Madhya8.165

TEXT 165

’mahabhava-cintamani’ radhara svarupa

lalitadi sakhi--tanra kaya-vyuha-rupa

SYNONYMS

maha-bhava—of the topmost spiritual ecstasy; cinta-mani—the touchstone; radhara svarupa—the transcendental form of Srimati Radharani; lalita-adi sakhi—the gopi associates of Srimati Radharani; tanra kaya-vyuha-rupa—expansions of Her spirituai body.

TRANSLATION

"Srimati Radharani is the topmost spiritual gem, and the other gopis-Lalita, Visakha and so on-are expansions of Her spiritual body.

Madhya8.166

TEXT 166

radha-prati krsna-sneha--sugandhi udvartana

ta’te ati sugandhi deha--ujjvala-varana

SYNONYMS

radha-prati—toward Srimati Radharani; krsna-sneha—the affection of Lord Krsna; su-gandhi udvartana—perfumed massage; ta’te—in that; ati—very; su-gandhi—perfumed; deha—the body; ujjvala—brilliant; varana—luster.

TRANSLATION

"Srimati Radharani’s transcendental body is brilliant in luster and full of all transcendental fragrances. Lord Krsna’s affection for Her is like a perfumed massage.

PURPORT

Sugandhi udvartana refers to a paste made of several perfumes and fragrant oils. This paste is massaged all over the body, and in this way the body’s dirt and perspiration are removed. Srimati Radharani’s body is automatically perfumed, but when Her body is massaged with the scented paste of Lord Krsna’s affection, Her entire body is doubly perfumed and made brilliant and lustrous. This is the beginning of Krsnadasa Kaviraja Gosvami’s description of Srimati Radharani’s transcendental body. This description is based on the book known as Premambhoja-maranda compiled by Sri Raghunatha dasa Gosvami. Srila Kaviraja Gosvami’s descriptions in verses 165-181 are based on this book. A translation of the original Sanskrit as described by Srila Bhaktivinoda Thakura reads as follows:

"The love of the gopis for Krsna is full of transcendental ecstasy. It appears to be a brilliant jewel, and enlightened by such a transcendental jewel, Radharani’s body is further perfumed and decorated with kunkuma. In the morning Her body is bathed in the nectar of compassion, in the afternoon in the nectar of youth, and in the evening in the nectar of luster itself. In this way the bathing is performed, and Her body becomes as brilliant as the cintamani jewel. Her dress is composed of various kinds of silken garments, which may be compared to Her natural shyness.

“Her beauty is more and more enhanced, being decorated with kunkuma, which is compared to beauty itself, and with blackish musk, which is compared to conjugal love. Thus Her body is decorated with different colors. The kunkuma is red, and the musk is black. Her ornaments embody the natural symptoms of ecstasy-trembling, tears, jubilation, stunning, perspiration, faltering of the voice, bodily redness, madness and dullness. In this way the entire body is bedecked with these nine different jewels. Over and above this, the beauty of Her body is enhanced by Her transcendental qualities, which hang as a flower garland on Her body. The ecstasy of love for Krsna is known as dhira and adhira, sober and restless. Such ecstasy constitutes the covering of Srimati Radharani’s body, and it is adorned by camphor. Her transcendental anger toward Krsna is embodied as the arrangement of the hair on Her head, and the tilaka of Her great fortune shines on Her beautiful forehead. The earrings of Srimati Radharani are the holy names of Krsna, as well as the hearing of His name and fame. Her lips are always reddish due to the betel nut of ecstatic affection for Krsna. The black ointment around Her eyes is Her tricky behavior with Krsna brought about by love. Her joking with Krsna and gentle smiling is the camphor with which She is perfumed. She sleeps in Her room with the aroma of pride, and when She lies down in Her bed, the transcendental variety of Her loving ecstasies is like a jeweled locket in the midst of Her necklace of separation. Her transcendental breasts are covered by Her sari in the form of affection and anger toward Krsna. She has a stringed instrument known as a kacchapi-vina, which is the fame and fortune that actually dries up the faces and breasts of the other gopis. She always keeps Her hands on the shoulder of Her gopi friend, who is compared to Her youthful beauty, and although She is highly qualified with so many spiritual assets, She is nonetheless affected by the Cupid known as Krsna. Thus She is defeated. Srila Raghunatha dasa Gosvami offers his respectful obeisances to Srimati Radharani, taking a straw in his mouth. Indeed, he prays, ’O Gandharvika, Srimati Radharani, just as Lord Krsna never rejects a surrendered soul, please don’t reject me.’ ” This is a summary translation of the Premambhoja-maranda, which Kaviraja Gosvami quotes.

Madhya8.167

TEXT 167

karunyamrta-dharaya snana prathama

tarunyamrta-dharaya snana madhyama

SYNONYMS

karunya-amrta—of the nectar of mercy; dharaya—in the shower; snana—bath; prathama—first; tarunya-amrta—of the nectar of youth; dharaya—in the shower; snana—bath; madhyama—in the middle.

TRANSLATION

"Srimati Radharani takes Her first bath in the shower of the nectar of compassion, and She takes Her second bath in the nectar of youth.

PURPORT

Srimati Radharani first smears Her body with the paste of affection for Krsna. She then takes Her bath in the water of mercy. After passing the pauganda age (from five to ten years), Srimati Radharani first appears as mercy. The second bath, taken at noon, is taken in the water of tarunyamrta, or the nectar of youth. This is the actual expression of Her new youthfulness.

Madhya8.168

TEXT 168

lavanyamrta-dharaya tad-upari snana

nija-lajja-syama-pattasati-paridhana

SYNONYMS

lavanya-amrta-dharaya—in the shower of the nectar of bodily luster; tat-upari—over and above that; snana—the bath; nija—own; lajja—shyness; syama—blackish; patta—silk; sati—garments; paridhana—wearing.

TRANSLATION

"After Her midday bath, Radharani takes another bath in the nectar of bodily luster, and She puts on the garment of shyness, which is exactly like a black silk sari.

PURPORT

Over and above the other baths, the bath taken in the afternoon is taken in the nectar of full beauty. This nectar represents the personal qualities of beauty and luster. Thus there are three baths in different kinds of water. Radharani then puts on two garments-a lower and an upper garment. The upper garment is pinkish and is Her affection and attraction for Krsna, and the lower garment, a blackish silk sari, is Her shyness.

Madhya8.169

TEXT 169

krsna-anuraga dvitiya aruna-vasana

pranaya-mana-kanculikaya vaksa acchadana

SYNONYMS

krsna-anuraga—attraction for Krsna; dvitiya—second; aruna-vasana—pinkish garment; pranaya—of love; mana—and anger; kanculikaya—by a short blouse; vaksa—breasts; acchadana—covering.

TRANSLATION

"Srimati Radharani’s affection for Krsna is the upper garment, which is pinkish in color. She then covers Her breasts with another garment, comprised of affection and anger toward Krsna.

Madhya8.170

TEXT 170

saundarya--kunkuma, sakhi-pranaya--candana

smita-kanti--karpura, tine--ange vilepana

SYNONYMS

saundarya—Her personal beauty; kunkuma—a red powder known as kunkuma; sakhi-pranaya—Her love for Her associates; candana—the sandalwood pulp; smita-kanti—the sweetness of Her smile; karpura—camphor; tine—by these three things; ange—on the body; vilepana—smearing.

TRANSLATION

"Srimati Radharani’s personal beauty is compared to the reddish powder known as kunkuma. Her affection for Her associates is compared to sandalwood pulp, and the sweetness of Her smile is compared to camphor. All these, combined together, are smeared over Her body.

Madhya8.171

TEXT 171

krsnera ujjvala-rasa--mrgamada-bhara

sei mrgamade vicitrita kalevara

SYNONYMS

krsnera—of Lord Krsna; ujjvala-rasa—the conjugal mellow; mrga-mada—of musk; bhara—an abundance; sei—that; mrga-made—made by the aroma of the musk; vicitrita—decorated; kalevara—Her whole body.

TRANSLATION

"Conjugal love for Krsna is just like an abundance of musk. By that musk, Her whole body is decorated.

Madhya8.172

TEXT 172

pracchanna-mana vamya--dhammilla-vinyasa

’dhiradhiratmaka’ guna--ange pata-vasa

SYNONYMS

pracchanna—covered; mana—anger; vamya—craftiness; dhammilla—of the bunches of hair; vinyasa—arrangement; dhira-adhira-atmaka—consisting of anger due to jealousy, which anger is sometimes expressed and sometimes suppressed; guna—the quality; ange—on the body; pata-vasa—silk covering.

TRANSLATION

"Craftiness and covered anger constitute the arrangement of Her hair. The quality of anger due to jealousy is just like the silk garment covering Her body.

Madhya8.173

TEXT 173

raga-tambula-rage adhara ujjvala

prema-kautilya--netra-yugale kajjala

SYNONYMS

raga—of love; tambula—of the betel nut; rage—by the reddish color; adhara—lips; ujjvala—brilliant; prema-kautilya—the double dealings in loving affairs; netra-yugale—on the two eyes; kajjala—the ointment.

TRANSLATION

"Her attachment for Krsna is the reddish color of betel nuts on Her brilliant lips. Her double-dealings in loving affairs are just like the black ointment around Her eyes.

Madhya8.174

TEXT 174

’suddipta-sattvika’ bhava, harsadi ’sancari’

ei saba bhava-bhusana saba-ange bhari’

SYNONYMS

su-uddipta-sattvika bhava—blazing ecstasies of goodness; harsa-adi—like jubilation; sancari—the continuously existing ecstasies; ei saba—all these; bhava—ecstasies; bhusana—ornaments; saba—all; ange—body; bhari’-filling.

TRANSLATION

"The decorated ornaments on Her body are the blazing ecstasies of goodness, and these constantly existing ecstasies are headed by jubilation. All these ecstasies are like ornaments all over Her body.

Madhya8.175

TEXT 175

’kila-kincitadi’-bhava-vimsati-bhusita

guna-sreni-puspamala sarvange purita

SYNONYMS

kila-kincita-adi—headed by kila-kincita; bhava—with the ecstasies; vimsati—twenty; bhusita—decorated; guna-sreni—of Her attractive qualities; puspa-mala—as a garland of flowers; sarva-ange—all over the body; purita—filled.

TRANSLATION

"These bodily ornaments constitute twenty kinds of ecstatic symptoms, beginning with kila-kincita. Her transcendental qualities are the flower garland hanging in fullness over Her body.

PURPORT

The twenty different moods headed by kila-kincita are described as follows. First, in connection with the body, there are bhava (ecstasy), hava (gestures) and hela (negligence); in relation to the self there are sobha (beauty), kanti (luster), dipti (brilliance), madhurya (sweetness), pragalbhata (impudence), audarya (magnanimity) and dhairya (patience); and in relation to nature, there are lila (pastimes), vilasa (enjoyment), vicchitti (breaking off) and vibhrama (puzzlement). There are no English equivalents for the words kila-kincita, mottayita and kuttamita.

A flower garland constitutes the qualities of Srimati Radharani and is divided into mental, verbal and bodily parts. Her attitude of forgiveness and mercy is all mental. Her talks, which are very pleasing to the ear, are verbal. The physical qualities-age, beauty, luster and grace-are bodily qualities.

Madhya8.176

TEXT 176

saubhagya-tilaka caru-lalate ujjvala

prema-vaicittya--ratna, hrdaya--tarala

SYNONYMS

saubhagya-tilaka—the tilaka of good fortune; caru—beautiful; lalate—on the forehead; ujjvala—brilliant; prema—of love of Godhead; vaicittya—diversity; ratna—the jewel; hrdaya—the heart; tarala—the locket.

TRANSLATION

"The tilaka of good fortune is on Her beautiful broad forehead. Her various loving affairs are a gem, and Her heart is the locket.

Madhya8.177

TEXT 177

madhya-vayasa, sakhi-skandhe kara-nyasa

krsnalila-manovrtti-sakhi asa-pasa

SYNONYMS

madhya-vayasa—adolescence; sakhi—of a friend; skandhe—on the shoulder; kara—hand; nyasa—keeping; krsna—of Lord Krsna; lila—the pastimes; manah—of the mind; vrtti—activities; sakhi—gopis; asa-pasa—here and there.

TRANSLATION

"Srimati Radharani’s gopi friends are Her mental activities, which are concentrated on the pastimes of Sri Krsna. She keeps Her hand on the shoulder of a friend, who represents youth.

PURPORT

Radharani’s eight companions (asta-sakhi) are different varieties of pleasure connected with the pastimes of Krsna. Following those pastimes of Sri Krsna are other activities, which are represented by the assistants of the gopis.

Madhya8.178

TEXT 178

nijanga-saurabhalaye garva-paryanka

ta’te vasi’ ache, sada cinte krsna-sanga

SYNONYMS

nija-anga—Her personal body; saurabha-alaye—in the abode of aroma; garva—pride; paryanka—bedstead; ta’te—on that; vasi’-lying; ache—there is; sada—always; cinte—thinks; krsna-sanga—the association of Krsna.

TRANSLATION

"Srimati Radharani’s bedstead is pride itself, and it is situated in the abode of Her bodily aroma. She is always seated there thinking of Krsna’s association.

Madhya8.179

TEXT 179

krsna-nama-guna-yasa--avatamsa kane

krsna-nama-guna-yasa-pravaha-vacane

SYNONYMS

krsna—of Lord Krsna; nama—the holy name; guna—the qualities; yasa—the fame; avatamsa—ornaments; kane—on the ear; krsna—of Lord Krsna; nama—of the holy name; guna—of the qualities; yasa—of the fame; pravaha—waves; vacane—in Her talking.

TRANSLATION

"Srimati Radharani’s earrings represent the name, fame and qualities of Lord Krsna. The glories of Lord Krsna’s name, fame and qualities are always inundating Her speech.

Madhya8.180

TEXT 180

krsnake karaya syama-rasa-madhu pana

nirantara purna kare krsnera sarva-kama

SYNONYMS

krsnake—unto Krsna; karaya—She induces; syama-rasa—of the mellow of conjugal love; madhu—the honey; pana—drinking; nirantara—constantly; purna—complete; kare—makes; krsnera—of Lord Krsna; sarva-kama—all kinds of lusty desires.

TRANSLATION

"Srimati Radharani induces Krsna to drink the honey of the conjugal relationship. She is therefore engaged in satisfying all the lusty desires of Krsna.

Madhya8.181

TEXT 181

krsnera visuddha-prema-ratnera akara

anupama-gunagana-purna kalevara

SYNONYMS

krsnera—of Lord Krsna; visuddha-prema—of pure transcendental love; ratnera—of the valuable jewel; akara—a mine; anupama—unparalleled; guna-gana—of groups of qualities; purna—full; kalevara—transcendental body.

TRANSLATION

"Srimati Radharani is exactly like a mine filled with valuable jewels of love for Krsna. Her transcendental body is complete with unparalleled spiritual qualities.

Madhya8.182

TEXT 182

ka krsnasya pranaya-jani-bhuh srimati radhikaika

kasya preyasy anupama-guna radhikaika na canya

jaihmyam kese drsi taralata nisthuratvam kuce ’sya

vancha-purtyai prabhavati hare radhikaika na canya

SYNONYMS

ka—who; krsnasya—of Lord Krsna; pranaya-jani-bhuh—the birthplace of love of Krsna; srimati—all-beautiful; radhika—Srimati Radharani; eka—alone; ka—who; asya—His; preyasi—most dear friend; anupama-guna—having unparalleled qualities; radhika—Srimati Radharani; eka—alone; na—not; ca—also; anya—anyone else; jaihmyam—crookedness; kese—in the hair; drsi—in the eyes; taralata—unsteadiness; nisthuratvam—firmness; kuce—in the breasts; asyah—Her; vancha—of the desires; purtyai—to fulfill; prabhavati—manifests; hareh—of Lord Krsna; radhika—Srimati Radharani; eka—alone; na—not; ca anya—anyone else.

TRANSLATION

" ’If one asks about the origin of love of Krsna, the answer is that the origin is in Srimati Radharani alone. Who is the most dear friend of Krsna? The answer again is Srimati Radharani alone. No one else. Srimati Radharani’s hair is very curly, Her two eyes are always moving to and fro, and Her breasts are firm. Since all transcendental qualities are manifest in Srimati Radharani, She alone is able to fulfill all the desires of Krsna. No one else.’

PURPORT

This is a quotation from Sri Govinda-lilamrta (11.122) by Krsnadasa Kaviraja Gosvami. It is a verse in the form of questions and answers describing the glories of Srimati Radharani.

Madhya8.183-184

TEXTS 183-184

yanra saubhagya-guna vanche satyabhama

yanra thani kala-vilasa sikhe vraja-rama

yanra saundaryadi-guna vanche laksmi-parvati

yanra pativrata-dharma vanche arundhati

SYNONYMS

yanra—whose; saubhagya—of good fortune; guna—quality; vanche—desires; satyabhama—Satyabhama, one of the queens of Krsna; yanra thani—from whom; kala-vilasa—the sixty-four arts; sikhe—learn; vraja-rama—all the gopis in Vrndavana; yanra—whose; saundarya-adi—such as beauty; guna—qualities; vanche—desires; laksmi—the goddess of fortune; parvati—the wife of Lord Siva; yanra—whose; pati-vrata—of chastity; dharma—principle; vanche—desires; arundhati—the wife of Vasistha Muni.

TRANSLATION

"Even Satyabhama, one of the queens of Sri Krsna, desires the fortunate position and excellent qualities of Srimati Radharani. All the gopis learn the art of dressing from Srimati Radharani, and even the goddess of fortune, Laksmi, and the wife of Lord Siva, Parvati, desire Her beauty and qualities. Indeed, Arundhati, the celebrated chaste wife of Vasistha, also wants to imitate the chastity and religious principles of Srimati Radharani.

Madhya8.185

TEXT 185

yanra sadguna-ganane krsna na paya para

tanra guna ganibe kemane jiva chara

SYNONYMS

yanra—whose; sat-guna—good qualities; ganane—in counting; krsna—Lord Krsna; na—not; paya—obtains; para—the limit; tanra—Her; guna—qualities; ganibe—can count; kemane—how; jiva—a living entity; chara—most insignificant.

TRANSLATION

“Even Lord Krsna Himself cannot reach the limit of the transcendental qualities of Srimati Radharani. How, then, can an insignificant living entity count them?”

Madhya8.186

TEXT 186

prabhu kahe,--janilun krsna-radha-prema-tattva

sunite cahiye dunhara vilasa-mahattva

SYNONYMS

prabhu kahe—Lord Sri Caitanya replied; janilun—now I have understood; krsna—of Lord Krsna; radha—of Srimati Radharani; prema—of the loving affairs; tattva—the truth; sunite—to hear; cahiye—I desire; dunhara—of both of Them; vilasa-mahattva—the greatness of the enjoyment.

TRANSLATION

Lord Sri Caitanya Mahaprabhu replied, “Now I have come to understand the truth of the loving affairs between Radha and Krsna. Nonetheless, I still want to hear how both of Them gloriously enjoy such love.”

Madhya8.187

TEXT 187

raya kahe,--krsna haya ’dhira-lalita’

nirantara kama-krida--yanhara carita

SYNONYMS

raya kahe—Ramananda Raya replied; krsna—Lord Krsna; haya—is; dhira-lalita—a person who can keep his girlfriend always in subjugation by different qualities; nirantara—constantly; kama-krida—pastimes of sexual enjoyment; yanhara—of whom; carita—the character.

TRANSLATION

Raya Ramananda replied, "Lord Krsna is dhira-lalita, for He can always keep His girlfriends in a subjugated state. Thus His only business is enjoying sense gratification.

PURPORT

We should always remember that Krsna’s sense gratification is never to be compared to the sense gratification of the material world. As we have already explained, Krsna’s sense gratification is just like gold. The perverted reflection of that sense gratification found in the material world is just like iron. The purport is that Krsna is not impersonal. He has all the desires that are manifest in the perverted reflection within this material world. However, the qualities are different-one is spiritual, and the other is material. Just as there is a difference between life and death, there is a difference between spiritual sense gratification and material sense gratification.

Madhya8.188

TEXT 188

vidagdho nava-tarunyah

parihasa-visaradah

niscinto dhira-lalitah

syat prayah preyasi-vasah

SYNONYMS

vidagdhah—clever; nava-tarunyah—always freshly youthful; parihasa—in joking; visaradah—expert; niscintah—without anxiety; dhira-lalitah—a hero in loving affairs; syat—is; prayah—almost always; preyasi-vasah—one who keeps His girlfriends subjugated.

TRANSLATION

" ’A person who is very cunning and always youthful, expert in joking and without anxiety, and who can keep his girlfriends always subjugated, is called dhira-lalita.’

PURPORT

This verse is from the Bhakti-rasamrta-sindhu (2.1.230).

Madhya8.189

TEXT 189

ratri-dina kunje krida kare radha-sange

kaisora vayasa saphala kaila krida-range

SYNONYMS

ratri-dina—day and night; kunje—in the gardens or bushes of Vrndavana; krida—pastimes; kare—performs; radha-sange—with Radharani; kaisora—the pre-youthful; vayasa—age; sa-phala—fruitful; kaila—made; krida-range—taking pleasure in different pastimes.

TRANSLATION

"Day and night Lord Sri Krsna enjoys the company of Srimati Radharani in the bushes of Vrndavana. Thus His pre-youthful age is fulfilled through His affairs with Srimati Radharani.

Madhya8.190

TEXT 190

vaca sucita-sarvari-rati-kala-pragalbhyaya radhikam

vrida-kuncita-locanam viracayann agre sakhinam asau

tad-vaksoruha-citra-keli-makari-panditya-param gatah

kaisoram saphali-karoti kalayan kunje viharam harih

SYNONYMS

vaca—by speech; sucita—revealing; sarvari—of the night; rati—in amorous pastimes; kala—of the portion; pragalbhyaya—the importance; radhikam—Srimati Radharani; vrida—from shame; kuncita-locanam—having Her eyes closed; viracayan—making; agre—before; sakhinam—Her friends; asau—that one; tat—of Her; vaksah-ruha—on the breasts; citra-keli—with variegated pastimes; makari—in drawing dolphins; panditya—of cleverness; param—the limit; gatah—who reached; kaisoram—adolescence; sa-phali-karoti—makes successful; kalayan—performing; kunje—in the bushes; viharam—pastimes; harih—the Supreme Personality of Godhead.

TRANSLATION

“ ’Thus Lord Sri Krsna spoke of the sexual activities of the previous night. In this way He made Srimati Radharani close Her eyes out of shyness. Taking this opportunity, Sri Krsna painted various types of dolphins on Her breasts. Thus He became a very expert artist for all the gopis. During such pastimes, the Lord enjoyed the fulfillment of His youth.’ ”

PURPORT

This quotation is also found in the Bhakti-rasamrta-sindhu (2.1.231).

Madhya8.191

TEXT 191

prabhu kahe,--“eho haya, age kaha ara”

raya kahe,--“iha va-i buddhi-gati nahi ara”

SYNONYMS

prabhu kahe—Lord Caitanya Mahaprabhu said; eho haya—this is all right; age kaha ara—please go forward and say more; raya kahe—Ramananda Raya replied; iha va-i—except this; buddhi-gati—movement of my intelligence; nahi—there is not; ara—any more.

TRANSLATION

Sri Caitanya Mahaprabhu said, “This is all right, but please continue.” At that time Raya Ramananda replied, “I don’t think my intelligence goes beyond this.”

Madhya8.192

TEXT 192

yeba ’prema-vilasa-vivarta’ eka haya

taha suni’ tomara sukha haya, ki na haya

SYNONYMS

yeba—whatever; prema-vilasa-vivarta—the resultant bewilderment or revolution in the ecstasy of loving affairs; eka haya—there is one topic; taha—that; suni’-hearing; tomara—Your; sukha—happiness; haya—is; ki—or; na—not; haya—is.

TRANSLATION

Raya Ramananda then informed Sri Caitanya Mahaprabhu that there was another topic, known as prema-vilasa-vivarta. “You may hear of this from me,” Ramananda Raya said, “but I do not know whether You will be happy with it or not.”

PURPORT

These statements are set forth for our understanding, according to Srila Bhaktivinoda Thakura in his Amrta-pravaha-bhasya. In essence, Sri Caitanya Mahaprabhu told Ramananda Raya, “My dear Ramananda, the explanation you have given about the goal of life and the pastimes of Srimati Radharani and Krsna is certainly the truth. Although this is factual, you can continue telling Me more if there is anything more to say.” In reply, Ramananda Raya said, “I do not think I have anything to say beyond this, but there is a topic known as prema-vilasa-vivarta, which I may explain to You. I do not know whether it will bring You happiness or not.”

Madhya8.193

TEXT 193

eta bali’ apana-krta gita eka gahila

preme prabhu sva-haste tanra mukha acchadila

SYNONYMS

eta bali’-saying this; apana-krta—composed by himself; gita—song; eka—one; gahila—sang; preme—in love of Godhead; prabhu—Sri Caitanya Mahaprabhu; sva-haste—by His own hand; tanra—his (Ramananda Raya’s); mukha—mouth; acchadila—covered.

TRANSLATION

Saying this, Ramananda Raya began to sing a song he had composed, but Sri Caitanya Mahaprabhu, out of the ecstasy of love of Godhead, immediately covered Ramananda’s mouth with His own hand.

PURPORT

The topics that are about to be discussed between Lord Sri Caitanya Mahaprabhu and Ramananda Raya cannot be understood by a materialistic poet, nor by intelligence or material perception. Srila Bhaktisiddhanta Sarasvati Thakura states that the spiritual mellow can be realized only when one is situated on the transcendental platform beyond the material stage of goodness. That platform is called visuddha-sattva (sattvam visuddham vasudeva-sabditam). Realization of the visuddha-sattva is beyond the pale of the material world and is not perceived by bodily senses or mental speculation. Our identification with the gross body and subtle mind is different from spiritual understanding. Since the intelligence and mind are material, the loving affairs of Sri Radha and Krsna are beyond their perception. Sarvopadhi-vinirmuktam tat-paratvena nirmalam: when we are free from all material designations and our senses are completely purified by the bhakti process, we can understand the sense activities of the Absolute Truth (hrsikena hrsikesa-sevanam bhaktir ucyate).

The spiritual senses are beyond the material senses. A materialist can think only of the negation of material variety; he cannot understand spiritual variety. He thinks that spiritual variety simply contradicts material variety and is a negation or void, but such conceptions cannot even reach the precincts of spiritual realization. The wonderful activities of the gross body and subtle mind are always imperfect. They are below the degree of spiritual understanding and are ephemeral. The spiritual mellow is eternally wonderful and is described as purna, suddha, nitya-mukta-that is, complete, perfectly pure and eternally liberated from all material conceptions. When we are unable to fulfill our material desires, there is certainly sorrow and confusion. This may be described as vivarta. But in spiritual life there is no sorrow, inebriety or imperfection. Srila Ramananda Raya was expert in realizing the spiritual activities of Srimati Radharani and Krsna, and Ramananda’s spiritual experience was placed before Sri Caitanya Mahaprabhu as he inquired whether the Lord approved his realization of spiritual truth.

There are three books prominent in this connection. One was written by Bhakta dasa Baula and is called Vivarta-vilasa. Another was compiled by Jagadananda Pandita and is called Prema-vivarta. Sri Ramananda Raya’s book is called Prema-vilasa-vivarta. The Vivarta-vilasa by Bhakta dasa Baula is completely different from the other two books. Sometimes a university student or professor tries to study these transcendental literary works and attempts to put forth a critical analysis from the mundane view, with an end to receiving degrees like a Ph.D. Such realization is certainly different from that of Ramananda Raya. If one actually wants to take a Ph.D. degree from Sri Caitanya Mahaprabhu and be approved by Ramananda Raya, he must first become free from all material designations (sarvopadhi-vinirmuktam tat-paratvena nirmalam). A person who identifies with his material body cannot understand these talks between Sri Ramananda Raya and Sri Caitanya Mahaprabhu. Man-made religious scriptures and transcendental philosophical talks are quite different. Indeed, there is a gulf of difference between the two. This subject matter has been very diligently described by Sriman Madhvacarya. Since material philosophers are situated in the material conception of life, they are unable to realize the spiritual prema-vilasa-vivarta. They cannot accommodate an elephant upon a dish. Similarly, mundane speculators cannot capture the spiritual elephant within their limited conception. It is just like a frog’s trying to measure the Atlantic Ocean by imagining it so many times larger than his well. Materialistic philosophers and sahajiyas cannot understand the talks between Ramananda Raya and Sri Caitanya Mahaprabhu concerning the pastimes of Sri Radha and Krsna. The only tendency of the impersonalists or the prakrta-sahajiyas is to face the platform of impersonalism. They cannot understand spiritual variegatedness. Consequently, when Ramananda Raya attempted to sing his own verses, Sri Caitanya Mahaprabhu stopped him by covering his mouth with His own hand.