whom? A-pamaram yo vitatara, he will give to everybody, the most fallen soul he will give the topmost thing. Brahmara durlabha vastu sabakare jace, even if somebody doesn't want, by force he will give to him. That is why Rupa Goswami is saying, namo maha-vadanyaya, this most magnanimous form of the Absolute Truth, Sri Caitanya Mahaprabhu has come in this Kali-yuga. It is very, very rare. We are very fortunate by the mercy of Srila Prabhupada that we have come to know all this confidential information about the Absolute Truth. So we are very grateful to His Divine Grace A.C. Bhaktivedanta Swami Prabhupada. Srila Prabhupada ki jai! I would like to thank you all of you for coming to this Gaura Purnima festival. This is a great desire of our previous acaryas that the whole world will come here, chant and dance and listen Krsna katha. So the more you come to Mayapur dham, give us opportunity to serve all of you, the more you become happy, that is our pleasure. Are you all happy in Mayapur? [Loud roar of "Yes! Haribol!] Do you have sufficient opportunity for chanting and dancing? [Haribol!] For listening Krsna katha? [Haribol!] For having Krsna prasad? [Haribol!] Srila Prabhupada ki jai! Gaura premanade! [Applause] END Quote Link to comment Share on other sites More sharing options...
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