1|Adi 4-1975: The Confidential Reasons for Lord
>| Caitanya 's Appearance
2|Chapter 4
3|The Confidential Reasons for Lord
>|Caitanya 's Appearance
4|In this chapter of the epic Caitanya-caritamrta, Krsnadasa
>|Kaviraja Gosvami has stressed that Lord Caitanya appeared
>|for three principal purposes of His own. The first purpose
>|was to relish the position of Srimati Radharani, who is the
>|prime reciprocator of transcendental love of Sri Krsna.
>|Lord Krsna is the reservoir of transcendental loving
>|transactions with Srimati Radharani. The subject of those
>|loving transactions is the Lord Himself, and Radharani is
>|the object. Thus the subject, the Lord, wanted to relish
>|the loving mellow in the position of the object, Radharani.
5|The second reason for His appearance was to understand the
>|transcendental mellow of Himself. Lord Krsna is all
>|sweetness. Radharani's attraction for Krsna is sublime, and
>|to experience that attraction and understand the
>|transcendental sweetness of Himself, He accepted the
>|mentality of Radharani.
6|The third reason that Lord Caitanya appeared was to enjoy
>|the bliss tasted by Radharani. The Lord thought that
>|undoubtedly Radharani enjoyed His company and He enjoyed
>|the company of Radharani, but the exchange of
>|transcendental mellow between the spiritual couple was more
>|pleasing to Srimati Radharani than to Sri Krsna. Radharani
>|felt more transcendental pleasure in the company of Krsna
>|than He could understand without taking Her position, but
>|for Sri Krsna to enjoy in the position of Srimati Radharani
>|was impossible because that position was completely foreign
>|to Him. Krsna is the transcendental male, and Radharani is
>|the transcendental female. Therefore, to know the
>|transcendental pleasure of loving Krsna, Lord Krsna Himself
>|appeared as Lord Caitanya, accepting the emotions and
>|bodily luster of Srimati Radharani.
7|Lord Caitanya appeared to fulfill these
>|confidential desires and also to preach the special
>|significance of chanting Hare Krsna, Hare Krsna, Krsna
>|Krsna, Hare Hare Hare Rama, Hare Rama, Rama Rama, Hare
>|Hare , and to answer the call of Advaita Prabhu. These were
>|secondary reasons.
8|Sri Svarupa Damodara Gosvami was the principal figure among
>|Lord Caitanya's confidential devotees. The records of his
>|diary have revealed these confidential purposes of the Lord.
>| These revelations have been confirmed by the statements of
>|Srila Rupa Gosvami in his various prayers and poems.
9|This chapter also specifically describes the difference
>|between lust and love. The transactions of Krsna and Radha
>|are completely different from material lust. Therefore the
>|author has very clearly distinguished between them.
10|Adi 4.1
11|TEXT 1
12|TEXT
13|sri-caitanya-prasadena
14|tad-rupasya vinirnayam
15|balo 'pi kurute sastram
16|drstva vraja-vilasinah
17|SYNONYMS
18|sri-caitanya-prasadena-by the mercy of Lord Caitanya
>|Mahaprabhu; tat-of Him; rupasya-of the form; vinirnayam-
>|complete determination; balah-a child; api-even; kurute-
>|makes; sastram-the revealed scriptures; drstva-having seen;
>|vraja-vilasinah-who enjoys the pastimes of Vraja.
19|TRANSLATION
20|By the mercy of Lord Caitanya Mahaprabhu, even a foolish
>|child can fully describe the real nature of Lord Krsna, the
>|enjoyer of the pastimes of Vraja, according to the vision
>|of the revealed scriptures.
21|PURPORT
22|One can ascertain the meaning of this Sanskrit sloka only
>|when one is endowed with the causeless mercy of Lord
>|Caitanya. Lord Sri Krsna, being the absolute Personality of
>|Godhead, cannot be exposed to the mundane instruments of
>|vision. He reserves the right not to be exposed by the
>|intellectual feats of nondevotees. Notwithstanding this
>|truth, even a small child can easily understand Lord Sri
>|Krsna and His transcendental pastimes in the land of
>|Vrndavana by the grace of Lord Caitanya Mahaprabhu.
23|Adi 4.2
24|TEXT 2
25|TEXT
26|jaya jaya sri-caitanya jaya nityananda
27|jayadvaita-candra jaya gaura-bhakta-vrnda
28|SYNONYMS
29|jaya jaya-all glory; sri-caitanya-to Lord Caitanya; jaya-
>|all glory; nityananda-to Lord Nityananda; jaya-all glory;
>|advaita-candra-to Advaita Acarya; jaya-all glory; gaura-
>|bhakta-vrnda-to the devotees of Lord Caitanya Mahaprabhu.
30|TRANSLATION
31|All glory to Lord Caitanya Mahaprabhu. All glory to Lord
>|Nityananda . All glory to Sri Advaita Acarya . And all
>|glory to all the devotees of Lord Caitanya .
32|Adi 4.3
33|TEXT 3
34|TEXT
35|caturtha slokera artha kaila vivarana
36|pancama slokera artha suna bhakta-gana
37|SYNONYMS
38|caturtha-fourth; slokera-of the verse; artha-the meaning;
>|kaila-made; vivarana-description; pancama-fifth; slokera-of
>|the verse; artha-the meaning; suna-please hear; bhakta-gana-
>|O devotees.
39|TRANSLATION
40|I have described the meaning of the fourth verse. Now, O
>|devotees, kindly hear the explanation of the fifth verse.
41|Adi 4.4
42|TEXT 4
43|TEXT
44|mula-slokera artha karite prakasa
45|artha lagaite age kahiye abhasa
46|SYNONYMS
47|mula-original; slokera-of the verse; artha-the meaning;
>|karite-to make; prakasa-revelation; artha-the meaning;
>|lagaite-to touch; age-first; kahiye-I shall speak; abhasa-
>|hint.
48|TRANSLATION
49|Just to explain the original verse, I shall first suggest
>|its meaning.
50|Adi 4.5
51|TEXT 5
52|TEXT
53|caturtha slokera artha ei kaila sara
54|prema-nama pracarite ei avatara
55|SYNONYMS
56|caturtha-fourth; slokera-of the verse; artha-the meaning;
>|ei-this; kaila-gave; sara-essence; prema-love of Godhead;
>|nama-the holy name; pracarite-to propagate; ei-this;
>|avatara-incarnation.
57|TRANSLATION
58|I have given the essential meaning of the fourth verse:
>|this incarnation descends to
>|propagate the chanting of the holy name and spread love of
>|God.
59|Adi 4.6
60|TEXT 6
61|TEXT
62|satya ei hetu, kintu eho bahiranga
63|ara eka hetu, suna, ache antaranga
64|SYNONYMS
65|satya-true; ei-this; hetu-reason; kintu-but; eho-this;
>|bahiranga-external; ara-another; eka-one; hetu-reason; suna-
>|please hear; ache-is; antaranga-internal.
66|TRANSLATION
67|Although this is true, this is but the external reason for
>|the Lord's incarnation. Please hear one other reason-the
>|confidential reason-for the Lord's appearance.
68|PURPORT
69|In the Third Chapter, fourth verse, it has been clearly
>|said that Lord Caitanya appeared in order to distribute
>|love of Krsna and the chanting of His transcendental holy
>|name, Hare Krsna. That was the secondary purpose of Lord
>|Caitanya's appearance. The real reason is different, as we
>|shall see in this chapter.
70|Adi 4.7
71|TEXT 7
72|TEXT
73|purve yena prthivira bhara haribare
74|krsna avatirna haila sastrete pracare
75|SYNONYMS
76|purve-previously; yena-as; prthivira-of the earth; bhara-
>|burden; haribare-to take away; krsna-Lord Krsna; avatirna-
>|incarnated; haila-was; sastrete-the scriptures; pracare-
>|proclaim.
77|TRANSLATION
78|The scriptures proclaim that Lord Krsna previously
>|descended to take away the burden of the earth.
79|Adi 4.8
80|TEXT 8
81|TEXT
82|svayam-bhagavanera karma nahe bhara-harana
83|sthiti-karta visnu karena jagat-palana
84|SYNONYMS
85|svayam-bhagavanera-of the original Supreme Personality of
>|Godhead; karma-the business; nahe-is not; bhara-harana-
>|taking away the burden; sthiti-karta-the maintainer; visnu-
>|Lord Visnu; karena-does; jagat-palana-protection of the
>|universe.
86|TRANSLATION
87|To take away this burden, however, is not the work of the
>|Supreme Personality of Godhead. The maintainer, Lord Visnu,
>|is the one who protects the universe.
88|Adi 4.9
89|TEXT 9
90|TEXT
91|kintu krsnera yei haya avatara-kala
92|bhara-harana-kala tate ha-ila misala
93|SYNONYMS
94|kintu-but; krsnera-of Lord Krsna; yei-that which; haya-is;
>|avatara-of incarnation; kala-the time; bhara-harana-of
>|taking away the burden; kala-the time; tate-in that; ha-ila-
>|there was; misala-mixture.
95|TRANSLATION
96|But the time to lift the burden of the world mixed with the
>|time for Lord Krsna's incarnation.
97|PURPORT
98|We have information from the Bhagavad-gita that the Lord
>|appears at particular intervals to adjust a time-worn
>|spiritual culture. Lord Sri Krsna appeared at the end of
>|Dvapara-yuga to regenerate the spiritual culture of human
>|society and also to manifest His transcendental pastimes.
>|Visnu is the authorized Lord who maintains the created
>|cosmos, and He is also the principal Deity who makes
>|adjustments for improper administration in the
>|cosmic creation. Sri Krsna is the primeval Lord,
>|and He appears not to make such administrative
>|adjustments but only to exhibit His transcendental pastimes
>|and thus attract the fallen souls back home, back to
>|Godhead.
99|However, the time for administrative rectification and the
>|time for Lord Sri Krsna's appearance coincided at the end
>|of the last Dvapara-yuga. Therefore when Sri Krsna appeared,
>| Visnu, the Lord of maintenance, also merged in Him
>|because all the plenary portions and parts of the absolute
>|Personality of Godhead merge in Him during His appearance.
100|Adi 4.10
101|TEXT 10
102|TEXT
103|purna bhagavan avatare yei kale
104|ara saba avatara tante asi' mile
105|SYNONYMS
106|purna-full; bhagavan-the Supreme Personality of Godhead;
>|avatare-incarnates; yei-that; kale-at the time; ara-other;
>|saba-all; avatara-incarnations; tante-in Him; asi'-coming;
>|mile-meet.
107|TRANSLATION
108|When the complete Supreme Personality of Godhead descends,
>|all other incarnations of the Lord meet together within Him.
109|Adi 4.11-12
110|TEXTS 11-12
111|TEXT
112|narayana, catur-vyuha, matsyady-avatara
113|yuga-manvantaravatara, yata ache ara
114|sabe asi' krsna-ange haya avatirna
115|aiche avatare krsna bhagavan purna
116|SYNONYMS
117|narayana-Lord Narayana; catuh-vyuha-the four expansions;
>|matsya-adi-beginning with Matsya; avatara-the incarnations;
>|yuga-manv-antara-avatara-the yuga and manv-antara
>|incarnations; yata-as many as; ache-there are; ara-other;
>|sabe-all; asi'-coming; krsna-ange-in the body of Lord Krsna;
>| haya-are; avatirna-incarnated; aiche-in this way; avatare-
>|incarnates; krsna-Lord Krsna; bhagavan-the Supreme
>|Personality of Godhead; purna-full.
118|TRANSLATION
119|Lord Narayana, the four primary expansions [Vasudeva,
>|Sankarsana, Pradyumna and Aniruddha], Matsya and the other
>|lila incarnations, the yuga-avataras, the manv-antara
>|incarnations and as many other incarnations as there are-
>|all descend in the body of Lord Krsna. In this way the
>|complete Supreme Godhead, Lord Krsna Himself, appears.
120|Adi 4.13
121|TEXT 13
122|TEXT
123|ataeva visnu takhana krsnera sarire
124|visnu-dvare kare krsna asura-samhare
125|SYNONYMS
126|ataeva-therefore; visnu-Lord Visnu; takhana-at that time;
>|krsnera-of Lord Krsna; sarire-in the body; visnu-dvare-by
>|Lord Visnu; kare-does; krsna-Lord Krsna; asura-samhare-
>|killing the demons.
127|TRANSLATION
128|At that time, therefore, Lord Visnu is present in the body
>|of Lord Krsna, and Lord Krsna kills the demons through Him.
129|Adi 4.14
130|TEXT 14
131|TEXT
132|anusanga-karma ei asura-marana
133|ye lagi' avatara, kahi se mula karana
134|SYNONYMS
135|anusanga-karma-secondary work; ei-this; asura-of the demons;
>| marana-killing; ye-that; lagi'-for; avatara-the
>|incarnation; kahi-I shall speak; se-the; mula-root; karana-
>|cause.
136|TRANSLATION
137|Thus the killing of the demons is but secondary work. I
>|shall now speak of the main reason for the Lord's
>|incarnation.
138|Adi 4.15-16
139|TEXTS 15-16
140|TEXT
141|prema-rasa-niryasa karite asvadana
142|raga-marga bhakti loke karite pracarana
143|rasika-sekhara krsna parama-karuna
144|ei dui hetu haite icchara udgama
145|SYNONYMS
146|prema-rasa-of the mellow of love of God; niryasa-the
>|essence; karite-to do; asvadana-tasting; raga-marga-the
>|path of spontaneous attraction; bhakti-devotional service;
>|loke-in the world; karite-to do; pracarana-propagation;
>|rasika-sekhara-the supremely jubilant; krsna-Lord Krsna;
>|parama-karuna-the most merciful; ei-these; dui-two; hetu-
>|reasons; haite-from; icchara-of desire; udgama-the birth.
147|TRANSLATION
148|The Lord's desire to appear was born from two reasons: He
>| wanted to taste the sweet essence of the mellows of
>|love of God, and He wanted to propagate devotional service
>|in the world on the platform of spontaneous attraction.
>|Thus He is known as supremely jubilant and as the most
>|merciful of all.
149|PURPORT
150|During the period of Lord Krsna's appearance, the killing
>|of asuras or nonbelievers such as Kamsa and Jarasandha was
>|done by Visnu, who was within the person of Sri Krsna. Such
>|apparent killing by Lord Sri Krsna took place as a matter
>|of course and was an incidental activity for Him. But the
>|real purpose of Lord Krsna's appearance was to stage a
>|dramatic performance of His transcendental pastimes at
>|Vrajabhumi, thus exhibiting the highest limit of
>|transcendental mellow in the exchanges of reciprocal love
>|between the living entity and the Supreme Lord. These
>|reciprocal exchanges of mellows are called raga-bhakti, or
>|devotional service to the Lord in transcendental rapture.
>|Lord Sri Krsna wants to make known to all the conditioned
>|souls that He is more attracted by raga-bhakti than vidhi-
>|bhakti, or devotional service under scheduled regulations.
>|It is said in the Vedas (Taittiriya Upanisad 2.7), raso
>|vai sah: the Absolute Truth is the reservoir for all kinds
>|of reciprocal exchanges of loving sentiments. He is also
>|causelessly merciful, and He wants to bestow upon us this
>|privilege of raga-bhakti. Thus He appeared as His own
>|internal energy. He was not forced to appear by any
>|extraneous force.
151|Adi 4.17
152|TEXT 17
153|TEXT
154|aisvarya-jnanete saba jagat misrita
155|aisvarya-sithila-preme nahi mora prita
156|SYNONYMS
157|aisvarya jnanete-with knowledge of majesty; saba-all; jagat-
>|the universe; misrita-mixed; aisvarya-sithila-weakened by
>|majesty; preme-in love; nahi-there is not; mora-My; prita-
>|pleasure.
158|TRANSLATION
159|[Lord Krsna thought:] "All the universe is filled with the
>|conception of My majesty, but love weakened by that sense
>|of majesty does not satisfy Me.
160|Adi 4.18
161|TEXT 18
162|TEXT
163|amare isvara mane, apanake hina
164|tara preme vasa ami na ha-i adhina
165|SYNONYMS
166|amare-Me; isvara-the Lord; mane-regards; apanake-himself;
>|hina-low; tara-of him; preme-by the love; vasa-controlled;
>|ami-I; na ha-i-am not; adhina-subservient.
167|TRANSLATION
168|"If one regards Me as the Supreme Lord and himself as a
>|subordinate, I do not become subservient to his love, nor
>|can it control Me.
169|Adi 4.19
170|TEXT 19
171|TEXT
172|amake ta' ye ye bhakta bhaje yei bhave
173|tare se se bhave bhaji,-e mora svabhave
174|SYNONYMS
175|amake-Me; ta'-certainly; ye ye-whatever; bhakta-devotee;
>|bhaje-worships; yei-which; bhave-in the mood; tare-him; se
>|se-that; bhave-in the mood; bhaji-I reciprocate; e-this;
>|mora-My; svabhave-in the nature.
176|TRANSLATION
177|"In whatever transcendental mellow My devotee worships Me,
>|I reciprocate with him. That is My natural behavior.
178|PURPORT
179|The Lord, by His inherent nature, reveals Himself before
>|His devotees according to their inherent devotional service.
>| The Vrndavana pastimes demonstrated that although
>|generally people worship God with reverence, the Lord is
>|more pleased when a devotee thinks of Him as his pet son,
>|personal friend or most dear fianci and renders service
>|unto Him with such natural affection. The Lord becomes a
>|subordinate object of love in such transcendental
>|relationships. Such pure love of Godhead is unadulterated
>|by any tinge of superfluous nondevotional desires and is
>|not mixed with any sort of fruitive action or empiric
>|philosophical speculation. It is pure and natural love of
>|Godhead, spontaneously aroused in the absolute stage. This
>|devotional service is executed in a favorable atmosphere
>|freed from material affection.
180|Adi 4.20
181|TEXT 20
182|TEXT
183|ye yatha mam prapadyante
184|tams tathaiva bhajamy aham
185|mama vartmanuvartante
186|manusyah partha sarvasah
187|SYNONYMS
188|ye-all who; yatha-as; mam-unto Me; prapadyante-surrender;
>|tan-them; tatha-so; eva-certainly; bhajami-reward; aham-I;
>|mama-My; vartma-path; anuvartante-follow; manusyah-all men;
>|partha-O son of Prtha; sarvasah-in all respects.
189|TRANSLATION
190|" 'In whatever way My devotees surrender unto Me, I reward
>|them accordingly. Everyone follows My path in all respects,
>|O son of Prtha.'
191|PURPORT
192|In the Fourth Chapter of the Bhagavad-gita Lord Krsna
>|affirms that formerly (some 120 million years before the
>|Battle of Kuruksetra) He explained the mystic philosophy of
>|the Gita to the sun-god. The message was received through
>|the chain of disciplic succession, but in course of time,
>|the chain being broken somehow or other, Lord Sri Krsna
>|appeared again and taught Arjuna the truths of the Bhagavad-
>|gita. At that time the Lord spoke this verse (Bg. 4.11) to
>|His friend Arjuna.
193|Adi 4.21-22
194|TEXTS 21-22
195|TEXT
196|mora putra, mora sakha, mora prana-pati
197|ei-bhave yei more kare suddha-bhakti
198|apanake bada mane, amare sama-hina
199|sei bhave ha-i ami tahara adhina
200|SYNONYMS
201|mora-my; putra-son; mora-my; sakha-friend; mora-my; prana-
>|pati-lord of life; ei bhave-in this way; yei-those who;
>|more-unto Me; kare-do; suddha-bhakti-pure devotion; apanake-
>|himself; bada-great; mane-he regards; amare-Me; sama-equal;
>|hina-or lower; sei bhave-in that way; ha-i-am; ami-I;
>|tahara-to him; adhina-subordinate.
202|TRANSLATION
203|"If one cherishes pure loving devotion to Me, thinking of
>|Me as his son, his friend or his beloved, regarding himself
>|as great and considering Me his equal or inferior, I become
>|subordinate to him.
204|PURPORT
205|In the Caitanya-caritamrta three kinds of devotional
>|service are described-namely, bhakti (ordinary devotional
>|service), suddha-bhakti (pure devotional service) and
>|viddha-bhakti (mixed devotional service).
206|When devotional service is executed with some material
>|purpose, involving fruitive activities, mental speculations
>|or mystic yoga, it is called mixed or adulterated
>|devotional service. Besides bhakti-yoga, the Bhagavad-gita
>|also describes karma-yoga, jnana-yoga and dhyana-yoga. Yoga
>|means linking with the Supreme Lord, which is possible only
>|through devotion. Fruitive activities ending in devotional
>|service, philosophical speculation ending in devotional
>|service, and the practice of mysticism ending in devotional
>|service are known respectively as karma-yoga, jnana-yoga
>|and dhyana-yoga. But such devotional service is adulterated
>|by the three kinds of material activities.
207|For those grossly engaged in identifying the body as the
>|self, pious activity, or karma-yoga, is recommended. For
>|those who identify the mind with the self, philosophical
>|speculation, or jnana-yoga, is recommended. But devotees
>|standing on the spiritual platform have no need of such
>|material conceptions of adulterated devotion. Adulterated
>|devotional service does not directly aim for love of the
>|Supreme Personality of Godhead. Therefore service performed
>|strictly in conformity with the revealed scriptures is
>|better than such viddha-bhakti because it is free from all
>|kinds of material contamination. It is executed in Krsna
>|consciousness, solely to please the Supreme Personality of
>|Godhead.
208|Those who are spontaneously devoted to the Lord and have no
>|aims for material gain are called attracted devotees. They
>|are spontaneously attracted to the service of the Lord, and
>|they follow in the footsteps of self-realized souls. Their
>|pure devotion (suddha-bhakti), manifested from pure love of
>|Godhead, surpasses the regulative principles of the
>|authoritative scriptures. Sometimes loving ecstasy
>|transcends regulative principles; such ecstasy, however, is
>|completely on the spiritual platform and cannot be imitated.
>| The regulative principles help ordinary devotees rise to
>|the stage of perfect love of Godhead. Pure love for Krsna
>|is the perfection of pure devotion, and pure devotional
>|service is identical with spontaneous devotional service.
209|Flawless execution of regulative principles is exhibited in
>|the Vaikuntha planets. By strictly executing these
>|principles one can be elevated to the Vaikuntha planets.
>|But spontaneous pure loving service is found in Krsnaloka
>|alone.
210|Adi 4.23
211|TEXT 23
212|TEXT
213|mayi bhaktir hi bhutanam
214|amrtatvaya kalpate
215|distya yad asin mat-sneho
216|bhavatinam mad-apanah
217|SYNONYMS
218|mayi-to Me; bhaktih-devotional service; hi-certainly;
>|bhutanam-of the living beings; amrtatvaya-the eternal life;
>|kalpate-brings about; distya-by good fortune; yat-which;
>|asit-was; mat-for Me; snehah-the affection; bhavatinam-of
>|all of you; mat-of Me; apanah-the obtaining.
219|TRANSLATION
220|" 'Devotional service rendered to Me by the living beings
>|revives their eternal life. O My dear damsels of Vraja,
>|your affection for Me is your good fortune, for it is the
>|only means by which you have obtained My favor.'
221|PURPORT
222|Pure devotional service is represented in the activities of
>|the residents of Vrajabhumi (Vrndavana). During a solar
>|eclipse, the Lord came from Dvaraka and met the inhabitants
>|of Vrndavana at Samanta-pancaka. The meeting was intensely
>|painful for the damsels of Vrajabhumi because Lord Krsna
>|had apparently left them to reside at Dvaraka. But the Lord
>|obligingly acknowledged the pure devotional service of the
>|damsels of Vraja by speaking this verse (Bhag . 10.82.44).
223|Adi 4.24
224|TEXT 24
225|TEXT
226|mata more putra-bhave karena bandhana
227|atihina-jnane kare lalana palana
228|SYNONYMS
229|mata-mother; more-Me; putra-bhave-in the position of a son;
>|karena-does; bandhana-binding; ati-hina-jnane-in thinking
>|very poor; kare-does; lalana-nourishing; palana-protecting.
230|TRANSLATION
231|"Mother sometimes binds Me as her son. She nourishes and
>|protects Me, thinking Me utterly helpless.
232|Adi 4.25
233|TEXT 25
234|TEXT
235|sakha suddha-sakhye kare, skandhe arohana
236|tumi kon bada loka,-tumi ami sama
237|SYNONYMS
238|sakha-the friend; suddha-sakhye-in pure friendship; kare-
>|does; skandhe-on the shoulders; arohana-mounting; tumi-You;
>|kon-what; bada-big; loka-person; tumi-You; ami-I; sama-the
>|same.
239|TRANSLATION
240|"My friends climb on My shoulders in pure friendship,
>|saying, 'What kind of big man are You? You and I are equal.'
241|Adi 4.26
242|TEXT 26
243|TEXT
244|priya yadi mana kari' karaye bhartsana
245|veda-stuti haite hare sei mora mana
246|SYNONYMS
247|priya-the lover; yadi-if; mana kari'-sulking; karaye-does;
>|bhartsana-rebuking; veda-stuti-the Vedic prayers; haite-
>|from; hare-takes away; sei-that; mora-My; mana-mind.
248|TRANSLATION
249|"If My beloved consort reproaches Me in a sulky mood, that
>|steals My mind from the reverent hymns of the Vedas.
250|PURPORT
251|According to the Upanisads, all living entities are
>|dependent on the supreme living entity, the Personality of
>|Godhead. As it is said (Katha Upanisad 5 .3), nityo
>|nityanam cetanas cetananam eko bahunam yo vidadhati kaman:
>|one eternal living entity supports all the other eternal
>|living entities. Because the Supreme Personality of Godhead
>|maintains all the other living entities, they remain
>|subordinate to the Lord, even when joined with Him in the
>|reciprocation of loving affairs.
252|But in the course of exchanging transcendental love of the
>|highest purity, sometimes the subordinate devotee tries to
>|predominate over the predominator. One who lovingly engages
>|with the Supreme Lord as if His mother or father
>|sometimes supersedes the position of the Supreme
>|Personality of Godhead. Similarly, His fianci or lover
>|sometimes supersedes the position of the Lord. But such
>|attempts are exhibitions of the highest love. Only out of
>|pure love does the subordinate lover of the Supreme
>|Personality of Godhead chide Him. The Lord, enjoying this
>|chiding, takes it very nicely. The exhibition of natural
>|love makes such activities very enjoyable. In worship of
>|the Supreme Lord with veneration there is no manifestation
>|of such natural love because the devotee considers the Lord
>|his superior.
253|Regulative principles in devotional service are meant for
>|those who have not invoked their natural love of Godhead.
>|When natural love arises, all regulative methods are
>|surpassed, and pure love is exhibited between the Lord and
>|the devotee. Although on such a platform of love the
>|devotee sometimes appears to predominate over the Lord or
>|transgress regulative principles, such dealings are far
>|more advanced than ordinary dealings through regulative
>|principles with awe and veneration. A devotee who is
>|actually free from all designations due to complete
>|attachment in love for the Supreme exhibits spontaneous
>|love for Godhead, which is always superior to the devotion
>|of regulative principles.
254|The informal language used between lover and beloved is
>|significant of pure affection. When devotees worship
>|their beloved as the most venerable object, spontaneous
>|loving sentiments are observed to be lacking. A neophyte
>|devotee who follows the Vedic instructions that regulate
>|those who lack pure love of Godhead may superficially seem
>|more exalted than a devotee in spontaneous love of Godhead.
>|But in fact such spontaneous pure love is far superior to
>|regulated devotional service. Such pure love of Godhead is
>|always glorious in all respects, more so than reverential
>|devotional service rendered by a less affectionate devotee.
255|Adi 4.27-28
256|TEXTS 27-28
257|TEXT
258|ei suddha-bhakta lana karimu avatara
259|kariba vividha-vidha adbhuta vihara
260|vaikunthadye nahi ye ye lilara pracara
261|se se lila kariba, yate mora camatkara
262|SYNONYMS
263|ei-these; suddha-bhakta-pure devotees; lana-taking; karimu-
>|I shall make; avatara-incarnation; kariba-I shall do;
>|vividha-vidha-various kinds; adbhuta-wonderful; vihara-
>|pastimes; vaikuntha-adye-in the Vaikuntha planets, etc.;
>|nahi-not; ye ye-whatever; lilara-of the pastimes; pracara-
>|broadcasting; se se-those; lila-pastimes; kariba-I shall
>|perform; yate-in which; mora-My; camatkara-wonder.
264|TRANSLATION
265|"Taking these pure devotees with Me, I shall descend and
>|sport in various wonderful ways, unknown even in Vaikuntha.
>|I shall broadcast such pastimes by which even I am amazed.
266|PURPORT
267|Lord Krsna in the form of Lord Caitanya educates His
>|devotees to develop progressively to the stage of pure
>|devotional service. Thus He appears periodically as a
>|devotee to take part in various wonderful activities
>|depicted in His sublime philosophy and teachings.
268|There are innumerable Vaikuntha planets in the spiritual
>|sky, and in all of them the Lord accepts the service
>|rendered by His eternal devotees in a reverential mood.
>|Therefore Lord Sri Krsna presents His most confidential
>|pastimes as He enjoys them in His transcendental realm.
>|Such pastimes are so attractive that they attract even the
>|Lord, and thus He relishes them in the form of Lord
>|Caitanya.
269|Adi 4.29
270|TEXT 29
271|TEXT
272|mo-visaye gopi-ganera upapati-bhave
273|yoga-maya karibeka apana-prabhave
274|SYNONYMS
275|mo-visaye-on the subject of Me; gopi-ganera-of the gopis;
>|upapati-of a paramour; bhave-in the position; yoga-maya-
>|yogamaya, Lord Krsna's internal potency; karibeka-will make;
>| apana-her own; prabhave-by the influence.
276|TRANSLATION
277|"The influence of yogamaya will inspire the gopis with the
>|sentiment that I am their paramour.
278|PURPORT
279|Yogamaya is the name of the internal potency that makes the
>|Lord forget Himself and become an object of love for His
>|pure devotee in different transcendental mellows. This
>|yogamaya potency creates a spiritual sentiment in the minds
>|of the damsels of Vraja by which they think of Lord Krsna
>|as their paramour. This sentiment is never to be compared
>|to mundane illicit sexual love. It has nothing to do with
>|sexual psychology, although the pure love of such devotees
>|seems to be sexual. One should know for certain that
>|nothing can exist in this cosmic manifestation that has no
>|real counterpart in the spiritual field. All material
>|manifestations are emanations of the Transcendence. The
>|erotic principles of amorous love reflected in mixed
>|material values are perverted reflections of the reality of
>|spirit, but one cannot understand the reality unless one is
>|sufficiently educated in the spiritual science.
280|Adi 4.30
281|TEXT 30
282|TEXT
283|amiha na jani taha, na jane gopi-gana
284|dunhara rupa-gune dunhara nitya hare mana
285|SYNONYMS
286|amiha-I; na jani-shall not know; taha-that; na jane-will
>|not know; gopi-gana-the gopis; dunhara-of the two; rupa-
>|gune-the beauty and qualities; dunhara-of the two; nitya-
>|always; hare-carry away; mana-the minds.
287|TRANSLATION
288|"Neither the gopis nor I shall notice this, for our minds
>|will always be entranced by one another's beauty and
>|qualities.
289|PURPORT
290|In the spiritual sky the Vaikuntha planets are predominated
>|by Narayana. His devotees have the same features He does,
>|and the exchange of devotion there is on the platform of
>|reverence. But above all these Vaikuntha planets is Goloka,
>|or Krsnaloka, where the original Personality of Godhead,
>|Krsna, fully manifests His pleasure potency in free loving
>|affairs. Since the devotees in the material world know
>|almost nothing about these affairs, the Lord desires to
>|show these affairs to them.
291|In Goloka Vrndavana there is an exchange of love known as
>|parakiya-rasa. It is something like the attraction of a
>|married woman for a man other than her husband. In the
>|material world this sort of relationship is most abominable
>|because it is a perverted reflection of the parakiya-rasa
>|in the spiritual world, where it is the highest kind of