Śrī Kṛṣṇa Caitanya Book Compilation
By His Holiness Jayapatākā Swami Mahārāja on 28th January 2021 in
Śrīdhāma Māyāpur, India
mūkaṁ karoti vācālaṁ paṅguṁ laṅghayate girim
yat-kṛpā tam ahaṁ vande śrī-guruṁ dīna-tāraṇam
paramānandaṁ mādhavaṁ śrī caitanya iśvaram
hariḥ oṁ tat sat
Introduction: Compilation of Śrī Kṛṣṇa Caitanya book, the chapter entitled is:
The Limit of the Goal of Human Life
Caitanya-caritāmṛta, Madhya-līlā 8.186
e paryanta rādhā-kṛṣṇa-tattva; ekṣaṇe rasa-prema-tattva varṇanārambha:—
prabhu kahe,—jāniluṅ kṛṣṇa-rādhā-prema-tattva
śunite cāhiye duṅhāra vilāsa-mahattva
Translation: Lord Śrī Caitanya Mahāprabhu replied, “Now I have come to understand the truth of the loving affairs between Rādhā and Kṛṣṇa. Nonetheless, I still want to hear how both of Them gloriously enjoy such love.”
Jayapataka Swami: Lord Caitanya is going deeper and deeper into the understanding of the relationship between Radha and Krsna, how They exchange love, how They enjoy Their transcendental love.
Caitanya-caritāmṛta, Madhya-līlā 8.187
vrajera kiśora-kiśorīra carita varṇana:—
rāya kahe,—kṛṣṇa haya ‘dhīra-lalita’
nirantara kāma-krīḍā—yāṅhāra carita
Translation: Rāya Rāmānanda replied, “Lord Kṛṣṇa is dhīra-lalita, for He can always keep His girlfriends in a subjugated state. Thus His only business is enjoying sense gratification.
Purport: We should always remember that Kṛṣṇa’s sense gratification is never to be compared to the sense gratification of the material world. As we have already explained, Kṛṣṇa’s sense gratification is just like gold. The perverted reflection of that sense gratification found in the material world is just like iron. The purport is that Kṛṣṇa is not impersonal. He has all the desires that are manifest in the perverted reflection within this material world. However, the qualities are different — one is spiritual, and the other is material. Just as there is a difference between life and death, there is a difference between spiritual sense gratification and material sense gratification.
Jayapatākā Swami: So, its very important that we understand that Kṛṣṇa’s transcendental sense gratification is very different from material sense gratification. Kṛṣṇa is a person, He has senses, He wants to enjoy. Fror the living entity there is a higher state to be enjoyed by Kṛṣṇa.
Caitanya-caritāmṛta, Madhya-līlā 8.188
syāt prāyaḥ preyasī-vaśaḥ
Translation: “‘A person who is very cunning and always youthful, expert in joking and without anxiety, and who can keep his girlfriends always subjugated, is called dhīra-lalita.’”
Purport: This verse is from the Bhakti-rasāmṛta-sindhu (2.1.230).
Jayapatākā Swami: This is a definition of Kṛṣṇa’s qualities of dhīra-lalita
Caitanya-caritāmṛta, Madhya-līlā 8.189
rādhāsaha nitya-vilāsarata kṛṣṇa:—
rātri-dina kuñje krīḍā kare rādhā-saṅge
kaiśora vayasa saphala kaila krīḍā-raṅge
Translation: “Day and night Lord Śrī Kṛṣṇa enjoys the company of Śrīmatī Rādhārāṇī in the bushes of Vṛndāvana. Thus His pre-youthful age is fulfilled through His affairs with Śrīmatī Rādhārāṇī.
Caitanya-caritāmṛta, Madhya-līlā 8.190
vācā sūcita-śarvarī-rati-kalā-prāgalbhyayā rādhikāṁ
vrīḍā-kuñcita-locanāṁ viracayann agre sakhīnām asau
kaiśoraṁ saphalī-karoti kalayan kuñje vihāraṁ hariḥ
Translation: “‘Thus Lord Śrī Kṛṣṇa spoke of the sexual activities of the previous night. In this way He made Śrīmatī Rādhārāṇī close Her eyes out of shyness. Taking this opportunity, Śrī Kṛṣṇa painted various types of dolphins on Her breasts. Thus He became a very expert artist for all the gopīs. During such pastimes, the Lord enjoyed the fulfillment of His youth.’”
Purport: This quotation is also found in the Bhakti-rasāmṛta-sindhu (2.1.119).
Caitanya-caritāmṛta, Madhya-līlā 8.191
nitya-cinmayasevā-vilāsera sarvottama avasthāi ‘prema-vilāsa vivarta’, uhā jaḍa nirviśeṣa kevalādvaita-siddhi nahe:—
prabhu kahe,—eho haya, āge kaha āra
rāya kahe,—īhā va-i buddhi-gati nāhi āra
Translation: Śrī Caitanya Mahāprabhu said, “This is all right, but please continue.”
At that time Rāya Rāmānanda replied, “I don’t think my intelligence goes beyond this.”
Jayapatākā Swami: It seems that Rāmānanda Rāya had reached his limit, yet Lord Caitanya is pushing him more.
Caitanya-caritāmṛta, Madhya-līlā 8.192
yebā ‘prema-vilāsa-vivarta’ eka haya
tāhā śuni’ tomāra sukha haya, ki nā haya
Translation: Rāya Rāmānanda then informed Śrī Caitanya Mahāprabhu that there was another topic, known as prema-vilāsa-vivarta. “You may hear of this from me,” Rāmānanda Rāya said, “but I do not know whether You will be happy with it or not.”
Purport: These statements are set forth for our understanding, according to Śrīla Bhaktivinoda Ṭhākura in his Amṛta-pravāha-bhāṣya. In essence, Śrī Caitanya Mahāprabhu told Rāmānanda Rāya, “My dear Rāmānanda, the explanation you have given about the goal of life and the pastimes of Śrīmatī Rādhārāṇī and Kṛṣṇa is certainly the truth. Although this is factual, you can continue telling Me more if there is anything more to say.” In reply, Rāmānanda Rāya said, “I do not think I have anything to say beyond this, but there is a topic known as prema-vilāsa-vivarta, which I may explain to You. I do not know whether it will bring You happiness or not.”
Jayapatākā Swami: The science of relationship between Rādhā and Kṛṣṇa is discussed in the Bhakti-rasāmṛta-sindhu and other books. One of those aspects is prema-vilāsa-vivarta which will be explained by Rāmānanda Rāya.
Caitanya-caritāmṛta, Madhya-līlā 8.193
eta bali’ āpana-kṛta gīta eka gāhila
preme prabhu sva-haste tāṅra mukha ācchādila
Translation: Saying this, Rāmānanda Rāya began to sing a song he had composed, but Śrī Caitanya Mahāprabhu, out of the ecstasy of love of Godhead, immediately covered Rāmānanda’s mouth with His own hand.
Purport: The topics that are about to be discussed between Lord Śrī Caitanya Mahāprabhu and Rāmānanda Rāya cannot be understood by a materialistic poet, nor by intelligence or material perception. Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura states that the spiritual mellow can be realized only when one is situated on the transcendental platform beyond the material stage of goodness. That platform is called viśuddha-sattva (sattvaṁ viśuddhaṁ vasudeva-śabditam). Realization of the viśuddha-sattva platform is beyond the pale of the material world and is not perceived by bodily senses or mental speculation. Our identification with the gross body and subtle mind is different from spiritual understanding. Since the intelligence and mind are material, the loving affairs of Śrī Rādhā and Kṛṣṇa are beyond their perception. Sarvopādhi-vinirmuktaṁ tat-paratvena nirmalam: when we are free from all material designations and our senses are completely purified by the bhakti process, we can understand the sense activities of the Absolute Truth (hṛṣīkeṇa hṛṣīkeśa-sevanaṁ bhaktir ucyate).
The spiritual senses are beyond the material senses. A materialist can think only of the negation of material variety; he cannot understand spiritual variety. He thinks that spiritual variety simply contradicts material variety and is a negation or void, but such conceptions cannot even reach the precincts of spiritual realization. The wonderful activities of the gross body and subtle mind are always imperfect. They are below the degree of spiritual understanding and are ephemeral. The spiritual mellow is eternally wonderful and is described as pūrṇa, śuddha, nitya-mukta — that is, complete, perfectly pure and eternally liberated from all material conceptions. When we are unable to fulfill our material desires, there is certainly sorrow and confusion. This may be described as vivarta. But in spiritual life there is no sorrow, inebriety or imperfection. Śrīla Rāmānanda Rāya was expert in realizing the spiritual activities of Śrīmatī Rādhārāṇī and Kṛṣṇa, and Rāmānanda’s spiritual experience was placed before Śrī Caitanya Mahāprabhu as he inquired whether the Lord approved his realization of spiritual truth.
There are three books prominent in this connection. One was written by Bhakta dāsa Bāula and is called Vivarta-vilāsa. Another was compiled by Jagadānanda Paṇḍita and is called Prema-vivarta. Śrī Rāmānanda Rāya’s book is called Prema-vilāsa-vivarta. The Vivarta-vilāsa by Bhakta dāsa Bāula is completely different from the other two books. Sometimes a university student or professor tries to study these transcendental literatures and attempts to put forth a critical analysis from the mundane view, with an end to receiving degrees like a Ph.D. Such realization is certainly different from that of Rāmānanda Rāya. If one actually wants to take a Ph.D. degree from Śrī Caitanya Mahāprabhu and be approved by Rāmānanda Rāya, he must first become free from all material designations (sarvopādhi-vinirmuktaṁ tat-paratvena nirmalam). A person who identifies with his material body cannot understand these talks between Śrī Rāmānanda Rāya and Śrī Caitanya Mahāprabhu. Man-made religious scriptures and transcendental philosophical talks are quite different. Indeed, there is a gulf of difference between the two. This subject matter has been very diligently described by Śrīman Madhvācārya. Since material philosophers are situated in the material conception of life, they are unable to realize the spiritual prema-vilāsa-vivarta. They cannot accommodate an elephant upon a dish. Similarly, mundane speculators cannot capture the spiritual elephant within their limited conception. It is just like a frog’s trying to measure the Atlantic Ocean by imagining it so many times larger than his well. Materialistic philosophers and sahajiyās cannot understand the talks between Rāmānanda Rāya and Śrī Caitanya Mahāprabhu concerning the pastimes of Śrī Rādhā and Kṛṣṇa. The only tendency of the impersonalists or the prākṛta-sahajiyās is to face the platform of impersonalism. They cannot understand spiritual variegatedness. Consequently, when Rāmānanda Rāya attempted to sing his own verses, Śrī Caitanya Mahāprabhu stopped him by covering his mouth with His own hand.
Jayapatākā Swami: So, these things are so confidential that Lord Caitanya did not want Rāmānanda Rāya to present these.
Caitanya Carita Mahā Kāvya 13.42
bhaktapremei kṛṣṇa vaśa:—padābalīte 11śa aṅka-dhṛta rāmānanda rāya kṛta śloka—
premṇaiva bhakta-hṛdayaṁ sukha-vidrutaṁ syāt
yāvat kṣud asti jaṭhare jaraṭhā pipāsā
tāvat sukhāya bhavato nanu bhakṣya-peye
Translation: Rāmānanda Rāya continued, “‘As long as there is hunger and thirst within the stomach, varieties of food and drink make one feel very happy. Similarly, when the Lord is worshiped with pure love, the various activities performed in the course of that worship awaken transcendental bliss in the heart of the devotee.’
Caitanya Carita Mahā Kāvya 13.43
itthaṁ ca saṁśrutya tathaiva bāhyaṁ
bāhyaṁ tad etac ca paraṁ paṭheti
jagāda nātho’tha kacaiḥ sudīrghaiḥ
saṁveṣṭya nāthasya padau papāta
Translation: Hearing this, the Lord said “This is irrelevant. Recite something else.”
Rāmānanda fell at the feet of the Lord, surrounding his feet with his long hair.
Caitanya Carita Mahā Kāvya 13.44
gāṅgeya-gauraṁ tam anaṅga-ramyam
prabhuṁ praṇamyātha padābja-mūle
nipatya samprotthita ānananda
Translation: His limbs slack with great bewilderment, he offered respects to the golden Lord attractive as Cupid. Having fallen at his feet, he rose and felt great bliss.
Caitanya Carita Mahā Kāvya 13.45
tataḥ sa gītaṁ sarasāli-gītaṁ
vidagdhayor nāgarayoḥ parasya
dvayoḥ paraikya-pratipādy avādīt
Translation: He then recited an attractive song which described the supreme prema of the loving couple.
Caitanya Carita Mahā Kāvya 13.46 and Caitanya-caritāmṛta, Madhya-līlā 8.194
rāya rāmānandera svakṛta gāna :—
pahilehi rāga nayana‑bhaṅge bhela
anudina bāḍhala, avadhi nā gela
nā so ramaṇa, nā hāma ramaṇī
duṅhu‑mana manobhava peṣala jāni’
e sakhī, se‑saba prema‑kāhinī
kānu‑ṭhāme kahabi vichurala jāni’
nā khoṅjaluṅ dūtī, nā khoṅjaluṅ āna
duṅhukeri milane madhya ta pāṅca‑bāṇa
ab sohi virāga, tuṅhu bheli dūtī
su‑purukha‑premaki aichana rīti
vardhana rudra narādhipamāna
rāmānanda-rāya kavi bhāṇa
Translation: “‘Alas, before We met there was an initial attachment between Us brought about by an exchange of glances. In this way attachment evolved. That attachment has gradually grown, and there is no limit to it. Now that attachment has become a natural sequence between Ourselves. It is not that it is due to Kṛṣṇa, the enjoyer, nor is it due to Me, for I am the enjoyed. It is not like that. This attachment was made possible by mutual meeting. This mutual exchange of attraction is known as manobhāva, or Cupid. Kṛṣṇa’s mind and My mind have merged together. Now, during this time of separation, it is very difficult to explain these loving affairs. My dear friend, though Kṛṣṇa might have forgotten all these things, you can understand and bring this message to Him. But during Our first meeting there was no messenger between Us, nor did I request anyone to see Him. Indeed, Cupid’s five arrows were Our via media. Now, during this separation, that attraction has increased to another ecstatic state. My dear friend, please act as a messenger on My behalf, because if one is in love with a beautiful person, this is the consequence.’
Purport: These verses were originally composed and sung by Rāmānanda Rāya himself. Śrīla Bhaktivinoda Ṭhākura suggests that during the time of conjugal enjoyment, the attachment might be compared to Cupid himself. However, during the period of separation, Cupid becomes a messenger of highly elevated love. This is called prema-vilāsa-vivarta. When there is separation, conjugal enjoyment itself acts like a messenger, and that messenger was addressed by Śrīmatī Rādhārāṇī as a friend. The essence of this transaction is that transcendental loving affairs are as relishable during separation as during conjugal enjoyment. When Śrīmatī Rādhārāṇī was fully absorbed in love of Kṛṣṇa, She mistook a black tamāla tree for Kṛṣṇa and embraced it. Such a mistake is called prema-vilāsa-vivarta.
Jayapatākā Swami: So, in the material world the enjoyment is only in the meeting, but here it is explained that the enjoyment in the spiritual world is both in the meeting and separation. So, we cannot understand the spiritual enjoyment unless one is completely free material identification.
Caitanya Carita Mahā Kāvya 13.47
tatas tad ākarṇya parātparaṁ sa
gāḍha-pramodāt tam athāliliṅga
Translation: Hearing this supreme description, the Lord, with blossoming lotus eyes, shivering with intense prema, embraced Rāmānanda in deep bliss.
Caitanya Carita Mahā Kāvya 13.48
kallola-lolāntarayoḥ sa ko’pi
kālas tadāsīt sukha-sāgarormi-
kadambakaiḥ parvatayā parītaḥ
Translation: As they tossed around in the waves of firm embraces, with whirlpools in the ocean of happiness, like a great festival, time passed.
Caitanya Carita Mahā Kāvya 13.49
cirād gatenānubhavasya vartma
sambhāṣya taṁ katy api vāsarān
sa nītvā jagannātha-didṛkṣur āsīt
Translation: As the Lord conversed for long periods with Rāmānanda, endowed with natural prema, some days passed. Then the Lord desired to see Jagannātha.
Caitanya-caritāmṛta, Madhya-līlā 8.195
parasparera bheda-bhrama-dūrībhūta avasthā :—
rādhāyā bhavataś ca citta-jatunī svedair vilāpya kramād
yuñjann adri-nikuñja-kuñjara-pate nirdhūta-bheda-bhramam
citrāya svayam anvarañjayad iha brahmāṇḍa-harmyodare
bhūyobhir nava-rāga-hiṅgula-bharaiḥ śṛṅgāra-kāruḥ kṛtī
“‘O my Lord, You live in the forest of Govardhana Hill, and, like the king of elephants, You are expert in the art of conjugal love. O master of the universe, Your heart and Śrīmatī Rādhārāṇī’s heart are just like shellac and are now melted in Your spiritual perspiration. Therefore one can no longer distinguish between You and Śrīmatī Rādhārāṇī. Now You have mixed Your newly invoked affection, which is like vermilion, with Your melted hearts, and for the benefit of the whole world You have painted both Your hearts red within this great palace of the universe.’
Jayapatākā Swami: In Śrīla Prabhupāda room He had a carving of Rādhā and Kṛṣṇa. They were completely merged together, and he was saying that Rādhā and Kṛṣṇa are in love , and They became one. That is expressed here.
Purport: This verse quoted by Rāmānanda Rāya is included in Śrīla Rūpa Gosvāmī’s Ujjvala-nīlamaṇi (Sthāyi-bhāva-prakaraṇa 155).
Caitanya-caritāmṛta, Madhya-līlā 8.196
ei paryanta sādhyāvadhi :—
prabhu kahe,—’sādhya-vastura avadhi’ ei haya
tomāra prasāde ihā jāniluṅ niścaya
Śrī Caitanya Mahāprabhu confirmed these verses recited by Śrī Rāmānanda Rāya, saying, “This is the limit of the goal of human life. Only by your mercy have I come to understand it conclusively.
Jayapatākā Swami: So since we are part of Kṛṣṇa, naturally our love and relation with Kṛṣṇa is the highest limit of the goal of human life. In each relationship a person, with that particular relationship feels that he has achieved the highest thing. But if we see objectively, then friendship includes everything of servitude and more, but paternal affection includes everything of friendship and more, but conjugal love includes everything of the previous rasas and more. So like that, Rāmānanda Rāya is explaining the highest perfection of love between Rādhā and Kṛṣṇa. So the gopīs in Vṛndāvana can also achieve that to some extent.
Thus ends the chapter entitled, The Limit of the Goal of Human Life.
Transcribed and Verified by JPS Archives team, 28th January 2021