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Nitai: "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 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."
Prabhupada: radha-krsna-pranaya-vikrtir hladini saktir asmad ekatmanav api bhuvi pura deha-bhedam gatau tau caitanyakhyam prakatam adhuna tad-dvayam caikyam aptam radha-bhava-dyuti-suvalitam naumi krsna-svarupam [Cc. Adi 1.5] |
So another feature of Sri Caitanya Mahaprabhu is described here by the author, Kaviraja Gosvami. In the beginning He has been described as the ultimate Absolute Truth, sad-aisvarya-purnah ya bhagavan. The Absolute Truth realized in three phases. The ultimate phase is Bhagavan. Sad-aisvarya-purnah. Bhagavan means full of six opulences. Not as nowadays there are so many Bhagavans, they have no aisvarya. But Bhagavan means sad-aisvarya-purnah, full opulences, six kinds of opulence. Then that Bhagavan, Supreme Personality of Godhead, has descended as incarnation, Sri Caitanya Mahaprabhu, just to bestow the topmost understanding of loving affairs with Krsna. Samarpayitum unnata ujjvala-rasam sva-bhakti-sriyam.
In the bhakti platform there are different stages. Spiritually, there is no difference. One in dasya-rasa and one in madhurya-rasa, there is no difference. But a devotee likes to serve the Supreme Lord according to his inclination. Some wants to love Him in santa-rasa, some wants to love Him in dasya-rasa, someone in friendly, then paternal love, then conjugal love. So there is no difference between these different phases of loving affair, but great devotees and learned scholars, they have given their decision that the loving affairs of Krsna in the conjugal platform between husband and wife, or above that, between lover and beloved... That is very much prominent in the Western countries, friend, boyfriend, girlfriend. In the spiritual world that platform of remaining as friend without marriage, that is considered as the highest. And whatever we see here -- a perverted reflection of that loving affairs. Just like perverted reflection... It is described in the Bhagavad-gita, urdhva-mulam adho-sakha asvattham prahur avyayam. This material world has been described as having its root up, urdhva-mulam adho-sakha, and the branches down. We have several times explained this urdhva-mulam adho-sakha. In the material world this is a shadow. Unless it is shadow, how the mulam, or the root, can be upwards? We have got experience: a tree on the bank of a river. The tree is reflected adho-sakha, on the root upward, shadow. So this is shadow. Real thing is in the spiritual world. Therefore it is called adho-sakha. Sakha. In the spiritual world the topmost part is this conjugal love, and here, the same thing, when pervertedly reflected, it is the lowest abominable thing. We should know this, that in the spiritual world, to remain as girlfriend and boyfriend, that is the topmost pleasure, and in the material world, the same thing is the most abominable thing. Therefore it is adho-sakha. We cannot imitate the loving affairs of Krsna and Radharani unless we understand the real fact.
The real fact is described here, that radha-krsna-pranaya-vikrtir hladini saktih. Saktih means potency. So from Vedas we understand that the Lord, the Supreme Person, has got multi-energies.
parasya saktir vividhaiva sruyate
svabhaviki jnana-bala-kriya ca
na tasya karyam karanam ca vidyate
na tat-samas abhyadhikas ca drsyate
[Cc. Madhya 13.65, purport]
So these energies... Krsna, or the Supreme Personality of Godhead, has got multi-energies. When Arjuna requested Krsna, "Will You kindly explain some of the energies as You display?" so in the Bhagavad-gita there is a list of His different energies. And at last, it is concluded,
atha va bahunaitena
kim jnatena tavarjuna
vistabhya aham idam krtsnam
ekamsena sthito jagat
[Bg. 10.42]
Idam krtsnam jagat: "All the material manifestation..." Material manifestation means these material universes. They are many. This universe, what we see, one only, the sky, the covering, but there are many millions of universes. Yasya prabha prabhavato jagad-anda-koti [Bs. 5.40]. Koti means millions. Jagad-anda. Jagad-anda means universes. So Krsna says that "All these universes in the material world is display of My one-fourth energy." Just imagine what is Krsna's energy. Ekamsena sthito jagat. And we are trying to imitate Krsna. So many rascals, they declare they are Bhagavan. They do not know what is Bhagavan. Bhagavan... These universes are coming, innumerable universes are coming, from the breathing of Maha-Visnu.
yasyaika-nisvasita-kalam athavalambya
jivanti loma-vilaja jagad-anda-nathah
visnur mahan sa iha yasya kala-viseso
govindam adi-purusam tam aham bhajami
[Bs. 5.48]
They have no idea what is Bhagavan. This is one of the description of Maha-Visnu, that from His breathing, innumerable universes are coming out. When He is exhaling, the universes are coming out, and when He is inhaling, all, everything, is going within Him. This is Bhagavan. So anyway, this is partial exhibition of the energy of the Lord. And this is one-fourth energy. This material world is manifestation of His one-fourth energy. The three-fourth energies are in the spiritual world. So in that spiritual world Krsna exhibits His spiritual energy. That is only spiritual energy. This material world is made of material energy, and we are marginal energy.
So when Krsna wants to enjoy -- the enjoy means these loving affairs between man and woman -- that is a fact. That is not an artificial thing. Srila Visvanatha Cakravarti Thakura has explained Vedanta-sutra, janmady asya yatah [SB 1.1.1]. He has said, adi rasasya janma yatra. Adi-rasa. There are twelve kinds of rasas, mellow. Of all of them, the adi-rasa... Adi-rasa means the loving affair between man and woman. This is called adi-rasa. So, Visvanatha Cakravarti Thakura explains, janmady asya means the adi-rasa, loving affairs between man and woman, that is from the Supreme Person. That's a fact. Unless the loving propensity is there in the Supreme, how it can be reflected? Because this is perverted reflection only, so there must be the origin. So the Mayavadi philosophers, they cannot understand this. Because they have got bitter experience of this material world, they try to make zero or without any varieties the ultimate goal. Sunyavadi. Nirvisesa-sunyavadi. The nirvisesavada, impersonalism and voidism, they are of the same nature. The Buddhist philosopher, they say, "Ultimately, everything is zero." And the Mayavadi philosopher says not zero, but impersonal. But actually that is not fact. There is everything, variety and personal. But because the philosophers with poor fund of knowledge, they cannot understand, they make it zero or varietyless, nirvisesavada. That, to clean, that to clear the idea, our Kaviraja Gosvami says that this Radha-Krsna prema, loving affairs between Radha Krsna, it is a fact. It is not imagination. It is a fact. But this fact is different from the fact we have got experience in this world. That is to be understood. Don't take... Just like sahajiyas. They take the Radha-Krsna prema just like ordinary lusty affairs in this material world. But that is not the fact. In the Srimad-Bhagavatam there is a verse that the loving affairs of gopis and Krsna, Visnu, it is not ordinary thing. If one can hear from the proper source, and if he understands the real fact of rasa-lila, then the result will be that his heart, which is full with lusty desire, that will vanish. There will be no more lusty desires. Pranaya-vikrtih, this pranaya-vikrtih hladini. So if anyone understands this pranaya-vikrtih, the loving affairs, transformation of different feelings, if one can understand, then his material lusty desires will vanish. This is the result. Hrd-roga-kaman apasya apahinoti dhirah. He becomes dhira.
Here in this material world everyone is adhira, agitated, agitated by lusty desires. But in the spiritual world they are dhira. They are not agitated by lusty desires. This is spiritual world. So long we are agitated by the lusty desires, we must know that we are in the material world. That is the test. Just like Yamunacarya says,
yad-avadhi mama cetah krsna-padaravindayor
nava-nava-(rasa)-dhamany (udyatam) rantum asit
tad-avadhi bata nari-sangame smaryamane
bhavati mukha-vikarah susthu nisthivanam ca
"So long I have been engaged in the service of Krsna and I am rendering more and more service and getting spiritual pleasure, since then, as soon as I think of sex life, I immediately spite upon it and I hate to think of it." This is the result. So people should know what is Radha-Krsna pra... If one becomes attached to radha-krsna-pranaya-vikrtih, then the test is that his lusty desires will vanish. This is the test. Therefore Kaviraja Gosvami explains that "This is not ordinary thing. This is the transformation of the ahladini sakti." Samvit, sandhini, ahladini. The Supreme Lord has got three potencies, or energies, primarily. So this radha-krsna-pranaya-vikrtih is transformation of the pleasure potency. Krsna is described in the Bhagavad-gita, param brahma. Param brahma. Param brahma param dhama pavitram paramam bhavan [Bg. 10.12]. That is the explanation given by Arjuna. This is called parampara system. If we follow Arjuna, Arjuna's decision should be taken. Arjuna decision is: "Krsna is param brahma." So the Mayavadi philosophers, they are after brahma-sukha. Brahma-sukhanubhutya. Brahma-sukhanubhutya. The source of brahma-sukha is Krsna, but they cannot reach up to that point.
ittham (satam) brahma-sukhanubhutya
dasyam gatanam para-daivatena
mayasritanam nara-darakena
sakam vijahruh krta-punya-punjah
[SB 10.12.11]
Sri Sukadeva Gosvami says, "Here is the Param Brahman." When he is describing Krsna's pastimes with the cowherd boys, so Sukadeva Gosvami says, "These cowherd boys are playing with the Supreme Person who is the source of brahma-sukha." Ittham brahma-sukhanubhutya. And for the devotees... There are two kinds of transcendentalist: one Brahmavadi and other, Vaisnava. A Vaisnava takes this philosophy, that we are servant. Jivera svarupa haya nitya krsna dasa [Cc. Madhya 20.108-109]. And the Mayavadi philosophers, they imperfectly think that they have become one with the Supreme, they have become Narayana. That is a misleading philosophy. We should not accept that.
So this Krsna, being Param Brahman, so what will be the platform of His loving affairs? This is to be considered. For brahma-sukha, we are... In this material world we see many saintly persons. They give up everything, sannyasa. Sannyasa means giving up everything for the Supreme. So for simply to relish a little bit of brahma-sukha, these saintly persons, great, great saintly persons, they are giving up everything. Tyaktva sva-dharmam. Sva-dharma means the regulated division of the society: brahmana, ksatriya, vaisya, sudra. So they give up everything, brahma-sukhanubhutya, to understand... Tapo divyam putraka yena suddhyed sattva [SB 5.5.1]. For purifying the existence. Because we are after happiness, every one of us. But we are seeking happiness in the perverted reflection. That is not possible. Therefore one has to give up this perverted happiness and come to the real fact. So our point is that "Because Krsna is Param Brahman, so how He can take pleasure in this material world?" This is the argument. So those who are wrongly thinking, foolishly thinking, that "Krsna enjoyed with the gopis like we enjoy in the company of many girls," they are great fools. They have no knowledge. They are misled because it appears, perverted reflection, it appears like that. But the reflection is different from the reality. So we should not take in that way. We should follow the footsteps of Caitanya-caritamrta kar, that we should understand that this pranaya-vikrtih, this transformation of loving affairs between Radha and Krsna, this is not like this, the ordinary boy and girl. It is ahladini sakti. If we take that, then we are misled. How He can take? Because for understand brahma-sukha we are giving up everything -- I mean from the Mayavadi point of view -- and again, Krsna being Param Brahman, how He can indulge in material happiness? This is the argument. Brahma-sukha, to understand brahma-sukha, to release brahma-sukha, if one is giving up everything material... There are three kinds of sukha: material sukha, brahma-sukha, and spiritual sukha. Brahma-sukha is on the margin. Sukha means happiness. Therefore, from logical point of view, we should conclude it that "Krsna, being Parabrahman, how He can indulge in material happiness?" This is very important point. If for understanding little bit of brahma-sukha we are giving up all material enjoyment, how Krsna can enjoy materially? He is Param Brahman. Therefore those sahajiyas, those who are taking that Krsna is enjoying with ordinary girls, they are very, very, much misled. That is not the fact. Therefore it is said, hladini sakti. This is different. This is in the spiritual world the topmost mellow, hladini sakti.
So eko brahma dvitiya nasti: "Brahman, Parabrahman, is one." Krsna is one. There is no competition with Krsna. Na tasya samah adhikas ca drsyate: "Nobody can be equal with Him; nobody can be greater than Him." Na tasya samah. Samah means equal, and adhikah means greater. That is Parabrahman. That is Krsna. So Krsna says also, mattah parataram nanyat: [Bg. 7.7] "There is no more superior entity than Me." So we have to very carefully study Krsna. The Krsna consciousness movement means to understand Krsna very scientifically. It is not sentiment. One must be very philosophically advanced with scientific knowledge. Jnanam vijnanam. This is vijnana. It is not sentiment. Jnanam vijnana-sahitam. Jnanam me paramam guhyam yad vijnana-samanvitam. Without vijnana, science, without philosophy to understand Krsna, is not possible. You can say that "Do you think that all the devotees, they are all scientist and philosopher?" Yes. The answer is yes. "No, they have no degree of science or philosophy." And still... Because if you learn science and philosophy, you will have to approach some person who knows the science, knows the philosophy. But the greatest scientist, the greatest philosopher, is Krsna. He is within your heart. Isvarah sarva-bhutanam hrd-dese 'rjuna tisthati [Bg. 18.61]. And He says, tesam satata-yuktanam bhajatam priti-purvakam, buddhi-yogam dadamy aham [Bg. 10.10]. Anyone who is sincere devotee and always engaged in Krsna's service, Krsna says, "I give him education, intelligence. I make him scientist, philosopher." That is the way. Buddhi-yogam dadami. What kind of science? What kind of philosophy? Yena mam upayanti te. "That science, that spiritual science, that spiritual philosophy, I teach him personally." Why this is so not to all? You may say that if Isvara, the Supreme Lord, is sitting in everyone's heart, why He is especially inclined, tesam satata-yuktanam [Bg. 10.10], one who is engaged twenty-fours hours in His service? Why not others? So that is special mercy for the devotee, special mercy. Tesam evanukampartham aham ajnana-jam tamah, nasayamy atma-bhava-sthah [Bg. 10.11]. This is the process. You cannot understand God, or Krsna, without being a faithful servant. This is the secret. And if we become faithful servant under the guidance of proper spiritual master, then we can understand what is Krsna, what is Parabrahman, and what is loving affairs with Radharani, what is Sri Krsna Caitanya Mahaprabhu. These things are revealed. It is not acquired by so-called mundane knowledge. That is not possible. Svayam eva sphuraty adhah. Just like in the darkness, if you want the sunshine, it is not possible. But in the morning the sun comes out automatically and the darkness is dissipated. Svayam eva. So we should always remain faithful servant of Krsna. And Krsna is within everyone's heart, and He will be pleased by your service, and then He will reveal Himself, what He is. Otherwise it is not possible.
Thank you very much. (end)
>>> Ref. VedaBase => Sri Caitanya-caritamrta, Adi-lila 1.5 -- Mayapur, March 29, 1975
© 2001 The Bhaktivedanta Book Trust International.
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