1.6 Desiring to understand the glory of Rädhäräëé’s love, the Udvega, mental agitation.
al agitation. This word is explained in the Haàsa-düta
wonderful qualities in Him that She alone relishes through Her love,
and the happiness She feels when She realizes the sweetness of His
love, the Supreme Lord Hari, richly endowed with Her emotions,
appeared from the womb of Çrématé Çacé-devé, as the moon
appeared from the ocean.
RADHARANI’S LOVE
# Krsna is visaya-vigraha, the object of love and affection, and the
devotees who love Him are the asraya-vigraha, the abode of love.
Srimati Radharani's love is so high that Krsna Himself cannot
understand it. He had to come into this world as Caitanya
Mahaprabhu.
# Taking the part of Çrématé Rädhäräëé, Caitanya Mahäprabhu tried
to love Kåñëa as Rädhäräëé loved Him. Kåñëa was always amazed by
Rädhäräëé’s love. “How does Rädhäräëé give Me such pleasure?” He
would ask. In order to study Rädhäräëé, Kåñëa lived in Her role and
tried to understand Himself. This is the secret of Lord Caitanya’s
incarnation. Caitanya Mahäparbhu is Kåñëa, but He has taken the
mood and role of Rädhäräëé to show us how to love Kåñëa. Thus the
author writes in the fifth verse, “I offer my respectful obeisances unto
the Supreme Lord, who is absorbed in Rädhäräëé’s thoughts.”
(CC Adi-lila introduction)
# Ramananda to Caitanya: ‘conjugal love can be developed in various
ways. This conjugal love attains its highest perfection in Çrématé
Rädhäräëé’s love for Kåñëa’. (Madhya 8 summary)
# “Çrématé Rädhäräëé’s love is a highly advanced ecstasy. All Her
dealings are completely pure and devoid of material tinge. Indeed,
Her dealings are ten times purer than gold. (M 14.165)
--- “As soon as Rädhäräëé gets a chance to see Kåñëa, Her body is
suddenly decorated with various ecstatic ornaments.
# Antya 14.53 TRANSLATION
“The ten bodily transformations resulting from separation from
Kåñëa are anxiety, wakefulness, mental agitation, thinness,
uncleanliness, talking like a madman, disease, madness, illusion and
death.”
PURPORT
This verse is part of a description of Çrématé Rädhäräëé’s different
traits from Ujjvala-nélamaëi (Vipralambha-prakaraëa 153), by Çréla
Rüpa Gosvämé. In this book, he elaborately explains the ten
symptoms as follows.
Cintä, anxiety. As stated in the Haàsa-düta (2):
yadä yäto gopé-hådaya-madano nanda-sadanän
mukundo gändinyäs tanayam anurundhan madhu-purém
tadämäìkñéc cintä-sariti ghana-ghürëäparicayair
agädhäyäà bädhämaya-payasi rädhä virahiëé
“At Akrüra’s request, Kåñëa and Balaräma left the house of Nanda
Mahäräja for Mathurä. At that time the mind of Çrématé Rädhäräëé
was disrupted, and She became almost mad because of extreme
separation from Kåñëa. She experienced great mental pain and
agitation, which caused Her to drown in mental speculation in the
river of anxiety. She thought, ‘Now I am going to die, and when I die,
Kåñëa will surely come back to see Me again. But when He hears of
My death from the people of Våndävana, He will certainly be very
unhappy. Therefore I shall not die.’” This is the explanation of the
word cintä.
Jägara, wakefulness. As stated in the Padyävalé (326):
yäù paçyanti priyaà svapne dhanyäs täù sakhi yoñitaù
asmäkaà tu gate kåñëe gatä nidräpi vairiëé
Thinking Herself very unfortunate, Çrématé Rädhäräëé addressed Her
very dear friend Viçäkhä, “My dear friend, if I could see Kåñëa in My
dreams, I would certainly be glorified for My great fortune. But what
can I do? Sleep also plays mischievously with Me. Indeed, it has
become My enemy. Therefore I have not slept since the departure of
Kåñëa.”
(104) as follows:
mano me hä kañöaà jvalati kim ahaà hanta karavai
na päraà näväraà su-mukhi kalayämy asya jaladheù
iyaà vande mürdhnä sapadi tam upäyaà kathaya me
parämåçye yasmäd dhåti-kaëikayäpi kñaëikayä
Çrématé Rädhäräëé addressed Lalitä, “My dear beautiful-faced Lalitä,
I cannot express how My heart is burning. It is a great, unfathomable
ocean of anxiety. Still, I wish to offer My obeisances at your lotus
feet. What shall I do? Please consider My condition and advise Me
how I can become peaceful. That is My desire.”
Tänava, thinness, is described as follows:
udaïcad-vakträmbhoruha-vikåtir antaù-kulañitä
sadähäräbhäva-glapita-kuca-kokä yadu-pate
viçuñyanté rädhä tava viraha-täpäd anu-dinaà
nidäghe kuly eva kraçima-paripäkaà prathayati
When Uddhava returned to Mathurä after visiting Våndävana, Lord
Kåñëa inquired from him about Rädhäräëé and Viçäkhä. Uddhava
replied as follows: “Consider the condition of the gopés! Çrématé
Rädhäräëé especially is in a very painful condition because of
separation from You. She has grown skinny, and Her bodily luster is
almost gone. Her heart is immersed in pain, and because She has
given up eating, Her breasts have become black, as if diseased.
Because of separation from You, all the gopés, especially Rädhäräëé,
appear like dried-up water holes under the scorching heat of the sun.”
Malina-aìgatä, uncleanliness, is described as follows:
hima-visara-viçérëämbhoja-tulyänana-çréù
khara-marud-aparajyad-bandhu-jévopamauñöhé
agha-hara çarad-arkottäpitendévaräkñé
tava viraha-vipatti-mläpitäséd viçäkhä
Uddhava said to Kåñëa, “O most auspicious Kåñëa, please hear me.
The tribulation caused by Your absence has made Viçäkhä languid.
Her lips tremble like trees in a strong wind. Her beautiful face is like
a lotus flower that has withered under the snow, and her eyes are like
lotus petals scorched by the heat of the autumn sun.”
Praläpa, mad talking, is explained in the Lalita-mädhava as follows:
kva nanda-kula-candramäù kva çikhi-candra-kälaìkåtiù
kva mandra-muralé-ravaù kva nu surendra-néla-dyutiù
kva räsa-rasa-täëòavé kva sakhi jéva-rakñauñadhir
nidhir mama suhåttamaù kva tava hanta hä dhig vidhiù
This is Çrématé Rädhäräëé’s lamentation for Her beloved Kåñëa,
who was away from home. A woman whose husband has left home
and gone to a foreign land is called proñita-bhartåkä. Lamenting for
Kåñëa in the same way that such a woman laments for her husband,
Çrématé Rädhäräëé said, “My dear friend, where is the glory of the
family of Mahäräja Nanda, who wears a half-moon ornament on His
head? Where is Kåñëa, whose hue is like that of the indranéla jewel
and who plays so nicely on His flute? Where is your friend, the best
of all men, so expert in dancing in the circle of the räsa dance? Where
is He who is the real medicine to save Me from dying of heart
disease? I must condemn Providence, for he has caused Me so many
tribulations by separating Me from Kåñëa.”
Vyädhi, disease, is also described in the Lalita-mädhava:
uttäpé puöa-päkato ’pi garala-grämäd api kñobhaëo
dambholer api duùsahaù kaöur alaà hån-magna-çülyäd api
tévraù prauòha-visücikäni cayato ’py uccair mamäyaà balé
marmäëy adya bhinatti gokula-pater viçleña-janmä jvaraù
Being greatly afflicted by the pain of separation from Kåñëa, Çrématé
Rädhäräëé said, “My dear Lalitä, kindly hear Me. I cannot bear
suffering the fever of separation from Kåñëa, nor can I explain it to
you. It is something like gold melting in an earthen box. This fever
produces more distress than poison, and it is more piercing than a
thunderbolt. I suffer exactly like someone almost dead from cholera.
To be giving Me so much pain, this fever must be very strong
indeed.”
Unmäda, madness, is explained as follows:
bhramati bhavana-garbhe nirnimittaà hasanté
prathayati tava värtäà cetanäcetaneñu
luöhati ca bhuvi rädhä kampitäìgé muräre
viñama-viraha-khedodgäri-vibhränta-cittä
Uddhava said to Kåñëa, “My dear Kåñëa, all the gopés are so
afflicted by Your absence that they have become almost mad. O
Muräri, at home Çrématé Rädhäräëé laughs unnecessarily and, like a
madwoman, inquires about You from every entity without distinction,
even from the stones. She rolls on the ground, unable to bear the
agony of Your absence.”
Moha, illusion, is explained as follows:
nirundhe dainyäbdhià harati guru-cintä paribhavaà
vilumpaty unmädaà sthagayati baläd bäñpa-laharém
idänéà kaàsäre kuvalaya-dåçaù kevalam idaà
vidhatte säcivyaà tava viraha-mürcchä-sahacaré
Lalitä wrote Kåñëa the following letter on Çrématé Rädhäräëé’s
behalf: “My dear Kåñëa, Çrématé Rädhäräëé has fallen unconscious
on the ground, Her mind greatly agitated by Her separation from You.
O enemy of Kaàsa, You have now become a first-class politician, and
therefore You can supposedly give relief to everyone. Therefore
please consider the plight of Çrématé Rädhäräëé, or very soon You
will hear of Her death. Maybe at that time You will lament, although
now You are jubilant.”
Måtyu, death, is explained in the Haàsa-düta (96):
aye räsa-kréòä-rasika mama sakhyaà nava-navä
purä baddhä yena praëaya-laharé hanta gahanä
sa cen muktäpekñas tvam asi dhig imäà tüla-çakalaà
yad etasyä näsä-nihitam idam adyäpi calati
In the following letter, Lalitä chastised Kåñëa for staying in Mathurä:
“Simply by dancing in the circle of the räsa dance, You attracted
Çrématé Rädhäräëé’s love. Why are You now so indifferent to my
dear friend Rädhäräëé? She is lying nearly unconscious, thinking of
Your pastimes. I shall determine whether She is alive by putting a
cotton swab under Her nostrils, and if She is still living, I shall
chastise Her.”
# Lord Siva tells Parvati: O Parvati, if all the happiness and pain in
the spiritual worlds of Vaikuntha, and in the millions of material
universes consisting of three planetary systems, were added together
they would barely equal two drops in the oceans of bliss and pain that
spring from Radharani's love for Kåñëa.
# O Krsna a, O killer of the Mura demon, Your absence has so
stunned beautiful-faced Radharani that as She talks at night with Her
friends She cannot remember whether She took any betelnuts,
whether betelnuts are in Her hand, or betelnuts in Her mouth.
( author unknown-Padyavali 188)
--- O Lord of the universe, Her body licked by the flames of love for
You, Radha fell from Her bed to the floor and could not rise again.
( Harihara, Padyavali 189)
--- O K a, how can I describe the greatness of fawn-eyed Radha's
love for You? Even though She has fallen into the ocean of suffering,
She still loves You deeply. (Kavicandra, Padyavali 190)
# Damodara generally means bound by the ropes of love of Mother
Yasoda. But there is another meaning of Damodara which is known
only to the followers of Sri Chaitanya Mahaprabhu. Damodara means
bound by the love and affection of Srimati Radharani. So great is
Srimati Radharani's love for Krsna that she has captured Krsna and
bound her Lord making him Her exclusive property and servitor.
The Radha-Damodara temple now stands at that place where Lord
Krsna became a slave to the love of Srimati Radharani, where he
bowed to her holy feet in radha pada seva, and this also is the eternal
place of service and bhajana of Srila Prabhupada.
Let us always remember the Radha-Damodara temple, the place of
holy bhajana of Srila Prabhupada and let us never forget his most
exalted position as a servant of Srimati Radharani in the camp of Srila
Rupa Goswami. (Narasimga Swami)
# O Radha, in Vraja Village are there not very many lotus-eyed gopis
expert in amorous pastimes and completely in love with Murari?
What great austerities did You perform to make Damodara love You
so much? (Govardhanacarya, from Rupa Goswami’s-Padyavali 192)
# STORY
--- Radharani and Her Sakhis decorating the kunja for Krishna
--- They send out a dyuti (messenger) to see where is Krishna
--- the dyuti hears from Saibya Krsna is with Candravali
--- report to (soft) Lalita and (hard) Visaka.
--- hearing the news out of moroseness Radha don’t want to see K.
--- K comes to Radha; stopped by Lalita & Visaka – no permition.
--- K goes to Yamuna; gives up his clothes; roles in the sent; morose
--- Purnamasi invited Vrinda to tell K how to meet Radha
--- shave; turn into sannyasi; learn a song – glorification of Radha
"Oh Srimate Radharani, You have developed a sulky mood. You are
the crest jewel of the leftisty mood. Your whole body is covered with
a bluish sari. The complexion of Your body is that of molten gold. Up
to now Radharani was mad for Kanu (Krsna) prema. She was stealing
the mind of Krsna. O Gandarvike, You were stealing the mind of
Kanu, Krsna, enchanting Him with Your beautiful form and qualities.
But today Kanu, Krsna, is moving from door to door begging radha-
prema, radha-prema, radha-prema"
--- K sing the song; Visaka likes it very much
--- asking K who is He; K – sisya of Guru Gandharvika; begging.
--- V – my prana-sakhi is ill-fated, can you calculate from hand?
--- calculate her ill-fate she is very distressed.
--- K invited in; R hears the song;
--- R speaks the slok – aslisya va pada rata pinastu mam…
--- R brought before K to calculate faith
--- K don’t want to do that touching the hand but facelooking
--- objection: Radharani looks only at K
--- “Me as sannyas, I am sense controlled no material desires
--- the eyes of R & K unite; K turns to tribanga form.
--- Then Visakha said, "So amazing, what is this?
"At first I saw You appear like a sannyasi but now I am seeing You
as Syamasundara, the cowherd boy. I saw You appearing like a
golden doll, and Your entire body appeared covered by golden luster.
I now see You holding a flute to Your mouth, and Your lotus eyes are
moving very restlessly due to various ecstasies."
(Sri Caitanya.caritamrta, Madhya 8.268-270)
SERVING HER ONE GETS LOVE
# Although the eight gopis, closest friends of Radharani, are the
leaders of many other gopis, because they are very greedy to earn
Srimati Radharani's love, they always serve Her and try to please Her
in every way possible. (Rupa G. Ujjvala Nilamani)
# Lalita is said to be the leader of the apeksika-laghu sakhis. In the
presence of Kåñëa, Lalita-gopi exposes Radharani's love by
addressing Her in the following words: Many times You warned me,
saying: Do not allow your heart to fall in love with Nanda's son
Kåñëa, for those who love Him shed a stream of tears that never
stops. My dear fickle girl, all of a sudden You are knitting Your
eyebrows. You seem to give no impertance to my words. I ask You:
Will Youu not now cry forever? (Rupa G. Ujjvala Nilamani)
CAITANYA
# What is Radharani's love, now Krsna is a beggar of that. Radha
prema bhikari. He came in a sannyasi form as a beggar, begging
Radha prema.
**KRSNA’S QUALITIES THAT RADHA RELISHES TROUGH
LOVE
# The sweet qualities of Krsna as described in the crown jewel of
scriptures, Srimad Bhagavatam, were the personal realization of
Vyasadeva through his spiritual vision. Through the instructions of
Narada, Vyasadeva obtained devotional trance and saw the form of
Krsna. Vyasadeva described tha sweet qualities of Krsna, for he
realized that by developing devotion to that form of Krsna the jivas
could drive away all forms of lamentation, illusion and fear.
(Caitanya Siksamrta ch1)
*The attraction of tha sages*
# The ätmäräma verse was discussed at Naimiñäraëya at a meeting of
many great sages, headed by Çaunaka Åñi. They questioned Çréla
Süta Gosvämé, who presided at the meeting, about why Çréla
Çukadeva Gosvämé, a paramahaàsa already in the transcendental
position, was attracted to a discussion of the qualities of Kåñëa. In
other words, they wanted to know why Çré Çukadeva Gosvämé
engaged in the study of Çrémad-Bhägavatam. (M 6.19 p)
# SAVABHAUMA AND LORD CAITANYA - "Srimad-
Bhagavatam represents the real purport of Vedanta-sutra. And
although it is very difficult to draw out the real purpose of the one
hundred thousand verse epic Mahabharata, the great history of the
world, Srimad-Bhagavatam has come to give its real meaning. The
mother of all Vedic knowledge is the Gayatri mantra. Srimad-
Bhagavatam gives the gist of Gayatri in a very full-fledged way. And
the supplementary truths of the Vedas are also found within Srimad-
Bhagavatam." Therefore, Vedanta must be explained in the line of the
truth which has been expressed in the Srimad-Bhagavatam. Only then
can the real meaning be understood.
*The Aspiration of Liberated Souls*
When Sriman Mahaprabhu mentioned Srimad-Bhagavatam,
Sarvabhauma, being a learned pandita could not deny its validity. He
said, "Yes, I also like Srimad-Bhagavatam. And I especially like one
very beautiful verse. At that time, Sarvabhauma, to regain his lost
prestige, began to explain the atmarama verse of Srimad-
Bhagavatam:
--- "Even the liberated souls fully satisfied in the self are irresistibly
attracted by the superexcellent qualities of Krsna and surrender to Him
with unalloyed devotion."
--- Sarvabhauma explained this verse in nine different ways, while
Sri Caitanya Mahaprabhu/ as before, sat silently hearing. After he had
finished his explanation Sarvabhauma thought that he had regained
his position to a certain extent. Still, as a courtesy, he asked Sri
Caitanya Mahaprabhu, "Are You satisfied with this explanation? If
You can give any more light to this verse, will listen to that." Sri
Caitanya Mahaprabhu told him, "If you order me, I may try." Then
He gave eighteen different types of explanations of that verse, leaving
aside the nine already given by Sarvabhauma.
--- At that time, while listening to the explanation of Sri Caitanya
Mahaprabhu, Sarvabhauma gradually saw that he was losing his
position. His pride was finished. Astounded, he thought, "This youth,
this young boy, is not an ordinary person. No ordinary intellect can
refute my arguments. Leaving aside all of my attempts to explain this
verse. He gave eighteen wonderful explanations of this particular
verse. What is this? Such consistent, irresistible, devotional, and
beautiful explanations are coming, superceding all those that with
great energy and effort I explained. No human being can surpass my
explanations. No human intellect can cross mine. This is a different
sort of explanation. It is all-encompassing. But it is coming from this
young boy? What is this?"
*Mystic Revelation*
Gradually, he lost his faith in himself and became baffled. And then
he recalled how Gopinatha Acarya had said that Sri Caitanya
Mahaprabhu was not a human being and thought, "It is not possible
for a human to explain things in this way-it is something supernatural.
Then Sri Caitanya Mahaprabhu revealed to Sarvabhauma His
spiritual position as Narayana and Krsna combined. In a trance,
Sarvabhauma saw all these things and fell at the Lord's feet, and
almost completely lost consciousness.
--- When he arose from his trance, he found that boy still sitting there
like a student with great humility. Then Sri Caitanya Mahaprabhu
asked him, "May I go for today?"
--- Sarvabhauma said, "Yes, you may go now." The Lord went away,
and Sarvabhauma remained there. After some time, he recovered, and
began to think, "What have I seen? Four-handed Narayana, then
Krsna playing the flute! I was not defeated by a man-that is my
solace. Sarvabhauma became a changed man and composed two
verses:
--- "I surrender unto the lotus feet of Sri Krsna Caitanya
Mahaprabhu, who is an ocean of mercy. He is the Original
Personality of Godhead, Krsna, and has descended to teach us the real
meaning of knowledge, renunciation, and devotion to Him."
--- "Let the honeybee of my mind dive deep into the lotus feet of Sri
Krsna Caitanya Mahaprabhu, who is the Supreme Personality of
Godhead, Krsna Himself. He has appeared to revive the path of
unalloyed devotion, which had almost become lost due to the
influence of time."
*A Taste Supreme*
These two verses were composed by Sarvabhauma Bhattacarya
expressing that Sri Caitanya Mahaprabhu is the Supreme Lord
Himself. The next day, early in the morning, Sriman Mahaprabhu,
with some prasddam from the Jagannatha temple, ran to
Sarvabhauma while he was still in bed. He cried in a loud voice,
"Sarvabhauma-How wonderful is this prasadam!. It has a very
extraordinary taste. Please take it. I have come for you with this
prasadam." Sarvabhauma arose from bed as Mahaprabhu offered him
the prasadam, and he could not but accept it without even cleansing
his mouth. Ordinarily a brahmana pandita, early in the morning, will
first cleanse his mouth, bathe, offer different prayers, and only then
take prasadam. But when Sri Caitanya Mahaprabhu personally came
and offered it to him with His own hand, what could Sarvabhauma
do? He had to accept that prasadam. Sri Caitanya Mahaprabhu told
him, "We have previously experienced th e taste of so many things
like ghee, rice, sweets, and spices. We all know what flavors they
have, but this is wonderful. This has touched the lips of Krsna
Himself. It is extraordinarily wonderful and tasteful." Then,
Sarvabhauma eagerly ate that prasadam and began uttering some
mantras:
--- "One should take the maha-prasada of Sri Krsna as soon as one
receives it, without consideration of time or place, even though it may
be dried up, stale, or brought from a distant country."
--- The prasada of Sri Krsna is to be taken by gentlemen as soon as it
is received, without hesitation. There are no regulative principles
concerning time and place. This is the order of the Supreme
Personality of Godhead."
*"Today, I Have Conquered The World"*
He took prasadam, and the Lord and servant embraced one another
and began to dance in ecstasy. As they danced, the symptoms of
ecstasy appeared in both of them. They perspired, trembled, and shed
tears. Absorbed in ecstatic love, Sri Caitanya Mahaprabhu said,
"Today, I have conquered the whole world, for I have converted a
scholar like Sarvabhauma Bhattacarya. Now, he has so much faith in
maha-prasada that without performing any Vedic rituals, he took the
prasadam. My mission is successful!"
--- From that day on, Sarvabhauma Bhattacarya knew nothing but the
lotus feet of Sri Caitanya Mahaprabhu, and could only explain the
scriptures with the conclusions of devotion. Seeing that Sarvabhauma
had become a follower of Sri Caitanya Mahaprabhu, Gopinatha
Acarya began to clap his hands and dance. He said, "Well,
Sarvabhauma, what do you think now?" Sarvabhauma replied,
"Gopinatha, you are my real friend, for it is by your grace that I because there is no real distinction between Kåñëa and His qualities.
received the mercy of Sri Caitanya Mahaprabhu." (NOD 26 Stimulation of ecstatic love)
(Bhakti Raksaka Sridhar Swami) # The qualities of Kåñëa are as follows:
# muktä api lélayä vigrahaà kåtvä bhagavantaà bhajante: “Even 1. soft-limbed
liberated persons are attracted by the pastimes of Lord Kåñëa and 2. endowed with all auspicious bodily characteristics
thus engage in devotional service.” (Cc. Madhya 24.112) From the 3. beautiful
very beginning of their lives, Çukadeva Gosvämé and the four 4. very effulgent
Kumäras, known as catuù-sana, were liberated and self-realized on 5. strong
the Brahman platform. Nonetheless, they were attracted by the 6. in the prime of youth
qualities of Kåñëa, and they engaged in His service. (M 6.198 p) 7. able to speak all sorts of languages
# There are qualities of Krsna that stimulate reverential servitude: 8. truthful
“Another devotee once said, This Supreme Personality of Godhead 9. speaks in a pleasing manner
from whose bodily pores come millions of universes, permanently 10. eloquent
rising, who is the ocean of mercy, who is the owner of inconceivable 11. learned
energies.” 12. intelligent
# the form and qualities of Krsna can specifically stimulate sakhya- 13. genius
rasa. 14. clever in rasa
*Krsna's Form* 15. cunning
--- The form that stimulates sakhya-rasa in the residents of 16. skilful
Vrndavana: The Lord, Hari, whose bodily hue is like the indranila 17. grateful
jewel, whose smiling is as beautiful as the kunda flower, whose silk 18. determined in vows
dress is as yellow as golden autumn foliage, whose chest is beautified 19. acts according to time, place and person
with garlands of flowers and who is always playing upon His flute 20. sees through the eyes of scripture
this enemy of the Agha demon is always attracting our hearts by 21. clean
wandering about Vrndavana (pg. 319). 22. sense controlled
--- The form that stimulates sakhya-rasa of devotees outside 23. steady
Vrndavana: When the sons of Pandu, headed by Maharaja 24. mild
Yudhisthira, saw Krsna in His four-handed form on the Battlefield of 25. forgiving
Kuruksetra, holding His conchshell, disc, club, and lotus flower, they 26. grave
completely forgot themselves and became merged in the ocean of 27. patient
nectarean happiness (pg. 319). 28. equal to all
Krsna's Qualities 29. generous
--- Krsna's nice dress, His strongly built body, the all-auspicious 30. righteous
symptoms on His body, His knowledge of different languages, His 31. brave
learned teachings in Bhagavada-Gita, His uncommon genius in all 32. merciful
fields of endeavor, His exhibition of expert knowledge, His mercy, 33. respectful
His chivalry, His behavior as a conjugal lover, His intelligence, His 34. straightforward
forgiveness, His attraction for all kinds of men, His opulence and His 35. courteous
happiness all provoke fraternal love (NOD) 36. bashful
# “The word ‘guëa’ means ‘quality.’ The qualities of Kåñëa are 37. protector of those surrendered to him
transcendentally situated and are unlimited in quantity. All of the 38. happy
spiritual qualities are full of transcendental bliss. 39. friend of his devotee
--- “Kåñëa’s transcendental qualities of opulence, sweetness and 40. controlled by prema
mercy are perfect and full… (M 24.41-42) 41. makes everyone happy
# “The qualities of Kåñëa captivate and attract everything, living and 42. dignified
nonliving. Even birds, animals and trees are attracted to Kåñëa’s 43. famous
qualities. (M 24.58) 44. attractive to all
# (Lord Caitanya speaking of the reasons for His descent): 45. refuge of the devotee
nama-guna-sankirtana vaisnavera shakti 46. attractive to women
prakasa karibe ami nija prema-bhakti 47. worshipable by all
Chanting of the name & qualities of Krsna is the life & energy of the 48. prosperous
Vaisnavas. I will reveal these activities & rejuvenate pure devotional 49. the best
service unto Myself. (Locana Dasa Thakura - Caitanya Mangala) 50. endowed with opulences
# As far as Kåñëa’s transcendental qualities are concerned, they can 51. always situated in his own form
be divided into three groups: qualities pertaining to His 52. omniscient
transcendental body, qualities pertaining to His transcendental speech 53. ever youthful
and qualities pertaining to His transcendental mind. 54. form of concentrated eternity, knowledge and bliss
Kåñëa’s age, His transcendental bodily features, His beauty and His 55. endowed with all mystic powers
mildness are qualities pertaining to His body. There is no difference 56. endowed with inconceivable energies
between Kåñëa and His body, and therefore the transcendental 57. shelter of unlimited universes
features pertaining to His body are the same as Kåñëa Himself. But 58. the origin of all avataras
because these qualities stimulate the devotee’s ecstatic love, they 59. giver of liberation to even his enemies
have been analyzed as separate causes of that love. To be attracted by 60. attractive to those enjoying the self
the qualities of Kåñëa means to be attracted by Kåñëa Himself, 61. ocean of pastimes amazing to all
62. surrounded by gopis resplendent with unequalled love in
srngara rasa
63. plays the flute which attracts the whole universe
64. unequalled beauty which astounds all creatures
--- Among the sixty-four qualities, the first fifty are present in the
jévas to a small degree. All of them are present in Kåñëa to the
fullest extent. The first fifty qualities and the next five qualities are
partially present in Lord Çiva and others. The next five qualities
along with the previous fifty-five qualities are present in Näräyaëa,
Lord of Vaikuëöha. Näräyaëa has these sixty qualities in full.
However, these sixty qualities appear in Kåñëa in a more wonderful
manner. In addition, Kåñëa possesses four exceptional qualities: the
sweetness of his pastimes, the sweetness of his love, the sweetness of
his form and the sweetness of his flute. No one except Kåñëa has
these four qualities. Therefore the para brahman or vipaçcit
brahman, the highest manifestation of truth, should be understood to
be Çré Kåñëa. (Caitanya Siksamrita ch3)
# All sixty four qualities of Krsna are present in the madhura rasa of
Vraja, and thus infinite sweetness is experienced by the devotee of
Vraja. (Caitanya Siksamrita)
# “Kåñëa’s deep voice is more resonant than newly arrived clouds,
and His sweet song defeats even the sweet voice of the cuckoo.
Indeed, His song is so sweet that even one particle of its sound can
inundate the entire world. If such a particle enters one’s ear, one is
immediately bereft of all other types of hearing.
“My dear friend, please tell Me what to do. My ears have been
plundered by the qualities of Kåñëa’s sound. Now, however, I cannot
hear His transcendental sound, and I am almost dead for want of it.
(Antya 17.42-43)
# “Kåñëa’s speech is far sweeter than nectar. Each of His jubilant
words is full of meaning, and when His speech mixes with His smile,
which is like camphor, the resultant sound and the deep meaning of
Kåñëa’s words create various transcendental mellows.
(Antya 17.44)
# “‘If you say that Kåñëa is an ocean of transcendental qualities and
therefore must be merciful some day, I can only say that He is like
fire, which attracts moths by its dazzling brightness and kills them.
Such are the qualities of Kåñëa. By showing Us His transcendental
qualities, He attracts Our minds, and then later, by separating from
Us, He drowns Us in an ocean of unhappiness.’” (M 2.26)
PROCESS TO REALIZE
# “The purification of one's chanting hari-näma means as soon as you
chant the holy name of Kåñëa you will see the form of Kåñëa, realize
the qualities of Kåñëa, remember the pastimes of Kåñëa. That is pure
chanting of Hare Kåñëa mantra. That is stated in the commentary of
Çréla Jéva Gosvämé—that a pure devotee who chants Hare Kåñëa
mantra immediately realizes the näma, rüpa, guëa, lélä,* everything
about Kåñëa, simply by chanting the names. You will feel the form of
Kåñëa. You will remember all His qualities—“Oh, Kåñëa is so
qualified; He is so magnanimous.' Then you will remember His lélä,
pastimes—“Oh, Kåñëa instructed Arjuna. Kåñëa played with His
cowherd boys. Kåñëa had very nice talks with the gopés, with His
mother, Yaçodä.' These things you will remember. That is the actual
perfection of chanting." (SP lilamrta)
# The order of discipline (sadhanakrama) for realizing the identity of
the holy name with the Lord is as follows.
--- The devotee must in the beginning discard the ten offenses and
simply absorb himself in the holy name by chanting constantly. He
should distinctly pronounce the holy name and meditate upon the
trans cendental sound vibration. When his chanting is steady, clear
and blissful, he will be able to meditate upon the Syama sun dara
form of the Lord. With chanting beads in hand, he should thus seek
out the transcendental form of the holy name, which will appear when
his vision is pure.
--- Another method he may employ to see this form is to sit in front
of the Deities, drink the beautiful sight of the Lord with his eyes and
meditate upon the holy name. After reaching the stage where the
holy name and the form of the Lord become one, he must then absorb
the transcendental qualities of Lord Krsna into his meditation. Thus
the holy name and the qualities of Krsna merge to become one
through constant chanting. (Harinama Cintamani ch15)
# In one who has unflinching devotional faith in Krsna, all the good
qualities of Krsna and the demigods are consistently manifest.
(SB 5.18.12)
# One who thinks that the divine qualities of Krsna are mundane can
never become free from lust. One who thinks that the eternal pastimes
of Krsna are mundane can never become free from lust.
(Bh.S. Prakrta Rasa Sata Dusini 73)
# The symptoms (anubhävas) of the sprout of bhäva are forbearance,
not wasting time, detachment, absence of pride, possibility of
attaining Kåñëa, greed for attaining Kåñëa, taste of chanting the
name, attachment to discussions of Kåñëa's qualities, living in a place
of Kåñëa's pastimes.
(Caitanya Siksamrta ch11 - B.R.S. Pürva Vibhäga Rati bhakti, 11)
# They who know the rasas say that Lord Kåñëa's qualities, names,
pastimes, and decorations, other things in relationship to Kåñëa, and
various natural phenomena are among the numberless uddépanas that
increase the devotees' love for Lord Kåñëa.
(Gitamala text 1)
# "The transcendental cupidity of Sri Krsna is sweeter than the
sweetest object. His adolescence is the most restless of all. That
transcendental cupidity, which defies description, is now stealing my
mind. Alas! what shall I do now?" (Krsna Karnamrta)
--- As Sri Krsna is the possessor of all qualities, who would not
desire to hear about Him? The more one hears about Him the more
one's attachment to hear goes on increasing without cessation.
# The unlimited glories and qualities of Krsna's holy names destroy
ignorance and free one from the horrible cycle of birth and death.
(Caitanya Mangala-Sutra kanda 33)
# Krsna is not different from His holy name. As one starts to chant,
he is liberated from material contact, and the more one is liberated
from material contact, the more his chanting engenders loving
rememberance Krsna, and the more one lovingly remembers Krsna,
the more do the qualities of Krsna manifest within that devotee (krsna
bhakte krsnere guna sakala sancari, from C.c. Madhya 22.75),
including the quality of satcidananda vigraha (spiritual form)
(Suhotra V. Raganuga bhakti and ISKCON)
# APPEREANCE OF PREMA - At that time all the senses of the
devotee (eyes, nose, ears, tongue, sense of touch) become the
receptacles of all the auspicious qualities of Krsna--his supreme
beauty, fragrance, melody, youthfulness, tastiness, audarya and
karunya. The ever-fresh sweetness of those qualities arises through
the love of his devotee, who is the taster and relisher of those
qualities, and greater hankering skillfully binds the devotee more and
more at every moment. Such a great ocean of bliss appears at this
time, that poetic words are not capable of discerning its limits.
(Madhurya Kadambini- The Eighth Shower of Nectar)
# "'All the gopis assembled to chant the transcendental qualities of
Krsna very loudly, and they began to wander from one forest to
another like mad-women. They began to inquire about the Lord, who
is situated in all living entities internally and externally. Indeed, they
even asked all the plants and vegetables about Him, the Supreme
Person.'" (C.C. MAD 25.130)
RADHA’S EXPERIANCING THE SWEETNESS OF KRSNA’S
LOVE
# Once in Brahma's day-in a special Kali-yuga-Krsna Himself comes
in the mood of Radharani to search Himself. He wants to taste the
mood of Radharani, to understand the nature of Her inner hankering
for Krsna, how She can taste the sweetness of Krsna by Her mood, and
what is the joy She derives.
--- Krsna wanted to have some experience of why Radharani is so
mad for Him. He thought, "What is there in Me that makes Her so
immeasurably mad for Me? What sweetness can She draw from Me?
I can't ascertain it." He wanted to mold Himself in the mood of Sri
Radhika and try to taste His own self from that temperament. So He
came as Sri Caitanya.
-- When He conceived of such an incarnation, and pro-posed His idea
to Srimati Radharani, we are told that Radharani, on Her part, said,
"Sometimes You will madly roll on the earth, taking My name, but I
won't be able to tolerate it. I shall cover Your body with My golden
form. I won't allow You to roll on the earth. I shall cover You with
My embrace." So it is said by those who know the ontological aspect
of Sri Caitanyadeva, "I offer my respects to Sri Caitanya
Mahaprabhu, whose mood and color is Radharani's and whose inner
self is Krsna searching for Himself, tasting Himself, and trying to
understand why Radharani is mad to taste Him and what sort of
sweetness She finds in Him (radha bhava dyuti suualitam naumi
krsna svarupam).
--- Sri Caitanya Mahaprabhu remained in this world for forty-eight
years. In the last twelve years of His life. He engaged Himself with
deep attention in tasting Himself. Just as everyone is mad to taste
sweetness, Krsna, sweetness personified, is also mad to taste Himself.
(Bhakti Raksaka Sridhar-The Golden Volcano of Divine Love)
# In his Sri Sri Radha Rasa Sudhanidhi, Srila Prabhodananda say:
--- "When can I worship with rasa that Radhika who, simply by
glancing at Krsna with the corner of her eyes, causes the Prince of
Vraja to faint, His yellow cloth to fall off, His crown to loosen, and
His flute to fall from His hand?"
KRSNA”S LOVE
# O Rädhä, in Vraja village are there not very many lotus-eyed gopés
expert in amorous pastimes and completely in love with Muräri?
What great austerities did You perform to make Dämodara love You
so much? (Padyavalai 192 -author unknown)