Caitanya-caritamrta, Adi-lila, Chapter 4 (Handwritten)
A.C. Bhaktivedanta Swami Prabhupada
(This file has been proofread against the original and only minor spelling mistakes have been corrected.—Ed Bhaktivedanta Archives)
Essays on Shri Chaitanya Charitamrita (pp. 142-202)
First Adventure—4th Chapter.
In this part of the epic, it has been emphatically been stressed that Lord Chaitanya appeared Himself for three principal purposes of His own. The first purpose was that He wanted to relish the objectivities of Shrimat Radharani Who is prime reciprocator of transcendental love of Shri Krishna. Lord Chaitanya Himself being Shri Krishna, Radharani is the object of love. He wanted to relish the loving mellow in the position of Radharani.
The second purpose is that the love affairs of Shrimati Radharani and that of Shri Krishna is a matter of the highest estimation for the devotees and Shri Krishna wanted to enjoy such ecstacy of loving service in the position of Radharani who enjoyed the transcendental beauty of Shri Krishna. This was only possible by accepting the mental and physical temperament(?) of Shri Radharani and He wanted to have (?).
The third purpose was that Radharari while she met(?) Shri Krishna, the exchange of transcendental mellow between the spiritual couple was more pleasing to Shrimati Radharani than to Shri Krishna. Shri Krishna wanted to know Himself as such why He was so enjoyable by Shrimati Radharani. He thought it wisely that there must be something in Him which was so much enjoyable by Shrimati Radharani and by which Radharani's achievement of transcendental mellow, was far more greater than Shri Krishna. As Shri Krishna it was impossible for Him to enjoy in the position of Shrimati Radharani because it was completely foreign to Him.
All the above three purposes were in relation with Shrimati Radharani's objective position. Lord Shri Krishna wanted to adopt this objective position Shrimati Radharani with an aim to relish His own latent mellows which were engineered and wound(?) up by Shrimati Radharani.
Specific purposes of Lord Chaitanya's appearance are mentioned above. Other purposes such as to regenerate the spiritual emancipation of the people in general vital to the period of the iron age as well as to fulfill the desire of Shrila Adwita Prabhu in the matter of Lord Chaitanya's appearance—all these were secondary purposes of His appearance.
Shrila Swarup Damodar Goswami was the principal personage amongst Lord Chaitanya's confidential devotees and from the records of his diary, the above purposes of the Lord, have been revealed. And this revelation is confirmed by the statements of Shrila Rupa Goswami in his various prayers and hymns. In this part of the epic a clear distinction between lust and love is made on the basis of ethical principles and by doing so, it has been established herein as to how sense-gratification of Lord Shri Krishna is basically different from material lust.
The first sloka in sanskrit directs that transcendental features of Lord Shri Krishna can only be ascertained when it is endowed with the causeless mercy of Lord Chaitanya. Lord Shri Krishna being the Absolute Personality of Godhead, he cannot be exposed to the mundane visionary instruments. He reserves the right of not being exposed to the intellectual feats of non-devotees. Notwithstanding this truth Lord Shri Krishna and His transcendental pastimes in the land of Vrindaban is easily understood even by a small child by the Grace of Lord Chaitanya Mahaprabhu.
The author as usual glorifies the Lord along with His associates such as Shrila Nityananda prabhu, Shrila Adwita prabhu, Gadadhar prabhu and Shrivas Prabhu. Who is the principal devotee amongst the Lord's innumerable followers. Now he proceeds to explain the 5th one out of the fourteen slokas in original after an elaborate explanation of the 4th sloka. In the third part of the epic, the purport of the 4th sloka has been summarised as follows: The Lord Shri Krishna Chaitanya Mahaprabhu appeared Himself for the purpose of disseminating the cult of transcendental love of Godhead as well as to glorify the transcendental Name of Lord Shri Krishna recommended for constant chanting in this age of Kali (iron age) that ultimatim is quite alright but such reasons of Lord Chaitanya's appearance are secondary ones. The primary reasons are as follows. This statement of facts is necessary to put into sight just to magnify the real purpose of the Lords' appearance. The magnifying process is placed as follows:—
We have information from the Bhagwat Geeta that the Lord appears at particular interval of time in order to adjust time worn maladjustment of spiritual culture. Since then Lord Shri Krishna appeared at the end of Dwapara yuga for regenerating the spiritual culture of human being and at the same time the Personality of Godhead Shri Krishna was to manifest His transcendental pastimes also. Vishnu is the authorised Lord for maintaining the created cosmos and He is also the principal factor to make adjustment in the maladministration of cosmic situation. Shri Krishna is the Primeval Lord and He is not meant for such adjustment of maladministration. Shri Krishna appears only to exhibit His transcendental pastimes in order to attract the fallen souls to back to Godhead back to home. The two periods namely the period of setting right of maladministration as well as the period of Lord Shri Krishna's appearance coincided at the end of last Dwapara yuga. As such Lord Shri Krishna's plenary portions such as Narayana, the four protective expansions of the name (1) Vasudeva (2) Samkarshan, (3) Pradyumna and (4) Aniruddhya, all the incarnations of Godhead such Matsa, Kurma, Varaha, Nrisigha, Vaman who are parts of the plenary expansions, the periodical incarnations, the incarnations of the Manuage (every 71 x 4300000 years)—all of them merge into the transcendental Form of Lord Shri Krishna and all of them appeared in a totalitarian manner. As such when Shri Krishna appeared Vishnu the Lord of maintenance also merged into Him because all the plenary portions and parts of the Absolute Personality of Godhead were to merge in Him during His appearance.
The acts of killing the Ashuras or the nonbelievers such as Kamsa, Jarasandha etc during the period of Lord Krishna's appearance, all were done by Vishnu who was within the Person of Shri Krishna. Such killing of Ashuras apparently by Lord Shri Krishna was, as a matter of course as a side activity but the real purpose of Lord Krishna's appearance was to stage a dramatic performance of His transcendental pastimes at Brajabhumi in order to exhibit the highest limit of eschewing transcendental mellows by exchange of reciprocal love of God between the living entity and the Supreme Lord. This reciprocal exchange of mellows is called 'Raga Bhakti' or devotional service of the Lord in transcendental entrapture. Lord Shri Krishna wants to make it known to all the conditioned souls that He is more attracted by 'Raga Bhakti' than 'Bidhi Bhakti' or devotional service in scheduled regulations. Lord Shri Krishna is the embodiment of all the transcendental mellows. It is said in the Vedas 'Rasabai Sa' The Absolute Truth is the reservoir of all kinds of reciprocal exchange of loving sentiments. He is at the same time causelessly merciful and He wants to bestow upon us this privilege of 'Raga Bhakti' and as such He appears Himself by His self same internal energy without being forced by any extraneous exertion. He feels like this, "The whole universe is full with a feeling of adoration for the Lord. But Love of God which is a product of such reverencial adoration and feeling of inferior complex—does not give Him as much pleasure as He gets by Love relieved of all gesture of awful veneration. A devotee who thinks himself in inferior complex,—is said to be in the realm of reverential devotion appreciating the opulence and omnipotency of the Lord. He does not become much influenced by such reverential devotion. It is the inherent nature of the Lord that He reveals Himself before His devotees according to the inherent devotional service of the living being.
A devotee who thinks Shri Krishna as his pet son or a devotee who thinks of Him as the devotee's personal friend or a devotee who thinks of Shri Krishna as the most dear fiance and in such natural affection only the devotee renders service unto Him,—the Lord becomes more attracted by such devotees. The Lord becomes a subordinate object of love by such different transcendental love of Godhead. Such pure love of Godhead is exclusively unadulterated by any tinge of superfluous desires than devotion and is unmixed with all sorts of fruitful action or empiric philosophical perspective. It is pure and natural love of Godhead spontaneously roused up in absolute stage. This devotional service is executed in favourable atmosphere freed from from material affection.
In the fourth chapter of the Bhagwat Geeta it is affirmed by Lord Shri Krishna that formerly (some 40 crores of years before the battle of Kurukshetra) the mystic philosophy of Geeta was once explained to the Surya God. The message was received through a chain of disciplic succession. But in course of time when the chain was broken by some reason or other Lord Shri Krishna appeared again in the battle of Kurukshetra and taught Arjuna again the self-same truth of the Bhagwat Geeta. The following statement was made by the Lord in connection with His advent at that time. He said, "Oh the son of Pritha! All devotees of Godhead do scrupulously follow the recognized path chalked out by Me. And I do good to such different devotees in proportion of their degree of surrender unto Me.
What are the process of varying degree of devotional service? The author of Chaitanya Charitamrita explains this fact as pure devotional service, (Suddha Bhakti) devotional service (Bhakti) and adulterated devotional service, (Biddha Bhakti). Therefore there are three divisions of devotional service in variant degree. Devotional service, which is dictated by some desire of material or spiritual gain or which is covered by fruitive action, philosophical speculations or mysticism—in other words which is aimed at something not exactly in the line of satisfaction of the Absolute Truth,—is called Biddha Bhakti or adulterated devotional service. Devotional services mixed up in fruitive action, philosophical speculation, mysticism or something mixed up in personal gain all of them are called adulterated devotional service. Devotional service performed strictly in conformity of revealed scriptures (?) this prescribed devotional services are distinct from adulterated devotional service. This process of service is favorable to the satisfaction of the Lord.
And there are those who are spontaneously devoted to the Lord without any aim of personal gain. They are called attracted devotees. They are attracted to the service of the Lord spontaneously and follow the footprints of self-realised souls. They not only follow the prescribed services but also overcome them if need be and all of them are conducive to the attainment of pure devotional service. As such pure devotional service is identical with spontaneous devotional service. This pure devotional service is the facsimile of the devotional services rendered in the transcendental realm of Godhead Goloka whereas the prescribed regulation of devotion services are facsimile of the transcendental realm of Godhead called by the name Vaikuntha. In Vaikuntha Dham the devotees do render service in reverential mood whereas in the Goloka the devotees do render services in spontaneous mood. In the spontaneous mood only the Personality of Godhead Shri Krsna takes more pleasure and therefore He says about the degrees of services. The degrees of services are mentioned therefore in relation with Pure, adulterated and prescribed forms devotional services.
The degree of pure devotional service is represented in the activities of the residents of Brajabhumi (Vrindaban). In the Srimad Bhagawatam (10.82.44) the expression is made by the Lord Himself when He met the inhabitants of Vrindaban at Samantapanchak during a solar-eclipse. During that time the Lord came from Dwarka and the inhabitants from Vrindaban luckily met Him there. The meeting was too much painful for the damsels of Brajabhumi because Lord Krishna left them apparently while dociling at Dwarka. The Lord obligingly acknowledged the pure devotional services of the damsels of Braja, and said as follows: "Life nectorine of every living being is pure devotional services rendered for the satisfaction of the Personality of Godhead. Oh my dear damsels of Brajadham, your affection unto Me is the only means by which you have attained My favour."
The Lord said "My mother (Yasoda Devi) thinks of Me in filial affection and therefore sometimes she checks My naughty acts by arresting Me by ropes. She thinks of Me very insignificantly because I have accepted her motherly affection. Friends who are attached to Me in pure friendship do spring up to My shoulders and think of Me in equal terms without recognizing My greatness as the Lord. Similarly My loving damsels sometimes throw upon Me cruel words in anger but such vulgar languages from them full in love with Me—give Me more pleasure than the hymns of Vedas chanted in My account.
Such slang languages, by lovable objects upon the beloved, are significant of pure affection. Where the beloved is worshiped as the most venerable object by the devotee, spontaneous loving sentiment are observed there as lacking in. The vedic instructions, for regulating a neophyte devotee lacking in pure love of Godhead, may compare very gorgeously as the face of spontaneous love of Godhead. But in fact such spontaneous pure love of Godhead is far more superior in quality than regulated devotional services. Such pure love of Godhead is always glorified in all respects than reverential devotional services rendered by a less affectionate devotee.
Lord Krishna in the Form of Lord Chaitanya educates His devotees to make progressive development up to this stage of pure devotional services. As such He appears periodically as a devotee in order to take part in various wonderful activities depicted in His sublime philosophy and teachings.
There are innumerable spiritual planets in the spiritual sky and in all of them the Lord accepts services of the eternal devotees in reverential mood. Therefore, Lord Shri Krishna presents His most confidential pastimes as He enjoys in His transcendental realm. Such pastimes are so much attractive that they attract even the Lord and thus He relishes them in the Form of Lord Chaitanya.
Yogmaya is the name of His internal potency by which He is made to forget Himself and becomes an instrument of lovable object of His pure devotees in different transcendental mellows. This yogmaya potency creates a spiritual sentiment in the minds of the damsels of Braja by which they think of Lord Krishna as their paramour. This paramorous sentiment is never to be compared with mundane illicit love by opposite sex. It has nothing to do with sex-psychology although such pure love of devotees seem to be so. We must know it for certain that nothing can exist in this cosmic manifestation which has no counter reality in the spiritual field. All material manifestations are immanations of the transcendance. The erotic principles of amorous love reflected in mixed up values, may be a perverted reflection of the reality in spirit—but we cannot make an estimation of the reality their without being sufficiently educated in the spiritual science. This spiritual love sentiment is conducted by Yogmaya potency and as both Lord Shri Krishna and the damsels of Braja forget themselves in such spiritual entrapture. By such forgetfulness only, the attractive beauty of the Gopis plays a prominent part in the transcendental sense-satisfaction of the Lord Who has nothing to do with mundane sexology. And because spiritual love of Godhead is above everything mundane, it seems superficially that the Gopis have had transgressed the codes of mundane morality. Mundane moralists are perpetually thus puzzled by this and the acts of yogmaya are demonstrated by not exposing the Lord and His pastimes to the eyes of the mundaners. It is confirmed in the Bhagwat Geeta and the Lord says there that He reserves the right of not being exposed to every one. The acts of yogmaya makes it possible that the Lord and the Gopis in loving ecstacy sometimes they meet and sometimes they separate. This transcendental loving affairs of the Lord is unimaginable by empiricists who indulge in impersonal feature of the Absolute truth and as such the Lord appears Himself before the mundaners to bestow upon them the highest form of spiritual realisation as well as to relish Personally the essence of it. The Lord is so merciful that He appears Himself to take back the fallen souls to home in the Kingdom of Godhead where erotic principles of love of Godhead is eternally relished in its real form as against the perverted sex-love so much adored and indulged in the diseased condition of the fallen soul. The purpose of displaying Rasalilla by the Lord is essentially made so that all the fallen souls may give up their rabid morality and religiosity and be attracted in the Kingdom of God to enjoy the reality. A person who actually understands what is Raslilla, will certainly hate to indulge in mundane sex-love. So the realised soul after hearing the Lord's Rasalilla in the proper channel it will result in complete abstinence of material sex-pleasure. That is the crucial test of it.
(TEXT MISSING FROM PART OF RIGHT SIDE OF THIS NEXT PAGE) A person, therefore, who has actually (?) realised souls to understand the (?) can realise the supremacy of the Gopi's (?) ordinary moral codes and meet Shri Krishna at (?) of night overcoming all kinds of obstacles in the path of meeting Him. Spontaneous attraction of Shri Krishna for His dearest part and parcels generate an enthusiasm which obliges both Shri Krishna and the Gopis meet together. And to celebrate this transcendental enthusiasm there is need of a sentiment of separation in order to envigorate the enthusiasm in a dynamic form. In the material world the feeling of separation between the lover and the beloved is a condition of material (?) tribulation and as such nobody wants the pangs (?) separation. But in the transcendental form the very same separation being absolute in nature it envigorates the tie of love with greater strength and on account of separation's being more and more a desire to meet the beloved—this period of separation evaluated transcendance more than the period of actual meeting which (?) in the feeling of meeting the beloved increasingly on (?) of the beloved being present on the spot.
A number of realised souls such Shrila Raghunath Das Goswami, Emperor Kula Shekhar recommended this spon(?) love of Godhead with greater emphasis even at (?) of transgressing all traditional codes of morality (?) religiosity. Shrila Raghunath Das Goswami in his 'Mana (?) says like this: "You need not give your attention (?) to the codes of religiosity or to that of immorality."
Emperor Kulashekhara says like this: "I have no (?) in the codes of morality or religiosity nor do I crave for (?) of wealth in order to satisfy my senses. Let it (?) happened as it is destined to be according to (?) Karma which I had had done in my past (?) I pray most fervently oh my Lord! be kind (?)
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Illusory material energy engrosses the conditioned souls by the temporary fixation of a focus on the blank screen and therefore when the focus is withdrawn the foolish audience looks blank befooled by the material energy. The merciful Lord therefore displays the reality in order to reinstate the bewildered living being in his eternal function of transcendental service. This service is rendered in its original form in the transcendance while in the immanance(?) the same service is mixed up with the qualities of material nature namely goodness, passion and ignorance. Because there is an eternal relation of the servitor with the served, there is no disparity in the statement of man's being made after God. God is exactly in Form like man and in other words He is the topmost man to accept service of innumerable grades of man in different planets. As we find in our own planet existence of different grades of human being, so also if we can reach other planets by manmade sputnik then we may be able to see how many superior quality men there are in all other superior planets. All these different grades of men are eternally serving the Lord in different form and capacity. By a gradual process of evolution every man develops an improved way service attitude towards the Lord. Besides the human being in the animal kingdom also, there is the same propensity of service of the Lord and as such the Lord appears (?) there in a manner appreciable by them. As (?) the developed sense of man attracts developed (?) pastimes of the Lord. Comparatively the human being is favoured proportionately more than other living being on account of the Lord's manifestation of His original Form resembling a human being and thereby reciprocation of loving sentiments in the higher and higher plane. By such advent of the Lord's transcendental pastimes, the human being is encouraged more enthusiastically than others. And by such adherence in the devotional service of the Lord, it helps tremendously in realising ones' own eternal relation with Him. Out of the five chief transcendental relation of living entities with the Lord, the highest one is nouptial relation and a devotee who has attained considerably a higher plane of service can be attracted by such relation. To create taste for godly relation, the Lord descends as King Ramchandra besides His other incarnations such as Matsa, Kurma, Varaha etc. He reveals the highest nouptial relation which is not manifested in the incarnation of Rama. Such nouptial relation is sometimes beyond the knowledge of human being and yet it is displayed for our benefit as we can feel every increasingly new transcendental sentiment in association with such nouptial mellow.
But there are mundaners who cannot enter into the realm of this transcendental mellow and yet they want to imitate it in a state of material condition. What is easier in the transcendance is inconceivable in conditioned state. As such the imitators are called mundane-cheaps. The mundane-cheaps cannot relish transcendental mellow in their impure heart of material affinity but what actual happens is this that such mundane cheaps go down to hell by satisfying their mundane-senses in the name of transcendental mellow. In the transcendental pastimes, we can engage our supra-mundane senses in a supramental state. The mundane cheaps without any knowledge of supra-mental state, indulge in sense-gratification in the name of devotional service and thereby bring in all sorts of disparity. Transcendental pastimes brought into this world by the mercy of the Lord, cannot be the object of sense-gratification by the mundane cheaps. As we have already discussed that the Lord's internal potency, known by the name of yogmaya, prohibits the mundaners to peep into the transcendance, such mundane cheaps are unable to understand Raslilla in its proper hearing. The class of mundane-cheaps take it for granted that Raslilla, of Vishnu and the damsels of Braja, is a matter for their sense-gratification. As such the mundane-cheaps misrepresents the import of 'Tatparatwena nirmalam' and 'Tatparo bhabet'. The 1st one means that one who is completely purified by becoming freed from material affection on account of transcendental realisation. And the second one means one may be encouraged to rise up to the stage of transcendance. But the mundane cheaps throw into them material vulgars in the name of transcendental realisation, while in the practical field their character seems not to be less questionable than that of the ordinary debauch. By misrepresenting the import of 'Tadrishikrisa,' they indulge in sense-gratification while in fact transcendental realisation is the aim of such devotional direction. Misled by the illusory energy such mundane cheaps miscalculates the import of devotional directives in a spirit of mundane sense-gratification only. When there is an error of judgement in distinguishing the conditions of liberation and encagement, the natural resultant is the growth of a class of mundane-cheaps.
The directive, 'Bhabet,' which is used in obligatory active tense, may not be misunderstood by the mundaners as if the word is imperative for the fallen souls who has no entrance into the pure stage of devotional service. In the material world we must abide by the ethical principles and make a distinction between morality and immorality. In the Absolute realm there is no such distinction because everything is absolute there. In that plane everything purified on account of being centralised in the transcendental service of the Lord.
On the other hand if anybody is not attracted by the transcendental pastimes of the Lord so mercifully displayed in the material world, one is sure to be perpetually misled by the illusory energy of matter and thereby indulge in the senses without any transcendental service. To develop a taste for nouptial relation is the gradual process transcendental evolution and without it one is sure to be miscarried by material enjoyment blocking the path of spiritual realisation. Similarly if somebody is not attracted by filial affectionate mellow in transcendance, one is sure to be miscarried by mundane filial affection ending in despair and fiasco. And so also if we do not embrace the Lord as our only beloved friend, we are sure to be dismayed by our so called friendship with the mundane-wranglers. And at last if we are not attracted by the service of the Lord, we are sure to drag on the service of worldly people in the false hope becoming master in the future. Everyone is a servant of nature in the false sentiment of being a master of the world. This servitude is not very congenial to our constitutional taste and yet we become the servant of this or that in the false hope of lording it over. We can get rid of this perpetual servitude of life, by renouncing our selves in the eternal service of the Lord. Similarly if we do not observe neutrality in relation with Krishna, we are sure to become the neutrality of a dead stone and thereby aspiring an extinction of the living energy or become an impersonalist by killing our transcendental individual self. In other words not to become attracted in the transcendental pastimes of Shri Krishna means to consider the material senses as all in all and to satisfy them becomes the ultimate of life. And by such material existence of sensual life puts us into the whirlpool of pious and impious activities resulting in perpetual existence of ups and downs of material life.
Thus as Lord Krishna appeared Himself formerly with a mission of attracting us into His eternal transcendental pastimes and the killing of the Ashuras was a secondary cause, so also Lord Chaitanya appeared not specifically for the purpose (of) inaugurating the Samkirtan movement but for other purposes of His own which are still more confidential than it appears on the face. It is a matter of coincidence only that the period of inaugurating Samkirtan movement and that of the Lord's appearance for other special purposes met together. The conclusion is therefore that Lord Chaitanya's appearance is more primarily for His Personal interest than that of inaugurating Samkirtan movement. The Samkirtan movement was a side issue along with the purpose of His own.
But because He is the Absolute Personality of Godhead He enlivened even the lowest grade member of human society to the highest perception of transcendental ecstasy by this Samkirtan movement and He graced everyone and all by garlanding them with the necklace of loving chant of the holy name. He thus accepted the role of a devotee and for all practical purposes He set examples in His own dealings than by precepts. He preached the cult of devotion by Ardente(?) examples in His own preaching life to keep a guidance over the actions of His future followers.
Transcendental loving services, as mentioned before, are rendered principally in five eternal relations *((1) Neutral (2) Servitorship (3) Fraternal (4) Filial and (5) Conjugal.) *(This is written in on the side of the text) with the Lord out of which four excepting the neutral are prominently in practice by the devotees. The respective devotees, in each and everyone of the four relation, do feel respective mellow and thereby they are happy in themselves. Nobody is higher or lower than anybody in such transcendental relation with the Lord, for in the Absolute realm everything is equal to everything. But even though the whole show is absolute, there is some transcendental difference also and as such the highest perfection of transcendental relation with the Lord ends in the relation of conjugal love.
In order to exhibit the specific importance of conjugal loving relation with the transcendance, Lord Krishna out of His causeless mercy only exhibits His pastimes of a devotee in His eternal Form Goursundar (Lord Shri Chaitanya Mahaprabhu) Acceptance of the role of a devotee by the Lord Himself in the eternal Form of Lord Shri Chaitanya Mahaprabhu is another feature of the Lord full of wonder. Conditioned soul cannot reach the Absolute Personality of Godhead by his imperfect endeavor and the wonder is that Lord Krishna in the Form Lord Gouranga has made it easier for everyone to approach the Lord definitely. There is a class of mundane-cheaps who call themselves as "Gouranga Nagari", or "Nadia Nagari" They are unable to infiltrate into the genesis of Lord Chaitanya's transcendental emotion. Such mundane cheaps identifying Lord Gour Sunder with Lord Krishna presents a disturbing obstacles in the way of His emotional devotion in the guise of Shri Radharani. He is Krishna Himself undoubtedly and He is non different with Srimati Radharani also. But the emotion which is technically called 'Vipralambha Bhava' adopted by the Lord for confidential reasons may not be disturbed in the name of service. In the affairs of transcendance, no mundaner should poke his nose unnecessarily and thereby displease the Lord in the name of service. We must be always on guard against this sort of devotional anomaly. The mundane cheaps who wants to please Lord Gour-Sunder by their mundane imaginative ingenuity may be informed herewith that Lord GourSunder instead of being pleased with such non-sensical attempt the Lord definitely leave them aside in disgust. It is a sort of nefarious attempt to destroy the transcendental emotion of Lord Gouraga in Vipralambha Bhava by presenting before His attitude of enjoyment as Krishna—which the Lord wants to forget is His pastime. With poor fund of knowledge the mundane cheaps are unable to realise this wonderful position of Lord Gouranga. This objective ecstacy of the subject in the emotion of the object is another wonderful feature of conjugal love in transcendance.
Srila Rupa Goswami in his Bhakti Rasamrita Sindhu (the science of devotion) has described, the degrees of transcendental love in gradual process evolved into conjugal love, as follows:—
The emotion of loving service in transcendance by a gradual process of development becomes tasteful to a particular devotee in a particular point of transcendental mellow. And in specific circumstance, the same emotion is manifested in the form of transcendental conjugal love of Godhead.
This conjugal love of Godhead is displayed in two different phases. One of them is called 'Swakia Krishna Vallava' This phase of conjugal love is applicable to those who are married to Lord Krishna under valid codes of marriage law and as such the married wife is always ready to carry out the orders of the husband and is fixed up in the duty of serving the husband—are called 'Swakia'.
The other phase is called 'Parakiakrishnavallava' This phase of conjugal love is applicable to those who have surrendered themselves unto the paramour out of intense love knowing well that such illicit love with a paramour is approved neither in society nor in morality. This risky emotion is called 'Parakia Bhava' to the Lord.
Love of Godhead with greater risk of life is superior to that with lesser risk. The validity of such risk is possible only in the transcendental realm.
These phases of conjugal love of Godhead called by the names of 'Swakia' and 'Parakia' have no existence in the material world. Imitation of 'Parakia' Bhava by the mundane cheaps play a havoc in the path of spiritual realisation.
These mundane cheaps consider that Lord Shri Krishna tasted this phase of 'Parakia' Bhava in the Braja Bhumi for a short period only. But authorities like the six Goswamins do not agree with such imaginary proposition. The Goswamins confirm it that the Lord's pastime in the Brajabhumi is eternal. The most confidential and the highest region in the transcendental realm is called 'Braja'. The self same pastimes, as were exhibited by the Lord during His appearance on the mundane plane,—are always current in the transcendental realm. The 'Parakia' emotion is ever prominent in that eternal realm. In the third part of this epic, the author Krishnadas Kaviraj Goswami has described it definitely that at the end Dwapara age of the 28th chaturyuga of Vaivaswata Manu, the Lord appears in this universe accompanied by His paraphernalia of 'Braja'. This statement confirms the fact that in the transcendental realm also there is an eternal abode called by the name 'Braja' As the Lord appears before us by His own internal potency, so also He brings in His all paraphernalia by the same internal potency without any extraneous help. And the 'Parakia' sentiment is existent in that transcendental realm only and nowhere else; because such highest form of ecstacy can exist in that most confidential part of the transcendental world. By the causeless mercy of the Lord we can have a peep into the invisible 'Braja' by manifestation of visible Braja. And the highest limit of the sentiments of the damsels of Braja is exhibited in the acts of Srimati Radharani. Such (?) sentiments of Srimati Radharani is incomprehensible even by the Lord Himself and Her tensity of loving service is the highest form of ecstacy. Nobody can surpass Srimat Radharani in the matter eschewing the transcendental mellow as are possessed by the Lord. The Lord Himself therefore agreed to assume the position of Radharani in the Form of Lord Shri Gouranga to service some specific purpose of His own.
Description of Lord Chaitanya is recorded in the Chaitanyastaka by Srila Rupa Goswami. He describes the Lord as follows:—
"Will Lord Shri Chaitanya Mahaprabhu Who is unknowable even by the denizens of heaven, the hard-reach for the Upanishads, everything and all for the sages, the nectorine of the surrendered devotees and the essence of conjugal love for the young damsels of Braja—appear before my eyes?"
"Let the Personality of Godhead Sree Krishna, who appeared Himself in the Form of Lord Chaitanya in order to relish Himself in a sportive spirit after a taste of the mellows in relation with His beloved ones, and who did so to enjoy an unknown and unlimited mellow by guising His own hue and accepting the colour of Srimati Radharani's body.
The author of Shri Chaitanya Charitamrita thus explained the prime reason of Lord Chaitanya's appearance. The prime reason of His appearance is to assume Himself in the sentiments of Radharani while propagation of Samkirtan movement was a coincidence only. Now he describes the same reason with the help of a sloka compiled by Srila Swarup Goswami in his diary. It is as follows:—
"Essentially both Radha and Krishna are the one Absolute Truth but the Absolute bifurcated Himself into two as a result of His transcendental pleasure-inspiring potency which entertains Him eternally in erotic principle. That two plenary portions combined together now in the transcendental Form of Lord Chaitanya. Let us therefore bow down before the Lord Gour Sundar Who has now assumed both the sentiment and bodily colour of Srimati Radharani."
The two transcendental entitities Radha and Krishna are a puzzle presentation to the mundane-cheaps. The above description of Radha and Krishna by Srila Swarup Damodar Goswami is nut-shell explanation of the two and it requires a great spiritual talent to understand the mystery of these two Personalities. One is enjoying in two as internal potency. Shri Krishna is the Potent factor and Srimati Radharani is the internal potency. According to Vedanta philosophy there is no difference between the potent and potency and both of them are identical. We cannot differentiate one from the other as much as we can separate fire from heat. Everything in Absolute is inconceivable in relative existence. In relative cognisance it is very difficult to assimilate this truth of oneness between the Potent and Potency. The philosophy of inconceivable one and different propounded by Lord Chaitanya is the only source of understanding in such intricacy of transcendance. In fact however Radharani is the internal potency of Shri Krishna and she is eternally intensifying the pleasure of Shri Krishna. Impersonalist cannot understand it without the help Mahabhagawat devotee. Radha the very name suggests that she is eternally the topmost mistress of comforts to Shri Krishna. As such She is the medium of transmitting living entity's loving service to Shri Krishna. At Vrindaban the devotees therefore seek the mercy of Srimati Radharani in order to be recognised as a living servitor of Shri Krishna. Radharani supplies the necessary strength of service for Shri Krishna. Lord Chaitanya Mahaprabhu approaches the fallen conditioned souls of the iron age in Person to deliver the highest principle of transcendental relation with the Lord. The activities of Lord Chaitanya is primarily in the role of pleasure-giving portion of His internal potency. The Absolute Personality of Godhead Shri Krishna is the omnipotent Form of transcendental existence knowledge and bliss in full. And His internal potency is exhibited first as 'Sat' or 'Sandhini' or existence or in other words the portion which expands the existing function of the Lord. The same potency while display full knowledge is called 'Chit' or 'Sambid' which expands the trancendental Forms of the Lord and lastly the same potency while playing as pleasure giving medium she is known as 'Ahladini' or transcendental blissful potency. Therefore the conclusion is that the self same internal potency of the Lord manifests in three transcendental divisions.
This fact is corroborated in the Vishnupurana as follows:—
"Oh my Lord, You are the resting Tabula rasa sine(?) the mundane qualitative modes. The functions of your internal potency called by the name of 'Ahladini' 'Sandhini' and "Sambid' all of them are pure transcendance. Living entities, who are susceptible to the mundane qualities of external potency, having undergone the influence of such external potency—are subjected to conditions of, pleasure, pain and a mixture of them. But so far in your internal potency is concerned, it is transcendental to such infection of external potency and as such all of them are pure spiritual energy and absolute in essence.
We may also refer to the thesis of 'Pritisandarbha' propounded by Srila Jiva Goswami. He says as follows:—"In the Vedas it is clearly indicated that devotional service only can lead one towards the path God-realisation. It is devotional service only that can help one to see the Personality of Godhead eye to eye. God is always pliable by devotional service only and as such excellence of devotional service is always prominent in all the Vedic literatures. Now let us think over what is this devotional service? And what is in fact the power which can bring the Supreme Lord in touch with us? The reasonable answer to these questions can made like this.
In the 'Srutis' or vedic literature, it has been clearly defined that Maya or the material energy cannot overcome the All-spirit Supreme Whole. And in the opinion of the 'Sankhyaites' the Supreme Lord being self sufficient or self-satisfied, His satisfaction cannot be connected with anything which is a product of material energy. In other words the Lord cannot pleased with anything which has a material tinge of quality. (?) (?) the power which attracts the Lord cannot be materially infected at any stage. That power or potency of the Lord cannot be said the bliss of self realisation as advocated by the impersonalists. There is a great deal of discussion on this self realisable pleasure and we cannot conclude therefore that the power which moves the Absolute is merely a stage of self realisation. Self-realisation is a primary stage only to make further progress in the path of achieving the power that moves the Lord. That power of attraction is never identical with self-realisation of an individual soul because the pleasure which is derived by self-realisation of an atomic soul cannot be effective in giving pleasure to the Absolute Whole. In the mundane field also we can see there is vast difference of satisfaction between different grades of men. It is natural therefore that the quality and quantity of self-satisfaction of an individual soul cannot equal to the standard of satisfaction of the Absolute Whole. As such the above statement of Vishnupurana that the Lord is transcendental to the mundane qualities and that there is no defacto similarity of mundane pleasure with the transcendental pleasure of the Lord—so we can naturally conclude that the pleasure giving portion of His internal potency called by the name of 'Aladini' or blissful nature is the power that can move the Lord. The Lord enjoys Himself by this transcendental power and He becomes knowable by the devotees who have actually contacted the same energy. That is the final conclusion. Because there is such transcendental energy of the Absolute the conclusion of the impersonalist, that self realisation is absolute blissfulness is improperly placed. This conclusion is always rejected. The whole vedic literatures is one unit only. The Puranas are supplement to the Upanishad. We cannot reject one portion of the Vedas and accept the other capriciously. Such procedure of the so called followers of the Vedas is unacceptable for the reason that such procedure presents a contradiction of the Vedic truth. When we deviate from the truth certainly we achieve a different result. As such the powerful potency known as 'Ahladini' when bestowed upon the devotees it is then only that devotees can make factually a progress in the devotional path. And the Lord also accepts the service of the devotee situated in that power called by the name 'Bhakti'. This is confirmed in the Bhagwat Geeta ( ) as follows. "Any devotee who offers Me either a leaf, or a little water or a flower in the process of devotional service, all of them are accepted and taken by Me because they are devotely brought forward."
We accept Vishnupurana as authoritative Vedic literature which is confirmed by all talented Acharyas. In that Vishnupurana there is clear mention of three diverse potencies of the Absolute Truth Vishnu. And the potency which gives transcendental pleasure to the Lord is not identical with material pleasure of the 'Sankhyaites' neither it is the standard of spiritual self-realisation of the impersonalists. Transcendental pleasure giving potency of the Lord known as 'Ahladini' potency is the medium of transcendental bliss both for the devotees and the Lord and through that power, only the Lord is moved by the devotee for mutual exchange of reciprocative feelings.
Srila Jiva Goswami Prabhu in thesis called by the name 'Bhagwat Sandarbha' explains the potencies of the Lord as follows:—
The existensional potency which maintains everything that exists and which manifests everything eternally in every time and space is called the 'Sandhini' potency of the Lord. And the potency by which the Lord know everything and everyone Knows Him also is called 'Sambid 'potency. And lastly the spiritual force by which He Himself feels pleasure and that also His devotees also partake of it—is called 'Ahladini' potency.
Therefore the conclusion is that original internal potency is displayed in those transcendental diversities. Total exhibition of the activities of internal potency, in which the Lord appears Himself or His transcendental activities, pastimes, etc are experienced—is called 'Visuddha Satwa' distinguished from Misra Satwa. Satwa means goodness purity. In the mundane qualitative mode of goodness, there are tinges of passion and ignorance. Therefore mundane goodness is mixed up and is called Misra Satwa. Visudha Satwa is completely separated from all mundane qualitative modes. Visuddha Satwa is the proper atmosphere in which one can experience the Personality of Godhead and His transcendental pastimes. And because such experience is reciprocated both by the Lord and the devotees, it is called also Sambid atmosphere. This situation is completely pure on account of its being freed from any sort of infection of mundane qualities. And the kingdom of God can be experienced only in such atmosphere. In other words Visuddha Satwa is a stage of experiencing everything about God and His name, Fame, Form, qualities etc. In order to distinguish this transcendental state of existence from that of mundane variegatedness it is also called spiritual atmosphere. And this atmosphere is called internal potency at the same time. Mundane qualitative modes are useful only for the living entities but they have no connection with God and everything relating to God. This fact is confirmed both in the Vedas and its supplements. In the eleventh canto of Srimad Bhagwat the Personality of Godhead affirms it that the three qualitative modes of material nature such goodness, passion and ignorance all of them are related with the living entities and they have nothing to do with the Personality of Godhead. In the Vishnupurana also the same assertion is confirmed as it says that the Personality of Godhead in Whom only transcendental qualities are manifestive—it is impossible to think of mundane qualities being connected with Him. It is prayed that the Personality of Godhead Who is completely untouched by mundane qualities and Who exists completely in transcendance, may be merciful upon us. Clear conception of the Personality of Godhead is that there is nothing mundane in Him but everything in relation with Him in the Kingdom of God—is transcendental.
In the 10th canto of Srimad Bhagwatam, the King of heaven Indradeva addressed the Lord as follows:—"Oh my Lord your kingdom is permeated in Visuddhasatwa. That abode is undisturbed, full of pentive service and without any tinge of the mundane qualities namely passion and ignorance. You have nothing to do with the three mundane qualities and as such mundane qualities as well as qualitative actions are unable to approach your vicinity. In the non-manifestive state of affairs, the quality of goodness exists. In the active field of creative initiative the quality of passion is manifestive and where there is lack of activity and want of variegatedness the quality of ignorance is prominent. In other words pentive mood is goodness, activity is passion and inactivity is ignorance.
And above all these mundane qualitative manifestations Visuddhasatwa is perceivable predominated by 'Sandhini' portion as existence of all that be. When the same is predominated by 'Sambid' portion, knowledge in transcendance is manifestive and when the same is predominated by 'Ahladini' portion, the most confidential love of Godhead is there. And simultaneously Visuddhasatwa in the Form of the above three in one and is the main feature of manifestation of the Kingdom of God.
The Absolute Truth is therefore the Substance of Reality and is cognisable in the above mentioned three transcendental symptoms. This inconceivable internal potency of the Absolute Truth is working eternally in diverse ways by (1) manifestation of the transcendental world, (2) marginal potency in the activities of the living entities (3) external manifestation of material cosmos and (4) in its non transcendental feature too. The Primeval Form of Godhead and various plenary expansions of the Form make it possible to bifurcate the internal potency into two. Internal potency means that works internally. Potent Factor of internal potency is the Personality of Godhead in plenary expansion and it is He only that maintains the transcendental cosmos which is far away from the material (?). External feature of the Personality of Godhead is the material nature and the principal elements of matter. The material potency has covered varieties of living entities beginning from Brahma (whose day 12 hours is calculated to be 4320000000 solar years of this planet) down to microscopic germ millions of which do take their birth and die within a second.
The internal potency as above mentioned is cogniseable in three departments and each of them is a plenary portion of it. Eternal existence of the internal potency or the existensional portion of it called 'Sandhini'. And the portion which represents spiritual cognisance and absolute independence of Shri Krishna is called 'Sambid' potency. And the specific function of internal potency which distinguishes her from the other two is called 'Ahladini' Sakti. These three departments in one internal potency also postulate their influence are the external potency with which the conditioned souls are connected. Such influence is manifested as the three qualitative modes of material nature convincing it definitely that the living entities or the marginal potency are eternally servitors of the Lord controlled by either the internal potency or by the external potency.
Nobody can be the father or the mother of the beginningless Absolute Truth and yet the display of His paternal devotees is another manipulation of the same Visuddha Satwa internal potency. In such transformed Visuddha Satwa the Form of the Absolute is perceivable. The source of Lord Krishna is undoubtedly Visuddha Satwa but those not mean that He is born of Basudeva. He is the eternal potent controller of such internal potency at the same time. Anything that is brought into use for the transcendental service of Shri Krishna is essentially related with Visuddha Satwa and in that serviceable spirit only Visuddha satwa is realised. And in fact Krishna is always all-spirit.
Not only the parents of the Personality of Godhead but also every other paraphernalia of His existence is essentially the work of Sandhini Sakti or transformation of Visuddha Satwa. To make it more clear, it may be said herein that this Sandhini Sakti of internal potency, maintains and manifests all the variegatedness of spiritual world. In the Kingdom of God His servants and maidservants His consorts, His Father and mother and everything else all are transformation of the spiritual existensional Sandhini Sakti. And the existensional Sandhini Sakti is the external potency similarly expands all the variegatedness of material cosmos from which we can have a glimpse over the spiritual field.
The following is a version of Lord Shiva who said it when He saw Daksha the Father of Satee (wife of Lord Shiva) as opponent of Vishnu. The Lord said "Vasudeva is the name of that transcendental existence which is transformation of the internal potency of the Personality of Godhead by the action of Sandhini Sakti called Visuddha Satwa. In that Visuddha Satwa the All-spirit Personality of Godhead has appeared Himself and therefore His name is Vasudeva. He is therefore transcendental to all sorts of recognition by the material senses and is inconceivable by mundane speculators. I bow down unto His lotus feet in devout admiration for Him."
This statement of Lord Shiva confirms it beyond doubt that Lord Krishna, His Name, Fame, Quality and everything in connection with His paraphernalia are administered by the Sandhini Sakti of the Lord's internal potency. That is the purport of it.
The activities of 'Sambit Sakti' is cognitional effect. Both the Lord and the living entities are cognisants. Shri Krishna as the Supreme Personality of Godhead, has full know of everything in everywhere and therefore there is no hindrances in the act of His cognition. His knowledge is therefore is a glance only over the object. In the matter of living being's cognition, there are innumerable impediments therefore the living being is only cognitional factor. Such cognisional factors are three in division. Direct knowledge, indirect knowledge and perverted knowledge. Sense-perception of material objects by the material senses such eye, ear, nose, hand etc. is always imperfect and as such they definitely perverted knowledge. This illusion is a presentation of the material energy influenced by the same 'Sambit Sakti' in a perverted manner. Negative cognision of a factor which is beyond the reach of sense perception is the way of indirect knowledge which is an act of the cognisional factor of the living being and as such this process is but altogether imperfect but that is only a fragment of full knowledge. Such cognisional factors are known as Spiritual knowledge, knowledge pertaining to the spirit soul, impersonal knowledge, monism, etc. But this 'Sambid' cognisible factors when enlightened by 'Ahladini' factor of the same internal potency work together it is then only knowledge of the Personality of Godhead is attained. That state of affairs should accepted as quintessence of 'Sambid Sakti' Knowledge of the Spirit in indirect way and material knowledge all these are off suits of that Sambid Sakti.
Acts of the Ahladini Sakti is pure love of Godhead. That love of Godhead is divided into two namely pure love of Godhead and adulterated love of Godhead. The same Ahladini Sakti when it imanates from Shri Krishna and is bestowed upon the living being in order to attract him, at that time only the living becomes a pure lover of Godhead. But when the same Ahladini sakti adulterated by external material energy emanates from the living being it does not attract Krishna but on the contrary the living being becomes attracted by the glamour of material energy and at that the living being instead of becoming mad with love of Godhead, he becomes mad after material enjoyment by the senses. And due his association with the qualitative modes of material nature, he becomes captivated by its interaction of feeling distress and happiness.
Unadulterated acts of Ahladini Sakti is displayed in the dealings of the damsels of Braja and Srimati Radharani the topmost participant in that transcendental group. Essence of Ahladini sakti is love of Godhead. Essence of love of Godhead is called 'Bhava' or transcendental sentiment. The highest pitch of that 'Bhava' is called 'Mahabhava'. Srimati Radharani is the personified embodiment of these three transcendental consciousness. She is therefore the highest principle in love of Godhead and the topmost head of all other loveable objects by Shri Krishna.
Srila Rupa Goswami in his 'Ujjal nilmoni' poems confirms this factor as follows:—
"Amongst the damsels of Braja, Srimati Radharani and Chandrabali are the principal factors. Out of these Srimati Radharani is better in all respects. She is the embodiment of Mahabhava and no other Gopi possesses such transcendental qualities."
Srimati Radharani is as much full spirit as Shri Krishna. Nobody should think of Her of anything material. She is definitely not like the conditioned soul having a mortal body gross and subtle covered by material senses. She is all spiritual and both Her body and mind are the same spiritual embodiment. Her senses are also spiritual because Her body is also spiritual. As such, Her body, mind and senses all are fully enshrined in love of Krishna. She is the personified Ahladini Sakti of the Lords internal potency and therefore She is only source of enjoyment of Shri Krishna (His pleasure giving effect)
Shri Krishna cannot enjoy anything which is internally different from Him. Therefore Radharani and Shri Krishna are identical. The Sandhini portion of Shri Krishna's internal potency has manifested the all-attractive Form of Shri Krishna and the same internal potency in the Ahladini portion has presented Radharani Who is the attraction for the all attractive. Nobody except Radharani can be equivalent match in the transcendental pastimes of Shri Krishna than Srimati Radharani.
In the 'Brahma Samhita' 5th chapter 33 stanza, the following statement is made in respect of transcendental pleasure pastimes of Lord Shri Krishna. Lord Brahma prayed "I do worship the Primeval Lord Govinda Who resides eternally in His transcendental abode of the name Goloka Vrindaban where the all-pervading Lord enjoys in the Company of the damsels of cowherd Who are embodiments of spiritual mellows derived from eternal bliss and existence."
Such transcendental mistresses of Lord Krishna are the sources of His pleasure. They are the principal associates of Him in His pastimes. They are divided into three groups, namely the goddesses of fortune in the Vaikunthas and others queens in the puras or Kingdoms of God. And there are others in the third group called by the name damsels of Braja. This group of mistresses are the best in the three and they are the most beloved ones.
The fact is like this. As already explained Krishna and Radharani are one in two. Both of them are identical. As such, Lord Krishna expands Himself in multi incarnations and plenary portions like the Purushas and others. Similarly Srimati Radharani also expands Herself in multi forms of goddess of fortune, the queens and damsels of Braja. Such expansions from Srimati Radharani, are all Her plenary portions.
Such plenary extensions are called 'Baibhavas' and 'Prabhavas' i.e. almost similar in forms and with a little difference in bodily constructions respectively. The goddesses of fortune (Laxmis) are 'Baibhavas' of Srimati Radharani while the queens are Prabhavas of Her. But the damsels of Braja are constant companions of Radharani and are sources of different mellows in the transcendental pastimes of Lord Krishna under the Supreme direction of Srimati Radharani. In the transcendental realm also enjoyment is fully relished in variety. Variegatedness of innumerable mistresses is the source of relish for Lord Shri Krishna and therefore these expansions from Srimati Radharani is necessary. The most superior quality of transcendental mellow is relished by the Lord in company with the damsels of Braja where He enjoys the highest performances of Ball-dance known by the celebrated name of Raslilla.
Srimati Radharani being the centripetal force of Raslilla she is designated in five different names as follows:—
(1) Govindanandini, (2) Radharani (3) Govinda-mohini (4) Govinda sarbaswa and (5) the centripetal force of all the mistresses of the Lord (Sarbakanta Siromani)
Etymological meaning of Radharani is that one who serves the Lord most. This is confirmed in the 'Goutamiya Tantra' as follows:—
"The transcendental Goddess Srimati Radharani is directly the counterpart of Lord Krishna. She is the centrifugal figure for all the goddesses of fortune. She possesses all the transcendental attractiveness to attract the all attractive Absolute Personality of Godhead Shri Krishna. And above all She is primeval internal potency of the Lord."
She is called a Devi on account of Her possessing the most
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This estimation of observation by the Gopis is the right estimation of visionary function and any one who is fortunate enough can see Krishna continuously like the Gopis when one has attained to that stage of onlooking power. In the Brahma Samheeta it said that sages who have the necessary qualitative eyes smeared with the ointment of pure love can see continuously the Form of Shyam Sundar (Krishna) at the centre of their heart. So it is confirmed in the Bhag (10.21.7) The Gopis sang like this on the advent of season. They said "My dear friends! Persons, who are fortunate enough to utilize their eyes in the observation of the scene enacted by the two sons of the King of Braja, when they (Krishna and Valadeva) enter into the forest accompanied by friends, and cows and blowing their flutes with glances over their devoted ones are actually blessed. There is nothing profitable for the man with eyes, except this scene to see."
Similarly the feminine residents of Mathura talked amongst themselves as follows when they saw Krishna and Valarama wrestling with King Kamsa's big wrestlers namely Mustik and Chanur. The ladies said (Bhag 10.44.13) "Hallo! What sort of penances have been performed by the Gopis! They have been favoured with the good luck of constantly seeing the beautiful face of Shri Krishna which is the fountain source of opulence, beauty and fame. The lusture of His face, is unparallel and independant of any external help."
Therefore the attractive features of Krishna is unparallel and unparallel is His strength. When we hear of them our mind is made imbalanced. One is attracted to Krishna simply by hearing His description of attractiveness but unfortunately nobody can relish Him in heart's content and that is the crust of it.
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So much so said about the second reason of Lord Chaitanya's appearance and now the author proposes to say something about the third reason of His appearance.
This third reason is very much confidential on account of its being the quintessence of the highest transcendental mellow which disclosed by Sri Swarup Damodar Goswami who knew it alone. Others who have any clue to this knowledge, must have heard it from him (Swarup Damodar) only. This is due to his becoming the constant companion of the Lord and thus it was possible for him to go deeper into the heart of Lord Chaitanya.
As already explained before, the position of the Gopis in relation of lovable dealings with Krishna is transcendentally situated on the right place. This position is called 'Rudha Bhava' And because the relation is apparently between the two opposite sex, one should not misunderstand this relativity as the result of sex-love. It is far different from mundane sex-love. It is pure unadulterated love of Godhead. The difference of sex-love and the pure-love of Godhead is defined in the Goutamiya Tantra as follows:—
"It has become a customary tradition to mention the dealings of Gopis with Krishna—as amorous love but such dealings of the Gopis are adored with great respect by such liberated sages as Uddhava and the like. Such devotees are always aspirants to the standard of Gopi's love of Krishna"
One should try to discriminate between sex-love and pure love. They belong to different categories with a gulf of difference. They are as much different from one another as iron is different from Gold. There is no need neither any question for evaluating iron with the standard of gold.
The revealed scriptures describe the import of pure love as follows:—"Even there is sufficient reason for dissolution of conjugal relation and yet by all means such dissolution does not take place—such relation of compact love is called pure."
The predominated Gopis are related with Krishna in such bondage of pure love. There is no question of sex-love based on one's sense-gratification. Their only business in life was to see Krishna happy in all respect never mind what happens to their own personal interest. They are dedicated souls only for the satisfaction ofthe Personality of Godhead Shri Krishna and as such there is not the least tinge of sex-love between the Gopis and Krishna.
The author of Sri Chaitanya Charitamrita asserts with authority that sex-love is a matter of personal sense-enjoyment. In the Vedas all regulated principles with different desires for popularity, fatherhood, wealth etc all are different phases of sense-gratification. Such sense-gratificatory acts under different ethical codes or in the name of religiosity are going on as acts of public-welfare, nationalism, altruism, biblical codes, health-directive, fruitive action, popular vindication, toleration, personal comfort, liberation from material bondage, progressive path, family affection, social ostracism, legal punishment, and the sense of fear—all these categories are different subdivisions of one substance called by the name 'Sense-gratification'
All such good acts are performed basically for one's own sense-gratification. Nobody can sacrifice his personal interest while discharging the above much advertised acts of moral and religious principles. But above all these there is another transcendental stage where one feels only to be the eternal servitor of Krishna the Absolute Personality of Godhead and all acts done under this sense of servility is called pure love of God—absolutely for the sense-gratification of Shri Krishna. Anything, which is done with a sense of enjoying the fruits or result of such action,—is always an act of sense-gratification. Such sense-gratificatory actions are visible sometimes in gross and sometimes in subtle form.
There the author of Sri Chaitanya Charitamrita advises his good counsel to all concerned that like the Gopis, each and everybody should give up all sense-gratificatory engagements and should entirely dovetail oneself with the good will of the Supreme Lord. Because that is the ultimate instruction of Krishna in the Bhagwat Geeta. We should be prepared to do everything and anything in order to please the Lord even at the risk of violating the Vedic principles of ethical laws. That is the standard of love of Godhead and such activities in pure love of Godhead is as spotless as it is a white linen completely washed.Srila Bhaktivinode Thakur warns us in this connection that we may not misunderstand by the word 'giving up everything' does not imply the necessary discharge of duties in relation with our body and mind. Even such duties concerning the body and mind do not become sense-gratificatory if they are undertaken in the spirit of a servile attitude in relation with Krishna.
The conclusion is in the love affairs of Shri Krishna with damsels of Braja, there is nothing of the mundane sort of sex-conception or sense gratification. Whatever is done by them in relation with Krishna is certainly for the pleasure of Krishna only and therefore all their acts and performances are loving transcendental service of the Lord.
Shrimad Bhagwat confirms this by the statement of Gopis when Krishna left them in the midst of Raslilla. The Gopis lamented the absence of Shri Krishna in the following words:—
"Oh darling! We think that your lotus feet which are softer than our breast and we carefully place them on our hard breast and you are now roaming in the forest barefooted on the stoney path which is surely bruising your delicate foot. As such we are very much peturbed to think of this, because you are everything in our life."
The Gopis have no attention for their personal comfort or sense-gratification and they do not care for all these. Whatever they do they do it for happiness of Krishna. The leave aside everything for the sake of Shri Krishna and their affection for Krishna is also for the happiness of Krishna. This was thankfully acknowledged by Shri Krishna when returned back again on the arena of Raslilla and He said as follows:—
"My dear damsels of Braja, I see that you have voluntarily violated all the moral codes of society and scriptural injunctions and also you have left all your near and dear friends and relations for my sake; I left you here just to accelerate your intensified pure love upon Me. My dear friends, I am always at your command to serve you for your pleasure. Please therefore do not condemn Me in that way."
Therefore Krishna was never ungrateful to the Gopis because it is a declaration of His policy, as He has made it in the Bhagwat Geeta 4th Chapter 11th sloka, that He reciprocates the dealings of His devotees in the proportion and degree of transcendental loving service rendered unto Him. Every one follows the path that leads towards Him but the degree of one's progress in that path may be different from other who has covered a long distance. The Lord is realised in the proportion of advancement in that path. The path is not different but the degree of approach is different and therefore the proportion of realisation of the ultimate goal namely the Absolute Personality of Godhead—is also different. The highest goal of approach was completed by the Gopis and Lord Chaitanya recommended it that there is nothing more high level of worship of God, than the standard followed by the Gopis.
Although the Lord promised to reciprocate with His devotees the degree of service rendered by them, He failed to fulfil it in relation with the Gopis. The Lord felt defeated by the quality of service rendered by the Gopis and He acknowledged His inability to reciprocate the loving transcendental service of the Gopis. Srimad Bhagwat ratifies this statement as follows in the words of Shri Krishna Himself when He returned to the Gopis on hearing their pathetic songs of separation. He said as follows:—"My dear damsels of Braja! Your contact with Me at this dead of night is certainly spotlessly clean; I can not repay your debt even by My endeavor in many many births, neither I can reciprocate my duties towards you for the sacrifice that you have made. The sacrifice is most difficult because you have decided to serve Me only by breaking the sackles of your homstead life. I admit that I cannot repay your debts. Please therefore be happy by your own glorious deeds which you have already performed.
Therefore self-less love of Godhead as it was exhibited by the Gopis cannot have any parallel in any where. We may not however misunderstand the carefulness of the Gopis in their personal decoration. The Gopis dressed themselves as beautifully as possible just to make Krishna happy by seeing them. They had no other ultra desire behind the grandeur of such dressing endeavors. Within themselves they dedicated the body and everything they possessed to the service of Shri Krishna and they took it for granted that their body was meant for enjoyment of Krishna. As such they dressed themselves on the understanding of that Krishna would be happy by seeing and touching this body and nothing more.
In the Adipurana there is a confirmation of this statement as follows:—"Oh the son of Prithu, there are none dearer to Me more than the Gopis who take care of their respective bodies with a view, that they are meant for the service of Shri Krishna."
The wonderful characteristics of the Gopis are beyond imagination. They have no desire for personal satisfaction and yet when Krishna is happy by seeing the Gopis, that happiness of Krishna makes the Gopis thousand times more happy than Krishna. This situation of the Gopis becomes at once perplexing for they do not want any personal happiness and yet the same is imposed upon them. The solution of such perplexity is that Shri Krishna's sense of happiness is limited by the happiness of the Gopis.
The devotees of Vrindaban therefore try to serve the Gopis namely Radharani and Her associates. To gain the favour of Krishna easily is to gain the favour of the Gopis. On the recommendation of the Gopis Krishna easily accepts the service of a devotee. Lord Chaitanya therefore wanted to please the Gopis instead of Krishna and His contemporaries misunderstood Him; for this reason of that Lord Chaitanya renounced the order of householder's life by taking Sanyas.
By looking on the beautiful Gopis, Krishna becomes enlivened in spirit and thus seen by the Gopis they are also enlivened in youthful blooming of their face and other parts of the body. As such a competition increasingly beautifulness of both the Gopis and Krishna begins without any limitation. Thus competition goes on without any stoppage and none of them agrees to make stop of such competition.
The matter is so delicate in the eye of mundane moralist that somebody may mistake this dealings of the Gopis and Krishna as purely an amorous deal between them but the point is different from such mundane perplexity on account of the whole thing being based on the Gopis' sense of satisfying Krishna. This intense sense of satisfying the pleasure of Krishna changes the whole scene into pure love of Godhead and there is not a spot of sex-indulgence between the parties.
In the 'Stabamala' compiled Srila Rupa Goswami, the following statement appears in Keshawastakam.
"Let me worship Shri Krishna Who is returning back from the forest. He has been welcomed by the beautiful damsels of Braja with His different movements like a dancer combined with His smiling face. The (?) parts of His beautiful eyes are roaming like the over the pair of raised breasts of the Gopis.
There is another sign of the love affairs of the Gopis which definitely proves of their love of Krishna being completely freed from any smell of sex-desire.
As mentioned above the Gopis are predominated lover and Shri Krishna is predominator beloved. Therefore love of the predominated nourishes the love of the predominator. The predominated has no desire for selfish enjoyment and their feeling of happiness is indirect as much as the predominated(?) happiness depends on the predominator's pleasure. Causeless love of Godhead is so presented everywhere. In other words such pure is possible only wherever the predominated is happy on the happiness of the predominator. Living example of this unadulterated love is exhibited when the lover deprecates(?) her happiness of service that hinder such discharge of service. In the Bhakti Rasamrita Sindhu the following statements are made in pursuance of the above display pure loving service
"Daruk did not welcome the dizziness of his body as a result of happiness of service, while he was fanning the Lord with cow-tail hair, because he thought that such slackness of the body is a hindrance to service."
Similarly lotus eyed lover of Krishna (Radharani) did not welcome the tears of Her eyes due to ecstacy of mind because such tears on the eyes were in a sense covering the eye-sight engaged in looking upon Shri Krishna.
Besides this any pure devotee of Shri Krishna, who loves Him causelessly, will flatly deny to accept any sort of liberation beginning from merging into the body of the Lord up to other varieties of liberation such equality of status, equal Form, equal opulence equal place and living nearer to the Lord
It is stated in the Bhagwat (3.29.10-12)
"Signs of pure love of Godhead is aroused automatically in the heart of a pure devotee as soon as he hears of transcendental qualities of the Lord localised in every heart. This is manifested in the way of the Ganges flowing down in the ocean without any hindrance on the path. Such devotional activities are always causeless and undeterred in the matter of rendering service to the Supreme Lord. Causeless means without any motive or spontaneous. Undeterred means without any hindrance of seeking some fruitive reaction.
Such devotees are so much overwhelmed with spontaneous service attitude of the Personality of Godhead that they at once deny to accept Salokya (living in the Kingdom of God, Sarsti (almost equal opulence like that of the Lord) Sarupya (similar structure of the body with four hands etc) Samipya (living constantly with the Lord) and Ekatwa (merging into the existence of the Lord) even such liberations presented before them. The reason is that transcendental happiness derived from loving service of the Lord is above all the above mentioned types of liberation.
Another parallel passage in the Srimad Bhagwat states as follows:—What to speak temporary material enjoyment a pure devotee does not aspire even for any kind of liberation as above mentioned. The Lord said (Bhag 9.4.49) in connection with the characteristics of Maharaja Ambarish,
"Why should my pure devotee desire for such temporary and fallible in course of time, things as enjoyment in the celestial kingdom or that of merging into the body of the Lord, when the do not accept even other four kinds of liberation even offered to them?
Merging into the existence of Absolute is also as much temporary as the duration of life in the celestial kingdom. Both of them are controlled by time. None of them is a permanent standing position.
Therefore the relation of Krishna with Gopis is as pure and bright as acid burnt gold and such relation is natural, spontaneous and without any tinge of sex-color.
The Gopis are so to say constant assistant, philosopher, preceptor and the most dearest and nearest disciples friend and maidservants of Shri Krishna. They know perfectly well how to please Shri Krishna penetrating within His heart and they are expert in rendering service to Shri Krishna exactly as He wishes and in perfect order.
"This fact is corroborated in the Adipurana in the following statement. The Lord said "The Gopis are My all, they are My dear assistants, they love Me as affectionately as My preceptor, they render Me services as faithfully as a disciple. They are perfectly apt to My enjoyment and behave with Me exactly like a faithful friend. Their relation with Me is none the less than the married wife.
"And above all it is the Gopis only who know My glories, the mode of My service, My mental status and the regard for Me. Oh, the son of Pritha to tell you the truth these confidential informations are practically unknown to my other devotees."
We can now make a good survey of the high grade transcendental nature of the Gopis. That being we can just imagine what may be the position of that Gopi who is the best in the lot. She is no other than Shrimati Radharani Herself. She is the best in the lot in all respects Namely she is the most beautiful amongst them, she is the most highly qualified amongst them and above. She is the greatest lover of Krishna than all else in them, The Padma Puranam ratifies this fact by the following statements.
"The place Radhakunda is as much dear to Shri Krishna as is Srimati Radharani to Him. And she is the most dear to Him amongst all other Gopis."
So also the Adi Puranam also confirms about it and the following statement is made there.
"The whole universe is glorified on account of advent of Sri Vrindaban dham the transcendental abode—on the earth. And more than that the Gopis are more glorified because amongst them there is Srimati Radharani."
Transcendental pastimes of Shri Krishna (?) therefore is actually meant for reciprocating the highest mellow and the same with the Gopis is just to vehicle the relation with Radharani.
Radharani being the most important figure amongst the Gopis, the Gopis other than Radharani, also cannot feel happy without the presence of Srimati Radharani.
It is said that the Gopis are divided into five grades namely the Sakhis, Nity sakhis, Pransakhis, Preyasakhi, and Paramprestha Sakhis. All of them are expert artists in provocating erotic sentiments in Krishna, all of them fair complexioned and all associates of Srimati Radharani the Queen of Vrindabandham. The last named class of Gopis namely the Paramprestha Sakhis are eight in number. And in the highest pitch of dealings with Krishna and Radha these eight Gopis sometimes take part of Krishna and in other they take part of Radharani just to create a situation as if they are in favour of one and against the other. That makes the exchange of mellows more palatable.
Goswami Jayadeva remarked in his famous Geet Govinda in the occasion Shri Krishna's leaving of the arena of Raslilla for searching out Srimati Radharani, as follows:—
"The enemy of Kamsa Krishna left all other damsels of Braja leaving in His mind Srimati Radharani who is the crust of the most fascinating transcendental pastime Raslilla.
Now welcome to the point that Lord Shri Chaitanya Mahaprabhu appeared Himself assuming the role of self-same Radharani and as a matter of course He preached the cult of chanting the holy name to realise love of Godhead. He fulfilled His inner most desire in that role of Radharani and that is the secret of His appearance as Lord Gouranga.
Lord Shri Krishna Chaitanya is therefore no other than the son of the King of Braja (Shri Krishna). Who is the Primeval Form of personified mellows and epithet of erotic love.
The Predominator assumed the part of Predominated in order to relish the transcendental feelings of the latter and simultaneously He propagated the activities of the eternal abode to the highest pitch. This is confirmed in the Geeta govinda made by Shri Jayadeva Goswami as follows:—
"My dear friend, just see how Shri Krishna is enjoying the season of merry may in His Form of lovely dress and embracing the damsels of Braja in complete peace of mind. He is so engaged in His transcendental pastime by enlivening the whole creation by His beautifully constituted body resembling blue lotus flowers in every part like the hands and legs. By His such transcendental pastimes He then(?) submerged the amorous acts of cupid."
Therefore Lord Chaitanya is Shri Krishna Himself and absolute enjoyer of lovely Gopis, He has now assumed the role of the Gopis Himself in order to taste the predominated happiness of transcendental mellows.
He appeared Himself in that mode but simultaneously He propagated the cult of the age most facinatingly. This secrecy of the confidential part of Shri Chaitanya Mahaprabhu is tranceable by His confidential devotees only.
Such confidential devotees of Lord Chaitanya Mahaprabhu are Shri Adwita Acharya, Shri Nityananda Prabhu, Shrinibas Prabhu, Shri Gadadhar Prabhu, Shri Swarup Damodar Goswami Shri Murari Gupta, Shri Haridas Thakur and many others innumerable in number. The author of Shri Chaitanya Charitamrita teaches us to offer respectful salutation to all such pure devotees of Lord Chaitanya if at all we want to know him definitely.
The above is the sum and substance of the original 6th sloka which redescribed as follows:—
"Lord Shri Chaitanya Mahaprabhu Who is Krishna Himself as is compared with the moon, did appear in the womb of Srimat Sachimata who is compared with the ocean. And He did so when he felt to solve the following in relation with His transcendental pastimes with Srimati Radharani. He wanted to know (1) What is the actual position of the loving attitude of Srimati Radharani and (2) What is the position of my wonderful lovable qualities with which Radharani is so much addicted (3) And what does Shrimati Radharani feel by so being attracted by My lovable features."
These are very intricate questions to the mundaners and they are practically impenetrable by experimental thoughts. And yet they must be discussed just to make it clear the confidential part of Lord Chaitanya's appearance before the mundane world. The author of Chaitanya Charitamrita is kind enough to discuss all these confidential part of Lord Chaitanya's appearance. His very liberal attitude maybe mistaken by the foolish section mental speculators but does not matter for him because he is satisfied only by disclosing the subject matter for the real witted talents in the devotional service. Actually to enter into the inside of confidential part spiritual enlightenment—is a prerogative to such persons who always bear in the heart the lotus feet of Lord Shi Chaitanya Mahaprabhu and Shri Nitya Nand Prabhu. They alone can feel satisfaction in such discussion. These conclusions are just like the soft twigs of mangoe tree which are palatable to the birds like Coel (cuckoo). Real willed devotees are as good as the cuckoo. But the mundane realists or the non-devotees are just like the camels feeding always in thorny plants and therefore such camel-like persons cannot enter into the precincts of such devotional compartment. The author will be very glad if such camel like persons do not understand this part of Lord Chaitanya's activities. If such persons who are out of the range of confidential devotion, do not understand it, what is more satisfactory than this. He therefore bows down before the pure devotees and he speaks everything without any secrecy so that such devotees may know it fully well awful there of a transcendental felicity.
Influenced by His Alhadini portion of internal potency Lord Shri Krishna decided to accept the role of Shri Chaitanya Mahaprabhu. He thought within Himself that everybody calls Him Absolute blissfulness. It is due to Him only that the whole universe is feeling a sense of enjoyment and Who is else there that can give Him enjoyments. If there is somebody else beyond Himself powerful by thousands of time that alone can give Him (Shri Krishna) a sense of pleasure. Nobody can be greater or equal to the Personality of Godhead but yet Shrimati Radharani is able to give such pleasure with to one thousand potency. Although the Lord is potential by thousand and thousand times more than the cupid and there is none equal or more than Him yet He feels satisfaction by seeing Srimati Radharani. His transcendental flute attracts the mind of the whole creation and yet the sweet voice of Srimati Radharani attracts Him.
Although the whole creation is flavoured on account of Him only, yet the transcendental bodily scent of Srimati Radharani attracts His mind and heart. Although on account of Him only the whole creation is full of different mellows, yet the mellow which He enjoys by kissing the lips Srimati Radharani is exceedingly pleasing to Him. Although His touch is cooler than thousands of moon, yet He he thinks that His life is cooled only by touching Srimati Radharani. Therefore although He is the prime cause of living condition for everyone and all yet He lives only on account of Srimati Radharani.
Such is the affectionate feelings of Shri Krishna for Srimati Radharani. But contrary to this Srimati Radharani feels otherwise in the association of Shri Krishna. By looking on Srimati Radharani Shri Krishna is fully satisfied but by looking on Krishna, Srimati Radharani feels still more satisfaction.
By Sri Krishna's vibration of flute, Srimati Radharani becomes almost unconcious then again sweet songs of Radharani similarly makes Shri Krishna also unconscious. Unconsciously Srimat Radharani embraces the Tamal tree mistaking it as Sri Krishna and thus She feels a transcendental ecstacy. Sometimes it happens so that Srimati Radharani just hearing the sweet sound produced by two colliding bamboos in the forest, becomes at once unconscious and by mistake She embraces the Tamal tree for Shri Krishna.
And due to Her continuously being compact in thought of Shi Krishna, even the embracing of Tamal tree gives Her the sensation of embracing Shri Krishna and exclaims in joy that Her life is fulfilled.
In the matter of favourable blowing of breeze carrying a flavour of Shri Krishna's body, She at once desires to jump in that air being blind in love. When she makes a taste of the bitle (betel) chewed by Krishna, at once She merges into the ocean happiness and forget everything else. Krishna cannot express completely even with the speaking power of hundreds of lips how much She is happy in the company of Shri Krishna. The lusture of Her complexion becomes so beautifully glowing after the pastime of Shri Krishna with Radharani that Shi Krishna Himself forgets His own identity enamoured by such unparallel beauty.
In the material sex pleasure, according to expert sexologists like Bharat Muni, both the male and female enjoy equally in the transaction but in the spiritual world the matter is different and it is unknown to the mundane experts. There the enjoyment of the Predominator is always in excess than the predominated. And such Shri Krishna relishes more pleasure in company with Srimati Radharani than He gets by His company with other Gopis. This is explained in the Lalita Madhab Drama very nicely as follows:—Shri Krishna addressed Srimati Radharani as said "My dear dearling, My each and every transcendental senses are being overwhelmed in ecstatic pleasure by obtaining you Who is completely bedecked in beauty and qualities and your body which is the fountain head source of all pleasurable things such as your lips which are softer than the sense(?) of immortal sweetness, your face full with flavour of the lotus, your sweet vibrations defeating that of the cuckoo, your skin cooler than sandal."
On the other hand, Srila Rupa Goswamipada, observed the following symptoms of Srimati Radharani in association with Shri Krishna.
"The whole body of Srimati Radharani's person surpassed all controlling power of patience and forbearance by manifestation of standing of hair on the end etc on account of Her becoming too much attracted by the eyes for beautiful features of Shri Krishna the declared enemy of Kamsa. Her skin became pleasure-stricken on account of touching Shri Krishna. Her ears became too much eager to receive aurally the words of Shri Krishna, Her nostrils swollen on account of smelling the corporal flavor of Shri Krishna Her tongue controlled by the kissing touch of Shri Krishna and due all these together He face being brightened like the lotus."
With reference to the above context, Shri Krishna thought within Himself "These symptoms of Radharani's extraordinarily feelings for Me, indicate something within Me which controls the whole existence of Radharani. The nature of Radharani's such pleasure position is always sought after by Me in order to have a real taste of it. I do therefore various efforts to get in touch with such foreign status of mine but I fail to get it. And on account of this failure, My desire for relishing the pleasure of Radharani becomes more and more intense. I shall therefore incarnate Myself to relish this status of Radharani and by doing so it will be possible for Me to taste them in varied ways. And along with these activities I shall teach all devotees how they can reach to the plane spontaneous devotional affection of Godhead.
"He thought it that predominated feelings of pleasure is non-perceptable by the predominator feeling. This is impossible to get it realised without the assumption of Radharani's status quo and complexion. Without this the above mentioned three foreign feelings cannot be realised. I shall therefore incarnate Myself in the complexion and perception of Radharani and thus have taste in the above mentioned three foreign feelings."
Thus Shri Krishna decided to incarnate Himself as Lord Shi Chaitanya Mahaprahbu when, the time for propagating special cult of religiosity coincided. By coincidence also at that time Shi Adwita Prabhu was praying for the Lord's appearance and His clarion call for Krishna's incarnation also attracted Him (Krishna)
When an incarnation of Godhead descends on this mental plane, in order to create scene of the laws of material nature, the Lord's associates who act as His Father, Mother or other elderly guardians—also descends in order before the advent of the Lord. When that was done Lord Shri Krishna in pursuance of the above mentioned resolution of Himself—He assumed the colour and status of Radharani and appeared Himself in womb of Srimati Sachimata Who acts as the Lord's mother.
This is the explanation of the 6th sloka explained by the author as he did it by the Grace of the Goswamins headed by Srila Rupa Goswami. The author's explanation of Swarup Damodar Goswami is also in conformity of the explanation made by Srila Rupa Goswami. He says as follows in His 2nd eight prayers in adoration of Lord Chaitanya.
"Let Sri Chaitanya Mahaprabhu who is no other than the selfsame witty Shri Krishna, who covered His own color in order to relish certain transcendental mellows of His dearest devotees even after enjoying them fully as Shri Krishna, and who assumed the color of Srimati Radharani in the Form Shri Chaitanya—be kind enough upon us."
The author then summarize the whole chapter by mentioning that prayers of auspicity, the essential nature of Lord Chaitanya and the necessity of Lord Chaitanya's incarnation all these three are explained in all 1st six slokas out of the fourteen. And as usual he offer his respect obeisances unto the Goswamis for being empowered to sing the songs of Chaitanya Charitamrita.