Sri Sri Prema Samput

(The Jewel-Case of Love)

Srila Visvanath Cakravarti Thakur

 

 

Preceded by the commentary by Sri Radha Vinoda Gosvami on the last seven verses
of the 32nd Chapter of the 10th Canto of the
Srimad Bhagavatam - ‘ The Reunion’

 

 

 

 

 

 

 

 

 

 

Sri Sri Prema Sampuṭ

A distinctive characteristic of being in love is that affectionate attachment spontaneously awakens an eager desire in the heart of the gallant to hear from his sweetheart about the superiority of her affection and the base inferiority of his affection towards her.

This disposition was originally expressed amongst the assembly of gopis who had gathered there on the banks of Kalindi, that night of the Rasa dance. PremSamput is simply a reverberation of that conversation, like the sound produced by the secondary strings of a lute that resonate along with the primary strings that are plucked.

Na pāraye 'ham niravadya samyujam

 

 

 

 

 

 

 

 

 

 

 

 

The Reunion [Srimad Bhagavatam 10.32]

After the gopis found Srimati Radharani abandoned by Krsna they all consoled one another. This narration is given in the 31st Chapter of the Tenth Canto of SrimadBhagavatam- GopiGita: The Gopis Songs of Separation.

When Krsna returned to them they were transported to the outer reaches of ecstatic delight. As they approached him one gopi caught hold of his hand; another put his arm around her shoulder and another accepted the remnants of his chewed betel. One gopi, impelled by loving anger, bit her lip and looked askance at Krsna. Because they were so attached they were not satiated even by continuously gazing at him. One of them then placed Krsna within her heart, closed her eyes and embraced him within herself again and again, absorbed in transcendental ecstasy, just like a yogini. In this way the pain of separation from Krsna that the gopis had felt was dispelled.

This night of the Sarad season had created a most auspicious arrangement for their dalliance. With the hands of her waves Kalindi (Yamuna) had scattered piles of soft sand on the shore as their sitting place. A gentle breeze bearing the fragrance of blooming Kunda and Mandara flowers attracted bumblebees from far and wide. The autumn moon illuminated the waters of YamunaDevi.

Arranging their veils on the ground the gopis seated Krsna in their midst. As they massaged his hands and feet one gopi put his feet on her breasts. Then, in this contented and relaxed atmosphere they addressed him:

“Bho! Some people return in equal measure the love they receive from others. Some, however, reciprocate inversely. They show affection even to those who are indifferent or inimical. And yet others are equally indifferent both to those who adore them and to those who don't. They reciprocate with neither. Dear One! Please explain to use the proper understanding regarding these different types of lovers.”[16]

Sri BhagavatamrtaVarsini- [commentary on SrimadBhagavatam by Sri RadhaVinoda Gosvami]

Before this, when the Supreme Personality (Bhagavan) Sri Krsna suddenly left the gopis, they were severely scorched in the fire of separation from him. He was their life and soul since they had already offered their bodies, minds and life force to him. They had come running to meet their dear-most in the dead of night but alas; so many impediments were coming in the way of their expectations. The taste of love's dalliance was on the tip of their tongues but now they had lost the source of their most delectable dreams. Consequently, the hearts of the Vraja gopis, love's Epicureans, were smouldering in the ashes of their wounded feelings, the innermost recesses of their souls were cut to the quick and in that pain they were as though dead. Their wounded vanity had reduced them to a state of restless and anxious impatience.

Thereafter, bound in compassion by their pitiful and plaintive crying, their dearly beloved returned. Finding once again their lost treasure, PranGovinda, the life of their life, brought back the breath of life to those bodies lying on death's doorstep. Yet although they could once again taste the matchless beauty and sweetness of Sri VrajendraNandan's form of eternality, bliss and knowledge, and though they were inundated in the immeasurable mellows of pleasure, attending to the service of the cooling hands and feet of the ever-fresh Cupid, MadanMohan, by massaging them, still the smouldering fire of their wounded emotions was slightly smoking. It hadn't gone out entirely. Though they tried to conceal their inner sentiments with their smiling faces, certain contractions of their eyebrows and various glances taken askance expressed those feelings that were latently apparent.

In the present instance their choice of topic for the ensuing conversation also hints at these feelings of amour propre, or piqued love. These connoisseurs of the aesthetics of loving sentiments, the Vrajagopis, had established unwavering faith in the depths of their own love, based on their firm conviction that their PranVallabh is subservient only to all-conquering prema. But Alas! Receiving in return only cruel and ungrateful dealings, their love had now suffered a severe blow. Consequently, in the impatience of their man (amorous resentment) they challenged their callous and hard-hearted PranVallabha. Those confident of their sincere love for God and who have thus offered everything they have at his lotus feet in genuine love see him as their own. They don't have even a particle of doubt or hesitation due to shyness or fear in their dealings with him. Therefore it is not at all surprising that, due to their wounded sentiments, they should impertinently look askance at him, making oblique hints regarding his ungratefulness. Hence, the gopis' readiness to pose this paradoxical question to Prankanta Sri Govinda in the form of a puzzling riddle; the implication foremost in their minds that there is every possibility of his having an ungrateful nature.

The beautiful Vrajaramani gopis loved their Sri VrajarájaNandan with all their hearts. But this hard-hearted and deceptive VrajarájaNandan simply does not reciprocate. Rather, he gets some perverted pleasure by abandoning these defenseless girls in the dead of night and thus causing them so much pain and distress. Hence, their intention was now to question him forthright in order to ascertain something about his intrinsic nature. 'We love him without limits yet he only neglects us. Today we will pose our questions in such a way that in searching for answers this shrewd and cunning character, whose tongue is as smooth as silk, will nevertheless trip himself up and get caught in his own concocted stories. He will be forced to admit with his own mouth his ungratefulness.' This was the secret intention in the heart of the gopis, who shared one life between them. Having all received the same wounds in the most vital organ, their heartstrings now rose up in one melody- “Oh most learned and wise one, Vrajarájanandan! A question has arisen in our minds. Please be so kind as to clearly elucidate this matter before us. Could you please tell us- what kind of person is it that reciprocates love? If they receive love, they love in return. Then again, what kind of person is it that will give love regardless of whether they are loved or not? And can you please say, what kind of person in this world adores no one; that are equally indifferent to those who love them and to those who don't?” The gopis purpose here, is that in giving his answer, Krsna will necessarily commit himself to one group or another, as an example of one kind of the aforementioned classes of people. Consequently, he will be obliged to reveal his identity as an ungrateful person, since, the Vrajagopis, though they adore him with body, mind, heart and soul, are still unable to attract his love. Therefore it can certainly be said that he is ungrateful.

The Vrajasundari gopis had received him with all respect and cordiality, offering him not articles of worship, but rather, the gestures of their love. He nevertheless remained seated on the asana of their veils, silent, not uttering even a sound. Thus they could only assume that in spite of their service and attendance upon him he was still preoccupied and inattentive to their ministrations. In order to solve the riddle they had posed they must capture his attention by some means. That he might bend his ear in their direction with full attention the clever gopis therefore addressed him with the exclamation, “Bho!” (Ohe! Hallo!) Calling his attention in this way, they thus proposed the topic for discussion.

In truth and in fact, Sri Krsna is the svarupa, or self-same form of condensed loving sentiments, the crest jewel of all lovers. Nevertheless, his behaviour is such that this fact is not always possible to ascertain. Even his dear-most lovers, the Vrajagopis, have doubts within their minds. 'What are the qualities or peculiarities of his love? Does this love even possess any attributes at all? Is he simply apathetic towards us or is he perhaps even malicious or envious?' Today they are prepared to hear this analysis, point by point. However, they are not prepared to give this analysis themselves. Rather they want to hear it directly from his mouth.

In the mundane world of secular dealings it is seen that the beloved doesn't wish to cause his lover any pain or distress, rather, he only desires to return affection for the love he receives from her. This kind of mutual love or mutual 'give and take' characteristic of mundane dealings is going on eternally. It is a fact that the instrumental cause of these kinds of affectionate dealings is, that by paying the price of love one receives it. However, in such loving dealings there is not to be found neglect or malice; its ultimate aim is the fulfillment of one's cherished desires. On this account, in exchange for love one demonstrates his love and this is known as love with attributes. But Alas! The love of VrajendraNandan Sri Krsna is not like this! The Vrajagopis sacrificed everything in their devotion and affection for their dear-most Sri Govinda; they were utterly dependent upon their service to him, but what to speak of receiving love and affection in return- they only obtained burning pain. They only burned in the fatal fires of separation. Therefore, the crest jewel of all cruel persons, Sri Govinda, by his supremely harsh dealings, revealed that his love, whatever there is to speak of, is without even a drop of attributes (thus its presence is impossible to infer).

Now if we consider love without attributes- that love which doesn't depend on any cause or motive; love that doesn't depreciate even if the object of love is without affection; natural, spontaneous love, that blooms of its own accord and shines in its own radiant splendour- 'where is that love in him?' Today the Vrajánganágana (lovely young gopis of well-proportioned limbs) have undertaken a minute analysis of Sri Krsna's behaviour and dealings. So where is this selfless and unmotivated affection to be found in him? If in truth their dear-most Sri Govinda sincerely loved them, then even in the absence of their love, if his love is in fact ever-fresh eternally, then wouldn't their suffering move his heart at least a little bit? Deep in the dark forest in the dead of night these helpless and timid young girls, totally bewildered, lost and distressed, are fervently calling out in a never-ending stream of supplication, "Ha Prananath! Ha Prananath!” their pitiful and plaintive sobbing laden with sorrow and suffering. But Alas! Though the sound of this heart-rending crying enters his ears do we find even one sympathetic tear forming in the corner of his eyes? Is this a symptom of causeless love? So how will they say that the love of Sri Govinda is without attributes (causeless and unmotivated)? Naturally his behaviour is incomprehensible by the fragile and timid gopis. Therefore, the Vrajagopis have eagerly posed this riddle that they may in fact ascertain his real nature.

Is it simply that he is indifferent to them? How is it possible to say that he is aloof from worldly concerns? Those who are actually apathetic are not attentive to the happiness or suffering of others. They are completely neutral and disinterested. Yet where do we find any neutrality in the behaviour of VrajendraNandan Sri Krsna? He has brought the gopis into the dense forest, attracting them there with the sound of his enchanting flute. Then he has dispensed to the Vrajagopis, who are so devoted to him, the unlimited happiness of his smile, the condensed sweetness of the splendour of his lotus face, but for only a brief moment before plunging them into an ocean of sorrow and the pain of suffering in separation from him. Is this reserved detachment; indifference; apathy; aloofness?

So is it then that cruel-natured Krsna can simply find nothing else to do but eternally make mischief with the Vrajanganagana? How is that possible? It isn't that he is always mischievous or malicious. And what reason does he have to be so anyway? What possible cause could there be for any hostile behaviour? The Vrajagopis eternally worship him with the articles of their love. Never have they opposed the be-all and end-all of their love, their PranGovinda. In exchange for this is it probable that he should behave so cruelly with them? Therefore this enmity cannot possibly have arisen from any particular cause. Then just what sort of animosity is this? No, to behave with those who have accepted shelter and protection with their heart's deepest faith and who are forever faithful and one's eternal well-wishers can only be some peculiar and innate enmity, bent on their total destruction. However to lodge such severe accusations regarding the cruelty and treachery of their PranGovinda causes the hearts of the delicate gopis to tremble. How shall they directly assail him with their complaints? Hence, in posing their questions they have raised such topics that in answering them Sri Krsna will be obliged to reveal his true nature.

In his SararthaDarsini commentary on SrimadBhagavatam, Srila Visvanath Cakravartipad has presented an analysis of the inner essence of the intent of the Gopis' hearts:

'Today the Vrajānganāgana have all decided within their minds that since the crest jewel of all lovers, Sri VrajendraNandan, has caused such calamities for his mistresses, love's petitioners, they will question him thus- "He Krsna! We can't understand whether you are pleased with us, indifferent towards us or hostile to us at present. Though we can assume the existence of one of these three as a probability, by our practical consideration we cannot understand why this should be so. Another uncertainty regards any supposed affection or love- is it with or without attributes? That love which is motivated desires to please the beloved. Even narcissistic persons lavish affections on their friends for their own hidden motives. They don't create opportunities for their dear ones to become indifferent. However, He Nisthur! (You ruthless and hard-hearted creature!) Only for the purpose of killing us have you thrown us into the fire of separation from you. Therefore we don't find any intimation of motivated affection in you. Neither do we find that you are causelessly affectionate towards us. If that were so then, Fie! you would never have been able to abandon helpless members of the weaker sex here in this dense and deep forest in the dead of night. Even then a semblance of sympathetic sadness for our sorrowful plight would be expected. However, since you seem to feel nothing of the sort then how can we even begin to imagine that your love for us is selfless? Then again, how are we to understand that perhaps you are simply indifferent towards us? Those who are genuinely indifferent are neither implicated in others' good or bad fortune, nor their happiness or distress. However, you are the director of our happiness and distress. So how should we consider you to be aloof? If you say that you are at present simply making mischief with us then the question arises: is this mischief a perpetual feature of your relationship with us, or, is it simply the product of some disagreement or antagonistic feelings. It can't be a perpetual enmity since it is not always noticeable. If we say that your hostility is motivated by some opposition then that is not a fitting or proper statement either, since you have no reason to oppose us or quarrel. So it can only be that hostility which suddenly arises out of a cruel desire to murder, for no good reason, those dear friends who have full faith and confidence in you, who are dependent on you and who are devoted heart and soul to your service. You are the perfect example of this peculiar type of enmity. Yet we are not prepared to directly make such statements with our own mouths. Rather we will ask you such things, by posing complicated and abstruse questions, that in order to give proper answers you must necessarily lend your consent to these suppositions of ours with your own words.'

Since the Vrajagopis literally adore Sri Krsna with their body, mind and words they are totally perplexed as to why he doesn't love them in return. They want him to admit his double-dealings but as well they are dying to know how it is that their PranGovinda, whom they previously understood to be subservient to pure love, is concealing this nature now. Let this mystery be proclaimed to the world, and let him articulate it with that same silver tongue that has entrapped them in he past. The Vrajagopis, their hearts wounded and broken, want to catch him in their web of questions in such a way that he won't be able to escape. Having firm faith in their own sincere dealings and love for him their hearts are free from any fear or hesitation in placing their questions before him. So they want to know why he doesn't reciprocate their feelings, and as well, about the nature of selfless love- those who love whether they are loved or not. But the clincher is the last question; the snare to finally capture him, since they are sure that he must belong to this class- namely those who are totally apathetic; they love neither those who love them, nor those who don't.

Na pāraye 'ham niravadya samyujam

 

(Sri Bhagavan uvaca) The Supreme Lord replied,
    "He Sakhigana! Those who simply reciprocate loving affection do so out of their own selfish interests. The characteristics of real, intimate friendship are absent there. Such persons adore only themselves. Oh you who have such slender, lovely waists! Those who love others in the absence of any adoration are like mothers and fathers who affectionately serve their children with kindness and tenderness. Such love is faultless and possessed of genuine, unaffected intimacy. Those who are indifferent to adoration or its absence are either (ātmārāma) content in the self, (āptakāma) capable of fulfilling their own desires, (akṛtajña) ungrateful or (gurudruha) envious of their elders and well-wishers."[17-19]

Sri BhagavatamrtaVarsini- [Sri RadhaVinoda Gosvami]

The crest jewel of all clever persons, proficient in the fine arts of articulation, while taking up the challenge of providing solutions to the gopis' riddles, has first of all addressed them as his sakhis, thus declaring his genuine friendship with them. The purpose of this address is, right from the beginning, to nullify the idea that in return for their unfathomable love for him they have received only deception, beguilement and a total lack of sympathy. Sri Krsna is hinting that this conception is false and unreasonable, brought about only due to their sensitive emotions and wounded vanity. So in order to right their wrong ideas he has very sweetly and affectionately addressed them as his sakhis. Just with this one word is manifest his profound love for the gopis lying latent within the depths of his unfathomable heart. Sometimes it so happens that the adroit use of only a few words completely captures a particular mood of the heart such that language can colour those emotions that they may be intimated to another. So it was that Gopijanavallabha, the lover of the gorgeous, wanton young gopis, sincerely expressed his heart's intimacy with them by addressing them as his sakhis, "He Sakhigana! You are my nearest and dearest friends, the most intimate companions of my heart. How can I behave with all of you in an underhanded fashion, trying to beguile and deceive you? How is it possible to exchange loving sentiments with one's sakhis as a selfish businessman, or to neglect them or show indifference, moreover to be hostile or malicious in one's behaviour? Therefore the concealed insinuations present in your enigmatic questions, indicative of my ungratefulness and enmity towards you, in fact only indicate your misconstrued ideas. Since it is that to behave in such fashion with one's lovers, those who as dear to me as my own life force, is simply not possible. Therefore, He Sakhigana! You should abandon these mistaken ideas and rather nourish a profound and firm faith in those who are your most confidential friends; persons such as myself." First of all expressing the import of his intent with this one word address, VrajendraNandan Sri Krsna has commenced his answer to the gopis' questions. This answer, given by Bhagavan Sri Krsna, has been arrayed by Sri Sukadeva in three successive slokas.

In the previous sloka the crest jewels of purest love, the Vrajabanitágana, have asked, "Who are those in this world that demonstrate their love, equivalent to the affectionate adoration they receive?" In answer to this question Bhagavan Sri Krsna replied, "The sympathetic dealings of those who display loving sentiments reciprocal to having received some affection are based on self-interest. They purchase with the price of their own love the affectionate goods of others. The object is to effect one's own self gratification in mutually obtaining some affection from the object of one's affections. This is simply another name for self-service or self-love. Adoration or worship which has as its prime motivation the fulfillment of one's own desires; love offered in the hope of receiving love; kindness rendered in expectation of receiving some benefit- these are all nothing more than the barter of bhajan (adoration, service, worship); the buying and selling of love. The essence of commerce, or commercial dealings, is to exchange some benefit. If someone maintains a herd of cows only in the hope of acquiring huge quantities of milk, then the magnanimity of their efforts becomes ridiculed. In actuality, their service to the cows becomes transformed into service to themselves.

Therefore, that worship which is motivated to enjoy its own fruits cannot be elevated to the class of causeless, unmotivated love. Rather, it manifests its fraudulent quality due to its selfish nature. Neither intimate friendship nor religious duties are expressed therein. Those religious duties motivated by desires to enjoy mundane benefits are characterized as 'cheating' or motivated religion. Only loving devotion free from motive or deceit is capable of conferring an audience with the Supreme Lord, in his form of eternal existence, pure consciousness and ecstatic delight.

dharmah projjhita kaitavo 'tra paramo nirmatsaranam satam,
vedyam vastavamatra vastu sivadam tapatrayonmulanam |
srimadbhagavate mahamuni krte kimva parairisvarah,
sadyo hrdyavarudhyate 'tra krtibhih susrusubhistatksanat || [Bhag.1.1.2]

'This SrimadBhagavatam, compiled by the great sage Srila Vyasadeva, is free from envy or malice. It establishes the topmost religious duties, free from hypocrisy, and is just suitable for execution by the virtuous souls. It points out the supreme, absolute truth, knowledge of which is essential, that living entities' threefold sufferings may be destroyed, thus bestowing true auspiciousness in their lives. Those who are supremely attentive to this message can immediately perceive the Supreme Lord, dwelling within their hearts.'

Those who worship God with a prayer to attain wealth or sons, or to attain to the heavenly regions by the performance of worship and sacrifices, only aim to effect their own selfish interests. In such worship, whatever devotion or reverence exists is employed in the service of the desired objects, such as wealth and sons, and not in actuality offered to God or the demigods. Such activities have an intrinsic relation to commercial dealings, based on give and take. However, in the worship of Sri Krsna, this kind of give-and-take relationship, or self-seeking motivation, finds no place. In various sacrifices and rites for the fulfillment of one's desires this 'give and take' mentality is of course present. However, even if one does obtain the fruits of one's desires, he cannot attain the supreme shelter of Bhagavan, transcendental to any material benedictions. In SrimadBhagavadGita we are introduced to this bartering mentality inherent in sacrificial rites-

devan bhavayatanena te deva bhavayantu vah |
parasparam bhavayantuh sreyah paramavapsyatha ||

[BhagavadGita 3.11]

'However one worships the demigods, they reciprocate in mutual fashion. Through this mutual reciprocity are attained the desired blessings.'

Through this verse of BhagavadGita the doctrine of fruitive activities has been established and by this it is clearly understood that the demigods, being pleased by sacrifice, award their worshipers their desired boons, such as promotion to the heavenly planets, etc. However, because these so-called sacrificial activities are characterized by fruitive mentality, they cannot be designated properly as genuine religious activities. In their worship of devas and devis (demigods & demigoddesses) people generally petition for husbands (interestingly enough the word for bridegroom and benediction is the same), courage, wealth, sons, elevation to heavenly planets and prosperity. However, in these perishable objects, intrinsically subject to decay, one cannot find real, imperishable happiness, what to speak of uninterrupted and eternal ecstasy. Therefore, wherever we find different varieties of desires and motives based on one's own self-aggrandizement, there we will not find the form of supreme ecstasy, Bhagavan Sri Krsna. But where there is no other desire except attainment of the association of Krsna, expressed in the heart of the devotee as an ardent longing to engage in loving devotional service, only by this unmotivated devotion does the Supreme Lord mercifully acquiesce and allow himself to be subjugated.

In the world of mundane dealings it is seen that those who are self-seeking make a show of affectionate behaviour. In mutually yearning after material benefits, their so-called affectionate relationships are devoid of genuinely intimate friendship. In such service ('I'll scratch your back if you scratch mine') we can find neither intimacy nor dharma (religiosity, chastity, virtue, etc.). If one is to attain the association of Bhagavan Sri Krsna, the reservoir of all pleasure, then there is a necessity of demonstrating one's sincere friendship. Otherwise, in the absence of appropriate and single-minded devotion firmly established in the heart, the substance of one's activities becomes nothing more than fruitless labour. Even if there is a tinge of motivation to properly execute one's religious duties, due to the fault of attachment to the fruits of one's activities, the whole affair remains vile and contemptible. In the same way, a trace of amicable sentiments is not sufficient to offset the contamination of insincerity, due to the presence of ulterior motives. Therefore, actually speaking, religious duties and genuine intimacy are conspicuous by their absence since an affinity for egoistic and selfish interests is present. Such worship, adoration or affection, though its seeming appearance is that it is executed on behalf of another, in all actuality is performed with one's own purpose as the underlying motivation. Gauriya Vaisnavacarya Srila Sanatana Gosvami writes:

'tatasca tadbhajanam anyartham pratiyamanam
                api sva prayojanam eve tyarthah'

In answering the gopis' question, Bhagavan Sri Krsna is exposing the fact that in this world adoration for adoration's sake, the returning of favours and mutual affection are all absent of his presence. That is not to say that one can attain his association in the absence of loving devotional service. Thus it is only by unmotivated service and the strength of one's devotion that the power of his compassion is awakened. He has himself stated:

ye yatha mam prapadyante tamstathaiva bhajamyaham  

[Srimad BhagavadGita 4.11]

"In whatever way a person surrenders to me, I propitiate them in like manner." Sri Bhagavan, the wish-yielding tree of his devotees' desires and treasure-trove of unlimited mercy, only for the purpose of informing us how he is dependent on pure love and subjugated by loving devotional service, has given assurance to the world of living creatures by uttering these words with his lotus lips. However, that does not mean that insincere service that has personal motivation as its root is able to subdue him. When one places all of one's desires and aspirations in the palms of one's hands, like water kept their for the offering of oblations, and offers these to the lotus feet of the Lord, taking shelter of those lotus feet as the support of all existence and condensed form of ecstatic rapture, then he bestows his mercy on such a surrendered soul. This is the esoteric message concealed in his statement. In the unadulterated worship of the Lord there is not even a slight hint of mercantile dealings, or give-and-take mentality, between the Lord and his devotee, between the worshiper and he who is worshiped, between the servant and he who is served. Consequently, if a devotional practitioner offers him a flower with loving devotion, then the Lord bestows his mercy upon that devotee. However, this is not a matter of give and take. For we are not speaking here of a deceitful devotee who makes an artificial offering in order to obtain some mundane selfish interest. Neither, in giving his mercy is the Lord engaged in some material remuneration.

'Ananda brahmeti vyajanat'- 'Bhagavan Sri Krsna, the Supreme Brahman, is the condensed form of ecstasy'. [Sruti vakya]

If one achieves the association of the personification of ecstasy, Bhagavan Sri Krsna, then he has obtained the most delectable flavour of uninterrupted, supreme ecstasy. Wherever greed is present to enjoy a variety of mundane pleasures, there the capacity to taste superior ecstasy is obstructed. Only by unmotivated loving devotion, free from attachment to worldly desires cherished within the heart, is it possible to receive the mercy of Krsna. Relinquishing one's desires for worldly happiness and distress while engaging in the unalloyed, devotional service of Krsna, one attains the greatest happiness, the fruit of love for he who is the condensed form of eternality, cognizance and permanent rapture. As long as worldly or selfish desires are present, one cannot attain Sri Krsna, since unadulterated friendship is absent. Devotion to Krsna must be free from deceit and based on attachment in love.

'sa paranuraktirisvarah' [Sandilya sutra]

Only if one can drive out every last vestige of a connection with the results of knowledge or fruitive actions is it possible to attain genuinely pure devotion, and only by pure devotion does one obtain an earnest relationship with VrajendraNandan Sri Krsna. In his Sri Bhaktirasamrta Sindhu, Vaisnavacarya Sri Rupa Gosvami has delineated the symptoms of superior devotion:

anyabhilasita sunyam jnana karmadyanavrtam | anukulyena krsnanusilanam bhaktiruttama ||

'Superior devotion is that which is free from intent, devoid of any connection with the fruits of action or knowledge and which is dedicated to winning Krsna's favour."

The gopis' second question concerns those who love others despite an absence of the others' love for them. In answer to this question Sri Krsna has first of all greeted the gopis with the word, 'sumadhyama', referring to the beauty of their thin waists. In addressing them thus, he is indicating that- "He Sumadhyama Vrajagopigan! You are all endowed with the most auspicious signs. There is no dearth of charm and grace in the lovely, symmetrical construction of your beautiful bodies. Whosoever is graced with such delicate and attractive bodily features cannot also be lacking in the wealth of an analogous collection of wonderful qualities in the jewel mines of their hearts. There is a famous saying, 'yatra krtis tatra guna vasanti'- 'wherever enchanting grace is present, there also must certainly be included a wealth of wonderful qualities befitting that beauty'. Therefore it must certainly be true that there is a corresponding collection within you, of grace and virtues. Since the covering of the body is graced with such charm, elegance, delicate features and exquisite beauty then it is consistent that within the heart should be a wealth of glorious virtues. And because of the presence of these eminent qualities, whatever I will now express before you, being entirely free from deceit, you will undoubtedly be able to understand by the goodness of your hearts, since you are yourselves in fact the example of this kind of love. He Vrajasundarigan! Oh you who are qualified with an excellence of virtues! If you examine your own hearts you will most assuredly corroborate what I am about to say. With this assurance I am now prepared to answer your (second) question.'

In the previous verse Bhagavan Sri Krsna has stated that within this world the influence of self-interest is predominant. Whatever affection or assistance is rendered to others is done so in expectation of receiving some recompense. In such deceitful dealings are neither to be found genuine friendship nor the proper observance of religious duties. Yet in this world there is a limited number of persons who are prepared to selflessly love and help others without any hope of reciprocation. Just as the glimpse of a full-blown hundred-petal lotus within a muddy pond choked with algae and moss brings delight and pleasure to the viewer, and, just as a frantic traveler, lost in a deep, dense forest in the darkness of night is overjoyed and encouraged when he sees the faint glimmer of a lamp burning in a cottage in the distance, so also does the instance of selfless love, rare as it may be in this world of selfish greed, indicate that there is such a thing as purity in this world; there is something called chaste and honest religious duties and there is the presence of genuine, intimate friendship. Only the causeless and unmotivated love of compassionate souls, and the selfless affection of mothers and fathers keeps Mother Earth adorned in the angelic ornaments of heaven, otherwise, she would become completely debilitated by the languor of ugliness, meanness and miserliness.

The prayer, worship and reason for existence of those who are, by their intrinsic nature, kind, compassionate and merciful, is simply to do good to others; to render service to others. Even in the absence of any particular relationship or connection to base their affection upon, still, the natural inclination of compassionate persons is to selflessly render some benefit to others. Without expecting or waiting for any sign of affection, they shower their love on others. How many sinful and wicked creatures have been delivered by simply a slight touch of the flow of ambrosia, the celestial Ganges River that eternally flows from those saintly persons whose hearts have melted in compassion and whose lives are thus dedicated to helping others. The tenderhearted devotee Prahlad, subjugated by his own compassion, wanted to bestow his mercy on all the suffering souls, bound in illusion. Though his father, Hiranyakasipu, hated the Lord and the Lord's devotees, Prahlad nevertheless prayed for the salvation of his father from Sri Nrsimhadeva.

'tasmat pita me puyeta durantad dustaradaghat' [Srimad Bhagavatam 7.10.17]

Actually, Prahlad prayed that all of the souls bound within this world of material illusion might be delivered. "He Bhagavan! I do not desire my own salvation if it means leaving all of these wretched souls behind. Other than your good self, is there any shelter for all of these living entities who are subject to repeated birth and death in this material world? Therefore, you please grant them liberation from this vicious cycle of repeated birth and death."

naitan vihaya krpanan vimumuksa eko, nanyam tvadasya saranam bhramato 'nupasye                                                                         [SrimadBhagavatam 7.9.44]

With the Supreme Personality of Godhead, Sri Nrsimhadeva, seated before him, Prahlad remembered the sufferings of all the conditioned souls living within this material world and thus, his heart softened by compassion, he prayed for their deliverance.

The devotees of Bhagavan are by nature very compassionate. They are not expectant of, nor dependent on, the adoration of others. Because they serve even those who are indifferent to them their affection is genuinely unmotivated and free from self-interest. Even in the absence of kinship or any other affectionate relationship they cannot remain without showing kindness to others. This is their intrinsic nature. Such compassion is called selfless love. In describing the symptoms of mercy, Sri Ramanujacarya, in his Sri Bhasya commentary on Vedanta Sutra, says:

daya hi nama svarthanirapeksa paraduhkhasahisnuta

[Brahmasutra 2.1.3 SriBhasyam]

'Endurance of the sufferings of others without any relation to one's own self-interests; devoid of even the slightest affinity for one's own benefit, to feel distress due to the sufferings of others, is called compassion.'

In this world there is also the example of genuinely selfless love that is obedient to ties of kinship. If that is to be found anywhere it's only precedent is there in the tender love of parents for their children. With what pain and difficulty does the affectionate mother suffer the ten months that the child is in her womb. Then there is the unbearable pain of childbirth; yet, with the flow of nectar from her breast she nourishes the helpless child. The father's heart is melted with such affection that he continuously contemplates the welfare of his children, anxious to maintain their happiness and good health. In the purest flow of affection that springs up from the heart of the parents like a limpid fountain flowing from their hearts, the parents continually bathe their children in the waters of their sincere and selfless love, showering them with eager care and attention, that the children may be happy, prosperous and successful in life. They earnestly employ their body and soul in the service of their children, carefully maintaining all their needs and nourishing them; keeping them free from danger and disease, they consider their own lives to be nothing- fully expendable. The affection of mother and father does not wait for any reciprocal love. Irrespective of the child's condition, be it blind, lame, in good health or bad, they shower their selfless love upon the child. Just by the tender touch of their hands they give reassurance and confidence. To lighten the heavy debt of their selfless love is not an easy matter. In fact the debt to one's parents is unrepayable. The affectionate love of mothers and fathers is free from motivation; therein one finds genuine and intimate friendship and deep attachment in love. In the transparent love and affection of parents one also finds chastened religious duties. By the honest observance of the religious duties of householder life, the affectionate love of mothers and fathers actually supports, in a general way, religious life itself. The execution of the duties of householders as per the direction of the scriptures; the maintenance of one's family according to accepted custom and tradition, actually assists one in situating oneself in piety; in religion; in attaining a virtuous disposition- assists one in realizing one’s constitutional position.

In AnandaVrindabanCampu, composed by Srila Kavikarnapur Gosvami, Sri Krsna answers the Vrajagopis' question thus:

priyah pratibhajanti he bhajata eva tesamaho rnasya parisodhana pratimameva tat kevalam |
bhajantyabhajato 'pi ye sahajantumatrasniho bhavanti pitaraviva svatanayesu vatsalah ||

"Dear Ones! The love of those who reciprocate affection is possible to repay since it is all simply a matter of mutual exchange to begin with. However, those whose love is freely given, even in the absence of any adoration; their love is an innate inclination like the love that parents affectionately show to their children."

In answering the Vrajagopikas' enigma by citing various different examples, the crest jewel of all clever persons, VrajendraNandan, indirectly reveals his own inner nature. With this in mind he suggests, "Those engaged in the mutual exchange of affection possess neither genuine intimacy nor virtue (dharma). This is all simply another name for commerce. I have nothing to do with such selfish and deceitful buying and selling of love. I cannot be attained through any means other than sincere service and love. I can be obtained only by seeking my shelter after abandoning all desires and aspirations. Then there are those who show their affection even to those who don't love them; as for example those noble souls who are naturally imbued with compassion, or affectionate mothers and fathers, in whose compassion, kindness and affection is to be found selfless piety (dharma) and the manifestation of spontaneous devotion of the heart. However, customary kindness and compassion demonstrated in worldly circles, as well as the affectionate behaviour of mothers and fathers, - neither of these examples is applicable to me."

A compassionate person, by his natural inclination of doing good to others, accumulates pious credits. The affection shown by parents to their sons and daughters has an affinity with spontaneous devotion and increases one's piety as well, yet in the reality of Godhead (SriBhagavat svarupe) there is no connection with any such qualities, be they good or bad. He is beyond all virtue and vice.

Firstly, in the absence of adoration manifest through loving service, no one can seek the shelter of God (Bhagavan). Only by loving devotion and affection can the devotee attain an audience with him. Therefore it is not probable that Bhagavan will show any affection to those who do not worship him. If, for some reason he did show some special mercy to such persons then this would mean that there is no distinction or discrimination between those who worship the Lord and those who don't. Both classes become thus equally qualified to receive his mercy. On the other hand, those who are extremely eager to attain him, giving up everything that they may be totally immersed in the ocean of devotion to him; in showing his mercy only to them the fault of discrimination or partiality in his behaviour is not displayed. On his behalf, Maharsi Badarayana has accepted a position of mediation (umpireship), regarding the bestowal of different results upon persons according to their activities, by stating in his Vedantadarsan sutra,

'vaisamyanirghrnye na sapeksatvat' [BrahmaSutram2.1.34]

"In discrimination there is neither hate nor dependence.'

The condensed form of eternal existence, omniscience and ecstatic rapture, Sri Bhagavan, is the depository for the highest welfare benefits. In this world his affection is equally dispersed upon all living entities. Yet this affection is to be obtained by one's own efforts and perseverance; by the intense application of loving devotion and service. There simply is no other means to attain him.

'purusah sa parah partha bhaktya labhyas tvananyaya'

[Srimad BhagavadGita 8.22]

'The Supreme Personality of Godhead, who is greater than all, is obtainable by unalloyed devotion.'

Though mothers and fathers bestow their affection on their children without motive, that love is offered only to a specific person, namely their son or daughter. However, the love of Sri Bhagavan is there for every living entity in the aggregate total of all universes. Moreover, those who accept his shelter specifically receive the mercy of this love.

In BhagavadGita the Lord loudly proclaims,

mamo 'ham sarvabhutesu na me dvesyo 'sti na priyah |
ye bhajanti tu mam bhaktya mayi te tesu capyaham || [Srimad BhagavadGita 9.29]

"I am equal to all living entities. No one is the object of my enmity and no one is specifically dear to me. Yet those who worship me in love are in me and I am in them."

Secondly, it is incongruous to ascribe the compassion of a virtuous person to Sri Bhagavan. The compassion of the Supreme Personality of Godhead, imbued with everlasting existence, omniscience and felicitous enchantment, is entirely different from the mercy of a mundane man. The compassion of a kind person is a transformation of the mode of goodness. When the suffering of others touches the soft heart of a compassionate person sadness is awakened therein, and as a result of that he is impelled to act kindly towards that afflicted person. However, such grief can never touch the heart of Sri Bhagavan, the condensed form of eternality, knowledge and ecstasy, to effect a transformation therein. Therefore, it is not possible that Sri Bhagavan, whose veritable form is that of impermeable bliss, will mitigate the misery of those suffering souls who are averted from him. Rather, Srimad Bhagavatam tells us that it is the saintly devotees of the Supreme Lord who exhibit this quality of innate, causeless compassion.

'bhajanti ye yatha devan deva api tathaiva tan |
chayeva karmasacivah sadhavo dinavatsalah ||

'However a person worships the demigods, the demigods bestow results exactly proportionate to the worship offered just as a shadow mimics the form of an object.’ However, the saintly souls do not wait for worship or adoration. Their natural quality is to show benevolence to those whose spirit is needy, and thus they impartially bestow their mercy on the fallen. Srila Jiva Gosvami, in his Sri BhakitSandarbha, says very clearly,

'satam krpa ca duravasthadarsanamatrodbhava na svopasanadyapeksa, yatha sri naradasya nalakuvaramanigrivoh |

 [Sri Bhaktisandarbha purport to sloka 182]

'Simply seeing the suffering of another soul awakens the benignity of saintly persons. If one worships a saintly person with some selfish motive in mind that saintly soul will feel no compassion. The example of this is Sri Narada, who was induced only by his own compassion to show his mercy to the offensive brothers, Nalakuvara and Manigriva.’ From this illustrative story we come to know that these two sons of Kuvera, the treasurer of the demigods, were sporting one day, amidst clusters of lotus flowers in the waters of the celestial Ganga, near to the residence of Lord Siva in Kailasapuri. Fully intoxicated from drinking wine, they were immersed in frolicking about with celestial damsels, all of them conspicuously naked. Just then Maharsi Narada happened to pass by there. When the celestial maidens saw him they were apprehensive of his aversion and thus, in a startled panic, they ran to put their clothes on though they were still dripping wet. However the sons of Kuvera were so intoxicated that they felt no regard for the presence of the rsi. Seeing this situation the benevolent Narada consequently determined to reform their corrupted character by cursing them to take birth as trees. Yet, not as ordinary trees, but as two Arjuna trees within the transcendental land of Vrajabhumi. Not only that, he also arranged that they would be present while Bhagavan Sri Krsna was having his transcendental pastimes there and thus, by attaining his proximity would they also obtain devotion to him. Hence, Sri Krsna, while displaying his childhood pastimes in Vraja in his form as Gopal, pulled down those two Arjuna trees and so liberated the two sons of Kuvera. As a result of the causeless mercy of Narada they obtained devotion to Krsna. For this reason has Srila Krsnadas Kaviraj Gosvami told us, in CaitanyaCaritamrta, that the fundamental cause of krsnabhakti is the association of saintly persons- 'krsnabhakti janma mul hoy sadhusanga'.

In any case, it remains an impossibility that the mind and feelings of Sri Bhagavan, fully occupied in his eternal ecstasy, can be affected in such a manner. In the same way that darkness can have no connection with the flames of a brightly burning fire, suffering that is a product of ignorance cannot be induced within the consciousness of Sri Bhagavan, eternally full in his cognizance of ecstatic rhapsody. So how is it possible that the mercy of Sri Bhagavan will be awakened by the suffering of those souls who are averse to him and devoid of affection for him? Yet that person who earnestly seeks shelter at the lotus feet of Sri Bhagavan through devotion born out of his sufferings easily attracts his mercy as a magnet attracts metal. In establishing this conclusion Vaisnavacarya Srila Jiva Gosvamipad, in his Sri Bhaktisandarbha, says,

'Though the living entities in this world who are averse to God (Bhagavan) are troubled by endless, cruel calamities and misfortunes, the mercy of God is not automatically or independently aroused on this account, because that is an impossibility in him. If someone else's suffering touches our heart then this produces a transformation in our consciousness in the form of compassion. In the Sruti, Bhagavan is ascertained as being totally different from the jivas (living entities) by describing him as the self-same form of the highest happiness and totally free from the reactions of sinful activities. Therefore, just as there is no possibility of adding darkness to the flames of a fire, so also is it impossible that the sorrow born of ignorance can appear in the consciousness of the Supreme Lord. Since distress cannot touch his heart then compassion is not effected there. The Supreme Lord Sri Bhagavan is endowed with unlimited potency and is eternally existent. He is certainly capable of accomplishing anything, of not doing something or, of acting in a contrary fashion. Nevertheless, the sufferings of those living entities who are averse to the Supreme Lord do not touch him. For this reason it is the mercy of the saintly persons (sadhus) that is unlimitedly available in this world. By their mercy devotion is born and then only does Sri Bhagavan become attainable. Feeling themselves totally destitute, those persons who seek shelter at his lotus feet through the medium of devotion, considering Him as their only refuge and protector- they obtain the mercy of the Supreme Controller, Paramesvara Bhagavan. The potency that melts the heart of a devotee, which in turn moistens the heart of Sri Bhagavan, is known as bhakti (devotion). Since it is that some connection with misery and poverty motivates one to attain bhakti, such hardships are prevalent in its appearance. Sri Bhagavan bestows his mercy upon his devotees, and by their naturally compassionate nature the conditioned souls then become infected by this mercy through their association with sadhus. It is not that the mercy of God makes a causeless and autonomous appearance. That is the conclusion.' [Sri Bhaktisandarbha- purport to verse 179]

Therefore, as the virtuous and saintly persons imbued with compassion are naturally inclined to bestow their affectionate mercy even upon those conditioned souls who render no service nor perform any worship, Sri Bhagavan, who is transcendental to any material qualities and the svarupa (self-same form) of eternal bliss (nityananda), experiences no such transformation of compassion towards those who are devoid of devotion. Thus there is no comparison between the unmotivated kindness of a naturally compassionate person, or between the natural affection showed to children by their parents, and that of the eternal form of felicity and wisdom, Sri Bhagavan. He cannot be placed in the same class as the sadhus. In fact there is no resemblance between his incomparable nature and the behaviour of the living entities of this world.

'na tasya karyam karananca vidyate na tatsamascabhyadhikasca kascit'

[Svetasvatara Upanisad 6.8]

'He has no work, neither any origin. No one is equal to Him, and no one is superior to Him.'

So in this way VrajendraNandan Sri Krsna answered the Vrajagopis first two questions and then commenced to answer the third. The final question concerns those who remain indifferent whether they are shown affection or not, and whether Bhagavan Sri Krsna is included in this classification. The beautiful and affectionate young girls of Vraja had been intensely devoted to VrajendraNandan, worshipping him for a very long time. To live in separation from him had become an impossible proposal. Yet, in spite of that, Rasbihari Sri Krsna, after calling them to him, then very cruelly disappeared into the forest. Thus the Vrajagopis concluded that since his affection is unobtainable even by loving and adoring him, what could they possibly hope to attain by not worshipping him? They resolved that he must belong to that class of persons who show no affection whether they are shown any adoration or not.

Bhaktabhávagráhi Bhagavan Sri Krsna, who accepts the mood of his devotees could easily understand the underlying intention and implication of the Vrajagopis'' question. Consequently, his answer went thus: "Yes there are certainly persons in this world who are indifferent to the adoration of others, such as the atmarama (self-satisfied) persons, etc., however, I am not included amongst them. Firstly, those who find utmost satisfaction in the self alone are not the least interested in canvassing for worship or adoration. In fact they are not the least inspired toward any inclination to deal with the external world. Subdued through peacefulness, tolerance and control of the mind and senses all of the faculties of their consciousness are engaged within; they are always absorbed in meditation on the Supersoul. They have not a care for, neither do they look towards or search out any external or superficial matter. Consequently, the happiness, distress or love and affection of the external world cannot capture them in its net of influences. News of the tumult, confusion and quarrels of worldly existence, the swirling whirlpools of attachment and aversion, never reach even the outermost borders of their indifferent hearts, firmly established in the self. Therefore, whether they are shown any adoration or affection, or totally disregarded, in either case their minds and hearts remain unagitated. Their hearts are so firmly established in the self that they appear as the Himalaya mountains- serene, motionless, pacified, calm and quiet. Though they be beaten with incessant and tempestuous storms of rain, hailstones and gale-force winds, the Himalayas remain steady, grave and tranquil. Similarly, the hearts of self-satisfied saintly sages, though encountering close contact with indomitable lust, anger, attachment, aversion, etc. - the whole multitude of propensities of the mind, emotions and senses - nevertheless remain continuously calm, unmoved and patient. They are without any addictions to the objects of the senses. Thus they have truly conquered over their senses, because-

drstva strutva bhuktva ghratva ca yo narah |
na hrsyati gayati va sa ucyate jitendriyah || 

                                                                                                           [ManuSamhita]

'That person who becomes neither delighted nor sorrowful by the actions of seeing, hearing, eating, touching or smelling, is veritably known as one who has conquered his senses.'

Hence, those who are without any reliance on sensual engagements whatsoever, who are self-satisfied and whose enjoyment and pleasure come only from the self; they attain full and final emancipation. Since they have no addictions to sensual matters they have no external work to perform. They remain filled with the happiness of enjoyment of the self.

yastvatmaratireva syadatmatrptasca manavah |
atmanyeva ca santustastasya karyam na vidyate ||

[Srimad BhagavadGita 3.17]

'Those whose joy and gratification is in the self, who are satisfied in enjoying the pleasures of the self, and who are thus contented in the self- for them there remain no external responsibilities.'

Such self-satisfied souls acquire neither piety nor plague (sin) as a result of their activities. Hence, if they are loved or not loved, there is no loss or gain for them. From their perspective there is absolutely nothing to be said regarding duties or obligation.

However, though the Supreme Lord is, naturally, self-satisfied Himself, he is also the indwelling Supersoul within the hearts of all living entities. At every moment he is aware of the internal and external existence of unlimited living entities in an infinite number of universes. How is it possible that he can remain eternally indifferent to them? He tells us himself how he is eternally residing in the hearts of all living entities as the indwelling witness:

gatirbhartta prabhuh saksi nivasah saranam suhrt |
prabhavah pralayah sthanam nidhanam bijamavyayam ||

[Srimad BhagavadGita 9.18]

'I am the only refuge, support, master, witness, residing place, supreme shelter, well-wishing friend, origin, annihilation, receptacle, place of dissolution, primary cause and imperishable resort for the living entities in this world.'

The distressed call of his loving devotees eternally rings in his ears, for in his omnipresent form he pervades every corner of the animate and inanimate universes. 

sarvatah panipadamtat sarvato 'ksi siromukham |
sarvatah srutimalloke sarvamavrtya tisthati ||                                                                                               

 [Srimad BhagavadGita 13.14]

'Everywhere are his hands and feet, everywhere are his eyes. In all directions are his head, his face and his ears. He is present everywhere in this world in his all-encompassing form.'

Since it is that the internal and external existence of everyone in the universe is within the range of his vision and hearing, then how is it that the all-omniscient, all-pervading Supreme Lord can be compared with those persons who are called self-satisfied (atmarama)? Especially, to those who remain rapt in mediation on him, exclusive of everything else, and who worship him with loving devotion, for them he is always attentive to provide for their welfare, even though they don't solicit him on their own behalf.

ananyascintayanto mam te janah paryupasate|
tesam nityabhiyuktanam yogaksemam bahamyaham ||

[Srimad BhagavadGita 9.22]

'Those who worship me, who are always meditating upon me with undivided attention, to those who are thus always devoted to me, I carry what they lack and preserve what they have.'

It is indeed a fact that Bhagavan Sri Krsna is naturally self-satisfied since he is the self-same form of ecstatic bliss. Therefore, the question may arise, that since he is content in himself - totally fulfilled in the pleasurable enjoyment of himself - then why should he be obliged to satisfy the desires of his loving devotees? The answer to this is, that even though Sri Krsna occupies the topmost position amongst self-satisfied persons, though he is in fact the crest jewel amongst all atmaramas, there is an inexpressible quality in the love of his affectionate devotees that attracts him in such an unprecedented fashion as to cause him to give up his naturally self-satisfied nature. He thus actually comes to hanker for the ecstasy he experiences in becoming subservient to the love of his devotees. He then considers this to be his most cherished desire. Therefore, though he is in fact an atmarama (self-satisfied person) himself, he became greedy to experience the sweetness of the gopis' love for him, and so thus desired to experience the ecstasy of enjoyment of Rasa-lila (atmaramo 'pyariramat). 'The devotees of Bhaktadhin Sri Bhagavan (he who is dependent on his devotees) are actually dearer to him than his own self.'

'nahamatmanamasase madbhaktaih sadhubhirvina'  

[Srimad Bhagavatam 9.4.64]

'If it means giving up my devotees, I have no hope for happiness; then I won't have any use even for my own self.'

Srila KrsnadasKaviraja Gosvami says, in SriCaitanyaCaritamrta-

krsner samata haite boro bhaktapad |
atma haite krsner bhakta premaspad ||
atma haite krsna 'bhakta boro' kari mane |
tahate bahut sastravacan pramane ||

[Sri CaitanyaCaritamrta Adi 6.87-8]

'The position of a devotee is a greater position than that of being identical to the Lord (such as in Vaikuntha). Krsna loves his devotees even more than he loves his own self. He considers his devotees to be greater than his own self. There are many statements in the sastras that prove this.'

Hence does it come to pass that Bhagavan Sri Krsna, who is full in himself, forgets his own self-satisfaction produced by the enjoyment of unlimited varieties of opulence, and, becoming subservient to the love of his devotees, engages in loving pastimes with them, since he considers that that is his real sustenance in life-- fulfilling the desires of his devotees. In this way does he manifest the most indescribably sweet mellows, that attract the minds of devotees, making them madder than the maddest bumblebee driven to a frenzy by the sweet scent of a Mallika flower. Serving his devotees, fulfilling their desires, and tasting the ambrosial qualities of their love for him, he feels his life successful; blessed with the greatest fortune. What could be more virtuous? (than the love of a devotee); Who could be more fortunate? (than me, in receiving the love of my devotees); What honour is greater than this? (to be loved by ones devotees). Dhanya bhaktapremer mahima! [All glories to the most praiseworthy love of the devotees, themselves the most fortunate persons in the universe since they have received the blessing of this love!] Dhanya bhaktapremadhin Sri Bhagavaner premavaivasyasvabhava! [All glories to the Lord's nature, that particular character of his that makes him who he is and which is non-different from his very self; this intrinsic nature- that he becomes subservient to that most praiseworthy love of his devotees, the most fortunate persons that have ever existed, that are existing, or that will ever exist.] So it is that Sri Bhagavan, who is always subjugated by the love of his devotees, can never remain indifferent to the love of a devotee, as would an atmarama, (self-satisfied) person. If he were, then the glories of his devotees would become despondent. (That means that the glories of the devotees would become eclipsed; they would become disappointed and aggrieved.) The sweetness of his own sentiments would be injured; the unfolding and expansion of his playful pastimes (that have no equal, what to speak of anything superior) would be hindered, interrupted.

Secondly, those who are aptakama (capable of fulfilling their own desires; without any need for anything or anyone extraneous to themselves); purnamanoratha (whose intent is always complete, accomplished, full)- do, in fact, remain indifferent to others, as do the sages (munis) who are atmarama (self-content). If anyone worships them or doesn't worship them, adores them or doesn't adore them; loves them or doesn't love them; it makes no difference. Since there is no opportunity for any need to arise, they do not depend on anyone for anything, not upon those who are affectionate to them, *

* In course of circumstances it could happen that someone in a less advanced position might actually become dependent on that affection.
or who adore or worship them, nor upon those who have no affection for them. *

** Victims require persecutors. We may think that we only have a need to be loved, but some people actually have a need to be persecuted.
Of course the perception or gaze of an aptakama person is not directed inwardly as is that of an atmarama. They are not gratified or satisfied by the falgudharay (the water that flows in the FalguRiver is under the surface); the so-subtle you can't see it flow of happiness that comes from being absorbed in the self. Because they still derive satisfaction from, and are therefore absorbed in, external happiness, their attention is totally captured by that dimension of reality. *

* The subtle nature of the other, inner dimensions do not deny them the quality of 'reality'.

However, since the desires of those who are aptakama are full to overflowing, they have no desires for anything more; for anything superfluous to what they already have. When one's desires are fulfilled simply by intent, then what remains for one to desire? In other words, the ability to fulfill one's desires simply by intent, is so fulfilling in itself, that hardly any desire remains; one becomes desire-less. That such a person might depend on, or wait for, someone else to do something, is impossible. They do not depend on help or assistance rendered them by others, nor on the mischief or wrongs perpetrated on them by others. *

    *Professional victims depend on being wronged. Their lives don't go well if they are not wronged. So whether they are or are not, they must make it appear as though they have been injured.

    Those who are lacking in nothing- if they desire something it comes to them (istaprapti); and, at the same time, what is not desired disappears; evil is destroyed (anistanasa). *

* Anista- means harm, evil, injury and mischief, as well as, that which is not desired.

Whatever one desires is fulfilled. So what are such persons in need of? Those who are void, destitute, empty, indigent, poor, needy, etc., cherish the fulfillment of their wishes and nourish those desires that they might attain what they have wished for. Those whose coffers are full, however, have no need to go out begging. A hungry or thirsty person hankers after food and water. But those whose bellies are full; even if you place in front of them a great variety of tasty eatables and drinks; they will not feel the least bit enticed. If you have received a fruit from a desire tree, even only once, then why would you be tempted to taste another fruit from another tree? Therefore, that person who has, by attaining the perfection of yoga practice (yoga-siddhi), been elevated to the position of aptakama, and who has therefore obtained the fruits of all his desires, does not depend in the least on the affection or patronage of others. He doesn't depend on anything period, full stop. He remains indifferent both to those who love him, as well as to those who don't. Those who are aptakama -though their gaze is directed in an external direction- don't become excited by the prospect or hope of obtaining something. Therefore there is no need for them to show affection to someone just to try and fulfill their desires through this means.

This example of an aptakama person is not, however, applicable to Bhagavan Sri Krsna. Even though Sri Bhagavan is aptakama; even though he, personally, is lacking in nothing; though he has no personal requirements, he nevertheless agrees to fulfill the desires of his devotees, without any expectation of personal profit in doing so. He acknowledges, by their desire, that there may be some necessity, some requirement in need of fulfillment. So there is no comparison between an aptakama person and Sri Bhagavan. Krsna has told Arjuna,

na me parthasti karttavyam trisu lokesu kincana | nanavaptamavaptavyam vartta eva ca karmani ||
yadi hyaham na vartteyam jatu karmanya tandrtah | mama varmaanuvartante manusyah partha sarvasah ||

[Srimad BhagavadGita 3.22-3]

'He Partha! Since there is nothing unobtainable, or to be obtained, by me in these three worlds, it may be said that for me there is nothing to be done; no work or responsibility for me. Nevertheless, I am inclined to engage in activity. For, if I did not engage in work, free from indolence, then everyone would follow my path. Apathetic to activity, the progress of human beings would become hindered.'

Since Sri Bhagavan is bhaktaparadhin (subservient to his devotees), in order to fulfill the desires of his devotees he must support those desires. In truth, he is full in himself, capable of fulfilling his own desires and neutral to others. He is lacking in nothing. Nevertheless, it is the natural characteristic of the sweetness of this quality of becoming subjugated by his devotees' love, not only that he becomes subservient to his devotees, but that he may also, if the need so arises, accept the position of a devotee himself. So it is not possible to compare bhaktapremadhin Sri Bhagavan with a person who is aptakama, and therefore indifferent to the love of others. This truth is very clearly enunciated by Srila KrsnadasKaviraj Gosvami:

krsnamadhuryer ek adbhuta svabhava |
apna asvadite krsna kare bhaktabhava ||

[SriCaitanyaCaritamrta Adi 7.9]

'An unprecedented natural characteristic of Krsna's sweetness is, that he accepts the mood of a devotee in order to relish his own sweetness.'

Thirdly, there are the ungrateful persons who do not consent to help those who have rendered them some benefit. So if anyone shows them some affection or doesn't show them affection, it has no noticeable effect on them. Though they are attached to external sense objects and though they desire to receive some benefit from others, while they themselves possess the ability to render kindness in return, they never show the respect deserved of others by rendering them some service, due to their natural characteristic of ingratitude. However, Bhagavan Sri Krsna cannot be counted amongst these ungrateful persons since he is forever anxious and eager to repay the debt of love he owes his devotees. He is always enthusiastic to reciprocate the love of his devotees; to bestow upon them the corresponding results of their worship of him. He becomes eternally bound in love to those who offer him no more than a few leaves of Tulasi. The following verse is quoted in HariBhakiVilas, from GautamiyaTantra:

tulasidalamatrena jalasya culukena va |
vikrinite svamatmanam bhaktebhyo bhaktavatsalah ||

'Receiving only one Tulasi leaf and a palmful of water, Bhaktavatsala Bhagavan sells his soul to his devotees.'

Therefore, Bhaktapremádhin Bhagavan can never be ungrateful to his devotees. The Lord's promise reverberates throughout the pages of SriCaitanyaCaritamrta,

amare ta ye ye bhakta bhaje yei bhave |
tare sei bhave bhaji ei mor svabhave ||

[SriCaitanyaCaritamrta Adi 4]

'It is my natural characteristic to worship my devotee in the same manner that my devotee worships me.'

Finally, there are those who are inimical to their well-wishers (gurudrohi), who are naturally cruel and of a revengeful disposition and who thus return the patronage of others with only injury and harm. Whether they are loved or not loved, they can never return kindness; rather, malice only. This is the nature of those who are envious of their elders (well-wishers, gurus, etc.). The word guru denotes the following persons:

janmado vrttidascaiva pranado jnanadastatha |
gururbhavati dharmena sresthah syuruttarottarah ||

'Who has given birth, or who has made some arrangement for one's livelihood; who has given life or knowledge; these are one's religious preceptors (dharmatah guru). They have been mentioned in successive order of importance.'

 

Those who are malicious to the above-mentioned persons are called gurudrohi. Because their activities are irreligious, sastra has described them as being fallen and atheistic. Such persons cannot be compared to Bhagavan Sri Krsna, since in actuality he is himself the veritable form of their death. He eternally holds the rod of chastisement above their heads. Whenever religion becomes debilitated and irreligion prospers, the Supreme Lord Sri Bhagavan advents himself in this world to destroy the miscreants and protect the gentle, refined folk. He says very clearly himself:

yada yada hi dharmasya glanirbhavati bharata|
abhyutthanamadharmasya tadatmanamsrjamyaham||

paritranaya sadhunam vinasaya ca duskrtam |
dharmasansthapanarthaya sambhavami yuge yuge ||

[Srimad BhagavadGita 4.7-8)

'He Bharatakulodbhava Arjuna! (Oh Arjuna, you who are born in the dynasty of Bharat!) Whenever religion deteriorates and irreligion becomes predominant I advent Myself in this world. To protect the virtuous and annihilate the miscreants and to establish the principles of religion I appear in every age.'

In punishing the miscreants the fault of cruelty or brutality cannot be ascribed to Sri Bhagavan, since:

lalane tarane maturnakarunyam yatharbhake |
tadvadeva mahesasya niyanturgunadosayoh ||

'When a mother chastises and admonishes her child in the process of rearing the child, this does not mean that she is devoid of affection for the child. The Supreme Controller is similarly not guilty of unkindness in the regulation of our virtues and faults.'

In this way the crest jewel of all clever persons, who is very expert in affairs of eloquence, extricated himself from the snare laid for him by the inquisition of the gopis. In posing answers to their questions he expressed himself thus, "He Sakhi Vrajasundarigana! (Oh you most beautiful young girls of Vraja!) You have misunderstood me. I am not present amongst any of the three classes of persons you have asked me about. I have no resemblance with the instincts of human beings. You have nourished a wrong conception as regards my inconceivable nature, overcome as you are by deluded perceptions based on your secular view of affairs. Some reciprocate love; some experience unrequited love; and some remain indifferent to love or its absence-- you have asked me about the behaviour of these three classes of human beings that are found in this world. Indirectly you want to know where do I fit in amongst these three classes. By now I hope you have understood that I am not included anywhere amongst these three classifications that you all have made. It is not possible to discern my nature by measuring me up against the human beings of this world.”

In AnandaVrindabanCampu (17-19) Bhagavan Sri Krsna, in answering the gopis' questions, has described four kinds of persons:

bhajanti bhajato na ye tvabhajatah katham te bhajantyeho vata bhavanti te bhuvi caturvidhah subhruvah |
paratmani lasaddhi ye nijasukhena purnantarah krtopakrtividruhah sukathina krtaghna api ||

“Oh lovely young girls who have such attractive eyebrows! Why would someone show affection to those who don't love them, when they don't even show affection to those who do love them? There are four kinds of such people in this world: those who enjoy the pleasure of dalliance with the Supersoul; those whose hearts are filled with their own happiness; those who are inimical to their well-wishers and are therefore cruel by nature; and those who are ungrateful.”

 

    "He Sakhigana! Just as a destitute person who has by chance acquired some wealth, only to again lose it again, thinks of his loss day and night without any space in his mind for any other thought, similarly, I sometimes withhold my affection from those who love me so that their pursuit of me will be stimulated even further."(20)

Sri BhagavatamrtaVarsini-

The eloquent savoir-faire with which the crest-jewel of all clever persons, VrajendraNandan Sri Krsna, has so carefully delineated the subject matter dealing with the gopis questions is further corroboration that any comparison between his behaviour and that of ordinary human beings is an anomaly. He is not party to the business dealings of those who simply reciprocate the love of others. Neither do the examples of affection shown by parents or merciful sadhus pertain to him. Compassion brought about by feeling the suffering of others is a transformation of the mode of goodness. Since the Supreme Lord is above all material qualities, such pathos is inconsistent in him. How can the love of he whose affection pervades every cubic centimetre of the universe, be compared with the limited love of mothers and fathers for their children? The indifference of self-satisfied, self-fulfilled souls, the impassivity of ungrateful persons, and the maliciousness of the envious, have no affiliation with Bhagavan Sri Krsna. Although an atmarama, he is, at every moment, aware of the internal and external activity of unlimited universes. In spite of his status as being aptakama (having no necessity to act on desire), his will is engaged in the service of his devotees' desires. He is not ungrateful since it can be seen that he is always busy awarding the results of his devotees' worship to them. Ungrateful and envious persons are by nature atheistic. Bhagavan cannot be counted amongst them since he is himself the personification of theism. So there is absolutely no similarity whatsoever between the mundane nature of man and Sri Bhagavan, who remains inconceivable in his every facet. Under the pretense of answering the gopis' questions, Bhagavan Sri Krsna has conveyed this understanding to the ordinary human beings of this material world.

    In this particular verse he has expressed himself thus, "He Sakhigana! Having lost the wealth that was obtained by chance a poor person becomes so absorbed in the anxiety of his thoughts that he cannot sleep. Similarly, those who engage in my worship, hoping to attain association with me and thus forget everything else, their minds fully engaged in meditation on me, experience successive increases in their devotion, eagerness and impatience to achieve me. With this noble purpose in mind I withhold my affection from those who worship me. I don't allow them to catch me. I may let them have a brief glimpse of me, only to quickly disappear again.

    The Vrajagopis have understood, by Krsna's answers to their questions, that he is in the ultimate sense, not an atmarama; his desires are not in the stage of perpetual self-fulfillment. If he were, then his RasVilas pastimes would never have manifest. With the hope of enjoying Rasa with his lovers, the Vrajabanita (gopis), he attracted them to the forest in the dead of night by the sweet sound of his flute. How has he come to incite their loving dealings with him if he is so full in himself? However, if one were prepared to demonstrate his love, some affectionate behaviour would also be expected. Yet this was not the case. Still we cannot say that he is entirely indifferent to the gopis, whether they love him or not. Rather, he reciprocates their loving affection, adoration and devotion to him by inflicting the pain and torture of his separation upon them. In such a situation, the skill and eloquence with which he answered the gopis' questions bears testimony to his circumspect wisdom. He who is ungrateful is a fool, without the power to feel any obligation to reciprocate the services of others. Yet we find no evidence of such ignorance in his expertise in the fine arts of eloquence; in his circumspect riposte to the indirect challenge presented him by the gopis' riddle. So we may not assume any possibility of his possessing the naïveté of ingratitude. Those who are envious and cruel by nature experience not the least hesitation in inflicting pain on other living entities. Therefore, when VrajendraNandan didn't think twice about piercing the soft hearts of his most devoted and affectionate lovers with a poisoned arrow, by abandoning them in the tempestuous ocean of separation, in the deep and dark forest in the dead of night, then it must be that Sri Krsna fits into the class of gurudrohis, those heartless, malevolent murderers. How much the Vrajagopis have suffered, burning in the fire of unendurable pain of separation from Sri Krsna. All the hopes they had cherished in their hearts were crushed. And this cruel and callous Krsna was responsible. From his answers to their questions the gopis understood that today, Krsna has been caught in his own words. From his answer it is now quite apparent that such a hard-hearted person as he can only fit into the class of gurudrohis. They looked at one another with eyes contracted, hinting with their slightly smiling lips that he was now exposed. But Sri Krsna is the best among perspicacious persons, the crest jewel of all clever persons, so therefore he could very easily interpret their gestures and signs. Thus in this verse has he finally agreed to give his own introduction; to acquaint them with who he really is.

    First of all addressing them as sakhi, or friend, he says, "The reason I may sometimes not reciprocate the love of my worshiper is so that their thirst for me will gradually increase. Only for this reason does it sometimes happen that, for the time being, some ostensible suffering may be there. You are all my sakhis, non-different from my own prana (life force). If you cannot understand my nature -my true identity- then who can? That my devotee can always remain meditating upon me, forgetting not only the bonds of family life but the whole of material existence entirely; only for this noble purpose do I sometimes withhold my affection. Actually, in presenting this pain to you I have introduced myself to you all as your very best friend. My motives are free from any meanness, cruelty or malevolence. So you will not be able to include me within the class of gurudrohis. Furthermore, those who do not reciprocate others' loving affection -whether they be atmarama, purnakama, ungrateful or gurudrohi; I have nothing to do with anyone of them.

    No doubt, in his all-powerful manifestation as Narayana, Sri Krsna is atmarama. Yet, the condensed form of loving mellows, Sri Nandanandan, forgets his self-satisfied, self-fulfilled nature, and instead, as though his purpose in life was unfulfilled, remains always eager to fulfill the desires of the Vrajabasis, having become fully subordinate to their love. Thus is Rasiksekhar (the great gallant, the apex of all witty and humorous persons) Rasabihari (who enjoys the dalliance of his amorous pastimes, his Rasa dance with the gopis) atmaramo 'pyariramat- though self-satisfied by nature, he takes part in Rasa-lila with the beautiful young gopis of Vraja (vrajasundarigana). Though he is only a cowherd boy and has not studied assiduously the science of morality and ethics, there is no likelihood of his ever showing ingratitude born of ignorance. Though the abandonment of his most devoted followers in the dead of night makes VrajendraNandan appear to be a cruel and malicious person, if one considers the greater purpose he had in mind then the fault of cruelty cannot be ascribed to him. Especially when we consider that he again gave them the pleasure of his presence after only a brief moment, then how can he be styled as a hard-hearted gurudrohi? Therefore, seeing now the need to reveal his true identity he has, in this verse, expressed something about himself in his own words.

    In considering the up side and the down side of anything -the positive and negative points of any activity- the main point to keep in mind is the purpose; the goal. Only to increase the eagerness of his devotees did the most propitious and benevolent well-wisher of all the living entities in unlimited universes, Bhagavan Sri Krsna disappear for a brief moment. His motive and purpose were completely free from any inauspiciousness. Due to their apparent suffering experienced because of his temporary absence, his worshippers might say that he doesn't reciprocate their love; that after showing himself to them for only a moment he then vanished and therefore he can only be described as a cruel-natured person. But this complaint is entirely unfounded and unreasonable. For in presenting this little bit of pain to the gopis Sri Krsna demonstrates his pure friendship, his motive to render them the greatest possible benefit, his purpose, that when judged after all is said and done, is actually in fact, noble.

    If one is to attain the condensed form of eternal ecstasy with full cognizance, Sri Bhagavan, and attain him perpetually within the realm of eternity, then one must first of all be delivered from the torment of worldly affairs. This necessitates continuous meditation on the lotus feet of Sri Bhagavan. Continually absorbed in meditation upon him one calls to him at every minute from one's perplexed and anxious heart, like the crying of a child for its mother. Those who are averse to the lotus feet of Sri Bhagavan, who are turned away from him and thus addicted to worldly affairs, display an intense, yet perverse and haggard attachment to the accumulation of wealth, property, prosperity and good fortune. Therefore, if such a person suddenly and very unexpectedly acquires some wealth only to lose it again, that poor and needy person due to his intense material attachment will give up even sleep, such is he absorbed in the continuous thought of that lost wealth. His heart full of anxiety and fear he incessantly searches out that lost wealth. Distraught and distracted his time thus passes in a state of confused anxiety. While lying down, while dreaming and in wakefulness, this is his only consideration; his only meditation. The intense anxiety that one experiences from lost wealth creates such a pressure on the mind that all other thoughts, feelings and activities are suppressed. This influence of the mind ensnares one in such a net of illusion that it becomes extremely difficult to extricate oneself from such a situation.

      In giving this example, Sri Bhagavan told the gopis that those who worship him -those who have thus achieved his darsana if for only a moment- but then again lose him after experiencing his presence and in that condition forget everything else, abandoning all other matters of consideration while remaining absorbed only in meditation upon him, then for such persons he is never lost. By this auspicious intent he remains always present near his devotees. Then, in obtaining him again after already having lost him, the intense ecstasy that his devotee feels diminishes practically to nil the acute anxiety and apprehension previously experienced. Therefore, that the eagerness of his devotees may increase and that they may remain continually absorbed in meditation on him- with this intention Sri Bhagavan, the benevolent well-wisher of his devotees, shows himself but for a moment, only to disappear again.

    In the SrimadBhagavatam, from the narration of the history of Devarsi Narada we receive the same understanding. In his previous life Naradaji was the son of a maidservant. By associating with and serving some brahmanas who were observing the vows of caturmasya, his consciousness was purified. Thereafter, upon entering a solitary forest he sat down underneath a tree and engaged his mind in meditation on the lotus feet of Sri Bhagavan, worshipping those lotus feet with loving devotion. Sri Hari then manifest his presence within the heart of Narada, only to vanish the next instant. Devarsi Narada later explained his mental situation at that moment, to the son of Sri Parasura Muni, Sri Vyasadeva:

dhyayatascaranambhojam bhavanirjitacetasa | autkanthasrukalaksasya hrdayasinme sanairharih ||
premabhibharanirbhinna-pulakange 'tinirvrtah | anandasamplave lino napasyamubhayam mune ||

[Srimad Bhagavatam 1.6.16-7]

    'My consciousness surcharged with devotion while meditating on the lotus feet of Sri Hari, my eyes flooded with tears of expectant eagerness. Gradually, I could fully perceive him within my heart. Yet, the next moment he was gone. I could no longer see him. While in his presence my bodily hairs were standing on end and my heart was filled with love and contentment like I have never before experienced. But alas! Sri Hari then vanished from the shore of my heart. The lovely grace and elegance with which my heart was adorned by the presence of Sri Hari destroyed all vestiges of lamentation. I zealously sought him out once again but the darsana of this most enchanting and charming figure was no longer available to me. Then I heard a deeply powerful and sonorous sound as though a sedate and sober soul was speaking to me from the heavens:

hantasmin janmani ma ma drastumiharhati | avipakkakasayanam durddarso 'ham kuyoginam ||
sakrd yaddarsitam rupametat kamaya te 'nagha | matkamah sanakaih sadhuh sarvvan munchati hrcchayan ||

[Srimad Bhagavatam 1.6.21-2]

    "My dear Narada! In this life you won't be able to see me again. I am difficult to be seen by those yogis who are not mature in their practice of yoga; whose hearts are not fully purified. Yet, so that your longing for me will increase have I shown myself to you just now. An increase in the desire to attain me, in the hearts of those virtuous souls who culture single-minded devotion to me, signifies a proportionate decrease in the contamination present in the heart in the form of lust, anger, etc."

    Therefore, so that the meditation of his worshipers can continue without interruption, Sri Bhagavan does not show himself. For this reason, however, we should not suppose that Bhagavan Sri Krsna is indifferent towards, unconcerned with or contemptuous of his devotees. He doesn't show himself in order that the meditation of his devotees in not broken but he nevertheless remains with them, hidden in their hearts. From his special vantage point, the eagerness of their hearts, offered to him through their constant meditation, contemplation and remembrance of his transcendental form, instructions and activities, is known to Bhávagráhi Premádhin Sri Bhagavan (the Supreme Lord who accepts the mood of his devotees and whose all-powerful supremacy acquiesces to their love for him). He is always present with his devotees to nourish their contemplation of him, but he remains invisible. He told Narada during a different conversation:

naham tisthami vaikunthe yoginam hrdaye na ca |
madbhakta yatra gayanti tatra tisthami narada ||

    'He Narada! I do not dwell in Vaikuntha or in the hearts of the yogis. I remain where my devotees are chanting my glories.'

    Bhagavan Sri Krsna sent Uddhava as a messenger to deliver this news to the Vrajánganá (lovely young gopis of well-proportioned limbs):

yattvaham bhavatinam vai dure vartte priyo drsam|
manasah sannikarsartham madanudhyanakamyaya ||

[Srimad Bhagavatam 10.47.34]

    "He Vrajasundarigana! Though I am the dearmost object of affection for your eyes, I am now in a faraway place. This is so that, not seeing me anymore externally before you, you will now constantly see me while meditating upon me within the core of your hearts. Thus will I also remain close to you, having been subdued by the force of your contemplation."

    In the present verse, Bhagavan Sri Krsna has used the word 'anuvrttivrttaye'. Anuvrtti means- 'the cause of the propensity or inclination to' (do something- in this case, remain absorbed in continuous meditation on Sri Bhagavan). The underlying import here, is- that the devotees are trying to obtain something by their desire to remain continuously absorbed in contemplation upon Sri Bhagavan. Only with this object in mind is this predilection expressed. They do not desire to obtain anything else. So what are they trying to obtain? - 'anuvrttivrtti'. *

*When Srila Prabhupada was asked, "What do you hope to attain by this chanting?" Srila Prabhupada replied, "More chanting."

By continuous contemplation one hopes to attain remembrance of Sri Bhagavan that is uninterrupted. This propensity will give rise to an inner predilection that will be completely spontaneous and natural. In the beginning it is forced- vaidhi bhakti; in the end it is spontaneous- raga bhakti. Actually, once the devotee’s heart is flooded with Bhagavat Prema (love of God), then the flow of that river of prema will never wane. The inclination within the heart to remain absorbed in meditation upon Sri Bhagavan will never go very far away. Filled with anxious and impatient solicitude, when rivers of tears will flow from the devotee's eyes, crying in unbearable pain due to separation from Sri Bhagavan; calling in distress, the tongue continuously drinks the nectar of his names; forgetting everything else the devotee offers, from the joined palms of his hands, his every other thought, into the intense fire of desire to attain the lotus feet of Sri Bhagavan, considering this to be the highest object of attainment; remaining in this way rapt in devotion, worshipping those lotus feet within the core of his heart through constant absorption in meditation, the devotee finally attains Sri Bhagavan for ever. It is an examination; the test of all tests. Uprooting all worldly attachments from the root, the lotus feet of Sri Bhagavan are then firmly planted in the heart. Tolerating very difficult and troublesome tests, the devotees’ attachment and affection to Sri Bhagavan remains fixed, unwavering. One maintains the existence of eager love and attachment to Sri Bhagavan by remaining incessantly absorbed in meditation upon him. As a poor man remains totally absorbed in the thought of his lost wealth that he so recently acquired, without any extraneous effort, one similarly remains in a state of eager contemplation upon Sri Bhagavan, forgetting everything else. This then, is evidence of the presence of sincere, steady and single-minded devotion.

    Sri Bhagavan has no expectation of any recompense from his devotees. If he so desired, he could easily fulfill his own purposes by subjugating everyone with his unparalleled and unexcelled vaibhava (opulence), his transcendental form and qualities. He has no desire that is in need of being fulfilled (anavaptakama), while, at the same time, his every purpose is automatically accomplished (sararthasampanna). Yet the wealth of love of his devotees for him is alone endowed with an indescribable specialty which makes him intensely eager to obtain it. Though, in fact, he does not depend on anything or anyone, when the sweet scent of pure love wafts his way he is never fully satisfied. Therefore, he always desires that the love of his devotees may increase. For this purpose he appears before those who worship him only to disappear the next instant, that their love for him will flourish. Just how much he longs to possess the wealth of love that his devotees have for him is expressed in the following verse from Padyavali:

nanopacarkrtapujanamarttavandhoh premnaiva bhaktahrdayam sukhavidrutam syat |
yavat ksudasti jathare jaratha pipasa, tavat sukhaya bhavato nanu bhaksyapeye ||

    'He bhakta! When worshipped with the ingredients of pure love, the heart of he who is the friend of the afflicted is easily melted. To the degree that the stomach is assailed by intense hunger and thirst, to that extent are food and drink gratifying.'

    Sri Bhagavan is so covetous of his devotees' love that he finds no repose. Why should this be? except for the fact that the friend of the fallen, Sri Bhagavan, is supremely merciful. Otherwise, how would the living entities ever be delivered? Only by purchase with the wealth of pure love can one obtain the condensed form of pure ecstasy, Sri Bhagavan. If he wasn't attracted by love, then what possible ingredients of worship could satisfy the supremely independent Bhagavan? He is not lacking in anything. What do the living entities have to give him other than their love? Therefore one devotee laments, addressing the Supreme Controller Whose every purpose is fulfilled, the husband of Laksmidevi, as follows:

kimasanante garurasanaya kim bhusanam kaustubhabhusanaya |
laksmikalatraya kim deyamasti bagisa kim te vacaniyamasti ||

[BrhadBhagavatamrta]

    'He Bhagavan! What asana shall I offer to he who has Garura as his asana? What ornaments shall I offer to he who possesses the KaustubhaMani? What can I give to the husband of the Goddess of Fortune, who herself is the controlling Deity of all opulence and wealth? (He vakyer adhisvara!) Oh my Lord, controlling Deity of the function of speech! With what eloquence shall I attempt to glorify you?'

    So we can clearly perceive that there is nothing that the jivas (living entities) can possibly offer to the Supreme Controller, Sri Paramesvara. Nevertheless, the friend of the distressed, VrajendraNandan Sri Krsna, having consented to remain subservient to the superexcellent quality of sweetness possessed by the love of his devotees, eternally desires to partake of the wealth of that pure love. Hence we can say that the devotees' love is the only object of gratification or cause of satisfaction for Bhagavan Sri Krsna. When worshipped by the flowers of loving devotion he is pleased. Whatever the ingredients of worship may be, if prema is present, then those ingredients are accepted and appreciated by him.

    As he tells us himself,

patram puspam phalam toyam yo me bhakta prayacchati |
tadahambhaktyupahrtam asnami prayatatmanah ||

[Srimad BhagavadGita]

    'Whoever offers me with love and devotion a leaf, flower, fruit or water, I definitely will accept it.'

    Sri Krsna can only be subjugated by pure prema. He becomes dependent on this pure love to the extent that wherever he finds the wealth of pure prema, there he sells himself; he has sold his soul to prema. Though he is himself the veritable form of loving mellows, he especially relishes the sweet taste of the mellows of his devotees' love. This love sends him into ecstatic rapture and therefore there is nothing greater for him. He is always anxious that this love, which is his own, may be distributed, knowing it to be the essential essence of all desirable objects. He himself is only satisfied to savour this river of sweetness that flows like the celestial Ganges throughout the universe. Himself always thirsty for this love, he is continuously absorbed in the eager desire to awaken a tidal wave- an immense flood of the ocean of love of God- that the waves of this ocean will swell tens of millions of times, causing an inundation that will extend in all directions. So that the flow of this current of love may be established, nourished and sustained, he has no hesitation about enduring the unbearable pain of his devotees in their separation from him. It is because of his lack of reluctance in this concern, that he remains hidden from his devotees, only to increase their love for him. Separation from his loved ones is not a trifling matter for him either; his agony is not less than theirs. Yet he welcomes this unbearable anguish with a smiling face, only to nourish and maintain this treasure of love. As a result of this he then has to tolerate the false accusation that he is a cruel person. His devotees worship and adore him, their hearts filled with impatience and anxiety; their life's force (prana) perplexed and growing weaker by the moment, they pray to be able to have a glimpse of his lotus feet. While making a submission of their wretched state, they admit their disqualifications, but are nevertheless unable to give up their longing. Still, he doesn't show himself to them. He is also filled with sadness, as he remains hidden from his devotees, especially to see their grief stricken madness; and on top of that he then has to tolerate the slander that he is indifferent to those who love him. Alas! So much pain and suffering, the tribulations of his devotees' trials and tests, and then his own defamation and disrepute; but he silently endures it all; only that he will see the emergence of the wealth of true love in his devotees. Who is there then, that can be said to be more compassionate than him? He is eternally eager and impatient to give away this most precious and priceless gem, the jewel of pure love.

    The characteristic nature of Bhagavan is that he is full of love and affection. Therefore, wherever we find the existence of love we also find his presence. The reservoir of liquid, loving mellows, Bhagavan Sri Krsna, finds himself exhilarated in the presence of love's mellows. By the action of his pleasure potency, hladini sakti, the extractor or expeller of ecstasy, he expands the liquid flow of the mellows of pure love, himself tasting the sweetness of that ambrosia while distributing this sweet nectar at the same time. Such sweet pleasure pastimes are not present in the Supreme Controller of unlimited universes, Bhagavan Sri Narayana. Rather, his enjoyment is manifest through the form of Sri VrajendraNandan; the condensed form of ecstasy (anandaghanatam-vigraha), the ever-fresh dancer (navanatavara), and the master of merriment and humorous wit (rasikesvara). Therefore, Srila RupaGosvamipada has concluded in his Sri BhaktirasamrtaSindhu:

siddhantastattvabhede 'pi srisakrsnasvarupayoh |
rasenotkrsyate krsnarupamesa rasasthitih ||

    'Though there is no difference between Sri Narayana and VrajendraNandan Sri Krsna, the superiority of Sri Krsna is signified by the fact that he is subdued by the mellows of pure love. The symptom of real love is that its support and shelter, Bhagavan Sri Krsna, provides for an increase in the excellence of such pure love.'

    Therefore, the condensed form of liquid love (rasaghanasvarupa), Bhagavan Sri VrajendraNandan, experiences inexhaustible ecstasy through the loving mellows of his beloved ones. So that such loving mellows increase in eminence; so that the devotees merged in the ecstasy of worshipping Bhagavan forget everything else, forget even the existence of the external world to meditate on him, their minds fixed solely on him, thus nourishing those same loving mellows; only for this supremely auspicious purpose does Sri Krsna cause his devotees to feel the pain of his separation, thus earning for himself the reputation of being a malicious and hard-hearted fellow. He only desires that those who worship him may pursue the path of prema with heart-felt intensity. Though he doesn't return the affection of his devotees in this interim period, once their wealth of love has flourished, Premádhin Bhagavan (subservient only to pure love) drowns them forever in the ocean of ecstasy of his eternally available darsana. Just because he doesn't show himself directly to his devotees in the beginning and only secretly shows them his affection, thus always attempting to increase their love for him, one should not doubt his motives.

ye tatha mam prapadyante tamstathaiva bhajamyaham [Gita 4.16]

    Can this promise that has issued out from his own mouth turn out otherwise? However his loving devotees adore him, Bhagavan Sri Krsna similarly adores them, admitting his subservience to their love. Bhaktapremavivasa (who is paralysed by the love of his devotees) Bhagavan, in order to fulfill the desires of his devotees, displays so many pastimes in which he himself accepts the mood of a devotee. Only to increase the eagerness of their adoration does the most merciful Sri Bhagavan procrastinate in his surrender.

    Directed at the Vrajagopis, the lessons he has taught about his characteristic nature provide for all time the most intimate understanding of the highest possible conclusions regarding the science of relationships. Those who try to equate the RasaLila pastimes of Sri Bhagavan with some ordinary, mundane love stories should clearly understand from these lessons how he is infinitely beyond the realm of mundane, lusty affairs. He has clearly stated, "I am controlled only by genuine loving affection. Whoever can successfully complete the most difficult trials and tests of their love, always absorbed in meditation on me, oblivious to everything and everyone else, thus intimating to me the steady devotion with which their love is imbued, all the while plaintively calling my name, their hearts filled with remorse-- devotees such as this finally find me forever, never to lose me again. Otherwise, I am not easily seen by those who worship me. Only to increase the love of my devotee for me do I bestow hardship upon him and in so doing incur my own sorrow; yet I welcome that distress."

    From this statement we can begin to understand something of the immense compassion, the indescribable and unknowable compassion of the most munificent murti, the veritable form of the most profound ecstasy, Bhagavan Sri Krsna, whose only purpose is to see the love of his devotees flourish. From this it should be clearly understood that the hidden truths concealed within the background of the descriptions of Sri Gopinath's variegated pastimes with the gopis, especially this RasaLila pastime, are such that great souls like Vyasa, Sukadeva and the four Kumaras, rsis who have transcended all kinds of lusty affairs, are content to meditate on these pastimes while sitting in some lonely place, thus attaining the highest ecstasy. If even a conditioned soul (jiva) simply hears, respectfully, the nectarean narrations of these pastimes, the defect of the heart known as lust is driven far away. So the narrative of Gopivallabha Sri Krsna's rasa-lila pastimes with the gopis is not some sentimental love story devoid of any fundamental truths. Rather, here is the description of pure, unblemished prema that belongs to the realm of purified goodness (suddhasattva). By relishing the tastes of the mellows of this ecstasy one attains devotion to Sri Krsna. Srila Kavikarnapur has given us his rendition of this verse in his AnandaVrndavanaCampu:

ahamanubhajato bhajami no yat tadiha tadutkalikavivrddhihetoh |
upanatadhanhanito yathayam bhajati janastadanusmrtau nimagnah ||

    "The reason I don't show affection to those who adore me is simply to increase their anxiety and suspense. Just as one remembers his recently acquired wealth after he has again lost it, with full concentration and absorption, so do my worshippers remain continuously absorbed in the ocean of meditation on me. For this purpose do I withhold my affection, not allowing myself to be easily captured."

 

    "He Abalagana! (Oh ye timid members of the fairer sex!) You have all abandoned the injunctions of the scriptures, the guidelines established by civilized society, and the wealth of your near and dear ones, your own family members, all for my sake only. I disappeared from you all just to increase your longing for me but even then I continued to observe from my hiding place your lamentations filled with intense love for me. So I could never stop loving you. (I continued to reciprocate with you even from my hiding place and thus did my love for you also increase.) He Preyasigana! (Oh my dearly beloved!) Please don't be upset with (me) your dearmost for behaving with you as he did." (21)

Sri BhagavatamrtaVarsini-

The reservoir of compassion and abode of contentment (where all desires are satisfied), Vrajarajanandan Sri Krsna, left the Rásasthali only to increase the eager love of his most devoted and affectionate followers, the beautiful young gopis of Vraja, for himself. For this reason the Vrajagopis considered him to be hard-hearted and pitiless and thus lodged their complaint regarding his cruelty, labeling him as being malicious and envious of his best friends. In answering their questions he explained to them his real intentions and so could free himself for the most part from their false accusations. The gopis are living personifications of (the self-same form of) the liquid mellows of pure love. Bhagavan Sri Krsna becomes totally subjugated by their intense love for him, since they have no other shelter but him. Even though he vanished from their direct perception, he was simply hiding from them and from that vantage point he became actually astonished to see their intense love for him. Thus did he also remain totally absorbed in deep meditation upon them, continuing to reciprocate their love for him from his hiding place. Now in this present verse Rásabihari Sri Krsna is explaining that he did not (and could never) abandon them just to be rude or inconsiderate. How could he have done such a thing after having realized with every beat of his heart the depth of their love for him and utter dependence on him, to the exclusion of even the memory of the existence of any other thought. Forgetting everything else, there remained only their love for him. They had already relinquished the most difficult things a young, unprotected girl could be forced to give up- the reputations of their fathers' and husbands' families, the love, care and affection of those very families, their nearest and dearest ones, the injunctions of the scriptures, public calumny. Rejecting the value of any of these they had run out of their houses in the dead of night to go and meet their PranGovinda, to whom they were wholly and solely devoted in loving affection. The superexcellence of their love was not unbeknown to the omniscient Supersoul dwelling within the hearts of all living entities. What is beyond the courage of the most powerful among men, yogis, rsis and great ascetics -to renounce the injunctions of sastra and civilized society- these timid young girls could easily place within the joined palms of their hands and offer into the flow of their hearts' love for their dearmost, thus offering their very selves, their innermost soul, their minds, bodies and life airs, to him. Their love for him is unparalleled, especially since they were fortunate enough to fall in love with the Supreme Personality of Godhead. Is it possible that Sri Gopivallabha could abandon those who had given up everything else for him, who worshipped him with the flames burning from their hearts' intense love for him? Therefore, he didn't abandon them. Rather, he was simply hiding. Watching them from his hiding place he remained intensely absorbed in and overwhelmed by the ecstasy of his love for them.

    On that night of the Rasa-lila, illuminated by the light of the full, Autumn moon, Bhagavan Sri Krsna, in fulfilling the wishes of the Vrajagopis who were desirous of enjoying wanton dalliance with him, thus desired himself to enjoy his Rasa pastimes and so he attracted the young gopis minds, hearts and bodies with the enchanting sound of his flute. The force of that attraction was so strong that the gopis' conscience, their discrimination regarding proper and improper duties, socially accepted norms of behaviour, the feelings of their superiors, husbands, and children, all became for them nothing more than blades of grass floating away on the current that was so forcibly attracting them to their hearts' only shelter. When the sound of that all-attracting flute -a sound that was itself imbued with the most delightful ecstasy- entered the holes of their ears, they knew that the personification of love itself was lovingly calling to them. So they could not but help flow out, like the waters of so many rivers, rushing to meet the ocean of ecstasy.

    Since they are themselves the most beautiful gems, the crown jewels decorating the diadem of purest prema, the Vrajagopis could easily hear this call of love. The ears of those devotees who have ascertained the essential nature of KrsnaPrema are purified by their own loving devotion to the extent that the sweet music of that all-attracting ecstasy plays in their ears, clearly calling their hearts to wake up to their real feelings. Thus the Vrajagopis who are themselves the essence of KrsnaPrema heard the sweet song of that flute that made them mad with ecstatic love, inspiring them with an unprecedented urge to abandon the dignity of their worldly situations, their households and family members that comprise the whole of unreal, illusory and unessential matters. Throwing all of these to the wind they went to meet with their beloved Sri Krsna, himself the personification of ecstasy.

    Since time immemorial the perpetual, incessant, ecstatic, enchanting sound of Sri Krsna's flute attracts the living entities-

sarva dharman parityajya mamekam saranam vraja |
aham tvam sarvapapebhyo moksayisyami ma sucah ||

[Srimad BhagavadGita 18.66]

    'Abandoning all varieties of religion simply surrender unto me (in Vraja). I will deliver you from whatever sinful reactions and sorrow that may come to you as a result of giving up these various forms of dharma. I assure you- you will have nothing to regret.'

    Can those whose ears have been purified by bhakti resist this immortal invitation to enjoy ecstatic bliss? There then remains no other course but to place the mind and heart, the receptacles for all such worldly matters of dharma (religion) and karma (fruitive activities), in the palms of the hands and offer these to Satcitanandavigraha Sri Krsna, the cooling shade of whose lotus feet then become one's only shelter.

    The crown jewels of love, the Vrajagopis, bewildered by the sound of Krsna's flute, were totally distracted by intense longing for their PranGovinda as they ran to meet him. Intoxicated by their love for him, the gopis completely forgot their shyness, aristocratic upbringing, patience, religious duties, self-respect and fear as they ran to see Sri VrajendraNandan; the focus of their life force multiplied tens of millions of times. Remembering this, Rasabihari Sri VrajendraNandan has addressed them today, saying, 'madarthojjhita lokavedasvanam'- "For my sake you gave up all considerations of right and wrong, good and evil; all by the power of your intense affection for me. Aho! Where has such profound eagerness of devotion, such extreme restlessness, such madness, capable of making one forget all else, ever been seen before?

nisamya gitam tadanangavardhanam vrajastriyah krsnagrhitamanasah
ajagmuranyonyamalaksitodymah sa yatra kanto javalolakundalah

[Srimad Bhagavatam 10.29.4]

    'The sweet sound of Krsna's flute seized the minds of the young women of Vraja, instigating a battle in Cupid's favour. Each of them went to him, unnoticed by any other, their earrings swinging from side to side, because of their haste.'

    Srila Visvanath Cakravarti Thakur poetically describes the situation as follows:

    "Krsna instigated a terrible act of thievery in Vrindaban when he played on his flute. The song of his flute entered through the ears of the gopis, into the inner treasure chamber of their hearts. That wonderful music stole all their most valuable possessions--their sobriety, shyness, fear and discrimination, along with their very minds--and in a split second this music delivered all these goods to Krsna. Now each gopi went to beg the Lord to return her personal property. Each beautiful young girl was thinking, 'I have to capture that great thief,' and thus they went forward, each unknown to the others."

    In pursuance of this matchless description from SrimadBhagavatam, the great Vaisnava poet, Dvija Candidas, has also painted for us a flawless portrait of the restlessness experienced by the Vrajagopis that night:

'Such an ambrosial calamity, repeatedly ringing in the ears, the sweet song of Krsna's flute.
The grace and dignity of the young women, their noble descent, was steady and fixed; but the sound of the flute stole away their hearts and minds.
As soon as that vibration entered their ears there was no space for any other thought or sound, only the clear and crisp intonations of the flute.
Murali calls to them, "Come. Come on." As if heaps and heaps of happiness were getting piled up at the doors of their hearts.
The most fortunate and chaste young girl, Radhe, becomes paralyzed by ecstatic rapture, her bodily hairs standing on end in the excitement and joy of that moment.
All household duties and customs were instantaneously forgotten as being nothing more than an obstruction to hinder the flow of their hearts desire.
With Kishori Rai (Sri Radhika) in front, all the young damsels of Vraja set out, honey flowing from their lips in the form of their sweet speech.
“Listen. Listen. What an enchanting melody! See how it affects the minds and hearts of all; even the birds and beasts, the trees and creepers.
I cannot endure the sound of Murali, once it has entered into the depths of my heart; my patience is utterly destroyed.
This young girl of Vraja has now become deranged; in losing her shame she has lost the respect and dignity due her noble family.”
Some young girls were lying in bed with their husbands; but they got up and left them just like that.
Some were engaged in the merriment of humorous talks with their girlfriends.
Some were stirring pots of milk but they just left them on the stove; they stopped stirring, their minds completely preoccupied; they also became restless and left the pots just like that.
Some held their babies in their laps, feeding them their breast milk; but then they just put them on the ground and ran off without any sense of what they were doing; such is the effect of the song of that flute.
Some were lying in bed, sound asleep, and then it was as though a thief came to break into their house and steal something.
Some were cooking dinner but they left that also.
Hearing the sound of his flute, they all turned towards Krsna as one turns to face the rising sun; everything else was forgotten.
All of these young girls just ran off like that. They didn't pay any attention to anything anyone told them.
Then on the banks of the Yamuna, under the Kadamba trees, they met with their dearmost Shyama.

    In this way the young girls of Vraja forgot everything else to go off and meet Gokul Yuvaraja Sri Krsna. Who else has the ability to adore him as they did? Therefore, Sri Vrajarajanandan, his heart completely charmed by their love, addressed them, "Oh ye young timid girls! Though you are unprotected members of the weaker sex, what does that mean? There is no one who has the capacity to love me as you do. Forgetting all patience, shyness, honour, prestige, aristocratic birth and familial attachments you worship me, only that my happiness might increase. It may be that the fruitive workers, empirical monists, rsis, yogis and ascetics worship me as well. Yet they are all only interested in their own enjoyment, liberation or the development of some mystic powers. They are not capable of renouncing everything, as have you, to worship me in such a selfless way. Then there are those who worship me in awe of my opulence. Due to reverence, fear and hesitation they cannot experience the same cheerfulness of heart, as do you. Their feeble love doesn't give me the same contentment as does yours."

aisvaryajnanete sab jagata misrita| aisvarya sithila preme nahi mor prita||

    "All he universe is filled with the conception of my majesty, but love weakened by that sense of majesty does not satisfy me." [SriCaitanyaCaritamrta 1.4.17]

    Even those who are not conscious of the supreme opulence of Sri Bhagavan and adore him through servitorship, friendship, and parental affection or with the sentiments of conjugal love in matrimony, are nevertheless unable to achieve the degree of renunciation of the Vrajagopis. Those who serve him as a servant serves a master feel diffident in the face of his superior position. Then, the adoration of those in friendship, though superior to servitorship, does not go beyond feelings of equality and so, such affection lacks the quality of caring and patience. The parents and elders of Sri Bhagavan rear him with attendant care and indulgence, yet they are unable to offer themselves to him as are his lovers, and so cannot satisfy him through a variety of wanton sports and pastimes. The Laksmis of Vaikuntha and Sri Krsna's queens beginning with Rukmini serve him by their amorous dalliance but do so as devoted wives, considering him to be their lawfully wedded husband. Therefore there remains some propriety of conduct and respectful feelings towards him. The Vrajagopis, however, have abandoned all considerations of proper and improper conduct, that regulated by the scriptures and that brought to bear by the prestige and dignity of their family name as well, to serve Bhagavan Sri VrajendraNandan through their wanton, pleasure pastimes, unparalleled in any other sphere of relationships. Thus there is absolutely no comparison to their adoration of him.

    So did Paurnamasi proclaim the resplendence of their unique devotion and affection-
    "In the exultation of their love and devotion for Sri Krsna, the beautiful young girls of Vraja (Vrajaramanigana) completely transgressed all norms of civilized society, the precepts of the most esteemed culture and tradition. Even so, the most chaste ladies of the heavenly regions headed by Arundhati, praise with the most profound respect, the gopis’ pastimes beginning with their abhisara, when they go out at night to meet their beloved. Though they may be only sylvan creatures (forest dwellers), the grace and elegance of Laksmidevi herself pales in comparison to their sweetly scented loveliness. Thus may the most glorious lovers of Sri Krsna within all the three worlds bestow some of their intense pleasure and mirth upon us." [from UjjvalNilamani]

    Factually, there is no possibility of surpassing the excellence of worship and adoration of Sri Krsna that was accomplished by the Vrajagopis. Is it probable then that Sri VrajarajaNandan, his heart softened by the intense dedication of their love for him, could remain indifferent to his most devoted lovers? Never could VrajendraNandan, the connoisseur loving mellows, disregard or neglect the excellence and specialty of their love for him. So he is explaining that he didn't abandon them; rather, he was only hiding from them; and from there he continued to nurture his profound love for them.

    Why did Bhagavan Sri Krsna, who is proficient at expanding his devotees' love for him, suddenly leave the gopis after first meeting them in the forest this night, has already been explained by the crest jewel of the Paramahamsas, Sri Sukadeva:

    'When Sri Krsna noticed the pride and conceit of the VrajaRamanigana, in enjoying the great fortune that they were then entitled to, he suddenly disappeared from there in order to subdue that pride and further propitiate them with his good graces." [Srimad Bhagavatam 10.29.48]

    The crest jewel of the atmaramas, Bhagavan Sri Krsna, now totally obedient to the will of the lawless love of the gopis, had come to the forest prepared to relish the exquisite tastes of the liquid mellows of their love. The Vrajaramanigana, in the way that they were indulged, receiving the fond caresses of the best of all actors, the celestially handsome Sri Krsna, considered themselves the most fortunate girls in the three universes and thus totally forgot themselves in that ecstasy. Then the deep mine of mercy could understand- 'the conceit and pride that has appeared in their hearts will hinder the highest exaltation of our enjoyment'. Therefore, in order to put down that pride and humble their conceit he left the arena of the rasa dance. He understood that this would put an end to their pride and instill in them their former eagerness and ardour.

    Unseen by them he continued to relish the ecstatic manifestations of their love for him. Thus he explains in this present verse- maya paroksam bhajata tirohitam ma masuyitumarhatha tat priyam priyah -- "He preyasigana! My dearmost gopis! Having given further impetus to your loving emotions I continued to reciprocate with you from beyond the range of your vision. Please don't blame me for this, or feel sad due to your wounded vanity, and then, because of that, behave with me rudely. You might think that I have treated you unfairly by abandoning you. This is actually, however, a mistaken understanding. I afflicted you with the pain of my separation but for only a moment, and that only to increase your love for me. Don't think that it is a matter of insignificant sorrow on my part to be the source of suffering to my dearmost beloved. But what to do? I was obliged to act in this way with you for your ultimate benefit. Yet I disappeared only from your external vision. Not for a moment did I lose sight of you or forget you. In separation from me, the manifestations of ecstatic love that I witnessed - your conversations; the dramatic imitations of my qualities and pastimes; the intense longing and hankering of your hearts expressed through lamentations and petitions declaring your miserable plight; the pungency of your perplexity - in seeing, hearing and feeling everything that you were going through I was completely overwhelmed myself by ecstatic emotions. Considering all this, He Pranapreyasigana! Most dearly beloved, more dear to me than my own life! It is not befitting of you to find fault with me in this instance. You are all so very dear to me- so I think it is not possible for one's dearmost lovers to criticize he who is so dear to them. Even if there is reason to criticize, they nevertheless forgive their lover's offense on the strength of their own affectionate qualities. You are supremely dear to me and I am also your ever well-wisher, sincerely devoted to you as I am. Therefore, please refrain from unnecessarily accusing me. I caused you some pain but only for a brief moment and that was only for the purpose of increasing your love for me; to augment your already auspicious lives. If you feel that I am guilty for this, then all I can do is ask that you forgive me after first considering my devotion to you.

    RasikendraCuramani (the crest jewel amongst great gallants) GopipremaVivasa (who becomes paralyzed by the gopis' love for him) Sri VrajarajaNandan felt embarrassed by his behaviour towards the gopis. His heart radiant with the liquid mellows of loving devotion he confessed his crime and begged forgiveness from his lovers, the gopis.

    In describing this scene, Srila Visvanath Cakravartipada has come up with a most captivating conclusion. If Sri Krsna behaves with any of his devotees in any way so as to increase their love for him, whether their love for him is already at a mature or immature stage, then this is not unreasonable. In the case of the eternally perfected Vrajagopis, the crown jewels of loving mellows, there is never any question that the profound depth of their love for Krsna can in any way be diminished. Their hearts are always inundated by an ocean of Krsna prema. Having given up everything they did to come and meet him in the forest that night, there remained no other receptacle for their emotions. So how could such unparalleled affection dwindle? It had no place to go. Therefore, it was not proper that the omniscient Lord, Bhagavan Sri Krsna, should leave them alone in the forest at night in order to increase their love for him. What was the necessity of stimulating their love for him as he might do for some ordinary devotee, since the depth of their profound love was already inestimable? So it was in fact wrong that he abandoned them. Therefore, in order to be forgiven for his offense, he humbly entreats, from his heart moistened by loving compassion, the Vrajagopis, his dearmost lovers, begging that they might grant him their pardon. This is his nature- that he is fully subservient to and dependent upon the love of his devotees.

    In his SararthaDarsini tika, Srila Visvanath Cakravarti explains:

    "If you reciprocate the adoration of any of your devotees, whether their love for you is mature or immature (jataprema / ajataprema), by vanishing from their vision just to increase their eagerness to see you, then there is no fault on your part. But on the strength of this, if you also behave with us in such similar fashion, then that means that we have also been counted amongst such ordinary devotees."

    Considering that the gopis might lament in this way, VrajendraNandan told them, "My dear sakhis who are dearer to me than my own life multiplied tens of millions of times! I have erred in treating you as though you were all just average devotees. Please forgive me! Not considering what was appropriate or inappropriate; without any deliberation on the proper codes of conduct as determined by society and sastra; renouncing the dignity of your families and the affection of your near and dear ones; you came to meet me- yet all I could do was abandon you so that the devotees who follow in your footsteps might see the shining example of your unbounded love for me, thus treating you as if you were one of them. Never has there been anyone so devoted to me; neither is there anyone so devoted to me at present; and never will there be anyone so devoted to me at any time in the future. Therefore, where was the necessity of increasing your love for me? Why entertain the hope of increasing that which is already greater than the greatest, or decreasing that which is already smaller than the smallest? Therefore the only explanation for my disappearance was so that the other devotees might come to know something of the superior quality of your unlimited love for me, by perceiving the depths of anguish into which you were thrown due to the pain of separation. This was, no doubt, an unjust action on my part. I was behaving as though totally inconsiderate of your feelings. Please excuse me."

    In he last line of this verse the word 'ma' is used twice- ma masuyitum marhatha tat priyam priyah. Srila Visvanath Cakravartipada has taken the meaning of the first ma as mam, 'unto me'; and the second one as 'something prohibitory'. Thus, "My dear gopis! Please don't feel any ill will towards me. You are my dearly beloved and I am also dear to you. Priyasya dosam priyah khalu na manasyanayantiti- 'Ones dearest companions don't accept the faults of their dearmost.'"

    Vaisnavacarya Srila Jiva Gosvamipada, in his VaisnavaTosani tika, has, however, taken the meaning of both ma's to be 'forbidden action'. Thus, "It isn't that you shouldn't feel upset with me. You have every reason to be perturbed. That a lover should behave with his beloved in such fashion was not proper."

    In any case, displaying the quintessence of excellence in eloquence, Bhagavan Sri Krsna has chosen his words in such a way as to display his dexterity in appearing submissive.

na paraye 'ham niravadya samyujam svasadhukrtyam vivudhayusapi vah |
ya mabhajan durjjaragehasrnkhalah samvrsca tadvah pratiyatu sadhuna || 22 ||

 

   'I will never be able to repay, even during the life span of the residents of the heavenly regions, the debt which I have incurred by accepting your loving dealings, the faultless love which brought you here to me tonight. You have somehow severed the unbreakable shackles that bind one to household obligations, so this is, in itself, the repayment of your irreproachable activities.' 22

Sri BhagavatamrtaVarsini-

Bhaktapremadhin Bhagavan Sri Krsna remains eternally indebted to the Vrajagopis who sacrificed everything in their love for him. Sri Krsna couldn't satisfy them in proportion to the selfless surrender that they had made at the feet of their Pranakanta Sri Govinda. There was no end to the self-sacrifice that they had made in coming to see him there in the dead of night, but what was the result of their giving up everything that they did? They themselves were given up; abandoned. So for this reason Sri Krsna is forced to acknowledge his eternal debt to them. They were so intensely eager to see him that they sacrificed everything to run out and meet him in the dead of night. This was a practical demonstration of the purity of their love for him. There was not even a tinge of self-motivated consideration; not for the present, nor for the future; no selfish calculations concerning their atmasukha- what would make them happy either now, or, ensure their future happiness. Rather, they had the conviction of purpose to risk everything to please Sri Govinda. He may be God, he may not be God; actually they had already met Bhagavan Sri Narayana; they knew that he was the Supreme Personality of Godhead. So it doesn't matter who Krsna is; we love him and that's all we know; we want to make him happy. This is called pure prema, and this was their purpose in coming to see him that night.

*This is not easily comprehended by members of the modern age; members of nuclear families, broken families, families where the mother's children all have different fathers. To this day, in India, a gross infringement of the law or an illegitimate birth in a family will be remembered and talked about for generations. These families had built up their respectable reputations over generations and generations.

The gopis appeared in very respectable families descended of noble lineage. Society was focused on a particular goal- the progressive path towards the perfection of human life- the aryapatha (the path of the Aryans; the path delineated by the Vedic scriptures). The culture and tradition of thousands and thousands of years determined people's activities; not whimsical, 'on the spot' decisions determined by unbridled senses. Severing these fetters that bound society; the regulations that enabled the members of society to gradually perfect their lives; severing their connections with their families, their mothers, fathers, aunts, uncles, grandmothers, and grandfathers, everyone that had taught them the acceptable norms of behaviour in society, they abandoned the path of life that their families, religion, culture and tradition insisted they follow- to lovingly employ their souls in the service of VrajendraNandan Sri Krsna. Having given up everything they had, they came to Krsna not to make mischief. They were all of the most exemplary character; their dealings with him were very polite and proper; they were always well-behaved in conduct; they were totally open and honest in their exchanges with him, yet Krsna couldn't reciprocate with them in like manner. He couldn't satisfactorily recompense them. So without the least hesitation he can only confess that he has become their debtor- "Even if I was awarded the longevity of Lord Brahma himself, I would not be able to repay the loving devotion that you have so magnanimously bestowed upon me, all with the utmost integrity and honest behaviour. You have renounced your mothers, fathers, husbands, brothers, fathers and mothers-in-laws, all for my interest, offering your very soul to me, yet I could not behave in like manner, abandoning my mother, father, and other relatives to employ myself in your service. Thus am I unable to repay my debt."

    In BhagavadGita Bhagavan Sri Krsna has proclaimed his promise:

ye tatha mam prapadyante tams tathaive bhajamy aham [Gita 4.11]

    'As they surrender to me, I reward them accordingly' -- but, today he has had to admit defeat in upholding this promise. The love of the gopis has become a major impediment to his keeping his word in this respect. In confessing his inability to repay this debt, VrajendraNandan Sri Krsna has revealed that he couldn't keep the promise he made to reciprocate the adoration of his devotees. The method of worship of the Vrajagopis has defeated him.

    Srila Krsnadas Kaviraja Gosvami, in his Sri CaitanyaCaritamrta, confirms this as follows:

krsner pratijna ek ache purva hoite ! ye yaiche bhaje krsna tare bhaje taiche ||
se pratijna bhanga hoilo gopir bhajane | tahate pramana krsna srimukha vacane ||

[Sri CaitanyaCaritamrta 1.4.151-2]

    'There is a promise of Krsna's from before, that he reciprocates the loving adoration of those who worship him. This promise, however, was broken by the adoration of the gopis. The proof of this is his own admission of the fact.'

    So he remains eternally indebted to the gopis. Actually, anyone who gives up everything to take shelter of Sri Krsna's lotus feet, without being actuated by any desire or gainful motive and having realized that love of Krsna is the essence of existence, will also find that the master of all universes, Sri Bhagavan, has become their debtor as well. BhaktaPremadhin Sri Bhagavan is forever engaged, with earnest attendance, in fulfilling the appetite for ecstasy of those loving devotees who always remain absorbed in the bliss of Krsna consciousness. Yet, having acquired a taste for transcendental ecstasy, one finds that this appetite is never satiated, never fully gratified; it continues to increase by gradual degrees. Therefore, though Sri Bhagavan is ceaselessly engaged in his attempt to repay his debt to his devotees, that work is never completely finished. The devotees please Sri Bhagavan by their unmotivated devotion, but Bhagavan is not able to satisfy his devotees in the same way- showing his affection by renouncing everything for them. Devotees consider the happiness of worldly existence to be so negligible that they sever their ties with all worldly, familial connections. Having tasted the fifth goal of human beings (after dharma, artha, kama & moksa), namely devotion to and worship of Sri Bhagavan, they publicize the ambrosial taste of such loving devotion. Their hearts full with devotion, the devotees take shelter of Sri Bhagavan, proclaiming to the world his wonderful qualities- the fact that he is dependent on the love of his devotees- BhaktaPremadhin. They publish descriptions of his pastimes (LilaKatha), knowing these to be the only elixir for the heart and ears (hrtkarnarasayan), proclaiming the unlimited sweetness of the taste of loving mellows connected with him. The single-minded devotee, free from all personal motivation, abandons not only his worldly connections but even his supra-mundane (spiritual) aspirations as well, knowing Sri VrajendraNandan to be the essence, the condensed form of ananda (ecstasy). Thus, by the influence of the spotlessly pure devotion of such devotees, the grace and opulences of Sri Bhagavan, crowned with deliciousness, are promulgated throughout the world.

    Yet the Lord of all the worlds, Sri Bhagavan, cannot completely renounce anyone to care exclusively for the satisfaction of his sincere devotee. Though it is true that he is subservient to his devotees' love and his eternal vow is to gratify them, still, the master of all the universes has to keep an eye on those universes. Therefore where is the question of his renouncing everything? Devotees, non-devotees, intelligent, foolish, organic beings, inorganic beings- all are kept watch on by him. Especially, where there are so many devotees who have taken exclusive shelter of him, how will he leave everything and everyone (else) to try and exclusively repay his debt to one amongst them? [During the Vasanti RasaLila described in Sri GitaGovinda, Srimati Radhika leaves Krsna and the other gopis when she perceives that Krsna has expanded himself to be with each and every gopi simultaneously. The other gopis were not aware of this fact. They were each of them totally absorbed in dancing with Sri Govinda. But Radharani left, in the absence of any exclusive attention.] Therefore, he remains eternally indebted to his sincere devotees. Is it not then superfluous to say that he must remain in debt to the gopis, to whom KrsnaPrema is the be-all and end-all of their lives?

    Of course there is no comparison to the profound love of the gopis. Whatever one may desire or cherish as an object of worldly or spiritual attainment was looked upon by the gopis as totally trivial and insubstantial. Their souls were dedicated only to the cause of KrsnaPrema. Otherwise, what is the significance of the word 'gopi'? The beautiful young gopi girls cause the flow of Sri Krsna's unlimited pleasure potencies to swell into a state of divine intoxication; they nourish and expand the current of emotions and sentiments of the indescribably sweet mellows of radiant, liquid love (ujjvalpremarasa). They nourish, maintain and increase the potencies of the very form of liquid ecstasy, the maintainer of unlimited universes, Sri Krsna, whose 'extracting' energies 'milk out' the essence of ecstasy. Thus they are known as gopis- 'gopayanti samraksantiti gopyah'. The love of the gopis is the existence and foundation of the veritable form of condensed deliciousness, Bhagavan Sri Krsna. So what more is there to say, except that Bhagavan Sri Krsna remains eternally indebted to the unsurpassed love of the gopis. All glories to the most fortunate gopis and their love for Krsna! to the blessed quality of Premádhin Bhagavan, that he becomes benumbed, or overwhelmed, by the love of his devotees.

    Though he is in fact the strength of the strong, the power of the powerful and endowed with six natural opulences, Sri Bhagavan forgets his omnipowerful position in the face of his devotees' love for him. This is the supreme sweetness of his pastimes. Though he is literally capable of anything he remains eternally bound by the ropes of his devotees' love for him. He clearly announces this fact himself,

aham bhaktaparadhino hyasvatantra iva dvija |
sadhubhigrastahrdayo bhaktairbhaktajanapriyah ||

[Srimad Bhagavatam 9.5.63]

    'He Brahman! I am subservient to my devotees. The saintly devotees have taken possession of my heart. Therefore I am not independent. The devotees are my only real friends.'

    Premamay Purusottam Bhagavan (who is imbued with prema), in accepting the wealth of genuine love from his devotees has become indebted to them eternally. To repay even the interest on such priceless wealth is beyond the competency of anyone, including the Supreme Personality of Godhead. Therefore, though he is competent to do anything and everything, Sri Bhagavan addresses the gopis, humbly entreating them, that- even with a life span equal to that of the demigods, the profound loving devotion of you who have given up everything for my sake cannot be compensated.

    Though he is unable to repay his debt, Satyasankalpa Bhagavan Sri Krsna (possessed by the firm determination of his solemn vow) is never forgetful of this debt. In accepting this debt, and while writing out the IOU he tells the gopis, "I am not able to lighten the burden of this debt. Though I may carefully try to repay you for time immemorial I will never be able to exhaust this debt. Therefore, my dear magnanimous Vrajagopis, purest of the pure in your loving devotion to me! Please accept repayment of my debt by your own munificent qualities. You have taken such complete shelter of me, relinquishing all affiliations with the strong ties of your noble birth, relatives, and friends, your virtuous conduct and qualities of patience and shyness, the unshakable, stringent standards for behaviour in civilized society, and your position in that society now and in the hereafter, that your love for me will remain free from any motivation, hindrance or obstacle. I am not capable of showing you the same affection, such deep attachment and single-minded devotion as this. Yet to pass my life with such a burden of debt on my shoulders will be very difficult. If one should find himself in such a difficult situation, unable to bear the burden of his debts, then there is, of course, the chance of his taking shelter of the munificence of a moneylender. All of you are possessed of the most liberal hearts, adorned with the most generous benevolence. Relying on this hope, I can only say, 'Ayi! Oh most kind and charitable Vrajagopis possessed of such lofty, noble and open hearts! Let my debt to you be repaid by your own wonderful qualities- tadvah pratiyatu sadhuna.

ayi mayi bhavatirbhiyah ksanenanuragah samatati na mayasau hanta devayusapi |
pratividhimupanetum sakyate tena suyam svayamupakrtabhavam svairgunaih samprayata ||

[AnandaVrindavanaCampu]

    'Ayi my dear gopis! The deep attachment and affection that you are able to express for me in only one moment, I would not be able to recompense, Alas! even if I were to attain the life-span of the demigods. Consequently, your only return benefit is to accept the greatness of your own virtues.'

    From the commentary of Srila Sridhar Swami we learn that the debt due the Vrajagopis can be repaid by their own kind magnanimity and good-natured disposition, but that Sri Krsna is unable to repay them by his own activities. The majesty and power of his devotees' love has been proclaimed by Sri Bhagavan himself. This doesn't mean that he makes no attempt to repay his debt. Bhaktapremadhin Bhagavan is always enthusiastic to fulfill the desires of his devotees. Even he himself accepts the mood of a devotee and in this way remains always perseverant in his attempt to repay his debt. Specifically to repay his debt to the crest jewel amongst the leaders of various groups of gopis, Srimati Radhika, he appears in this age of Kali as Sri KrsnaCaitanya.

    Accepting the mood and sentiments of the gopis Bhagavan Sri Krsna appeared in the beginning of this Kaliyuga as Sri KrsnaCaitanya and went from door to door, first in the town of Nadia, then throughout India and now throughout the entire world, voluntarily and gratuitously distributing the priceless wealth of the gopis' love, thus inundating the entire world with a flood of prema. Absorbed in the mood of the Vrajagopis' love he became completely overwhelmed, sometimes in the mood of meeting in which he would laugh very loudly and sweetly, sometimes in the mood of searching for Krsna, mumbling and stumbling along not knowing where he was going; crying anxiously and in great perplexity he revealed the utter madness of the gopis' love for Krsna. Imitating the behaviour of the gopis and thus decorated with their sentiments, he personally perceives, from the position of a devotee, the sweet taste of the mellows of pure love, thus applying himself completely to the task of trying to compensate the virtuous activities of the gopis. Very firmly establishing Vaisnava dharma on the foundation of this loving devotion of the Vrajagopis, he has inundated all the countries of the world with the sweetness of this love, just as Mother Ganges emanates from Gomukha to eventually flood her banks and spread her mercy over all the land. After the incarnation of love, Premavatar Sri Caitanyadeva had distributed the ambrosia of Sri HariNama to one and all, irrespective of caste or creed, he finally returned to Nilacala. There he became fully delirious in the ecstasy of love, abandoning everything else but the constant remembrance of Krsna to the point that he forgot the existence of even his own self. Then his lotus eyes, expanded almost to his ears, would fill with tears, purifying his eager and impatient vision; his mouth would go on talking incoherently as does a madman, seemingly pleased to be in a state of total perplexity; his heart tormented by grief due to separation from Krsna; his throat continually choked with distress as he laments, "Where is my Krsna? Where has he gone!" Going without food or sleep, without rest; not able even to lie down for five minutes without jumping up to go and look for him again; this unceasing and untiring watchful vigil; slipping and stumbling he sluggishly plies his body without any destination, his bodily hairs incessantly standing on end like a Kadamba flower in full bloom. This highly magnanimous soul, totally lost in the oblivion of his madness in ecstatic love, falls down in the dust of the busy and crowded road, the King's path, crying out, "Where is my Krsna? Where is he!" This is the single-minded devotion of a lover who has forgotten the existence of her own self; this is the attempt to repay his debt due to the Vrajagopis who gave up everything for his sake, to the crest jewel amongst the families of the gopis, Srimati Radhika.

Radhar premer rn, sodhe jabe sedin, nabadwipe yedin gaur hoben hari |
sadher golok tyaje, pather kangal seje, dhulay pare thakur deben garagari ||

    'The debt due Radha's love will be repaid the day Hari becomes Gaur in Nabadwip. Renouncing the pleasure of Golok he will adopt the dress of a beggar, falling down on the ground to roll in the dust.'

    To taste the essence of the mellows of pure love, Bhagavan Sri Krsna manifests his Vraja-lila pastimes. He relishes the infinite and specific varieties of tastes of this sweet essence with the assistance of his Hladini-sakti and the Vrajagopis. As the object of love (visaya-vigraha) Sri Krsna has fully relished whatever tastes are there in his Vrindaban lila. However, the varieties of tastes relished by the possessor of that love (asraya-vigraha) are not fully known to him in his Vraja-lila. The only way that Sri Krsna can taste the sweetness of himself is from the position of MadanakhyaMahabhava. In his Vraja-lila, however, MadanakhyaMahabhava has not yet manifest, or evolved, in his persona. Only in Sri Radhika, the crest jewel of the Vrajagopis, has this aspect of Mahabhava fully evolved. Thus while relishing the ecstasy of his Vrajalila, Sri Krsna could understand that three desires of his were as yet unfulfilled. At that moment he wished that he might taste the objects of his longing. He wanted to know of the glory of Sri Radha's love for him; of its dignity, charm and exalted majesty (mahima). He also wanted to taste his own sweetness (madhurya), as it is tasted by Sri Radha in her love for him. And finally, the happiness (sukha) that Sri Radhika feels while tasting Sri Krsna's sweetness, this happiness he also wanted to experience. So, in order to fulfill these three desires he became immersed in the mood and sentiments of Sri Radhika; taking initiation in her premamantra Bhagavan Sri Krsna, clothed himself with the bhava and lustrous effulgence of Sri Radha, and thus manifest his presence as Gaura, in the home of Sri SaciMata, in Nadiya.

kaichan radhaprema, kaichan madhurima, kaichan bhave tiho bhor |
e tin banchita dhan, braje nahilo puran, bhaviya na pailo or ||
radhar svarup bine, e ras asvadane, avasar kabhu nahi hoy |
(tai) radhabhav kanti dhari' radhaprem guru kari' nadiyate karala udoy ||

    'How is her love? Of what description is it? What is it's (his own) sweetness like? What does she taste? And what does she personally experience (what is her bhava?) while tasting that sweetness? These three treasures he desired; three riches that he could not have in Vraja; and having come to meditate on these three objects of his desire, he found that he could think of nothing else. Without accepting the form of Sri Radha there is no way to taste these mellows; this he concluded- that no possibility or opportunity could present itself for the fulfillment of these three desires, in the absence of Sri Radha's svarupa. Therefore, he accepted her mood (bhava) and bodily effulgence (kanti), making her love his guru. Thus his presence dawned, as does the sun in the eastern sky in the morning, in Nadiya.'

Or, in the words of Srila Krsnadas Kaviraja Gosvami, as he corroborates this fact (tattva) in his SriCaitanyaCaritamrta-

sri radhayah pranayamahima kidrso vanayaivasvadyo yenadbhutamadhurima-kidrso va madiyah |
saukhyam casya madanubhavatah kidrsam veti lobhat tadbhavadhyah samajani sacigarbhasindhau harinduh ||

    'The uncommon and wonderful sweetness of me that Radharani tastes through her love for me- what is the nature of that love? What are its glories? And of what sort is that sweetness of mine that she tastes? And the happiness that she feels in her perception of me- what is the nature of that happiness? Greedy after these three treasures, SriKrsnaCandra became so absorbed in Sri Radha's bhava that he appeared within the milk ocean present in the womb of Sacidevi, thus manifesting his presence as Sri Gaura.'

yadi gauranga na ha'to ki mene haito, kemone dharitam de?
radhar mahima premarasa sima jagate janato ke?

madhur vrnda-vipin madhuri-pravesa-caturi-sar |
varaja yuvati bhaver bhakati sakati haito kar ?

    'If Gauranga had not been, then what possibly could there ever have been of my coming to know of what I now know of? How could I even have accepted this body? Who would have ever come to know of the glories of Sri Radha's love, the outer limits of the mellows of ecstatic love? The clever artfulness, the essence of intelligence required to enter into the sweet pastimes that go on in the pleasant forests of Vrndadevi; the power of devotion that is inherent in the bhava of the beautiful young girls of Vraja? Who could have attained any of these? (If Gaura had not been...)

    Therefore, the conclusion approved of by these various Vaisnava sastras is, that the main motive for the appearance of SriCaitanyadeva was so that he could taste himself; the mellows of love of himself. Thus has the very form of the ambrosia of all loving mellows (akhilarasamrtamurti) Bhagavan Sri Krsna advented himself in GauraMandala, that he may relish himself- the sweet mellows of love of himself. Just as, for the purpose of tasting varieties of beauty and enjoyment, he manifest from his own body the separate forms of his hladini-sakti-svarupa- Sri Radha and the other Vrajagopis, that he might enjoy his delicious pastimes in Vrindaban, he has now similarly established his most wonderful and exciting Gaura-lila pastimes, re-assimilating the form (svarupa) of Sri Radha within his own body so that he might taste the unprecedented flavours of sweetness previously known only to her. Within the same body he is internally Krsna, but externally Gaura. Srila Krsnadas Kaviraja Gosvami prays:

radhakrsnapranaya-vikrtirhladinisaktirasmadekatmanavapi bhuvi pura dehabhedam gatau tau |
caitanyakhyam prakatamadhuna taddvayan caikyamaptam radhabhavadyutisuvalitam naumi krsna svarupam ||

[SriCaitanyaCaritamrta 1.1.5]

    'The love of Radha and Krsna for one another is a transformation of Sri Krsna's pleasure potency, his hladini-sakti. Sri Radhika is specifically the svarupa, or form of hladini-sakti, that is the possessor, or support, of this love of Krsna (KrsnaPrema). Thus, though Sri Radha and Sri Krsna are in reality one soul, they have accepted separate bodies in Sri VrindabanBhumi since before the beginning of time. Now, this same Sri Radha and Sri Krsna have again become one, Sri Krsna having manifested his form as Sri Caitanya, having amalgamated in that persona the bhava (mood and sentiments) and kanti (bodily effulgence) of Sri Radha. I offer my respects to that form (svarupa) of Sri Krsna known as Sri KrsnaCaitanya.'

    Sri Sacinandan is internally Krsna and externally Gaura. Internally his body is the colour of a fresh rain-cloud, yet externally his lustrous bodily effulgence exudes the beauty of the early morning sun, making him appear as a golden idol. Concealing himself behind the bhava and kanti of Sri Radhika, Krsna has appeared in Nadiya as Sri Krsna Gauranga. He is the combined form of Rasaraja Sri Krsna and Mahabhavasvarupa Sri Radhika - The King of all mellows of the flow of liquid love and the very form of the highest sentiments possible in the possessor of that love.

'rasaraja mahabhava dui ek rup'

    Not all of his companions were able to see this secret form of Sri Gauranga. Ray Ramananda Mahasaya, when he saw Sri Gauranga's form as the combined svarupas of Rasaraja Sri Krsna and Mahabhavasvarupa Sri Radhika, immediately fell to the ground in a swoon of ecstatic love. First of all Ray Ramananda saw Mahaprabhu's form as that of a sannyasi. Then he saw that he is a cowherd boy, his body the colour of a fresh rain-cloud. Then that soft, yet lustrous bluish hue (Shyama), gradually transformed itself until it took on the appearance of molten gold, so that Ray Ramananda now saw what appeared to be a golden doll, dazzling his eyes with a brilliant, scintillating lustre. Seeing that the two forms of Sri Krsna and Sri Radhika had melded into one, he fell down in a faint of ecstasy. Rasaraja and Mahabhava, in the perfect union of their two bodies, had accepted a new and distinct body that gradually appeared before his eyes, which was, nevertheless, made up of the two forms of Rasaraja Sri Krsna and Mahabhavasvarupa Sri Radhika. It was as if every limb of the golden body of Mahabhavamayi Vrsabhanunandini Sri Radhika had dissolved into the bluish limbs of Sri Shyamacandra, diffusing and intertwining to the point that each ceased to separately exist. As though the supremely enchanting, soft, dark blue rain-cloud hue of Sri Nandanandan was bathed in the light of the Autumnal moon. Though covered by this glaring, golden effulgence, the soft lustre of that underlying, rain-cloud coloured hue of Sri Shyamsundara still bespeaks of his delicious sweetness.

    From the words of the scriptures we also come to know of this combined form of Sri Radha and Sri Krsna. After describing which avatars descend in which ages (Satya, Treta, Dvapara, etc.), giving the respective colours of those incarnations and an explanation as to how they are worshipped, SrimadBhagavat continues:

krsnavarnam tvisakrsnam sangopangastra parsadam |
yajnaih sankirttanaprayairyajanti hi sumedhasah ||

Srimad Bhagavatam 12.5.32]

    'Those who are endowed with intelligence in this age of Kali, will worship Sri Krsna Caitanya, who is akrsna, or not-bluish, but rather of a golden effulgence (gaurakanti), in the company of his angas (Nityananda, Adwaita, etc.), upangas (Srivas etc.) and his parisads (close companions beginning with Gadadhar, etc.), by the process of the congregational chanting of the Holy Names of Sri Hari.'

    Prahlad Maharaja in the Seventh Canto of SrimadBhagavatam also mentions the ‘covered’ incarnation of Kaliyuga:

ittham nrtiryyagrsi devarsavatarairlokan vibhavayasi hamsi jagatpratipan |
dharmam mahapurusa pasi yuganuvrttam channah kalau yadabhavastriyugo 'tha sa tvam ||

[Srimad Bhagavatam 7.9.38]

    'He Mahapurush! In this way you maintain all the worlds by your incarnations in the form of human beings, rsis, demigods, birds, beasts and fishes, and you destroy those who create hostility in the universe. You protect the path of religion respective to each age. In the three previous ages (Satya, Treta and Dvapara) you have appeared, and therefore you are known as Triyugi. Your appearance in Kaliyuga is, however, covered.'

    In his commentary on SrimadBhagavatam (SararthaDarsini), Srila Visvanath Cakravartipada has mentioned:

kalau cchannah anyadiyarupabhavabhyam bahiracchannam |
ataeva tvam triyuga iti prasiddham ||

    'In Kaliyuga (the Lord) is 'covered'; that means that his original form is externally covered by a different form (rupa) and mood (bhava). Therefore, he is celebrated as Triyuga (who appears in three ages).'

    To ascertain the truth regarding the incarnations that appear in various ages, it is necessary to discuss some related matters-

    krsnavarnam tvisakrsnam - from this statement we can understand that he (the incarnation that will appear in the age of Kaliyuga) is Krsna, but not Krsna; means not blackish. Rather, he is of a golden complexion. This confirms that Nandanandan Sri Krsna is the avatar who appears in Kaliyuga, since he is celebrated as being of a blackish complexion (krsnavarna).

    In the LaghuBhagavatamrta, Srila Rupa Gosvami states:

kathyate varnanamabhyam suklah satyayuge hari |
rakta-syamah kramat krsnastretayam dvapare kalau ||

    'In Satyayuga his form is white, in Treta red, in Dvapara black and in Kaliyuga black as well.'

    This discussion in LaghuBhagavatamrta concerns the scheduled incarnations that appear in every age. However, this does not mean that there can never be any exception to these regular, scheduled appearances. In every age the Lord appears as the Manvantar avatar and Yugavatar, in order to inaugurate the path of religion for that age. In Dvapara yuga, when the Supreme Personality of Godhead Bhagavan Sri Krsna descended to this earth, the scheduled incarnation for that age also appeared with him, by entering into him. Similarly, in Kaliyuga when Sri KrsnaCaitanyadeva appears with a golden complexion, the incarnation described in LaghuBhagavatamrta as krsnavarna (blackish), also enters into him. From sastra we come to know that Sri Krsna appeared in Dvapara Yuga during the reign of the twenty-eighth Manvantar, Vaivasvata Manu, and that thereafter, towards the beginning of Kaliyuga, Sri KrsnaCaitanyadeva appears. The usual incarnation for Kaliyuga is blackish, not golden. However, in this extraordinarily especial Kaliyuga Bhagavan Sri Krsna has appeared as Gaura, after having accepted the golden bodily complexion of Sri Radha. Therefore his naturally blackish colour is now graced with a golden effulgence. Sri Radhika is the internal potency of Sri Krsna. Covering himself with the golden effulgence of her body, Sri Krsnacandra has appeared in this world as Gauranga. This means that the blackish avatar for this age has entered within the form of Sri Gauranga.

     On the other hand, during the name-giving ceremony of Krsna and Balaram, GargacaryaMuni's statement to Sri Nandaraja sheds some further light on the subject:

asan varnastrayo hyasya grhnato 'nuyugam tanuh |
suklo raktastatha pita idanim krsnatam gatah ||

[Srimad Bhagavatam 10.8.13]

    'He Goparaja! In every age your son appears in various forms, either with a whitish, reddish or yellowish complexion. At present he appears blackish, therefore his name is Sri Krsna.'

    In Satyayuga the incarnation for that age appears with a whitish complexion; in Tretayuga with a reddish complexion; in Dvaparayuga the Supreme Lord, Svayam Bhagavan Nandanandan Sri Krsna appears; and immediately thereafter in the Kaliyuga, Sri Krsna appears with a yellowish complexion. Sri Gauranga is that special incarnation of Sri Krsna who appears with a yellowish complexion. In his KramaSandarbha, Vaisnavacarya Sri Jiva Gosvami clearly states:

yad dvapare krsno 'vatarati tasminneva kalau gauro 'pyavataratiti svarasyalabdheh srikrsnavirbhavavisesa evayam gaura ityayati

[SrimadBhagavatam 11.5.32 / KramaSandarbha tika]

    From a thorough discussion of SrimadBhagavatam we conclude that Sri KrsnaCandra appears in Dvaparayuga, and then immediately afterwards in Kaliyuga, he again appears, but as akrsna, or not-blackish (of a golden, yellow complexion). In Gargamuni's statement to NandaBaba, that 'your son previously appeared as white, red and yellow, and now appears blackish', the question might arise- when Gargacarya mentioned his yellowish complexion he was speaking in the past tense; how then is it explained that Sri Gauranga, the avatar who follows Sri Krsna, is the avatar of yellowish complexion? The solution to this seeming contradiction is that the Lord has appeared countless times before Gargamuni's conversation with NandaBaba in every imaginable hue of the rainbow. Therefore, if he refers to these incarnations in the past tense there is nothing surprising about that.

    Srila Visvanath Cakravartipada explains in his SararthaDarsini,

‘In the thirteenth verse of the Eighth Chapter of the Tenth Canto it is mentioned, 'asan varnastrayo hyasya' - 'tatha pita'. 'Whatever necessary meaning is present in a word in order for it to complete the meaning of a sentence, if that word is used in that way, in that place where there is such a necessity to complete the meaning of the sentence, then the meaning of that sentence will be clear to us. In that case- "Just as he has now acquired this blackish complexion, he similarly acquires a yellowish complexion." The word 'now' has been used in a comprehensive sense, referring not only to the appearance of Sri Krsna but as well to the appearance of Sri Gauranga in the Kaliyuga that is immediately contiguous. "Just as he has now acquired this blackish hue, he will also now (after just a little while) acquire a yellowish hue during the beginning of the Kaliyuga that immediately follows this Dvaparayuga."

    While discussing the scheduled incarnations, the use of the words, krsnavarnam tvisakrsnam, develop an introduction to Sri Gaurangadeva. Yet many may say that it is not suitable to introduce Svayam Bhagavan Sri Gauranga into a discussion about the Yugavatars. To allay their doubts we may say, that in Dvaparayuga, when Bhagavan Sri Krsna advented himself, there was no independent appearance of a yugavatar. The yugavatar was included within the form (srivigraha) of Bhagavan Sri Krsna. In the same way that Sri Krsna is thus sometimes referred to as the yugavatar, when Svayam Bhagavan Sri Gauranga appears in the Kaliyuga, the yugavatar for Kali doesn't appear separately, rather he enters into the form of Sri Gaurangacandra, and therefore Sri Gauranga can also be counted as the yugavatar for this age.

atra srikrsnasya paripurnarupatvena vaksyamanatvad yugavataratvam, tasmin sarve 'pyavatara antarbhukta iti tattatprayojanam tasminnevasminneva sidhyatityapeksaya |

[SrimadBhagavatam 11.5.12 / KramaSandarbha tika]

    Thus the yugavatar that has entered into the body of Bhagavan Sriman Mahaprabhu accomplishes his responsibilities for this age through the person of Sriman Mahaprabhu. The ordinary incarnation for Kaliyuga is not usually yellow. LaghuBhagavatamrta has already informed us that he is usually black.

upasanivisesartham krtadisu yugesvasau |
manvantaravabharastu tathavatarati kramat ||

    'For the purpose of accepting specific kinds of worship the manvantar avatars take on the colours white, red, yellow and black, and thus appear as the yugavatars.'

    According to the HariVamsa Purana, the yugavatar for Kali is Krsna- 'krsnah kaliyuge vibhuh'. In SriCaitanyaCaritamrta, Srila Krsnadas Kaviraja Gosvami has quoted a verse from Mahabharata:

suvarnavarno hemango varangascandanangadi |
sannyasakrcchamah santo nisthasantiparayanah ||

[C.C. Adi 3.9 / quoted from Mahabharata, DanDharma VisnusahasraNama Stotra]

    'He who continuously repeats the two most glorified syllables, Krs and na, is called as suvarnavarno. He is also called hemango since his body appears as molten gold. His body is so beautiful that he is also called varanga. Since his limbs are decorated with the most cooling, pleasing sandalwood paste, he is called candanangadi. He has accepted the fourth order of life, sannyasa, and is thus called sannyasakrt. Sam means that he is calm and restrained in mental and sensual activity, having achieved the stage of steady devotion, his intelligence completely fixed in the Supreme, Bhagavan. His consciousness in unwavering, thus he is peaceful, santa. His natural disposition imbued with the steadiness of devotion and accustomed to the renunciation of earthly pleasures and interests, he is called nisthasantiparayana.'

    Drawing on another two verses of Mahabharata, Anusasanparva 107.75&95,

trisama samagah sama nirvvanam bhesajam bhisak|sannyasakrcchamah santonisthasantiparayanah||
suvarnavarno hemango varangascandanangadi | viraha visamah sunyo ghrtasirascalascalah ||

    Srila Krsnadas Kaviraja Gosvami has composed the following poem:

kalikale yugadharma namer pracar | tathi lagi pitavarna caitanyavatar ||
tapta hem sama kanti prakanda sarir | nava megha jini kanthadhvani ye gambhir ||
dairghye vistare yei apnar hate | cari hasta hoy mahapurusa vikhyate ||
nyagrodhaparimandala hoy tar nam | nyagrodhaparimandala tanu caitanya gunadham ||
ajanulambita bhuja kamalalocan | tilaphulasam nasa sudhangsuvadan ||
santa dasya nistha krsnabhaktiparayana | bhaktavatsala susila sarvabhute dama ||
candaner angada bala candanbhusan | nrtyakale parikare krsna-sankirttan ||
ei sab guna laiya muni vaisampayan | sahasra name kaila tar nam ganan ||

[SriCaitanyaCaritamrta Adi 3]

    'In the age of Kali, the Lord descends as Sri Caitanya, with a yellow, sandalwood complexion, to propagate the religion for this age, the congregational chanting of the Holy Names of Sri Hari. He is endowed with a stupendous physique and the lustre of his body appears as molten gold. The deep sound of his voice threatens the rumbling of the rain clouds in the rainy season. His arms are very long, celebrating the fact that he is a Mahapurush; his body measuring four cubits in height. His name encompasses the girth of this earth, spreading, as does a gigantic banyan tree. The body of Sri Caitanya, the abode of all wonderful qualities, also appears quite competent to encircle an enormous banyan tree. His arms extend down to his knees; his eyes are expanded like the petals of a full-blown lotus flower. His nose is more beautiful than a sesame flower; his face looks like the moon. He is totally dedicated to the cause of Krsnabhakti, firmly founded on the principle of servitorship. It is the primary quality of his good-natured, gentle self, that he is affectionate to his devotees. He is the Controller of all living entities. His arms are beautifully adorned with sandalwood pulp as he dances in the midst of his devotees who are all engaged in Sri KrsnaSankirtan. Thus has Vaisampayan foretold of his wonderful qualities while enumerating his thousand names.'

    Though there is no direct statement in Mahabharata that the Mahapurush indicated by these eight qualities will appear in Kaliyuga, since the eight qualities obviously refer to Sriman Mahaprabhu, Sri Krsnadas Kaviraja has accepted these verses as further confirmation of the appearance of the Supreme Lord in Kaliyuga as Sri Gauranga. This is fully in agreement with the edicts of Jaimini Rsi who says:

sambhavatyekavakyatve vakyabhedo na yujyate

    'If the statements of both scriptures (two different sastras) can be combined into one sentence or expression, then that is best. It is not proper to leave them as separate statements.'

    That the Supreme Lord, Svayam Bhagavan Sri Krsna, having accepted the order of sannyasa, will purify the sinful miscreants of Kaliyuga by distributing to them the ambrosia of Sri Hari Nama, is his own promise, quoted in Sri CaitanyaCaritamrta from one of the Upapuranas:

ahameva kkacid brahman sannyasasramamasritah|
haribhaktam grahayami kalau papahatannaran ||

    'He Brahman! I will cause the sinful persons of Kaliyuga to accept Haribhakti (devotion to Sri Hari), myself having accepted the order of sannyasa.'

    In a commentary on SriCaitanyaCaritamrta called Rasikasvadini, written by Anandi, there are many quotations taken from the Puranas about the appearance of Sri Gauranga-

suddho gaurah sudirghangastrisrotastirasambhavah|
dayapuh kirttanagrahi bhavisyami kalau yuge ||

    'I will appear on the banks of Ganga in the midst of Kaliyuga, having accepted a very tall physique, my fair complexion the colour of cream. I will demonstrate my benevolence to the fallen souls of this age by myself accepting the process of Namakirttan.'

    The presiding Deity of the sankirtana yajna mentioned in SrimadBhagavatam is Sri Gauranga Mahaprabhu. Deeply enthralled, day and night, by the mellows of Radha&Krsna's pastimes, he tastes their sweetness through the ecstasy of kirtan. Without waiting for anyone to ask, he goes door to door in every town, country and village, distributing the sumptuous delicacies of the limits of Sri Radha's love and the resplendent eminence of Rasaraja Sri Krsna's Names, the sounds of Sri KrsnaSankirtan resounding up into the heavens.

    In his SriCaitanyaBhagavat, Sri Vrndavana das Thakur has described the preaching of sankirtan as the main motive for the appearance of Sri Caitanya Mahaprabhu-

kaliyuga dharma hoy harisankirttan | etadarthe avatirna srisacinandan ||
ei kahe bhagavate sarvatattvasar | kirttananimitta gauracandra avatar || 

ananadasrukalaromaharsapurnam tapodhan |
sarve mameva draksyanti kalau sannyasarupinam ||

[Sri Bhavisya Purana]

    'He tapodhan! (Oh great hermit, rich in asceticism!) In the Kaliyuga people will see me in the garb of a sannyasi. They will also observe me decorated with the eight ecstatic symptoms- tears of rapture, shivering, my bodily hairs standing on end (horripilation), thrilling with delight.'

kalau prathamasandhyayam laksmikanto bhavisyati |
darubrahmasamipasthah sannyasi gauravigrahah ||

[Garura Purana]

    'During the dawn of Kaliyuga the husband of Laksmi, Bhagavan, will accept his form as Sri Gauranga. As a sannyasi he always remains in the presence of DaruBrahma, Lord Jagannath.'

kalau ghoratamaschannam sarvanacaravarjjitan |
sacigarbhe sambhuya bhavayisyami narada ||

[Vamana Purana]

    'He Narada! In Kaliyuga I will appear in the womb of Sri Sacidevi, to deliver the fallen souls devoid of virtues from the dense darkness of their lives, overcast with dreadful, frightful nightmares of sinful existence.'

    Indeed, there is no possibility of estimating the numbers of living entities- from the cultured to the most sinful, vile and mean creatures- whose sinful reactions were eradicated by the incarnation of love, Sri Caitanyadeva, sprinkling them with the nectar of loving devotion to Krsna. He delivered them from the devouring jaws of their grossly sinful and wayward lives devoid of meaning or purpose, simply by the love that overflowed from his heart, churned by feelings of separation from Krsna. Listening to the freshness of his teachings and the Holy Names of Sri Hari that flowed from his lotus mouth, the grief and lamentation of unlimited numbers of rogues, thieves, atheists, non-believers, uncultured, abominable, immoral debauches and cruel, ferocious barbarians was destroyed. Their lives once again became auspicious, noble and sublime, freed from the putrid, polluting effects of their contaminated lives. To see this young sannyasi -holding his staff and waterpot, dressed in rough silk, his body emaciated by ascetic austerities, handsome, dignified and of unruffled equilibrium, the personification of religious asceticism- the highly-held heads of so many proud, affluent, arrogant and vain-glorious snobs were forced to bow themselves. How many respectable scholars and boasting, bragging philosophers had to relinquish the yoke of their false conceit before becoming his disciples? Charmed by the radiant effulgence of this young ascetic, Sri Gauranga; his humble demeanor filled with so much love and devotion; exalted by the wealth of his renunciation; such a fine example of ideal behaviour, dignity and grace, the lives of tens of millions of tens of millions of human beings were made successful, having obtained the inestimably good fortune of the opportunity to serve his lotus feet.

divija bhuvi jayadhvam bhaktarupinah | kalau sankirttanarambhe bhavisyami sacisutah ||

[Naradiya Puranam]

    'He Svargavasi Devagana! (Oh residents of the heavenly planets! Oh demigods!) You should all now take your birth on the Earth as my devotees. I will appear in kaliyuga as the son of Saci, to introduce the sankirtan movement.'

ahameva dvijasresthe nityam pracchannavigrahah|
bhagavadbhaktarupena lokam raksami sarvada ||

[Naradiya Puranam]

    'He Divjasrestha! (Oh best of the brahmanas!) I will accept my eternally concealed form as that of a devotee and thus always protect this world.'

    Having accepted the mood of a devotee, Svayam Bhagavan Sri KrsnaGauranga teaches his devotees the essence of religion, apna acari dharma jivere sikhay, 'by himself demonstrating the proper behaviour of a human being'.

antahkrsno bahirgaurah sangopangastraparsadah|
sacigarbhe samapluyam mayamanusakarmakrt ||

[Skanda Puranam]

    'Internally Krsna, externally Gaura, Bhagavan has descended as the son of Mother Saci, along with his plenary portions, his associates and companions who are all his weapons in this incarnation, to teach the religion of love to the living entities, by demonstrating his exemplary character, himself appearing as a human being under the spell of the illusion of this world.'

    There is simply no precedent for the pastimes of Sri Gauranga Mahaprabhu. Totally immersed in the pastimes of Rasiksekhar Sri Krsna, the summit of conviviality, and the mellow flavour of MahabhavaSvarupa Sri Radhika's love-stricken ecstasies, Sriman Mahaprabhu has decorated himself with her splendour to establish the ideal life for the living entities of this world; the natural quality of pure love that is our birthright (premadharma). His life itself expressed the gradual unfolding and blossoming of the love, anxiety, eagerness and ecstatic separation from Krsna that are the possessions of Srimati Radhika. The rare and unobtainable love of the gopis was established in his life as the ideal, the pattern of excellence, the mellows of which he personally tasted and distributed to the living entities of this world.

    In concluding the commentary on this chapter, we should like to emphasize that the ideal example delineated in BhagavadGita- sarva dharman parityajya mamekam saranam vraja - finds the culmination of its cultivation in the love of the Vrajagopis, devoid of even the slightest tinge of self-interest, their one and only possession, the be-all and end-all of their lives. Indeed, they knew nothing other than their VrajendraNandan Sri Krsna, more dear to them than their own lives multiplied tens of millions of times. Religion, irreligion, gain, loss, auspiciousness, inauspiciousness, this life and the next, they felt nothing but contempt for it all as they offered it to their dearmost in the joined palms of their hands, along with their very souls. The vastness of their love and the total surrender of their souls brought forth from the mouth of Svayam Bhagavan Sri Krsna these eternal words- na paraye 'ham... - "I will never be able to repay my debt to you."

    However, since that means that he will never give up trying, Bhaktapremadhin Bhagavan, in his attempt to compensate the love of the gopis and especially that of Srimati Radhika, has become a sannyasi in Kaliyuga, the 'Moon of Gauranga', to drown himself in the unfathomable ocean of Radha's devotion and compassion of love in separation, while flooding the entire universe in the same.

ŚrīŚrī Prema Sampuṭ

Sri Krsna, a licentious debauch addicted to relishing the mellows of ecstatic love, became himself subjugated by the previously mentioned disposition (an eager desire to hear from his sweetheart about the superiority of her affection and the deterioration of his own) to such an extent that- He,

Sri Krsna unexpectedly arrived early one morning in the courtyard of Srimati Vrsabhanunandini Radhika, after first having dressed himself as an enchantingly beautiful young maiden, the likes of such elegance having neither been seen nor heard of before. Demurely hiding his lotus face within the crimson coloured folds of his veil he remained standing there with his eyes cast downwards, as though overtaken by shyness. *

    *The intention of Sri Krsna, in coming there in the dress of a young lady, was to hear some unabashed, tall talks spurred on by vainglorious boasting and wounded feelings expressed through pique and sulking (man).

    Thereupon, Vrsabhanunandini Srimati Radhika, having noticed this beautiful damsel standing in the courtyard, addressed her dear friend Lalita, “Ayi sakhi Lalite! Look! Look! Who is that fair maiden standing there? Her face is more lustrous than a lotus flower. She is so elegantly decorated with diverse ornaments that the radiant splendour of her dark complexion has illuminated our courtyard as though the rooms surrounding it are crowned with dark blue sapphires and emeralds.”

     Having heard these words of their dear sakhi Sri Radhika, Lalita and Visakha quickly came before Sri Krsna, who was in the guise of a young lady, and addressed her thus, “Ayi Krsodari! [O Thou of slender waist!] Who are you? Where have you come from? What is the purpose of your arrival here? Please be so kind as to satisfy our curiosity on these matters.”

    However, the young maiden offered no reply.

    Seeing the silent condition of that young lady, Sri Radhika began to deliberate on the matter as she also approached Sri Krsna, inquiring from him thus, “Sundari! Who are you? The lovely lustre of your limbs has fully captured our consciousness. Are you the daughter of a demigod? It is as though the personification of exquisite beauty and grace has today dawned in this courtyard as the radiant sun appears in the eastern sky during the sunrise.”

    Nevertheless, as the young lady still proffered no reply, Sri Radhika continued, “Ayi Bhavini! [O Pensive One!] If this be, in fact, your actual destination (the place you were looking for), then please be so kind as to introduce yourself to us and thus dispel our suspense. He Natamukhi! [O Thou with downcast eyes!] There is nothing to fear here, or to feel embarrassed about, for you should know that we are your most intimate friends (sakhis).”

    Though he received this reassurance from Sri Radhika, Sri Krsna in the dress of a young maiden could only breath a deep sigh of sadness. With the most indescribable expertise, finesse surpassing the greatest dramatic performers, he simply turned his head while sighing and remained silent. Observing her condition, Sri Radhika again addressed the fair maiden, “Hanta! [O Thou who are afflicted!] It appears to me that your heart is deeply pained by something. Otherwise, why would you exhibit such a countenance?”

    “He Kanjamukhi! [O Lotus-faced One!] Please believe me, that if you candidly reveal the cause of your heart's affliction to me, then I will do everything in my power to remedy the situation. I promise you that I won't fail you. Release this pain that is consuming your life force by revealing your heart to your most intimate friend. Thus will you get the relief you deserve, as the pain of a burning boil is mitigated after it has burst.

    “Have you recently been separated from your dearmost? Or are you troubled by having noticed some defect in his person? Maybe, due to having committed some grave offense, you have now been reduced to living in fear of the apprehension that your dearmost's affection for you will be eclipsed by this offense of yours? Or perhaps you are distressed due to some guileful person's plot to turn your lover against you by telling him lies about you, though in fact you are faultless?

    “Or, have you begun to harbour feelings of hatred toward your husband, or to feel that he is undesirable, because he is lazy, ill-starred or vicious? Possibly you have become enamoured by some superior person whom you nevertheless know you will never be able to attain? Or, 'Hai! Hai!' ('Oh me! Oh my!') Like me, are you perchance aggrieved by your superiors (very expert at criticizing others) who continually chastise you and abuse you with harsh language?”

    Seeing that Sri Krsna, in the dress of a beautiful maiden, was still silent, Sri Radhika continued to inquire from him, apprehending the various suspect possibilities for her bereavement,

    “Tanvi! (O Thou of slender and delicate proportions!) Has your co-wife become intoxicated by some negligible good fortune and thus, blinded by excessive pride, uttered cruel and pungent words that have pierced your heart like hot arrows, burning your vital parts? Yet I doubt that this is possible, since there is no one who can conceivably surpass your good fortune in being anointed with such elegant charm. Therefore, where is the question of even having a co-wife, since no husband could possibly be foolish enough to give you up for another.”

    “Ayi Candramukhi! (O moon-faced one!) We have heard from Bhagavati Paurnamasi that there was one incarnation of the Supreme Lord known as Mohini. By her incomparable beauty she was able to bewilder the mind of Mahadeva himself. Are you perhaps that very Mohini? Please tell us, whom have you come here to bewilder, suddenly appearing in our midst with your attendant charms and superb beauty. Previously you had bewildered Sri Mahadeva to be sure, but at that time you yourself remained free from any enchantment. Presently, however, if the sharpened arrows of your glance should pierce the heart of Sri Hari, and if he should in turn cast his glance upon you, then this time even you will know the meaning of bewilderment and infatuation.

    "In other words, 'the grace and beauty of our great gallant, the crest jewel and sovereign of all paramours, knows no comparison and neither does yours. Thus, locked in the mutual embrace of your sidelong glance, you must both naturally leave aside your grave seriousness, to chase each other with your hearts, helplessly attracted. In this way, by your mutual bewilderment, the most wonderful, yet unprecedented festival of emotional curiosity will be created.'"

    While drinking the sweet nectar flowing from the lotus mouth of Sri Radhika, Sri Krsna, in the dress of a celestial nymph, his heart filled with eager anticipation, experienced the veritable form of this ecstasy as the standing up of all of the hairs on his body, all a result of having savoured the sweet taste of sambhog, or union with his beloved. To hide this fact from VrishabhanuNandini Sri Radhika (that his bodily hairs were standing on end), he wrapped his uttariya (upper garment) around his shoulders to completely cover his body. Seeing him do this, Sri Radhika inferred that she (he) must be feeling some bodily pain and so thus inquired, “Ayi Sakhi! (Oh my friend!) Are you feeling ill? Do you have any pain either in your chest, back or head?”

    Supposing this to be the case, (that the young girl was in pain), Sri Radhika spoke to Visakha, “Sakhi Visakhe! That very expensive oil, capable of eradicating all kinds of disease, that was sent to me by my most affectionate and worshipful father, is there within the room. Please bring it just now and massage it all over her body. This will effect the perfection of this oil, since the nature of true affection is that if one’s own belongings are used in the service of one’s beloved, then one feels that the article has proved truly useful.

    “Sakhi Visakhe! I love this newly arrived sakhi so much! The affection that my father feels for me has as though become embodied in the form of this oil. Therefore I will myself massage this oil that can remove all disease, all over the limbs of this lovely girl. By this all of the pain in her body will be driven away, and, especially by expertly massaging her head with this oil all of her ailments will be totally alleviated.

    “Having pacified her from even the shadow of any sickness I will then sprinkle her body with the best of fragrant, aromatic substances. Then you should bring some slightly warm water with which I will bathe her, from head to toe, and in this way remove any last vestiges of pain from her limbs. In this way I will bring back that natural cheerful countenance to her lovely lotus face. Then she will surely speak to us.

    “He Sakhivrnda! Though I have addressed her with the softest and sweetest words, offered to massage her limbs with my own hands and with sincere affection tried to receive her with the utmost esteem, still, I have not received even a word in response. Since she wishes her malady to remain disguised yet continues to sit here with this sullen look, I will have to resort to a new treatment to allay the affliction of this graceful girl. Just as the celestial medicine administered by Dhanvantari assuages all ailments, in the same way this treatment cannot fail to mitigate any malady of her body, mind, senses and life force itself. Moreover, this therapy will in fact nourish her very body along with all of its senses.

    “Yes, of course I'm going to tell you what this treatment is. Just listen! If our sovereign lord, the ruler of these kunjas, his hands softer than the petals of a lotus flower, were to thoroughly apply physical (tactile) therapy to the bosom of this demure damsel, then you would immediately see, in place of this poor soul oppressed by irremediable illness and not able even to utter a word, someone who instead will be laughing, talking and making amorous cries (sitkar). Thus will we also laugh in the happiness of seeing her previous melancholy replaced by the splendour of the symptoms of ecstasy all over her body.”

    * Sitkar - an onomatopoetic sound produced by drawing in the breath to express any sudden thrill of pleasure.

    Having listened with full attention to this nectarean speech of Sri Radhika, Sri Krsna, in the guise of a celestial nymph, after first hiding the slight smile that had appeared on his lips, slightly raised his bowed head. With the graceful fingers of his left hand he then pulled back the curly locks of hair that had fallen on his forehead and also slightly lifted the veil that covered his head.

    Thereafter, the shower of nectar that fell from the lips of Sri Krsna, who so expertly imitated the pleasant and sweet speech of the fairest maiden, was eagerly drunk by Sri Radhika and the other gopis present, just as the Cakora bird gratifies its longing by bathing in the cooling rays of the moon. Not only were they transported to the realms of the most rapturous delight by hearing this nectarean speech, but their hearts were also filled with the greatest wonder and amazement that the words of this newly arrived nymph filled them with the same enjoyment as that experienced by listening to the speech of their dearly beloved, Sri Krsna.

    He began, “Ayi! Oh thou whose face presents the prettiest picture, Sri Radha! I am a goddess, a resident of the heavenly planets. My mind is afflicted by some agitation and therefore I have come to see you. I will now narrate to you, to the best of my ability, the cause of my affliction. Please hear me. There is one matter that I am very curious to know about. Other than your good self, who is there that can fulfill this desire of mine?”

    Sri Radhika replied, “Sundari! [Oh enchanting one!] That you have given your introduction as a goddess is certainly not false. In fact we supposed as much, since there is nowhere to be found within this earthly planet anyone as beautiful as you. There is no comparison to your beauty. The only form that can compare with your matchless beauty is your own.

    “Ayi Saradkamalanane! [Oh you whose lovely face appears as a lotus of the Autumn season!] Whatever I spoke to you before- asking whether you had lost your husband, etc., as well as all the other false doubts and deliberations I raised- I did so out of my own simplicity, and, to tell you the truth, with a bit of jesting in mind as well. Therefore please to not take offense with me. Since you have now become affectionate towards me, I naturally also feel the same towards you.”

    Sri Krsna, in the guise of that celestial nymph, replied, “Ayi Sri Radhe! You are my dear friend. Why do you feel so hesitant now? Though I am a goddess I have now become dependent on you. Please believe me. Perceiving but a particle of your infinite beauty, your deep love, and the ocean of your good qualities, I constantly desire to become your maidservant.

    “Now please hear attentively my heartfelt words and the cause of my unavoidable sadness. Surely you can allay my doubts. Even up till now, the shower of nectar produced by your sweet speech has yet to dissuade the distress of my heart.

    “He sakhi! The sound of Krsna's flute that is heard by all of you here in Vrindaban also enters our heavenly abode where its virulent predominance affects even the most chaste ladies in a most peculiar way. The prowess of the sound of this flute is such that it causes these celestial damsels to feel aversion to even the memory of their husbands' fond embraces. The sound of this flute is as sweet as nectar. But which nectar? That nectar that is mixed with the most deadly poison.”^**

    * Even the slightest connection with anything even faintly related to Sri Krsna causes a concomitant lack of interest in desires for material enjoyment.
    ** Such as was produced while churning the ocean of milk. Poison was produced along with nectar during that occasion and only Lord Siva could come to the rescue of the demigods and demons by agreeing to drink that poison. This he kept in his mouth without swallowing and is therefore known as Nilakantha, or the blue-throated one, due to the effect of keeping the poison in his mouth.

    “When the sound of this flute enters our ears we feel the most ecstatic euphoria but when we realize that Sri Krsna is beyond our ken, then the bitter sorrow that is felt by us is akin to the pain of the most pestilent poison. As soon as the sound of this flute enters their ears the goddesses of the heavenly realms are attacked by an intense longing to fully enjoy with Sri Krsna, as though Cupid himself had pierced them with his arrows. This stupefaction becomes so concentrated that the fever of Cupid actually causes their bodies to burn with the flames of separation. When, in this condition, their husbands try to embrace the withered stems of their bodies the husbands recoil, saying, 'Aho! How has such a fierce fever suddenly come upon you?' The sound of Krsna's flute has this capacity- that simply upon hearing its sound, the hearer's heart becomes agitated by an ardent yearning to meet with Sri Krsna.

    “One name for our heavenly abode is Tridasaloy. In other words, there are only three states of being there: Balya (childhood), Kaishor (adolescence) and Yauvan (ever-fresh youthfulness). There simply are no elder ladies there; therefore, the sound of this flute has the same effect on all of us. Who is there to chastise or tease another? All are in the same boat. Since it is that the sound of this flute destroys the chastity of the heavenly damsels, it has definitely conquered them.

    “When, in this way, the strains of that flute induced such an irresistible influence over the goddesses residing in heaven, and that practically on a daily basis, I one day began to reflect, my mind filled with wonder, “Hai! Just what kind of sound is this? Where is it issuing from, and, more important, who is producing it?

    “Thinking in this way, I followed the sound of this flute and so came from the heavenly planets to this earthly realm. Thus it has come to pass that I have been residing for a few days now at Vamsivat, my being filled with utter delight. I have witnessed with my own eyes all of Sri Krsna's diverse and incomparable pastimes with you and so have become familiar with his mistress and her dearmost friends.”

    Having listened attentively to these words of Devirupi Sri Krsna, Sri Radha laughed as she sweetly replied, “Ayi Dhanye! (Oh most fortunate one!) Among the residents of Swargapuri [heaven], I think you must be the best amongst clever girls. The others have falsely assumed the reputation of being learned since the force of their eagerness in the form of a sword has torn all of their senses in two.^* Yet you have followed your impatient longing here with a view to assuage your aching heart, hence, you are blessed.”
    * In other words, though they are also eager to obtain dalliance with Sri Krsna, they have not the force of conviction or steadiness to pursue this course, thus they remain suffering a plethora of unbearable pain. Is it not then fruitless to call them intelligent?

    The lips of that celestial maiden were then bathed in the lustre of her gentle laugh as she listened to the sweet speech of Sri Radhika. Her eyebrows danced as she replied, “Radhe! Please don't suppose the wives of others to all share your own predilections. (In other words, please don't suppose that I have become attached to that gallant Sri Krsna, as have you.) Do you think its possible that this paramour has seen me here?”

    Radhika replied, “Ahh! So you have come here with the motive in mind only to observe Sri Krsna's pastimes of dalliance from a secluded and solitary place? Then why be concerned whether he has seen you or not? Do you personally not have any business with that gallant? In any case, please be so kind as to inform me now, what questions you have for me? I have been jesting with you all this while only due to the fact that you have accepted me as your dearmost friend (sakhi).”

    Sri Krsna (in the disguise of that demure damsel) replied, “Sakhi! You may joke, as you like; who can defeat you in the fine art of facetiousness? Ayi Radhe! To say that I have accepted you as my friend is to trifle with the truth. You are as dear to me as life itself! Though you be a human of this earthly realm, the celestial nymphs residing in heaven bow down their heads in obeisance at the mere mention of your most purifying and unlimited qualities.” *

* The purport of this statement is- that although Sri Radhika has displayed herself as a human being for the purpose of relishing the mellows of her amorous pastimes, she should never be confused with the ordinary, common women of this human realm. She is the self-same form of the total aggregate of all of the potencies of Sri Krsna, Who is himself the Supreme Personality, the cause of all causes, the origin of unlimited incarnations of Godhead. Therefore, it is not surprising in the least that the female residents of the heavenly planets offer their obeisances while hearing of the wonderful qualities of Sri Radhika. In the First Chapter of the Tenth Canto of the SrimadBhagavatam when Lord Brahma, in the company of Mother Earth in the guise of a cow approaches Sri Aniruddha, lying down in the ocean of milk, to tell of her affliction due to the demonic activities on the Earth planet, he informs the attendant demigods of the imminent appearance of Sri Krsna and in that context remarks, 'tatpriyartham sambhavantvamarastriyah'.

tatpriyartham sambhavantvamarastriyah

    “The immortal demigoddesses should advent themselves as the maidservants of Sri Krsna's mistresses.” Therefore, that the heavenly maidens (as suitable maidservants) offer their obeisances is not unreasonable.

    “Sakhi! In praising you neither do I exaggerate, nor am I being indifferent to you by deriding you through mockery. Therefore please don't feel embarrassed. I will never speak an untruth. The goddess of fortune, Laksmidevi, born from the ocean of milk, and Parvati as well, can never compare with you in beauty, nor in your inestimable qualities of good fortune.” *

    *In the SriCaitanyaCaritamrta, MadhyaLila, during the conversation between Sri Gaurasundara and Sri Ramananda Ray, Ramananda answered Lord Caitanya's question thus:

She whose wonderful qualities are desired by Satyabhama,
In whose company the lovely maidens of Vraja have learned all the branches of fine arts,
Whose beauty and qualities are longed for by Laksmi and Parvati,
Whose chastity is wished for by Arundhati,
The limit of whose excellent virtues cannot be traced out even by Lord Krsna himself.
Whose exquisite qualities, then, may be enumerated by the attempt of some contemptible fool?

    In the preface -(Krsnaballabha)- to Sri UjjvalNilamani, Srila Rupa Gosvami has also described the glories of Srimati Radhika: -
    ‘Although the beautiful young maidens of Vraja, under the influence of the ecstasy of their attachment to Krsna, transgressed the norms of behaviour sanctioned by Aryan society, the chaste ladies of the higher regions, beginning with Arundhati, nevertheless praise those very activities with the greatest admiration. Though they are simple forest dwellers they censure the grace and loveliness of the controlling deity of Vaikuntha, Sri Laksmidevi, by the magnitude of their mildness and sweetness. May these most beloved consorts of Sri Krsna, whose extraordinary qualities are unique in all the three worlds, (continue to) create this unprecedented festival of their own happiness.’

Amongst Sri Krsna's unlimited potencies the three principal divisions are: Cit sakti, Maya sakti & Jiva sakti. His internal potency is known as Cit sakti; the external potency is called as Maya sakti; and Jiva sakti is marginal. Amongst these three, the internal potency is fundamental, His self-same energy. This self-same potency of the Supreme Lord Sri Krsna, full of knowledge, bliss and eternality, also has three divisions: Sandhini (existence), Samvit (awareness) & Hladini (ecstasy). The essence of the cause of delight for Krsna and His devotees (hladini sakti) is prema (love). The condensed form of prema is mahabhava; and Sri Radhika is none other than the self-same form of this mahabhava. In the same way that unlimited incarnations have their origin in Sri Krsna, similarly all of the gopis of Vraja, the queens of Mathura and Dwaraka and the Goddesses of Fortune (Laksmis) of innumerable Vaikuntha planets, are all expansions of Sri Radhika.

    In the Fourth Chapter of Adi-lila, SriCaitanyaCaritamrta, Srila Krsnadas Kaviraja explains a verse from Brhad Gautamiya Tantra:

‘All the Goddesses of Fortune (Laksmidevis) are situated in Sri Radha. The source of their lustre and beauty come only from Her.’

    Thus, these statements of the sastras verify the fact that Sri Laksmidevi, Parvati and the other demigoddesses can in no way compare with the beauty and auspicious qualities of Sri Radhika.

    Sri Krsna continued, “I have more to say. Please hear me. Above the three worlds, that is, in the spiritual sky, amongst the unlimited Vaikuntha planets, is there any lovely lass who may be so presumptuous as to even entertain the thought that she might become as imbued with the intensity of love (prema) as are you? I have heard the description of your qualities in the assembly of Parvatidevi, situated on the crest of Mount Kailash. These are not figments of my own imagination.

    “Hearing of your propitious qualities my mind was overtaken by the desire to meet you personally. Seeing you now, that desire has been fulfilled indeed, yet subsequently, because my heart is so hard, it isn't bursting though it is inflamed with the fire of affliction.”

    Coming to know of her intolerable pain, the loving Radhika replied, “Sakhi! What is this unbearable pain of distress that afflicts you? Tell me right now.”

    Though Sri Radhika questioned him again and again, Sri Krsna in the guise of that demure damsel could not reply since his throat was choked with tears. Sri Radhika, with the soft hem of her veil began to gently wipe those tears away from the eyes and face of that young maiden that had suddenly become so inundated.

    They remained as such for some time until finally the celestial nymph composed herself and spoke thus, “Ayi Mugdhe! (Oh Enchanted One!) How on earth have you fallen in love with this excessively lascivious Krsna? There is no comparison with this love of yours to be found anywhere within the universe. In your affectionate loving dealings there is no pretense, or any element by which such love might be lost. The emotional impetus of your love knows no resistance. Whoever establishes their faith and trust in an unworthy receptacle brings only sorrow upon themselves and their kith and kin as well.

    “Even though Sri Krsna is full with all opulence - the most graceful and attractive bodily features, valour, superior good fortune, fame, etc.; and adorned with a mine of jewel-like qualities; nevertheless, when discriminating in matters of love, he falls far short of the mark since all his good qualities are spoiled by one fault. The foundation of this flaw in his character is his excessively libidinous nature. Consequently, to take shelter of such a person is not at all fitting.

    “That day, after enjoying his wanton dalliance with you in myriad fashion, he repeatedly professed his (counterfeit) love for you with such ardour and solicitude; then he intimated to your simple heart that you should meet him at night for a tryst in the kunja; only so that this gross fraud might abandon you to go off and enjoy with some other charming coquette?

    “Seeing your anguish and hearing your lamentation, your sakhis were afflicted as well, in fact, even the creepers and birds in the forest shed tears of sympathetic sorrow. While remaining hidden at Vamsivat I observed all of this, my own heart rent asunder.” *

    *It is mentioned in Sri UjjvalNilamani that the separation felt by Srimati Radhika is a manifestation of mahabhava, known as Mohanakhya. This mohanakhya affects even the creepers and birds, bringing them to tears.

    Sri Krsna (in the garb of a goddess) continued, “In this way, on the most auspicious night of the Sarada Rasa Purnima, Sri Krsna deserted the other beautiful young girls of Vraja (Vrajasundarigana) and vanished with only you has his companion, demonstrating his abundant affection for you. However, after remaining a short time with you, who were so fatigued by an entire night of pleasure pastimes, he also left you alone in the forest.

    “To see your condition then! -Bewailing your loss with loud and long lamentations, repeatedly falling into deep faints, rousing only to chase after various hallucinations, your mental balance having totally tipped off the scales! Aho! (Alas! Fie!) What a woeful and painful scene; the likes of which I will never be able to forget, life after life, in any or all of the eight different situations of bodily existence (birth, death, old age, etc.), since this scene will forever remain etched in my heart!

    “Ayi Yasasvini! (Lo! most celebrated lass!) I am a goddess. What pain or suffering will find a place in my heart? But alas! By the whims of Providence, at some inauspicious moment the desire was born in my heart to meet you, and this wish has brought me here only that my heart may be pierced with a spear. He sakhi! Neither do I see now the means by which this spear may be removed from my heart.”

    He continued, “Sakhi! My heart has thus become bound up with you and therefore I cannot even consider returning to my heavenly home now, having seen your profound distress. Moreover, my heart, afflicted with woe as it is, makes every moment here more and more difficult. My mind reels with every step and I simply cannot recover my composure. For all of these reasons I have, after many days, finally come to see you to reveal my heart.

    “I am particularly frightened by Sri Krsna since he has no regard whatsoever for religious duties (dharma) or public disrepute. I don't get even a hint that he has ever set his foot on the path of pity or compassion. (He is so hard-hearted!) In his childhood he began his work of killing females (by killing Putana); in adolescence he killed a bull (Vrsasura); and in his youth he killed a calf (Vatsasura). So you can see that from his childhood he has been engaged in tyranny, oppression and whatever acts are condemned by virtue and morality.” *

    *In these verses Krsna has been condemning and criticising himself. The purport of this behaviour is to test the depth of Srimati Radhika's affection and love for himself. If, after hearing all of these detracting statements, her love is not routed nor eclipsed of its fullness by even a fraction, then the excellence of her love will be proclaimed throughout the universe. He has made these statements as well, with the ardent desire to drink the nectar of the succulent speech that will no doubt issue out from the depths of her heart, scented with her ever fresh love, after Sri Radhika, the crest jewel of all lovers, has listened to his words of censure.

    Sri Radhika replied, “Ayi Saubhagyasalini! (Oh most fortunate one!) You also seem to have this ability, as does the beloved of my life, Sri Krsna, to unconditionally attract my mind and heart. Though he causes me so much pain, so much of the time, still I cannot be indifferent to him. How many times have I told myself, “My love for him is finished”, yet then when I see him again, I immediately forget everything. Similarly, though you have just spent so much time and so many words criticising Sri VrajarajaKumar, dearer to me than my own life force multiplied tens of millions of times, I nevertheless still feel attraction towards and attachment to you; my fondness for you does not wane.” *

    *To feel affection towards those who criticise our loved ones in not normal. It is not possible without the intervention of some transcendental energy. This is the nature of unconditional love; its quality of subjugation.
“Undeceitful love of Krsna is like gold produced from the Jambu River. It is not found in this world. Once it is established it cannot be absent. Once there is union there cannot be disunion. Where it has been added, it cannot be subtracted. Otherwise, the possessors of such love cannot live (that separation results in death).” [CC Madhya.2]

    Sri Radhika continued, “Ayi Sundori! If you become my dearmost friend (sakhi) and decide not to return to your heavenly home, remaining always here with me in Vrajabhumi, then I will open the treasure chest of the most valuable gems in the form of loving sentiments and show them to you, thus reconciling all your doubts.” *
    *In other words, our mutual loving dealings are something not easily understood, simply by speech. If you don't remain here how will you understand? Though I experience so much heartache, how is that my love for Sri Krsna is not dissuaded? These doubts of yours can easily be reconciled if you remain here with me.

    Sri Krsna (as that celestial nymph) replied, “Hanta! (Alas!) Though we have been acquainted for quite some time now still you don't believe me. You are saying, 'If I become your sakhi', but the fact remains that I am your maidservant! Please bestow your favour upon me and guide me. Bho Radhe! I vow upon the name of Visnu, whether you favour me or persecute me, I have no other refuge outside of you!” *
    *Which is certainly true since Rasaraja Sri Krsna (the sovereign of the mellows of conjugal love) is incomplete without MadanakhyaMahabhava (Srimati Radharani).

    Sri Vrsabhanunandini listened to these words of the celestial maiden and then began her reply, “If you are interested in the subject of prema, then please consider: If I say, 'Prema is like this; It can be measured thus; This is the nature of prema; etc.'- all of these statements, though uttered by someone learned in all of the Vedas, indicate that that person knows absolutely nothing about prema whatsoever.” *

    *The nature of prema is indescribable. When, in the heart there is some capacity to make distinctions, then, in that heart, there is no question of the existence of prema. Prema depends on nothing else and knows only itself. If there is any desire other than to please one's lover then prema will not make its appearance. The definition of prema is: total absorption in the thought of pleasing one's lover. In this condition there is no sense of discrimination.

    “Sakhi! If someone tries to explain to one who is desirous of understanding the intricacies of prema, whatever he explains and whatever the other person perceives is all cheating. Prema is beyond description. If one ponders its existence it disappears and if one is thoughtless about it, still it will disappear.” *

    *The reality of prema is that it perceives itself; it allows itself to be known by itself. It is unique and incomparable. It is not revealed through language. If prema has not appeared in one's own heart, simply by hearing about it from someone else will not make it comprehensible. Therefore any extraneous effort to understand pure love is fruitless, useless exertion. To actually assimilate the substance- prema, requires realisation.

Judgment, discrimination, making distinctions, contemplation, pondering, etc.- all proclivities of the function of reason, frighten love away. Inconsideration, however, will have the same effect. This apparent contradiction is resolved only with the understanding that the one and only consideration is this: “What will please my lover; and conversely, what will displease my lover?” Consideration is essential from this viewpoint, but no other. Otherwise, willful, arbitrary dealings will be the only result.

    “When the mind is imbued with pure affectionate attachment, and this precludes the existence of any other thought, feeling or emotion, then the natural happiness that one experiences by seeing the pleasure of one's lover mounts the throne of one's mind thus pointing the way (through such endeavour) to real love (prema).”

duhkhamapydhikam citte sukhatvenaiva vyajyate |
yatastu pranayotkarsat sa raga iti kirtyate ||

[Sri UjjvalNilamani]

    “Difficulties and sufferings in the shape of considerations for happiness in this life and the next, matters regarding one's family members, enemies, and the endless anxieties produced by this body and objects related with it, as well as even the hardship that may be inflicted by one's lover, though appearing in one's path like Mount Sumeru himself, are effortlessly conquered by supremely powerful prema. In the same way that a lion attacks elephants and other forest animals, kills them and is nourished by consuming their flesh, prema defeats whatever obstacles are placed in its path and in turn becomes actually nourished by such obstacles.”*

    *The purport of Sri Radhika's statement is this, that the substance prema is possessed of the potency that makes it unobstructed, uninterrupted, unimpeded, irresistible, unrestricted and unassailed. Once it has manifested, hundreds and thousands of impediments can not hinder its progress. Thoughts of pleasure and comfort in this world and elevation to heavenly planets in the next life receive no scope. Reproach by one's relatives and censure by enemies receives no accommodation within the ear. One forgets to maintain one's own body. Even if one's beloved is indifferent to one's affection and in this way tries to shatter one's heart, still, pure love cannot be thwarted.

sarvatha dhvansarahitam satyapi dhvansa karane |
yadbhavavandhanam yunoh sa prema parikirttitah ||

[Sri UjjvalNilamani]

'Though there be every reason for the love of a young boy and girl to perish, yet it does not-- this is known as prema.'

    Just as the strong current of a river in spate will break through an embankment and continue it's flow with redoubled energy, similarly, whatever impediments are placed in the path of love only increase one's attraction for his/her beloved and augment the force of that love hundreds of times over.

bahuvaryate yatah khalu yatra pracchannakamukatvanca |
ya ca mitho durlabhata sa manmathasya parama ratih ||

[Sri Bharat Muni]

    'When the obstruction of love only serves to conceal the true amorous feelings of the two lovers, and their love thus becomes mutually unobtainable, that amorous attachment receives the special attention of Cupid (becomes even more intense/erotic).'

    “In the same way that a lion, the sheen of his powerful limbs radiating graceful beauty, lies down in a lazy mood to take a nap, full with the pride of confidence that he has nothing to fear from some nearby dogs, similarly, pure love, radiating its unctuous resilient affection and full with the pride of wounded vanity and the conviction of possessive attachment, does not even admit the presence of the dogs of distress, always within its power of subjugation.
Just as the brightness of the light of a lamp increases in darkness, so does the glory and greatness of prema shine brighter in the face of affliction.

    “Sakhi! On account of the licentious behaviour of one's beloved, pure love appears haughty and arrogant. In this way and at every moment it causes the lovers to savour an ever fresh and constantly renewed myriad of emotions. Thus prema shines with the splendour of the pleasing rays of the moon that delight all the three worlds, and the scorching rays of the sun at the time of annihilation.” *
    *As a bee experiences a variety of tastes from different flowers, our hero becomes eager and elated by the prospect of tasting different sentiments in the company of a variety of female lovers. Our heroine is thus also plunged into an ocean of a variety of sentiments as she experiences love in separation while tasting the happiness of remembrance of past and future meetings with her lover at one moment, and then in the next moment being overtaken by feelings of rejection and separation. Thus she experiences man, or feigned anger, the result of which again produces another whole range of emotions in her lover. In this way union and separation are experienced as the cooling and pleasing rays of the moon and the burning, scorching rays of the sun during devastation.

    “Priyasakhi! In the three worlds, beginning from the higher planets (Maharloka) down to the lower (Rasatala), can you find anywhere such a person as the son of Goparaja Nanda, capable of instilling such loving sentiments? Only here in Vrajabhumi can we find a few fawn-eyed damsels competent in the understanding of the different degrees of pure love.” *

    *The purport of these statements is this, that only if one is completely independent, unconcerned, and free from conceit, can there arise the possibility of being imbued with pure love. The status of a human being is, in itself, a disqualification, since human beings are controlled by time, karma, maya (affection / illusion) and their senses. Thus they cannot be unconcerned or free from anxiety. Beginning from the Gunavatars (Brahma, Visnu, Siva) and the Purusavatars (Ksirodakasayi Visnu, Garbhodakasayi Visnu, Karanadakasayi Visnu), all the way up to and including Sri Narayana, the Lord of all the regions within the Paravyoma (spiritual sky), all of the manifestations of Godhead, though they be supremely independent and autonomous, because they are busily engaged in and concerned with their work of establishing the principles of religion, protecting saintly persons and annihilating miscreants, as well as looking after matters pertaining to creation, they are thus fully imbued with their own sense of Godhead and therefore unable to renounce their opulences or remain free from cares or anxieties. Even Sri Krsna's separated portions, Sri MathuraNath and Sri DwarakaNath, are not entirely free to engage in simple and straightforward loving dealings. Only VrajendraNandan Sri Krsna is completely free from all cares since he himself is not the king of Vraja, but only the son of the king of Vraja, and his identity with Godhead is completely forgotten. Therefore only he is qualified to be a suitable lover. And the requirement for being his ladylove is that one must be free from all desires other than to please him. If there is even a minute particle of interest in one's own happiness then that is a disqualification. Such dedication is not found anywhere else other than amongst the Vraja gopis. They have given up every conceivable concern, including acceptance in the eyes of God and the people in general, the principles of religion, bodily regulations, shyness, patience, sensual satisfaction, mental & spiritual amelioration, their own relatives and family members and the chastisement and reproach they have to put up with from them. Abandoning everything else, their only concern in life is to serve Sri Krsna in love, that he might be satisfied. Therefore only their affections can properly be called as prema.

    “Sometimes it happens that pure love takes on the appearance of lust. This, nevertheless, is a source of unlimited pleasure for the beloved, Sri Krsna. Conversely, it also happens that lust might sometimes appear externally as prema. However, the crest jewel of all cleverness and chief connoisseur of the finest of the fine arts can easily detect such abuses.” *

    *Gratification of one's own senses is called kama. Ministrations of affection for the sole pleasure of Sri Krsna's senses, without even the hint of a care for one's own happiness, is called prema. Within the world of prema, the affection of the Vraja gopis is unsurpassed and is technically known as adhirurha mahabhava.

'Therefore there is a wealth of difference between prema and kama, love and lust.
Lust is profound darkness whereas love is the clear and limpid sunlight.
Hence, the love of the gopis is untainted with lust;
Their affinity with Krsna is only for his pleasure.' [CC Adi-lila]

    Though their essential natures are totally opposite, externally the expressions of love and lust may appear to be similar, manifest through embraces and kisses. For this reason love may sometimes appear as lust.

premaiva goparamanam kama ityagamat prathan |
ityuddhavadayo 'pyetam vachanti bhagavat priyah ||

[Sri Bhaktirasamrta Sindhu]

'The love of the Vrajasundari gopis appears as lust. Yet learned scholars such as Sri Uddhavaji, very dear to the Lord Sri Krsna, pray to be endowed with such love.'

    The love of the gopis, masquerading as lust, is the source of supreme satisfaction for the great gallant, Sri Krsna. Now it is a natural symptom of love that the beloved also desires to see his lover delighted with rapture. Without that love has no impetus. Therefore, though the gopis have no concern for their own personal pleasure, their bodies are overwhelmed by waves of joy, only so that Krsna may be pleased. The bathing and cleansing of their bodies and decoration with fine cloths and ornaments are also only with this purpose in mind.

nijangamapi ya gopyo mameti samupasate |
tabhyah param na me partha nigurhapremabhajanam ||

[Adi-Purana]

'"In seeing me Krsna gets so much happiness”- with this delight the gopis bodies and bright faces bloom with joy. Seeing the beauty of the gopis, Krsna's beauty increases. At the same time, seeing the beauty of Krsna, the beauty of the gopis increases that much more. In this way their happiness nourishes the happiness of Krsna. For this reason the fault of lust, or personal satisfaction, cannot be ascribed to their love.' [CC Adi-lila]

    It has been said, however, that lust can also masquerade as love. Yet Krsna is not pleased by such sentiments nor can he be subjugated by the same.

'Sri Krsna's sixteen thousand queens (in Dwaraka) would shower him with the arrows of Cupid in the form of their smiling side-long glances and the enchanting dance of their eyebrows, endowed with the same potency as powerful mantras for the purpose of inducing one with desires for union, yet they could not arouse his senses in the least.' [SrimadBhagavatam 10.61.4]

    Sri Radhika continued, “He sakhi! Whenever some winsome damsel pines, 'I am being consumed by the flames of Cupid! Please take me quickly to my PranaNath!’ it cannot be said that she is lustful. For even in this instance her consciousness is absorbed in its inherent quality of attachment to the pleasure of her beloved. Concupiscence arising from the desire to satisfy one's lover is not lust, rather it is love.

     “Sakhi! Love is an unlimited ocean, and Krsna's qualities and behaviour, like crookedness, impulsiveness, and his duplicitous, double-dealings, are like a mine of the most pleasing and captivating jewels. He attracts the beautiful young girls of Vraja, whose limbs are so well proportioned and attractive, with his love, which also masquerades itself as lust.” * 

    *The demonstration of Krsna's pretense of desiring to enjoy with the gopis fills their hearts with joy. Thus the gopis yearn to satisfy him by offering him their all in all (their hearts, mind and body). The personification of loving mellows, Sri Govinda, continues to reciprocate with them, revealing his eagerness to meet with them and accept their gifts of charity. This is the natural characteristic of Sri Govinda, whose transcendental form is the original manifestation of unalloyed goodness, that his own desires sprout from those of his devotees. He desires only to reciprocate their affection.

    “Though they exert themselves with all care and attention, can hundreds of thousands of beautiful young girls, intoxicated by the fresh bloom of youth, ever mitigate Sri Krsna's desires? My experience is, that it is only those fair maidens whose love is pure and unalloyed that are capable of subjugating him.” *

    *Sri Krsna, who is already self-satisfied and full in himself, cannot be subdued by lust, but only by pure love (prema).

    “Nevertheless, though the love of all the beautiful women of Vraja for Sri Krsna is without attributes, pure and uncontaminated by selfish desires, even so, it remains the opinion of most everyone in general that Sri Krsna is especially attached to me, more than anyone else, and, in fact, this is not a false idea, since he does consider my love for him to be as immeasurable as the great mountain, Sumeru. However, that is not to say that he conceives of the love of the other gopis as being no more than 3 or 4 mustard seeds.” *

    *The point being, that if one considers the matter in truth, it can easily be said, that outside of Vraja, pure love, which is free from all cheating propensities, is nowhere to be found.

'The love of Krsna's queens in Dwaraka can even be found to be, at times, adulterated with lusty desires.

mukundamahisivrndairapyasavatidurllabhah |

vrajadevyekasamvedyo mahabhavakhyayocyateh ||

[Sri UjjvalNilamani]

Only the love of the Vrajasundari gopis attains to the level of Mahabhava.'

    Amongst them, only within the group of gopis of Sri Radha, headed by Lalita, is it possible for that love to reach the level of Modanakhya Mahabhava.

radhikayutha evasau modano natu sarvatah |

[Sri UjjvalNilamani]

    Amongst them, the love known as Madanakhya Mahabhava, is only to be found in Sri Radha herself-

sarvabhavodgamollasa madano 'yam paratparam |
rajate hladinisaro radhayameva yah sada ||

[Sthayibhava Prakaran / Sri UjjvalNilamani]

    “Ayi! (My dear girl!) Whatever devotion some young (and aspiring) heroine has for Sri Krsna, he correspondingly becomes attached to her and, in pursuance of his love for her, engages in multifarious amorous pastimes with her. In this, there is no fault or offense on his part. However, if there is any exception to this normal course of affairs then Krsna is not pleased and consequently I also suffer on this account.” *

    *In other words, if anyone tries to show more love and affection for Krsna than that shown by Priyaji (Sri Radha), or tries to enjoy with him to a greater extent, then he cannot derive any happiness from that, since no one other than Sri Radha is competent to fulfill his desires completely. Therefore, because Krsna's expectations get let down, he feels some remorse, and then, on account of his remorse, Sri Radha also feels disturbed.

    “Having made an assignation with me, Sri Krsna did not show up. This is only due to the fact that an obstacle came in his path. Thinking only of me, he was on his way to see me when some other beautiful girl blocked his path, implicating him with her request that he enjoy with her. However, he derived no pleasure from his dalliance with her, since the entire night he was burning in the fire of anxious agitation, worrying about my imminent sorrow.” * 

    *The emotions that Sri Radhika experiences in separation from Krsna are sufficient to plunge the entire universe into an ocean of lamentation. Even the Supreme Personality of Godhead, Bhagavan Sri Krsna, while in the embrace of another actress, falls unconscious due to the force of Sri Radha's anguish.

atranubhava govinde kantasliste 'pi murcchana |

[Sri UjjvalNilamani / Preface to the section on Sthayibhava]

    “While thus burning in the fire of anguish over Sri Krsna's remorse and distress I considered that my dress and ornaments and all the time spent arranging them, that they might give pleasure to my beloved, were all for naught since he had not come. For this reason I was crying. This is the crying that you heard from your hiding place in Vamsivat.

 

    “Then at daybreak when Sri Krsna finally came to see me and entreated me in all humility and submission, I angrily chastised him, saying, 'Why don't you just go back to your friend to enjoy with her?' At time my anger was also focused on his happiness. What was the point of going to that place where he could not find his happiness? For this reason was I angry. Therefore this anger has arisen from my love for him and his well being.

    "While remaining here in Vrindaban you should deliberate on these matters. This kind of anurag (passionate devotion; affection in deep attachment) is an unprecedented and transcendental affair.

    “'He Satha! (You deceitful knave!) How is it that you abandoned me to go off and play with your other friend!' In this way I repeatedly accosted him as though wounded by ungratified senses. Sri Krsna had to thus admit his own lusty desires in the shape of the marks left on his body by the previous nights amorous sports, that he then showed to me.

    “Ayi! (Ho!) In the home, which is the hearts of the two lovers, the flame of the lamp of their love burns steadily, until the door in the form of the mouth is opened. Then the flame is either extinguished or reduced to a mere pinpoint of light.” *

    *As soon as one's love is revealed by uttering the words, “I love you so much”, then that love can no longer remain there. Or even if it remains, it becomes restrained or reduced.

Never seek to tell thy love,
Love that never told can be;
For the gentle wind does move
Silently, invisibly.

I told my love, I told my love,
I told her all my heart;
Trembling, cold, in ghastly fears,
Ah! she doth depart.

Soon as she was gone from me,
A traveller came by,
Silently, invisibly:
He took her with a sigh.                                 [William Blake / from the Rosetti Ms.]

    “In the heart, which is the home of the two lovers, the light of their love shines out through their eyes and casts its illuminating glow over their lips and cheeks, their foreheads and their chests. In this way the indescribable condition of their hearts acquires its own language and is thus made known (illuminated) to the beloved.

    “However, our lover, who is fond of sporting with many lovers, by verbally expressing his love again and again does not diminish or extinguish it, since it is his custom anyway to speak lies most of the time. Thus does he suddenly pull down the curtain and cover that love, showing that it is, rather, lust.” *

    *Since his lies usually end up getting proven out, then his licentious nature becomes obvious.

    “When one of his lovers feigns anger and won't speak to him, he entreats her, 'My dearmost! My heart is attached only to you! Other than you, can any other young girl find a place in my heart, even in my dreams?' Yet when I feel betrayed, seeing the marks on his body from his previous night’s dalliance, he unabashedly remains in that state to talk to me.

    “Then, while describing the elegant beauty, the lovely sweetness of my face and eyes, he gradually intimates his desire to enjoy with me, interspersing his description of my loveliness with confessions of his undying love, 'You only are my life and soul.' In this way, rather than revealing his love, he displays only lust.

    “If the beloved is again plunged into the burning fire of her feelings of separation, then an impatient eagerness comes to agitate the placid surface of the sea of her gravity. Only then, having lost her gravity, does she (verbally) reveal her affectionate emotions.” *

    *“Dearly Beloved! Very timidly we place your soft, delicate lotus feet on our hard breasts, those lotus feet that roam the forests of Vraja. Don't your feet become pained by the small stones and pebbles lying on the forest paths? You are the life of our lives, thus are we overcome, thinking and worrying about you.” [SrimadBhagavatam 10.31.19]

    “This pain of separation is like the darkness of death, when the life airs cease their movements in the body. Yet the light of the lamp of love burns ever brighter then, continually fed as it is by the oil of affection.” *

    *Though separation should cause the descent of the darkness of death, somehow love keeps the lovers' bodies alive.

    “During the Rasa dance, Sri Krsna left all of the other gopis and went off alone to enjoy with me. Thereafter, he abandoned me also. Please hear the reason for this.

    "There is no offense on his part, since the ocean of prema, VrajendraNandan (son of the Lord of Vraja), adores me with the greatest esteem.

    “He seated me on the jeweled throne of my most incomparable good fortune and decorated me with the ornaments of his wanton dalliance. As we wandered from forest to forest the remembrance of any other beautiful mistress did not even enter his mind.

    “At that time I thought for a moment, 'My dear friends couldn't be here to experience this festival of frolicking in an immense ocean of the sweetest nectar. They must be burning in the fever of separation from us. I wonder what they are doing now?' If both of us sit down here for awhile, then my sakhis will find us as they anxiously wander hither and thither.' Thinking in this way I said to my beloved, 'Dearest! I can't walk any farther. Let us sit down for awhile and rest here.'

    “The crest jewel of all clever persons could, however, immediately intuit my thoughts and emotions. Drawing on this own wealth of deceitful artifice, the foremost among all dilettantes took counsel within his own heart:

    “'If I continue to wander about in these groves with Sri Radhika there is little chance of our obtaining any happiness, since she is aggrieved within, while thinking of the distressed situation of her friends. If we remain here then the gopis will confront me with their crooked glances, bent with malicious jealousy, while they take Sri Radhika to task as well. Thus also will commence the end of our amorous diversion. They will simply all end up going home angry and therefore the pleasure of our Rasa dance will be rendered null and void.'

    “'If the pleasure pastime of our Rasa dance remains unfulfilled then the request that Radhika so eagerly and curiously made of me that day will also remain unaccomplished-
    'He Priyatam! (Darling!) Can you embrace simultaneously hundreds of thousands of tens of millions of hundreds of millions (arbudlaksakoti) of these most chaste and virtuous gopis? Somehow or other this ardent desire has come upon me. Please fulfill my aspiration by conferring this divine vision upon me.'

    "So in this case that request of hers will remain unfulfilled. Therefore, firstly I will have to abandon Sri Radhika as well, but only for a few moments. This is in her own best interests since whatever pride she has accumulated due to her immense good fortune will thus be alleviated. In this way I will humble her and make her free from any faults. Taking all blame upon my own head I will show the other gopis that Radhika is completely innocent. In forsaking Sri Radhika I will thus admit that I am unable to reciprocate her unlimited affection for me and so I will become a debtor to her. By behaving in this way the bond of tender affection shared between the gopis and Radhika will be enhanced.'

    “'Furthermore, when the gopis witness the infinite agony that Sri Radhika feels in separation from me they will be plunged into an ocean of astonishment. Seeing her deep and unfathomable love for me they will consequently be able to understand that the pride they cherished in their hearts as a result of what they thought was their own great love for me is now rendered meaningless (in comparison to the love of Sri Radha). Hence, will I imbue within their hearts the superexcellence of Sri Radhika's position.'

    “'Let the other gopis observe, that not only does the ecstasy of love in union find its greatest revelation in Sri Radhika, but the pain of separation that she feels from me is also hundreds of tens of millions (satakoti) of times greater than that experienced by any of the other gopis. Let them feel the shame of realising that the erotic sentiments find their greatest nourishment in the manifestations of Sri Radha's love, both in union and separation. Thus will it become evident to the beautiful gopis of Vraja that Sri Radhika should be seen as the primal preceptor in all of these matters.'

    “'Now they are all thinking and discussing among themselves, 'Krsna is so lusty and that's why he's left us to go off and enjoy with Sri Radhika alone, deeming her to be the most amorous.' So they are all angry and feeling hurt because of this and thus accuse Sri Radha and myself as the chief culprits in this affair. Yet now I will help them to understand that the flame of the fire of Sri Radhika's love burns tens of millions of times brighter when placed within the waters of separation. If they go near Sri Radha as she languishes in her love-sick state they will perceive that the flames of their own fires of love-in-separation, as they try to lick the flame of the fire of Sri Radhika, are in comparison only small lamps, whereas hers is a submarine conflagration.'

    “'In this manner will the mental state of these beautiful young gopis of Vraja, who so ardently desire me, be established in its natural state of equipoise. Accordingly, when they form themselves into the circle of our Rasa dance and then see that Sri Radhika is situated in the centre with me as the most brilliant jewel in the locket formed by our circle, they will not feel the slightest jealousy.”

    “'Just as people sometimes render their own eyes temporarily ineffective by putting very acrid collyrium on them, that they may become even more bright and beautiful, similarly, a well-wishing friend may sometimes put his or her friend into a distressful condition only that that friend might achieve the greatest happiness in the future.'” *

    *In other words, 'Though Radhika will be grief-stricken by my abandoning her, even so, she will then realise the greatest joy when we are again united.'

    “Thus did it come to pass, that my dearest beloved, after deliberating on the matter in this way, very affectionately embraced me to his chest and then, after carrying me a few more steps requested me to sit down in one very pleasant place. After seating me there he then very promptly disappeared.

    “Seeing my very unnerved and unbalanced condition brought about by intense lamentation due to separation from him, Sri Krsna himself felt very apprehensive and was just about to comply with his own desire to again return to me when the other gopis, my sakhis, found me. They became that much more aggrieved to see my pitiful plight and thus applied their full attention in trying to console and comfort me.

    “As regards the killing of so many malicious asuras in their various disguises: such as Aristasura (in the form of a bull), Bakasura, Aghasura, Batsasura (as a calf), and that deceitful Putana, you may rest assured that no fault may be attributed to him on that account. For in fact it is the superior sakti (feminine potency) of Lord Visnu, meant for the protection of virtuous and noble souls, that descends upon him and thus effects the destruction of the asuras." *

*svayam bhagavaner karma nahi bharharan
sthitikarta visnu karen jagatpalan
ataeva visnu takhan krsner sarire
visnu dvare kare krsna asura samhare [CC Adi.4]

    "Gargacarya had told Vrajaraja Nanda, 'Your son is comparable to Narayana himself,' and, in fact, his supernatural activities, such as the killing of powerful demons and lifting the Mount Govardhan, bear testimony to the words of the best of the sages, Sri Gargamuni.

    “However, Ayi Devi! Though, at the time of the name-giving ceremony, Munisrestha Gargacarya did not say as much, I nevertheless find the expressed thought in my mind, that the form, qualities and sweetness, etc. of Sri Narayana can never attain any semblance with those of the enemy of Agha. *

siddhantatastvabhede 'pi srisakrsnasvarupayoh |
rasenotkrsyate krsnarupamesa rasasthitih ||

[Sri Bhaktirasamrta Sindhu]

    “Though the husband of Sri Laksmidevi (Sri Narayana) and Sri Krsna, as regards considerations based on theoretical deductions, may be analogous in respect of their essential, self-same natures, as per successive stages of delectable enjoyments; -Sri Krsna's pastimes as Cupid incarnate, the superfluous love with which he showers his mistresses, the gracefulness of his transcendental three-fold bending form and the sweetness of his flute- these four qualities find their full manifestation only in him."

    Having heard these words of his dearmost Sri Radhika, that brought the most intense ecstasy to his ears, Sri Krsna, in the dress of that heavenly maiden, eagerly resumed his address, “I can certainly understand that these symptoms of pure love enumerated by you find their expression in the one and only refuge that is none other than your good self.

    “That the faults of one's dearest are perceived as virtues and therefore the heaps and heaps of suffering awarded by him are comparable to the sweetest nectar; that the slightest sadness on his part is insufferable; that one can easily accept the abandonment of one's own body but is unable to tolerate the relinquishment of his association for even a moment; and, though one's dearmost may not possess any dignity whatsoever, that substance that attests to his greatness at every step and that makes all of the aforesaid possible is called as Prema. Radhe! That this pure love exists only in you, I had previously heard while sitting in the assembly of Himavati. Today I have been blessed to witness this fact personally by my own direct perception.

    “One thing is for sure- it is obvious that Sri Hari is devoid of love. By observing his activities I have easily deduced this. My own heart tells me as much, as it burns in the fire of your sakhis' and your afflictions. What more proof do I need?

    “As far as your statements regarding your dearmost's inner intentions as to why he abandoned you in the forest after leaving all of the other gopis- we must admit our difficulty in believing these suppositions. After all, this explanation was not given by himself or any of his friends. Even if you had heard it from them, what would that mean? (Absolutely nothing!) In this lifetime have any of them ever been known to tell the truth?!”

    Sri Radhika replied, “I can always understand the moods, emotions, feelings and thoughts that appear in the mind or heart of my dearmost.”

    Sri Krsna (in the garb of that goddess): “Radhe! Are you learned in the Acyuta Yoga Sastras, and therefore adept at entering into the bodies and minds of others?”

    Sri Radhika: “You are a devi (goddess). Therefore it is you people who are always eager to become adept in the science of Acyuta Yoga. Alas! I am only an ordinary human being. What chance is there for me to become like you? Lo! I am prepared to answer all of your inquiries in full, with even God as my witness, if you are prepared to have faith in my words. Otherwise, what will be gained, uttering words in vain?”

    Sri Krsna: “Ali! (My friend!) If, on the strength of reasonable and sound evidence, there are sufficient grounds for acceptance, then why should I not believe you? There is no doubt that your beloved is an ocean of charm, but that he is loving and affectionate is according to you alone.”

    Sri Radhika: “You seem to be in quite a joking mood today! First you present someone who is totally enthralled by her lover, whose mind she cannot understand (in other words, a fool, or someone bent only on her own destruction), and then, in the next instant, you present the same person as being an adept at entering into the minds and bodies of others.”

    Sri Krsna: “Radhe! Then why were you lamenting so loudly when Krsna left you? If you understood his heart then you should have been happy?”

    Sri Radhika: “True. True. Yet you should also consider one point- His absence effects an indomitable capacity for causing a total loss of discrimination. Thus, at that time I was not in possession of my full faculties and could only lament my loss.”

    Sri Krsna: “All right. That you know his mind is no longer in dispute. But Gandharvike! Does he know your mind?!”

    Sri Radhika: “Does he know my mind? Is that what you said? Bho! That is a worthy question. Please listen carefully for this is a secret. I am telling you only because you have melted my heart.”

    Sri Krsna: “Ayi Radhe! It is only because your heart is melting due to the influence of pure love that I even asked the question. Please forgive my impertinence. Yet since I have already expressed my desire to be initiated into these mysteries please attend to every detail without concealing anything.”

    Sri Radhika: “We mutually know the mind and heart of one another since it is that our souls reciprocally and eternally reside within the souls of one another. Amongst ordinary human beings there is a common saying about two people, that, 'They are one', yet this is only a saying- ascribing qualities where they do not intrinsically exist. We two are actually one soul. Thus there is not even the slightest possibility of our ever becoming two (separated).

    “One soul, an unfathomably deep ocean pervaded by various currents of loving mellows; and upon the string that is the life force (prana) of this one soul are strung two bodies; just like a beautiful forest lake filled with lotuses, and in the centre are a blue lotus and a yellow lotus, both blooming from the same lotus stem.” *

    *One cannot separate sakti from saktiman or vice-versa. There is no meaning to powerful without power and no meaning to power without powerful. What is the difference between fire and its capacity to burn? Only to taste various transcendental mellows and pastimes has the designation arisen and thus manifest two transcendental forms- RadhaKrsna. How can lila manifest within undifferentiated, formless oneness?

'Gauri and Shyam's minds and hearts are reversed- Radha is in Krsna's mind and heart, and Krsna is in Radha's mind and heart. Externally as well, Sri Radha is radiantly dressed in garments the colour of Shyam's lustrous complexion, and Sri Krsna is also luminous in his dress, the colour of Radha's brilliant complexion. Thus the learned have ascertained that pure love, though it is ineffable, has found its true expression in accepting these two forms that are at one and the same time different and yet not different, that this love may enjoy the pleasure of their wanton pastimes.'                                                                       [Gopal Campu]

 

sri radhakrsna pranaya vikrtir hladinisaktirasmad ekatmanavapi bhuvi pura deha bhedam gatau tau |
caitanakhyam prakatam adhuna tad dvayam caikyam aptam radha bhava dyuti suvalitam naumi krsna svarupam ||

[CC AdiLila 4.55]

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

[from the diary of Srila Svarupa Damodar Gosvami]

'Radha and Krsna are one and the same, but they have assumed two bodies. Thus They enjoy each other, tasting the mellows of love.'                                          [Sri CaitanyaCaritamrta AdiLila 4.56]

“Just as, in a row of lamps burning beautifully in the night, there is one lamp burning with two wicks. Since each flame casts a shadow beneath itself the presence of two wicks mutually lights up the shadow produced by the other. In the same way, all of the other lamps are also made cheerful, by the cancellation of their shadows. *

    *Snehapurbhrtabhajonraji- indicates a row of lamps filled with oil, but can mean as well-- 'objects of affection nourished by love'. So the metaphor is, that the rows of lamps represent the sakhis who serve the Divine Couple, themselves represented by one lamp burning with two wicks. The presence of all these separate flames dancing in the night creates a festival of ecstasy.

    “When the wind of separation blows our bodies in the forms of those burning wicks, the flames begin to tremble. As the light diffuses and darkness ensues, we fall unconscious. Then all of my girl friends (sakhis) become very anxious to alleviate our distress. They eagerly do everything in their power to ease and comfort us that we might regain our happy, healthy condition.

    “Bhavya! (Gentle one!) Today have I thus unlocked the jewel-case of my heart to show you the mysterious and rare gems it contains. I hope therefore that the darkness of your doubts is now dispelled. Safely keep these jewels of love in the innermost recesses of your heart always and never reveal them externally to anyone.”

    Sri Krsna (in the garb of that goddess) replied, “Sakhi! Everything that you have told me is all very amenable and reasonable. My doubts are settled. Yet alas, what can I do! My mind is so cunning and impudent. It wants to put your words to the test.

    “At present you are here and your dearmost is either at home or herding his cows in the forest. Ali! (Dear friend!) This conception regarding your professed oneness is tenable to be sure. Yet, without some demonstration it is not proven.

    “Sumukhi! (Bright-faced one!) Whatever you remember or think or feel in your heart-- if he also and at the same time has the same thoughts and feelings and if just now all this is directly perceivable by me then naturally my full confidence in these matters will arise, due to a very deep understanding based on my own personal experience.

    “Whether he be far away or close at hand, if your beloved, simply upon your remembering him, were to immediately appear here, present before you, then I would always remain supremely happy, in the most confident and intimate knowledge of your total oneness.

    “However, if in spite of your deep, mutual remembrance of one another, there is nevertheless no possibility of your uniting together, due to any chance occurrence or impediment, such as the presence of your elders or some sudden disturbance caused by an attacking or marauding demon, then I have no dispute with that.

    “Since, sakhi, you obviously cannot call him to you when you are in the house with your superiors, due to the profound embarrassment that would cause, you are therefore instead obliged to journey some distance, even at night, to meet him at the place of assignation, somewhere in the forest. Moreover, we are aware that you possess not a trace of selfish interests that would impel him to come to you for your own satisfaction. Oh Madiraksi! (You whose eyes are intoxicated with prema!) Krsnapriya sakhi! (My friend, who is so dear to Krsna!) Nonetheless, my humble request is that you remember him in your mind right now. Let him come here now and make us all happy by his presence. Your elders are not here now nor is there any likelihood that they will show up just now, so you shouldn't feel any apprehension on that account. Please chase away the distress of my doubts and skepticism."

    Having been very eagerly and curiously solicited in that way, Vrsabhanukanya Sri Radhika replied appropriately, “Please don't make me the object of ridicule. If I am unable to fulfill this request then my love will remain forever embarrassed.

    “Vrndarakedya! (Most eminent chief amongst hordes of gods and Deities!) Bhagavan! (Oh Lord!) Madabhistadeva! (My worshipful Lord!) Sri Bhaskara! (Oh Sun God!) Trijagadiksanasaukhyadayin! (Oh you who give pleasure to the eyes of all the three worlds!) Matsarvakamada! (Who grants all my desires!) Krpamaya! (Oh most merciful!) Padminisa! (Oh Lord of collections of lotuses // young girls endowed with superior mental gifts and physical features!) Oh you who are the witness of all truths and all fiction! If the accepted tradition that SriSriGandharvikaGiridhari are one atma is not false, then may Giridhari introduce himself here before my eyes just now, and in this way bring joy to us all.”

    Saying thus, Vrsabhanusuta closed her eyes and fell into a deep trance of meditation on the Lord of her heart. She appeared like a powerful yogini, sitting in a trance of meditation, her senses totally restrained and observing total silence. Taking this opportunity Sri Krsna abandoned his celestial dress and ornaments and having been thus recognized by the sakhis he gestured to them with his eyebrows to make them partial to his cause, as he began to repeatedly shower kisses upon his beloved while he freely embraced her.

    As she felt her hairs standing on end and tears of joy showering from her eyes, Sri Radhika knew from within her mediation that Sri Krsna had arrived. Opening her eyes she saw that this was indeed true and thus her heart merged with the ocean of ecstasy. She was actually at this moment the greatest yogini since she was seeing the Supreme Being standing before her. *

    *This is a play on the word- niranjan, meaning unstained, pure, the Supreme Being; and as well: without (cajjol) collyrium. Since her eyes were flowing with tears of love, the collyrium had been washed from her eyes.

    Within a few moments she returned to full external consciousness and having done so, the lotus-eyed Sri Radhika covered her face with the border of her veil since she felt shy. Lalita then took this opportunity to intercede, “Kimaho Vilasin! (Oh! Our great gallant!) (What's going on here?!) What a surprise to see you here all of the sudden! No one even noticed your arrival!
    “Only chaste young ladies are eligible to enter into these inner apartments. The wind-god himself is incapable of suddenly and unexpectedly entering here. Any male who fearlessly enters here must be counted as the crest jewel amongst plucky persons. In spite of the fact that she is protected by her sakhis like me {Lalita's nature is known to be very sharp, pungent, acrid}, you have dared to enter here just as she had seated herself, after having bathed in the celestial Ganges waters of the chanting of her own glories, performed by other chaste and virtuous young ladies like herself, that she might, with pure mind, body and heart, meditate with closed eyes on her most worshipful Lord.

    *She whose chastity and virtuousness is cherished by the demigoddesses headed by Arundhati, Vrsabhanuputrya, you have so brazenly rushed in here to molest, having touched her transcendental body by force.

    “Have you no fear for the sanctified position of the Lord of our days, the Sun God? Have you no regard whatsoever for the formalities of proper social intercourse? Have you no fear what people will say, the calumny of public opinion? Do you wish to advertise yourself as someone who is completely shameless?"

    *Sri Radhika's worship of the Sun God is in name only since the real object of her meditation is none other than her worshipful Lord- Sri Krsna.

    “Madhava! Today we must praise your good fortune, since the respectable lady of the house, Jatila is not at home nor is that resentful husband (Abhimanyu) here either. And Alas! What can feeble members of the weaker sex like us do? (to restrain you?) He lampatbor! (Oh best of the debauches!) The tides of fate are in your favour. So it would seem you actually have nothing here to fear at all!

   Sri Krsna replied, “What is the fault on my part? I was simply playing in the courtyard of the Gaushalla when by chance I suddenly became overwhelmed with remembrance of Sri Radhika. Immediately thereafter it was as though some celestial being brought me here.”

   Sri Radhika now spoke up, “Lalite!? Where is that devi (celestial nymph)? Has she observed the cognizable proof that she so desired?”

   Lalita: “Yes, this divine vision has filled her eyes, mind and heart to overflowing, thus there is no longer any room for those oppressive doubts. Present as she still is, here within this abode, she continues to expand the causes of our joy.”

   Sri Krsna: “Would someone please introduce me to this devi you are all talking about!”

    Since he received no reply, he continued, “Lalite! Today, by some auspicious good fortune, I have understood your shrewd artfulness in a very short time, just as it has revealed itself to me now.

    “Some saintly sprite {khecari- those who fly in the sky} has come here today to your house and from this goddess you have acquired some esoteric knowledge, some special mantras efficacious in the matter of subjugating even myself, who am otherwise beyond being charmed by anyone. By this method you now hope to attract me here every day to make me your servant.

    “Radhe! May this goddess give me a mantra also. Ayi Bhavini! (Wanton girl!), so that by the power of this mantra you will become my constant companion. Or, I could just as well eagerly accept your shelter, in which case you should take me to some secluded place and initiate me as your disciple.”

    Sri Radhika: “When you have in your hand this very beautiful flute endowed with perfected knowledge and quite capable of alluring to your side the most virtuous and chaste young girls, emblems of the good name of their families and the lovely wives of others, then what is the necessity of your obtaining any esoteric mantras?”

    Sri Krsna: “But for the fact that some of you have developed the bad habit of sometimes stealing my vamsi (flute), that could be true. However, in light of this fact my purposes are not always fully accomplished with the help of this (flute), my dear companion.”

    Lalita: “Devi (the goddess) felt bashful to see you here and has thus hidden herself within the house. Anyway, why should she instruct you in the science of esoteric mantras? Yet if you are so eager, Bho! then just go on inside! If she shows her mercy to you then all of your desires will be fulfilled!”

    Accepting Lalita's advice, Sri Krsna thus entered the house, while Radha exclaimed to Lalita, “Sakhi! What are you up to? This smells like trouble to me!”

    Lalita: “Radhe! Don't feel timid now. Come on! We are also going in. Now your sakhi, the young fawn, can meet with him.”

    By the nectarean shower of gentle laughter from her girlfriends (sakhis), the seed, in the form of Sri Krsna's clever hints, which was sown in the field of Radhika's heart, was watered and thus sprouted into a tree of dispute. Then this tree flourished with an abundance of juicy fruits ripe with an awakening sense of ultimate understanding. *

    *Sri Radhika's doubts, as to what was actually going on, were increased by the laughter of her girlfriends, thus a great debate ensued in her heart. Eventually she reconciled everything, coming to the conclusion that she was united with her beloved once again, and the happiness of that moment overshadowed everything else.

    Thereafter Lalita addressed Sri Radha, “That devi has disappeared somewhere, or maybe she just went outside. We're going out now to try and find her. Sakhi! You might also instruct Sri Krsna in the esoteric knowledge he is searching for and thus bring him the greatest happiness.”

    Saying this much, the sakhis departed.

 

   Thus it came to pass that Sri Sri RadhaGovinda emptied that beautiful jewel-case of love, taking out all of its gems, in the form of their playful pastimes, and decorated themselves to their hearts content. Thus arrayed could they defeat tens of millions of Cupids. Those saintly persons who also decorate themselves with these pastimes by hearing, chanting and remembering them, attain the abode of Sri Sri RadhaGovinda, the ultimate ecstasy, ad thus also always easily defeat the god of lust, Kamadeva. *

    *Absorbed in the tastes of these transcendental pastimes, all other tastes in life pale in comparison, and so, desires for one's own sense gratification find no place within the heart. One's consciousness, in this God-intoxicated state, finds no time or scope for searching out even the existence of the body and senses.

 

In the year 1606 Sakabda (Christian era 1703), during the month of Falgun (Feb./March), this poem, Sri Prema Samput, became manifest to a certain soul while he was residing on the banks of Sri RadhaKunda and Sri ShyamaKunda, drinking, and being nourished by, the sweet nectar of Srila Rupa Gosvami's words,

{Sri Visvanath Cakravarti Thakur has not signed his name in the colophon.}