Adi4.77

TEXT 77

vaibhava-gana yena tanra anga-vibhuti

bimba-pratibimba-rupa mahisira tati

SYNONYMS

vaibhava-gana—the expansions; yena—as it were; tanra—of Her; anga—of the body; vibhuti—powerful expansions; bimba—reflections; pratibimba—counterreflections; rupa—having the form; mahisira—of the queens; tati—the expansion.

TRANSLATION

The goddesses of fortune are partial manifestations of Srimati Radhika, and the queens are reflections of Her image.

Adi4.78

TEXT 78

laksmi-gana tanra vaibhava-vilasamsa-rupa

mahisi-gana vaibhava-prakasa-svarupa

SYNONYMS

laksmi-gana—the goddesses of fortune; tanra—Her; vaibhava-vilasa—as vaibhava-vilasa; amsa—of plenary portions; rupa—having the form; mahisi-gana—the queens; vaibhava-prakasa—of vaibhava-prakasa; svarupa—having the nature.

TRANSLATION

The goddesses of fortune are Her plenary portions, and they display the forms of vaibhava-vilasa. The queens are of the nature of Her vaibhava-prakasa.

Adi4.79

TEXT 79

akara svabhava-bhede vraja-devi-gana

kaya-vyuha-rupa tanra rasera karana

SYNONYMS

akara—of features; svabhava—of natures; bhede—with differences; vraja-devi-gana—the gopis; kaya—of Her body; vyuha—of expansions; rupa—having the form; tanra—of Her; rasera—of mellows; karana—instruments.

TRANSLATION

The Vraja-devis have diverse bodily features. They are Her expansions and are the instruments for expanding rasa.

Adi4.80

TEXT 80

bahu kanta vina nahe rasera ullasa

lilara sahaya lagi’ bahuta prakasa

SYNONYMS

bahu—many; kanta—lovers; vina—without; nahe—there is not; rasera—of mellow; ullasa—exultation; lilara—of pastimes; sahaya—helper; lagi’-for the purpose of being; bahuta—many; prakasa—manifestations.

TRANSLATION

Without many consorts, there is not such exultation in rasa. Therefore there are many manifestations of Srimati Radharani to assist in the Lord’s pastimes.

Adi4.81

TEXT 81

tara madhye vraje nana bhava-rasa-bhede

krsnake karaya rasadika-lilasvade

SYNONYMS

tara madhye—among them; vraje—in Vraja; nana—various; bhava—of moods; rasa—and of mellows; bhede—by differences; krsnake—Lord Krsna; karaya—cause to do; rasa-adika—beginning with the rasa dance; lila—of the pastimes; asvade—tasting.

TRANSLATION

Among them are various groups of consorts in Vraja who have varieties of sentiments and mellows. They help Lord Krsna taste all the sweetness of the rasa dance and other pastimes.

PURPORT

As already explained, Krsna and Radha are one in two. They are identical. Krsna expands Himself in multi-incarnations and plenary portions like the purusas. Similarly, Srimati Radharani expands Herself in multiforms as the goddesses of fortune, the queens and the damsels of Vraja. Such expansions from Srimati Radharani are all Her plenary portions. All these womanly forms of Krsna are expansions corresponding to His plenary expansions of Visnu forms. These expansions have been compared to reflected forms of the original form. There is no difference between the original form and the reflected forms. The female reflections of Krsna’s pleasure potency are as good as Krsna Himself.

The plenary expansions of Krsna’s personality are called vaibhava-vilasa and vaibhava-prakasa, and Radha’s expansions are similarly described. The goddesses of fortune are Her vaibhava-vilasa forms, and the queens are her vaibhava-prakasa forms. The personal associates of Radharani, the damsels of Vraja, are direct expansions of Her body. As expansions of Her personal form and transcendental disposition, they are agents of different reciprocations of love in the pastimes of Lord Krsna, under the supreme direction of Srimati Radharani. In the transcendental realm, enjoyment is fully relished in variety. The exuberance of transcendental mellow is increased by the association of a large number of personalities similar to Radharani, who are also known as gopis or sakhis. The variety of innumerable mistresses is a source of relish for Sri Krsna, and therefore these expansions from Srimati Radharani are necessary for enhancing the pleasure potency of Sri Krsna. Their transcendental exchanges of love are the superexcellent affairs of the pastimes in Vrndavana. By these expansions of Srimati Radharani’s personal body, She helps Lord Krsna taste the rasa dance and similar other activities. Srimati Radharani, being the central petal of the rasa-lila flower, is also known by the names found in the following verses.

Adi4.82

TEXT 82

govindanandini radha, govinda-mohini

govinda-sarvasva, sarva-kanta-siromani

SYNONYMS

govinda-anandini—She who gives pleasure to Govinda; radha—Srimati Radharani; govinda-mohini—She who mystifies Govinda; govinda-sarvasva—the be-all and end-all of Lord Govinda; sarva-kanta—of all the Lord’s lovers; siromani—the crown jewel.

TRANSLATION

Radha is the one who gives pleasure to Govinda, and She is also the enchantress of Govinda. She is the be-all and end-all of Govinda, and the crest jewel of all His consorts.

Adi4.83

TEXT 83

devi krsna-mayi prokta

radhika para-devata

sarva-laksmi-mayi sarva-

kantih sammohini para

SYNONYMS

devi—who shines brilliantly; krsna-mayi—nondifferent from Lord Krsna; prokta—called; radhika—Srimati Radharani; para-devata—most worshipable; sarva-laksmi-mayi—presiding over all the goddesses of fortune; sarva-kantih—in whom all splendor exists; sammohini—whose character completely bewilders Lord Krsna; para—the superior energy.

TRANSLATION

“The transcendental goddess Srimati Radharani is the direct counterpart of Lord Sri Krsna. She is the central figure for all the goddesses of fortune. She possesses all the attractiveness to attract the all-attractive Personality of Godhead. She is the primeval internal potency of the Lord.”

PURPORT

This text is from the Brhad-gautamiya-tantra.

Adi4.84

TEXT 84

’devi’ kahi dyotamana, parama sundari

kimva, krsna-puja-kridara vasati nagari

SYNONYMS

devi—the word devi; kahi—I say; dyotamana—shining; parama—most; sundari—beautiful; kimva—or; krsna-puja—of the worship of Lord Krsna; kridara—and of sports; vasati—the abode; nagari—the town.

TRANSLATION

“Devi” means “resplendent and most beautiful.” Or else it means “the lovely abode of the worship and love sports of Lord Krsna.”

Adi4.85

TEXT 85

krsna-mayi--krsna yara bhitare bahire

yanha yanha netra pade tanha krsna sphure

SYNONYMS

krsna-mayi—the word krsna-mayi; krsna—Lord Krsna; yara—of whom; bhitare—the within; bahire—the without; yanha yanha—wherever; netra—the eyes; pade—fall; tanha—there; krsna—Lord Krsna; sphure—manifests.

TRANSLATION

“Krsna-mayi” means “one whose within and without are Lord Krsna.” She sees Lord Krsna wherever She casts Her glance.

Adi4.86

TEXT 86

kimva, prema-rasa-maya krsnera svarupa

tanra sakti tanra saha haya eka-rupa

SYNONYMS

kimva—or; prema-rasa—the mellows of love; maya—made of; krsnera—of Lord Krsna; svarupa—the real nature; tanra—of Him; sakti—the energy; tanra saha—with Him; haya—there is; eka-rupa—oneness.

TRANSLATION

Or, She is identical with Lord Krsna, for She embodies the mellows of love. The energy of Lord Krsna is identical with Him.

PURPORT

Krsna-mayi has two different imports. First, a person who always thinks of Krsna both within and without and who always remembers only Krsna, wherever he goes or whatever he sees, is called krsna-mayi. Also, since Krsna’s personality is full of love, His loving potency, Radharani, being nondifferent from Him, is called krsna-mayi.

Adi4.87

TEXT 87

krsna-vancha-purti-rupa kare aradhane

ataeva ’radhika’ nama purane vakhane

SYNONYMS

krsna-vancha—of the desire of Lord Krsna; purti-rupa—of the nature of fulfillment; kare—does; aradhane—worship; ataeva—therefore; radhika—Srimati Radhika; nama—named; purane—in the Puranas; vakhane—in the description.

TRANSLATION

Her worship [aradhana] consists of fulfilling the desires of Lord Krsna. Therefore the Puranas call Her Radhika.

PURPORT

The name Radha is derived from the root word aradhana, which means “worship.” The personality who excels all in worshiping Krsna may therefore be called Radhika, the greatest servitor.

Adi4.88

TEXT 88

anayaradhito nunam

bhagavan harir isvarah

yan no vihaya govindah

prito yam anayad rahah

SYNONYMS

anaya—by this one; aradhitah—worshiped; nunam—certainly; bhagavan—the Supreme Personality of Godhead; harih—Lord Krsna; isvarah—the Supreme Lord; yat—from which; nah—us; vihaya—leaving aside; govindah—Govinda; pritah—pleased; yam—whom; anayat—lead; rahah—to a lonely place.

TRANSLATION

“Truly the Personality of Godhead has been worshiped by Her. Therefore Lord Govinda, being pleased, has brought Her to a lonely spot, leaving us all behind.”

PURPORT

This text is from Srimad-Bhagavatam (10.30.28).

Adi4.89

TEXT 89

ataeva sarva-pujya, parama-devata

sarva-palika, sarva jagatera mata

SYNONYMS

ataeva—therefore; sarva-pujya—worshipable by all; parama—supreme; devata—goddess; sarva-palika—the protectress of all; sarva jagatera—of all the universes; mata—the mother.

TRANSLATION

Therefore Radha is parama-devata, the supreme goddess, and She is worshipable for everyone. She is the protectress of all, and She is the mother of the entire universe.

Adi4.90

TEXT 90

’sarva-laksmi’-sabda purve kariyachi vyakhyana

sarva-laksmi-ganera tinho hana adhisthana

SYNONYMS

sarva-laksmi-sabda—the word sarva-laksmi; purve—previously; kariyachi—I have done; vyakhyana—explanation; sarva-laksmi-ganera—of all the goddesses of fortune; tinho—She; hana—is; adhisthana—abode.

TRANSLATION

I have already explained the meaning of “sarva-laksmi.” Radha is the original source of all the goddesses of fortune.

Adi4.91

TEXT 91

kimva, ’sarva-laksmi’--krsnera sad-vidha aisvarya

tanra adhisthatri sakti--sarva-sakti-varya

SYNONYMS

kimva—or; sarva-laksmi—the word sarva-laksmi; krsnera—of Lord Krsna; sat-vidha—six kinds; aisvarya—opulences; tanra—of Him; adhisthatri—chief; sakti—energy; sarva-sakti—of all energies; varya—the best.

TRANSLATION

Or “sarva-laksmi” indicates that She fully represents the six opulences of Krsna. Therefore She is the supreme energy of Lord Krsna.

Adi4.92

TEXT 92

sarva-saundarya-kanti vaisaye yanhate

sarva-laksmi-ganera sobha haya yanha haite

SYNONYMS

sarva-saundarya—of all beauty; kanti—the splendor; vaisaye—sits; yanhate—in whom; sarva-laksmi-ganera—of all the goddesses of fortune; sobha—the splendor; haya—is; yanha haite—from whom.

TRANSLATION

The word “sarva-kanti” indicates that all beauty and luster rest in Her body. All the laksmis derive their beauty from Her.

Adi4.93

TEXT 93

kimva ’kanti’-sabde krsnera saba iccha kahe

krsnera sakala vancha radhatei rahe

SYNONYMS

kimva—or; kanti-sabde—by the word kanti; krsnera—of Lord Krsna; saba—all; iccha—desires; kahe—says; krsnera—of Lord Krsna; sakala—all; vancha—desires; radhatei—in Srimati Radharani; rahe—remain.

TRANSLATION

“Kanti” may also mean “all the desires of Lord Krsna.” All the desires of Lord Krsna rest in Srimati Radharani.

Adi4.94

TEXT 94

radhika karena krsnera vanchita purana

’sarva-kanti’-sabdera ei artha vivarana

SYNONYMS

radhika—Srimati Radharani; karena—does; krsnera—of Lord Krsna; vanchita—desired object; purana—fulfilling; sarva-kanti-sabdera—of the word sarva-kanti; ei—this; artha—meaning; vivarana—the description.

TRANSLATION

Srimati Radhika fulfills all the desires of Lord Krsna. This is the meaning of “sarva-kanti.”

Adi4.95

TEXT 95

jagat-mohana krsna, tanhara mohini

ataeva samastera para thakurani

SYNONYMS

jagat-mohana—enchanting the universe; krsna—Lord Krsna; tanhara—of Him; mohini—the enchantress; ataeva—therefore; samastera—of all; para—foremost; thakurani—goddess.

TRANSLATION

Lord Krsna enchants the world, but Sri Radha enchants even Him. Therefore She is the supreme goddess of all.

Adi4.96

TEXT 96

radha--purna-sakti, krsna--purna-saktiman

dui vastu bheda nai, sastra-paramana

SYNONYMS

radha—Srimati Radharani; purna-sakti—the complete energy; krsna—Lord Krsna; purna-saktiman—the complete possessor of energy; dui—two; vastu—things; bheda—difference; nai—there is not; sastra-paramana—the evidence of revealed scripture.

TRANSLATION

Sri Radha is the full power, and Lord Krsna is the possessor of full power. The two are not different, as evidenced by the revealed scriptures.

Adi4.97

TEXT 97

mrgamada, tara gandha--yaiche aviccheda

agni, jvalate--yaiche kabhu nahi bheda

SYNONYMS

mrga-mada—musk; tara—of that; gandha—fragrance; yaiche—just as; aviccheda—inseparable; agni—the fire; jvalate—temperature; yaiche—just as; kabhu—any; nahi—there is not; bheda—difference.

TRANSLATION

They are indeed the same, just as musk and its scent are inseparable, or as fire and its heat are nondifferent.

Adi4.98

TEXT 98

radha-krsna aiche sada eka-i svarupa

lila-rasa asvadite dhare dui-rupa

SYNONYMS

radha-krsna—Radha and Krsna; aiche—in this way; sada—always; eka-i—one; svarupa—nature; lila-rasa—the mellows of a pastime; asvadite—to taste; dhare—manifest; dui-rupa—two forms.

TRANSLATION

Thus Radha and Lord Krsna are one, yet They have taken two forms to enjoy the mellows of pastimes.

Adi4.99-100

TEXTS 99-100

prema-bhakti sikhaite apane avatari

radha-bhava-kanti dui angikara kari’

sri-krsna-caitanya-rupe kaila avatara

ei ta’ pancama slokera artha paracara

SYNONYMS

prema-bhakti—devotional service in love of Godhead; sikhaite—to teach; apane—Himself; avatari—descending; radha-bhava—the mood of Srimati Radharani; kanti—and luster; dui—two; angikara kari’-accepting; sri-krsna-caitanya—of Lord Caitanya Mahaprabhu; rupe—in the form; kaila—made; avatara—incarnation; ei—this; ta’-certainly; pancama—fifth; slokera—of the verse; artha—meaning; paracara—proclamation.

TRANSLATION

To promulgate prema-bhakti [devotional service in love of Godhead], Krsna appeared as Sri Krsna Caitanya with the mood and complexion of Sri Radha. Thus I have explained the meaning of the fifth verse.

Adi4.101

TEXT 101

sastha slokera artha karite prakasa

prathame kahiye sei slokera abhasa

SYNONYMS

sastha—sixth; slokera—of the verse; artha—meaning; karite—to do; prakasa—manifestation; prathame—first; kahiye—I shall speak; sei—that; slokera—of the verse; abhasa—hint.

TRANSLATION

To explain the sixth verse, I shall first give a hint of its meaning.

Adi4.102

TEXT 102

avatari’ prabhu pracarila sankirtana

eho bahya hetu, purve kariyachi sucana

SYNONYMS

avatari’-incarnating; prabhu—the Lord; pracarila—propagated; sankirtana—the congregational chanting of the holy name; eho—this; bahya—external; hetu—reason; purve—previously; kariyachi—I have given; sucana—indication.

TRANSLATION

The Lord came to propagate sankirtana. That is an external purpose, as I have already indicated.

Adi4.103

TEXT 103

avatarera ara eka ache mukhya-bija

rasika-sekhara krsnera sei karya nija

SYNONYMS

avatarera—of the incarnation; ara—another; eka—one; ache—there is; mukhya-bija—principal seed; rasika-sekhara—the foremost enjoyer of the mellows of love; krsnera—of Lord Krsna; sei—that; karya—business; nija—own.

TRANSLATION

There is a principal cause for Lord Krsna’s appearance. It grows from His own engagements as the foremost enjoyer of loving exchanges.

Adi4.104

TEXT 104

ati gudha hetu sei tri-vidha prakara

damodara-svarupa haite yahara pracara

SYNONYMS

ati—very; gudha—esoteric; hetu—reason; sei—that; tri-vidha—three; prakara—kinds; damodara-svarupa haite—from Svarupa Damodara; yahara—of which; pracara—the proclamation.

TRANSLATION

That most confidential cause is threefold. Svarupa Damodara has revealed it.

Adi4.105

TEXT 105

svarupa-gosani--prabhura ati antaranga

tahate janena prabhura e-saba prasanga

SYNONYMS

svarupa-gosani—Svarupa Damodara Gosani; prabhura—of Lord Caitanya Mahaprabhu; ati—very; antaranga—confidential associate; tahate—by that; janena—he knows; prabhura—of Lord Caitanya Mahaprabhu; e-saba—all these; prasanga—topics.

TRANSLATION

Svarupa Gosani is the most intimate associate of the Lord. He, therefore, knows all these topics well.

PURPORT

Prior to the Lord’s acceptance of the renounced order, Purusottama Bhattacarya, a resident of Navadvipa, desired to enter the renounced order of life. Therefore he left home and went to Benares, where he accepted the position of brahmacarya from a Mayavadi sannyasi. When he became a brahmacari, he was given the name Sri Damodara Svarupa. He left Benares shortly after, without taking sannyasa, and he came to Nilacala, Jagannatha Puri, where Lord Caitanya was staying. He met Caitanya Mahaprabhu there and dedicated his life for the service of the Lord. He became Lord Caitanya’s secretary and constant companion. He used to enhance the pleasure potency of the Lord by singing appropriate songs, which were very much appreciated. Svarupa Damodara could understand the secret mission of Lord Caitanya, and it was by his grace only that all the devotees of Lord Caitanya could know the real purpose of the Lord.

Svarupa Damodara has been identified as Lalita-devi, the second expansion of Radharani. However, the authoritative Gaura-ganoddesa-dipika of Kavi-karnapura describes Svarupa Damodara as the same Visakha-devi who serves the Lord in Goloka Vrndavana. Therefore it is to be understood that Sri Svarupa Damodara is a direct expansion of Radharani who helps the Lord experience the attitude of Radharani.

Adi4.106

TEXT 106

radhikara bhava-murti prabhura antara

sei bhave sukha-duhkha uthe nirantara

SYNONYMS

radhikara—of Srimati Radharani; bhava-murti—the form of the emotions; prabhura—of Lord Caitanya Mahaprabhu; antara—the heart; sei—that; bhave—in the condition; sukha-duhkha—happiness and distress; uthe—arise; nirantara—constantly.

TRANSLATION

The heart of Lord Caitanya is the image of Sri Radhika’s emotions. Thus feelings of pleasure and pain arise constantly therein.

PURPORT

Lord Caitanya’s heart was full of the feelings of Srimati Radharani, and His appearance resembled Hers. Svarupa Damodara has explained His attitude as radha-bhava-murti, the attitude of Radharani. One who engages in sense gratification on the material platform can hardly understand radha-bhava, but one who is freed from the demands of sense gratification can understand it. Radha-bhava must be understood from the Gosvamis, those who are actually controllers of the senses. From such authorized sources it is to be known that the attitude of Srimati Radharani is the highest perfection of conjugal love, which is the highest of the five transcendental mellows, and it is the complete perfection of love of Krsna.

These transcendental affairs can be understood on two platforms. One is called elevated, and the other is called superelevated. The loving affairs exhibited in Dvaraka are the elevated form. The superelevated position is reached in the manifestations of the pastimes of Vrndavana. The attitude of Lord Caitanya is certainly superelevated.

From the life of Sri Caitanya Mahaprabhu, an intelligent person engaged in pure devotional service can understand that He always felt separation from Krsna within Himself. In that separation He sometimes felt that He had found Krsna and was enjoying the meeting. The significance of this separation and meeting is very specific. If someone tries to understand the exalted position of Lord Caitanya without knowing this, he is sure to misunderstand it. One must first become fully self-realized. Otherwise one may misidentify the Lord as nagara, or the enjoyer of the damsels of Vraja, thus committing the mistake of rasabhasa, or overlapping understanding.

Adi4.107

TEXT 107

sesa-lilaya prabhura krsna-viraha-unmada

bhrama-maya cesta, ara pralapa-maya vada

SYNONYMS

sesa-lilaya—in the final pastimes; prabhura—of Lord Caitanya Mahaprabhu; krsna-viraha—from separation from Lord Krsna; unmada—the madness; bhrama-maya—erroneous; cesta—efforts; ara—and; pralapa-maya—delirious; vada—talk.

TRANSLATION

In the final portion of His pastimes, Lord Caitanya was obsessed with the madness of separation from Lord Krsna. He acted in erroneous ways and talked deliriously.

PURPORT

Lord Sri Caitanya exhibited the highest stage of the feelings of a devotee in separation from the Lord. This exhibition was sublime because He was completely perfect in the feelings of separation. Materialists, however, cannot understand this. Sometimes materialistic scholars think He was diseased or crazy. Their problem is that they always engage in material sense gratification and can never understand the feelings of the devotees and the Lord. Materialists are most abominable in their ideas. They think that they can enjoy directly perceivable gross objects by their senses and that they can similarly deal with the transcendental features of Lord Caitanya. But the Lord is understood only in pursuance of the principles laid down by the Gosvamis, headed by Svarupa Damodara. Doctrines like those of the nadiya-nagaris, a class of so-called devotees, are never presented by authorized persons like Svarupa Damodara or the six Gosvamis. The ideas of the gauranga-nagaris are simply a mental concoction, and they are completely on the mental platform.

Adi4.108

TEXT 108

radhikara bhava yaiche uddhava-darsane

sei bhave matta prabhu rahe ratri-dine

SYNONYMS

radhikara—of Srimati Radharani; bhava—emotion; yaiche—just as; uddhava-darsane—in seeing Sri Uddhava; sei—that; bhave—in the state; matta—maddened; prabhu—Lord Caitanya Mahaprabhu; rahe—remains; ratri-dine—day and night.

TRANSLATION

Just as Radhika went mad at the sight of Uddhava, so Lord Caitanya was obsessed day and night with the madness of separation.

PURPORT

Those under the shelter of the lotus feet of Sri Caitanya Mahaprabhu can understand that His mode of worship of the Supreme Lord Krsna in separation is the real worship of the Lord. When the feelings of separation become very intense, one attains the stage of meeting Sri Krsna.

So-called devotees like the sahajiyas cheaply imagine they are meeting Krsna in Vrndavana. Such thinking may be useful, but actually meeting Krsna is possible through the attitude of separation taught by Sri Caitanya Mahaprabhu.

Adi4.109

TEXT 109

ratre pralapa kare svarupera kantha dhari’

avese apana bhava kahaye ughadi’

SYNONYMS

ratre—at night; pralapa—delirium; kare—does; svarupera—of Svarupa Damodara; kantha dhari’-embracing the neck; avese—in ecstasy; apana—His own; bhava—mood; kahaye—speaks; ughadi’-exuberantly.

TRANSLATION

At night He talked incoherently in grief with His arms around Svarupa Damodara’s neck. He spoke out His heart in ecstatic inspiration.

Adi4.110

TEXT 110

yabe yei bhava uthe prabhura antara

sei giti-sloke sukha dena damodara

SYNONYMS

yabe—when; yei—that; bhava—mood; uthe—arises; prabhura—of Lord Caitanya Mahaprabhu; antara—in the heart; sei—that; giti—by the song; sloke—or verse; sukha—happiness; dena—gives; damodara—Svarupa Damodara.

TRANSLATION

Whenever a particular sentiment arose in His heart, Svarupa Damodara satisfied Him by singing songs or reciting verses of the same nature.

Adi4.111

TEXT 111

ebe karya nahi kichu e-saba vicare

age iha vivariba kariya vistare

SYNONYMS

ebe—now; karya—business; nahi—there is not; kichu—any; e-saba—all these; vicare—in the considerations; age—ahead; iha—this; vivariba—I shall describe; kariya—doing; vistare—in expanded detail.

TRANSLATION

To analyze these pastimes is not necessary now. Later I shall describe them in detail.

Adi4.112

TEXT 112

purve vraje krsnera tri-vidha vayo-dharma

kaumara, pauganda, ara kaisora atimarma

SYNONYMS

purve—previously; vraje—in Vraja; krsnera—of Lord Krsna; tri-vidha—three sorts; vayah-dharma—characteristics of age; kaumara—childhood; pauganda—boyhood; ara—and; kaisora—adolescence; ati-marma—the very core.

TRANSLATION

Formerly in Vraja Lord Krsna displayed three ages, namely childhood, boyhood and adolescence. His adolescence is especially significant.

Adi4.113

TEXT 113

vatsalya-avese kaila kaumqara saphala

pauganda saphala kaila lana sakhavala

SYNONYMS

vatsalya—of parental love; avese—in the attachment; kaila—made; kaumara—childhood; sa-phala—fruitful; pauganda—boyhood; sa-phala—fruitful; kaila—made; lana—taking along; sakha-avala—friends.

TRANSLATION

Parental affection made His childhood fruitful. His boyhood was successful with His friends.