Adi4.55

TEXT 55

radha krsna-pranaya-vikrtir hladini saktir asmad

ekatmanav api bhuvi pura deha-bhedam gatau tau

caitanyakhyam prakatam adhuna tad-dvayam caikyam aptam

radha-bhava-dyuti-suvalitam naumi krsna-svarupam

SYNONYMS

radha—Srimati Radharani; krsna—of Lord Krsna; pranaya—of love; vikrtih—the transformation; hladini saktih—pleasure potency; asmat—from this; eka-atmanau—both the same in identity; api—although; bhuvi—on earth; pura—from beginningless time; deha-bhedam—separate forms; gatau—obtained; tau—these two; caitanya-akhyam—known as Sri Caitanya; prakatam—manifest; adhuna—now; tat-dvayam—the two of Them; ca—and; aikyam—unity; aptam—obtained; radha—of Srimati Radharani; bhava—mood; dyuti—the luster; suvalitam—who is adorned with; naumi—I offer my obeisances; krsna-svarupam—to Him who is identical with Sri Krsna.

TRANSLATION

“The loving affairs of Sri Radha and Krsna are transcendental manifestations of the Lord’s internal pleasure-giving potency. Although Radha and Krsna are one in Their identity, They separated Themselves eternally. Now these two transcendental identities have again united, in the form of Sri Krsna Caitanya. I bow down to Him, who has manifested Himself with the sentiment and complexion of Srimati Radharani although He is Krsna Himself.”

PURPORT

This text is from the diary of Srila Svarupa Damodara Gosvami. It appears as the fifth of the first fourteen verses of Sri Caitanya-caritamrta.

Adi4.56

TEXT 56

radha-krsna eka atma, dui deha dhari’

anyonye vilase rasa asvadana kari’

SYNONYMS

radha-krsna—Radha and Krsna; eka—one; atma—self; dui—two; deha—bodies; dhari’-assuming; anyonye—one another; vilase—They enjoy; rasa—the mellows of love; asvadana kari’-tasting.

TRANSLATION

Radha and Krsna are one and the same, but They have assumed two bodies. Thus They enjoy each other, tasting the mellows of love.

PURPORT

The two transcendentalists Radha and Krsna are a puzzle to materialists. The above description of Radha and Krsna from the diary of Srila Svarupa Damodara Gosvami is a condensed explanation, but one needs great spiritual insight to understand the mystery of these two personalities. One is enjoying in two. Sri Krsna is the potent factor, and Srimati Radharani is the internal potency. According to Vedanta philosophy, there is no difference between the potent and potency: they are identical. We cannot differentiate between one and the other, any more than we can separate fire from heat.

Everything in the Absolute is inconceivable in relative existence. Therefore in relative cognizance it is very difficult to assimilate this truth of the oneness between the potent and the potency. The philosophy of inconceivable oneness and difference propounded by Lord Caitanya is the only source of understanding for such intricacies of transcendence.

In fact, Radharani is the internal potency of Sri Krsna, and She eternally intensifies the pleasure of Sri Krsna. Impersonalists cannot understand this without the help of a maha-bhagavata devotee. The very name Radha suggests that She is eternally the topmost mistress of the comforts of Sri Krsna. As such, She is the medium transmitting the living entities’ service to Sri Krsna. Devotees in Vrndavana therefore seek the mercy of Srimati Radharani in order to be recognized as loving servitors of Sri Krsna.

Lord Caitanya Mahaprabhu personally approaches the fallen conditioned souls of the iron age to deliver the highest principle of transcendental relationships with the Lord. The activities of Lord Caitanya are primarily in the role of the pleasure-giving portion of His internal potency.

The absolute Personality of Godhead, Sri Krsna, is the omnipotent form of transcendental existence, knowledge and bliss in full. His internal potency is exhibited first as sat, or existence-or, in other words, as the portion that expands the existence function of the Lord. The same potency while displaying full knowledge is called cit, or samvit, which expands the transcendental forms of the Lord. Finally, the same potency while playing as a pleasure-giving medium is known as hladini, or the transcendental blissful potency. Thus the Lord manifests His internal potency in three transcendental divisions.

Adi4.57

TEXT 57

sei dui eka ebe caitanya gosani

rasa asvadite donhe haila eka-thani

SYNONYMS

sei—these; dui—two; eka—one; ebe—now; caitanya gosani—Lord Caitanya Mahaprabhu; rasa—mellow; asvadite—to taste; donhe—the two; haila—have become; eka-thani—one body.

TRANSLATION

Now, to enjoy rasa, They have appeared in one body as Lord Caitanya Mahaprabhu.

Adi4.58

TEXT 58

ithi lagi’ age kari tara vivarana

yaha haite haya gaurera mahima-kathana

SYNONYMS

ithi lagi’-for this; age—first; kari—I shall do; tara—of that; vivarana—description; yaha haite—from which; haya—there is; gaurera—of Lord Caitanya Mahaprabhu; mahima—the glory; kathana—relating.

TRANSLATION

Therefore I shall first delineate the position of Radha and Krsna. From that the glory of Lord Caitanya will be known.

Adi4.59

TEXT 59

radhika hayena krsnera pranaya-vikara

svarupa-sakti--’hladini’ nama yanhara

SYNONYMS

radhika—Srimati Radharani; hayena—is; krsnera—of Lord Krsna; pranaya-vikara—transformation of love; svarupa-sakti—personal energy; hladini—hladini; nama—name; yanhara—whose.

TRANSLATION

Srimati Radhika is the transformation of Krsna’s love. She is His internal energy called hladini.

Adi4.60

TEXT 60

hladini karaya krsne anandasvadana

hladinira dvara kare bhaktera posana

SYNONYMS

hladini—the hladini energy; karaya—causes to do; krsne—in Lord Krsna; ananda-asvadana—the tasting of bliss; hladinira dvara—by the pleasure potency; kare—does; bhaktera—of the devotee; posana—nourishing.

TRANSLATION

That hladini energy gives Krsna pleasure and nourishes His devotees.

PURPORT

Srila Jiva Gosvami has elaborately discussed the hladini potency in his Priti-sandarbha. He says that the Vedas clearly state, “Only devotional service can lead one to the Personality of Godhead. Only devotional service can help a devotee meet the Supreme Lord face to face. The Supreme Personality of Godhead is attracted by devotional service, and as such the ultimate supremacy of Vedic knowledge rests in knowing the science of devotional service.”

What is the particular attraction that makes the Supreme Lord enthusiastic to accept devotional service, and what is the nature of such service? The Vedic scriptures inform us that the Supreme Personality of Godhead, the Absolute Truth, is self sufficient, and that maya, nescience, can never influence Him at all. As such, the potency that overcomes the Supreme must be purely spiritual. Such a potency cannot be anything of the material manifestation. The bliss enjoyed by the Supreme Personality of Godhead cannot be of material composition like the impersonalist conception of the bliss of Brahman. Devotional service is reciprocation between two, and therefore it cannot be located simply within one’s self. Therefore the bliss of self-realization, brahmananda, cannot be equated with devotional service.

The Supreme Personality of Godhead has three kinds of internal potency, namely, the hladini-sakti, or pleasure potency, the sandhini-sakti, or existential potency, and the samvit-sakti, or cognitive potency. In the Visnu Purana (1.12.69) the Lord is addressed as follows: “O Lord, You are the support of everything. The three attributes hladini, sandhini and samvit exist in You as one spiritual energy. But the material modes, which cause happiness, misery and mixtures of the two, do not exist in You, for You have no material qualities.”

Hladini is the personal manifestation of the blissfulness of the Supreme Personality of Godhead, by which He enjoys pleasure. Because the pleasure potency is perpetually present in the Supreme Lord, the theory of the impersonalist that the Lord appears in the material mode of goodness cannot be accepted. The impersonalist conclusion is against the Vedic version that the Lord possesses a transcendental pleasure potency. When the pleasure potency of the Supreme Personality of Godhead is exhibited by His grace in the person of a devotee, that manifestation is called love of God. “Love of God” is an epithet for the pleasure potency of the Lord. Therefore devotional service reciprocated between the Lord and His devotee is an exhibition of the transcendental pleasure potency of the Lord.

The potency of the Supreme Personality of Godhead that always enriches Him with transcendental bliss is not material, but the Sankarites have accepted it as such because they are ignorant of the identity of the Supreme Lord and His pleasure potency. Those ignorant persons cannot understand the distinction between impersonal spiritual bliss and the variegatedness of the spiritual pleasure potency. The hladini potency gives the Lord all transcendental pleasure, and the Lord bestows such a potency upon His pure devotee.

Adi4.61

TEXT 61

sac-cid-ananda, purna, krsnera svarupa

eka-i cic-chakti tanra dhare tina rupa

SYNONYMS

sat-cit-ananda—eternity, knowledge and bliss; purna—full; krsnera—of Lord Krsna; sva-rupa—own form; eka-i—one; cit-sakti—spiritual energy; tanra—of Him; dhare—manifests; tina—three; rupa—forms.

TRANSLATION

Lord Krsna’s body is eternal [sat], full of knowledge [cit] and full of bliss [ananda]. His one spiritual energy manifests three forms.

Adi4.62

TEXT 62

anandamse hladini, sad-amse sandhini

cid-amse samvit--yare jnana kari’ mani

SYNONYMS

ananda-amse—in the bliss portion; hladini—the pleasure energy; sat-amse—in the eternal portion; sandhini—the existence-expanding energy; cit-amse—in the cognizant portion; samvit—the full energy of knowledge; yare—which; jnana kari’-as knowledge; mani—I accept.

TRANSLATION

Hladini is His aspect of bliss; sandhini, of eternal existence; and samvit, of cognizance, which is also accepted as knowledge.

PURPORT

In his thesis Bhagavat-sandarbha (103), Srila Jiva Gosvami explains the potencies of the Lord as follows: The transcendental potency of the Supreme Personality of Godhead by which He maintains His existence is called sandhini. The transcendental potency by which He knows Himself and causes others to know Him is called samvit. The transcendental potency by which He possesses transcendental bliss and causes His devotees to have bliss is called hladini.

The total exhibition of these potencies is called visuddha-sattva, and this platform of spiritual variegatedness is displayed even in the material world, when the Lord appears here. The pastimes and manifestations of the Lord in the material world are therefore not at all material: they belong to the pure transcendental state. The Bhagavad-gita confirms that anyone who understands the transcendental nature of the Lord’s appearance, activities and disappearance becomes eligible for freedom from material bondage upon quitting the present material tabernacle. He can enter the spiritual kingdom to associate with the Supreme Personality of Godhead and reciprocate the hladini potency in transactions between him and the Lord. In the mundane mode of goodness there are tinges of passion and ignorance. Therefore mundane goodness, being mixed, is called misra-sattva. But the transcendental variegatedness of visuddha-sattva is completely free from all mundane qualities. Visuddha-sattva is therefore the proper atmosphere in which to experience the Personality of Godhead and His transcendental pastimes. Spiritual variegatedness is eternally independent of all material conditions and is nondifferent from the Supreme Personality of Godhead, both being absolute. The Lord and His devotees simultaneously perceive the hladini potency directly by the power of the samvit potency.

The material modes of nature control the conditioned souls, but the Supreme Personality of Godhead is never influenced by these modes, as all Vedic literature directly and indirectly corroborates. Lord Krsna Himself says in the Eleventh Canto of Srimad-Bhagavatam (11.25.12), sattvam rajas tama iti guna jivasya naiva me: “The material modes of goodness, passion and ignorance are connected with the conditioned souls, but never with Me, the Supreme Personality of Godhead.” The Visnu Purana confirms this as follows:

sattvadayo na santise
yatra na prakrta gunah
sa suddhah sarva-suddhebhyah
puman adyah prasidatu

“The Supreme Personality of Godhead, Visnu, is beyond the three qualities goodness, passion and ignorance. No material qualities exist in Him. May that original person, Narayana, who is situated in a completely transcendental position, be pleased with us.” In the Tenth Canto of Srimad-Bhagavatam (10.27.4), Indra praised Krsna as follows:

visuddha-sattvam tava dhama santam
tapo-mayam dhvasta-rajas-tamaskam
maya-mayo ’yam guna-sampravaho
na vidyate te ’grahananubandhah

“My dear Lord, Your abode is visuddha-sattva, always undisturbed by the material qualities, and the activities there are in transcendental loving service unto Your feet. The goodness, austerity and penance of the devotees enhance such activities, which are always free from the contamination of passion and ignorance. Material qualities cannot touch You under any circumstances.”

When not manifested, the modes of material nature are said to be in goodness. When they are externally manifested and active in producing the varieties of material existence, they are said to be in passion. And when there is a lack of activity and variegatedness, they are said to be in ignorance. In other words, the pensive mood is goodness, activity is passion, and inactivity is ignorance. Above all these mundane qualitative manifestations is visuddha-sattva. When it is predominated by the sandhini potency, it is perceivable as the existence of all that be. When predominated by the samvit potency, it is perceived as knowledge in transcendence. And when predominated by the hladini potency, it is perceived as the most confidential love of Godhead. Visuddha-sattva, the simultaneous manifestation of these three in one, is the main feature of the kingdom of God.

The Absolute Truth is therefore the substance of reality, eternally manifest in three energies. The manifestation of the internal energy of the Lord is the inconceivably variegated spiritual world, the manifestation of the marginal energy comprises the living entities, and the manifestation of the external energy is the material cosmos. Therefore the Absolute Truth includes these four principles-the Supreme Personality of Godhead Himself, His internal energy, His marginal energy and His external energy. The form of the Lord and the expansions of His form as svayam-rupa and vaibhava-prakasa are directly the enjoyers of the internal energy, which is the eternal exhibitor of the spiritual world, the most confidential of the manifestations of energy. The external manifestation, the material energy, provides the covering bodies of the conditioned living entities, from Brahma down to the insignificant ant. This covering energy is manifested under the three modes of material nature and appreciated in various ways by living entities in both the higher and lower forms of life.

Each of the three divisions of the internal potency-the sandhini, samvit and hladini energies-influences one of the external potencies by which the conditioned souls are conducted. Such influence manifests the three qualitative modes of material nature, proving definitely that the living entities, the marginal potency, are eternally servitors of the Lord and are therefore controlled by either the internal or the external potency.

Adi4.63

TEXT 63

hladini sandhini samvit

tvayy eka sarva-samsthitau

hlada-tapa-kari misra

tvayi no guna-varjite

SYNONYMS

hladini—pleasure potency; sandhini—existence potency; samvit—knowledge potency; tvayi—in You; eka—one; sarva-samsthitau—who are the basis of all things; hlada—pleasure; tapa—and misery; kari—causing; misra—a mixture of the two; tvayi—in You; na u—not; guna-varjite—who are without the three modes of material nature.

TRANSLATION

“O Lord, You are the support of everything. The three attributes hladini, sandhini and samvit exist in You as one spiritual energy. But the material modes, which cause happiness, misery and mixtures of the two, do not exist in You, for You have no material qualities.”

PURPORT

This text is from the Visnu Purana (1.12.69).

Adi4.64

TEXT 64

sandhinira sara amsa--’suddha-sattva’ nama

bhagavanera satta haya yahate visrama

SYNONYMS

sandhinira—of the existence potency; sara—essence; amsa—portion; suddha-sattva—suddha-sattva (pure existence); nama—named; bhagavanera—of the Supreme Personality of Godhead; satta—the existence; haya—is; yahate—in which; visrama—the resting place.

TRANSLATION

The essential portion of the sandhini potency is suddha-sattva. Lord Krsna’s existence rests upon it.

Adi4.65

TEXT 65

mata, pita, sthana, grha, sayyasana ara

e-saba krsnera suddha-sattvera vikara

SYNONYMS

mata—mother; pita—father; sthana—place; grha—house; sayya-asana—beds and seats; ara—and; e-saba—all these; krsnera—of Lord Krsna; suddha-sattvera—of the suddha-sattva; vikara—transformations.

TRANSLATION

Krsna’s mother, father, abode, house, bedding, seats and so on are all transformations of suddha-sattva.

PURPORT

Lord Krsna’s father, mother and household affairs are all displayed in the same visuddha-sattva existence. A living entity situated in the status of pure goodness can understand the form, quality and other features of the Supreme Personality of Godhead. Krsna consciousness begins on the platform of pure goodness. Although there is a faint realization of Krsna at first, Krsna is actually realized as Vasudeva, the absolute proprietor of omnipotence or the prime predominating Deity of all potencies. When the living entity is situated in visuddha-sattva, transcendental to the three material modes of nature, he can perceive the form, quality and other features of the Supreme Personality of Godhead through his service attitude. The status of pure goodness is the platform of understanding, for the Supreme Lord is always in spiritual existence.

Krsna is always all-spiritual. Aside from the parents of the Personality of Godhead, all the other paraphernalia of His existence is also essentially a manifestation of sandhini-sakti, or a transformation of visuddha-sattva. To make this more clear, it may be said that this sandhini-sakti of the internal potency maintains and manifests all the variegatedness of the spiritual world. In the kingdom of God, the Lord’s servants and maidservants, His consorts, His father and mother and everything else are all transformations of the spiritual existence of sandhini-sakti. The existential sandhini-sakti in the external potency similarly expands all the variegatedness of the material cosmos, from which we can have a glimpse of the spiritual field.

Adi4.66

TEXT 66

sattvam visuddham vasudeva-sabditam

yad iyate tatra puman apavrtah

sattve ca tasmin bhagavan vasudevo

hy adhoksajo me manasa vidhiyate

SYNONYMS

sattvam—existence; visuddham—pure; vasudeva-sabditam—named vasudeva; yat—from which; iyate—appears; tatra—in that; puman—the Supreme Personality of Godhead; apavrtah—without any covering; sattve—in goodness; ca—and; tasmin—that; bhagavan—the Supreme Personality of Godhead; vasudevah—Vasudeva; hi—certainly; adhoksajah—who is beyond the senses; me—my; manasa—by the mind; vidhiyate—is procured.

TRANSLATION

“The condition of pure goodness [suddha-sattva], in which the Supreme Personality of Godhead is revealed without any covering, is called vasudeva. In that pure state the Supreme Godhead, who is beyond the material senses and who is known as Vasudeva, is perceived by my mind.”

PURPORT

Adi4.67

TEXT 67

krsne bhagavatta-jnana--samvitera sara

brahma-jnanadika saba tara parivara

SYNONYMS

krsne—in Krsna; bhagavatta—of the quality of being the original Supreme Personality of Godhead; jnana—knowledge; samvitera—of the knowledge potency; sara—the essence; brahma-jnana—knowledge of Brahman; adika—and so on; saba—all; tara—of that; parivara—dependents.

TRANSLATION

The essence of the samvit potency is knowledge that the Supreme Personality of Godhead is Lord Krsna. All other kinds of knowledge, such as the knowledge of Brahman, are its components.

PURPORT

The activities of the samvit-sakti produce the effect of cognition. Both the Lord and the living entities are cognizant. Sri Krsna, as the Supreme Personality of Godhead, has full knowledge of everything everywhere, and therefore there are no hindrances to His cognition. He can have knowledge merely by glancing over an object, whereas innumerable impediments block the cognition of ordinary living beings. The cognition of the living beings has three divisions: direct knowledge, indirect knowledge and perverted knowledge. Sense perception of material objects by the mundane senses, such as the eye, ear, nose and hand, always produces definitely perverted knowledge. This illusion is a presentation of the material energy, which is influenced by the samvit-sakti in a perverted manner. Negative cognition of an object beyond the reach of sense perception is the way of indirect knowledge, which is not altogether imperfect but which produces only fragmentary knowledge in the form of impersonal spiritual realization and monism. But when the samvit factor of cognition is enlightened by the hladini potency of the same internal energy, they work together, and only thus can one attain knowledge of the Personality of Godhead. The samvit-sakti should be maintained in that state. Material knowledge and indirect spiritual knowledge are by-products of the samvit-sakti.

Adi4.68

TEXT 68

hladinira sara ’prema’, prema-sara ’bhava’

bhavera parama-kastha, nama--’maha-bhava’

SYNONYMS

hladinira—of the pleasure potency; sara—the essence; prema—love for God; prema-sara—the essence of such love; bhava—emotion; bhavera—of emotion; parama-kastha—the highest limit; nama—named; maha-bhava—mahabhava.

TRANSLATION

The essence of the hladini potency is love of God, the essence of love of God is emotion [bhava], and the ultimate development of emotion is mahabhava.

PURPORT

The product of the hladini-sakti is love of Godhead, which has two divisions-namely, pure love of Godhead and adulterated love of Godhead. Only when the hladini sakti emanates from Sri Krsna and is bestowed upon the living being to attract Him does the living being become a pure lover of God. But when the same hladini-sakti is adulterated by the external, material energy and emanates from the living being, it does not attract Krsna; on the contrary, the living being becomes attracted by the glamor of the material energy. At that time instead of becoming mad with love of Godhead, the living being becomes mad after material sense enjoyment, and because of his association with the qualitative modes of material nature, he is captivated by its interactions of distressful, unhappy feelings.

Adi4.69

TEXT 69

mahabhava-svarupa sri-radha-thakurani

sarva-guna-khani krsna-kanta-siromani

SYNONYMS

maha-bhava—of mahabhava; svarupa—the form; sri-radha-thakurani—Srimati Radharani; sarva-guna—of all good qualities; khani—mine; krsna-kanta—of the lovers of Lord Krsna; siromani—crown jewel.

TRANSLATION

Sri Radha Thakurani is the embodiment of mahabhava. She is the repository of all good qualities and the crest jewel among all the lovely consorts of Lord Krsna.

PURPORT

The unadulterated action of the hladini-sakti is displayed in the dealings of the damsels of Vraja and Srimati Radharani, who is the topmost participant in that transcendental group. The essence of the hladini-sakti is love of Godhead, the essence of love of Godhead is bhava, or transcendental sentiment, and the highest pitch of that bhava is called mahabhava. Srimati Radharani is the personified embodiment of these three aspects of transcendental consciousness. She is therefore the highest principle in love of Godhead and is the supreme lovable object of Sri Krsna.

Adi4.70

TEXT 70

tayor apy ubhayor madhye

radhika sarvathadhika

mahabhava-svarupeyam

gunair ativariyasi

SYNONYMS

tayoh—of them; api—even; ubhayoh—of both (Candravali and Radharani); madhye—in the middle; radhika—Srimati Radharani; sarvatha—in every way; adhika—greater; maha-bhava-svarupa—the form of mahabhava; iyam—this one; gunaih—with good qualities; ativariyasi—the best of all.

TRANSLATION

“Of these two gopis [Radharani and Candravali], Srimati Radharani is superior in all respects. She is the embodiment of mahabhava, and She surpasses all in good qualities.”

PURPORT

This text is verse 2 of the Ujjvala-nilamani of Srila Rupa Gosvami.

Adi4.71

TEXT 71

krsna-prema-bhavita yanra cittendriya-kaya

krsna-nija-sakti radha kridara sahaya

SYNONYMS

krsna-prema—love for Lord Krsna; bhavita—steeped in; yanra—whose; citta—mind; indriya—senses; kaya—body; krsna—of Lord Krsna; nija-sakti—His own energy; radha—Srimati Radharani; kridara—of pastimes; sahaya—companion.

TRANSLATION

Her mind, senses and body are steeped in love for Krsna. She is Krsna’s own energy, and She helps Him in His pastimes.

PURPORT

Srimati Radharani is as fully spiritual as Krsna. No one should consider Her to be material. She is definitely not like the conditioned souls, who have material bodies, gross and subtle, covered by material senses. She is all-spiritual, and both Her body and mind are of the same spiritual embodiment. Because Her body is spiritual, Her senses are also spiritual. Thus Her body, mind and senses fully shine in love of Krsna. She is the personified hladini-sakti (the pleasure-giving energy of the Lord’s internal potency), and therefore She is the only source of enjoyment for Sri Krsna.

Sri Krsna cannot enjoy anything that is internally different from Him. Therefore Radha and Sri Krsna are identical. The sandhini portion of Sri Krsna’s internal potency has manifested the all-attractive form of Sri Krsna, and the same internal potency, in the hladini feature, has presented Srimati Radharani, who is the attraction for the ail-attractive. No one can match Srimati Radharani in the transcendental pastimes of Sri Krsna.

Adi4.72

TEXT 72

ananda-cinmaya-rasa-pratibhavitabhis

tabhir ya eva nija-rupataya kalabhih

goloka eva nivasaty akhilatma-bhuto

govindam adi-purusam tam aham bhajami

SYNONYMS

ananda—bliss; cit—and knowledge; maya—consisting of; rasa—mellows; prati—at every second; bhavitabhih—who are engrossed with; tabhih—with those; yah—who; eva—certainly; nija-rupataya—with His own form; kalabhih—who are parts of portions of His pleasure potency; goloke—in Goloka Vrndavana; eva—certainly; nivasati—resides; akhila-atma—as the soul of all; bhutah—who exists; govindam—Lord Govinda; adi-purusam—the original personality; tam—Him; aham—I; bhajami—worship.

TRANSLATION

“I worship Govinda, the primeval Lord, who resides in His own realm, Goloka, with Radha, who resembles His own spiritual figure and who embodies the ecstatic potency [hladini]. Their companions are Her confidantes, who embody extensions of Her bodily form and who are imbued and permeated with ever-blissful spiritual rasa.”

PURPORT

Adi4.73

TEXT 73

krsnere karaya yaiche rasa asvadana

kridara sahaya yaiche, suna vivarana

SYNONYMS

krsnere—unto Lord Krsna; karaya—causes to do; yaiche—how; rasa—the mellows; asvadana—tasting; kridara—of pastimes; sahaya—helper; yaiche—how; suna—please hear; vivarana—the description.

TRANSLATION

Now please listen to how Lord Krsna’s consorts help Him taste rasa and how they help in His pastimes.

Adi4.74-75

TEXTS 74-75

krsna-kanta-gana dekhi tri-vidha prakara

eka laksmi-gana, pure mahisi-gana ara

vrajangana-rupa, ara kanta-gana-sara

sri-radhika haite kanta-ganera vistara

SYNONYMS

krsna-kanta-gana—the lovers of Lord Krsna; dekhi—I see; tri-vidha—three; prakara—kinds; eka—one; laksmi-gana—the goddesses of fortune; pure—in the city; mahisi-gana—the queens; ara—and; vraja-angana—of the beautiful women of Vraja; rupa—having the form; ara—another type; kanta-gana—of the lovers; sara—the essence; sri-radhika haite—from Srimati Radharani; kanta-ganera—of the lovers of Krsna; vistara—the expansion.

TRANSLATION

The beloved consorts of Lord Krsna are of three kinds: the goddesses of fortune, the queens, and the milkmaids of Vraja, who are the foremost of all. These consorts all proceed from Radhika.

Adi4.76

TEXT 76

avatari krsna yaiche kare avatara

amsini radha haite tina ganera vistara

SYNONYMS

avatari—the source of all incarnations; krsna—Lord Krsna; yaiche—just as; kare—makes; avatara—incarnation; amsini—the source of all portions; radha—Srimati Radharani; haite—from; tina—three; ganera—of the groups; vistara—expansion.

TRANSLATION

Just as the fountainhead, Lord Krsna, is the cause of all incarnations, so Sri Radha is the cause of all these consorts.