Category:Sri Caitanya-caritamrta, Adi-lila Chapter 04 Purports - The Confidential Reasons for the Appearance of Sri Caitanya Mahaprabhu
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A
- A class of so-called devotees called the nadiya-nagaris or gaura-nagaris pretend that they have the sentiment of gopis toward Lord Caitanya, but they do not realize that He placed Himself not as the enjoyer, Krsna, but as the enjoyed
- A class of so-called devotees known as sahajiyas try to imitate the Lord's pastimes, although they have no understanding of the amorous love in His expansions of pleasure potency
- A conditioned soul cannot reach the absolute Personality of Godhead by his imperfect endeavor, and therefore it is wonderful that Lord Sri Krsna, in the form of Lord Gauranga, has made it easy for everyone to approach Him
- A devotee is not meant to create disturbances to Krsna. As Srila Rupa Gosvami has explained, devotional service is anukulyena, or favorable to Krsna. Acting unfavorably toward Krsna is not devotion
- A devotee naturally does not like to transgress the laws of reverence for the Supreme Personality of Godhead, but by the influence of yogamaya he is prepared to do anything to love the Supreme Lord better
- A devotee who is actually free from all designations due to complete attachment in love for the Supreme exhibits spontaneous love for Godhead, which is always superior to the devotion of regulative principles
- A living entity situated in the status of pure goodness can understand the form, qualities and other features of the Supreme Personality of Godhead
- A mundaner should not unnecessarily intrude into affairs of transcendence and thereby displease the Lord. One must always be on guard against this sort of devotional anomaly
- A neophyte devotee who follows the Vedic instructions that regulate those who lack pure love of Godhead may superficially seem more exalted than a devotee in spontaneous love of Godhead. But in fact such spontaneous pure love is far superior
- A person who actually understands what the rasa-lila is will certainly hate to indulge in mundane sex life. For the realized soul, hearing the Lord's rasa-lila through the proper channel will result in complete abstinence from material sexual pleasure
- A pure devotee of Krsna who loves Him exclusively will flatly refuse to accept any sort of liberation, beginning from merging with the body of the Lord and extending to the other varieties of liberation
- A pure devotee of Krsna who loves Him exclusively will flatly refuse to accept any sort of liberation, such as equality of form, opulence or abode and the opulence of living near the Lord
- Above all these Vaikuntha planets is Goloka, or Krsnaloka, where the original Personality of Godhead, Krsna, fully manifests His pleasure potency in free loving affairs
- According to expert sexologists like Bharata Muni, the male and the female enjoy equally in material sexual pleasure. But in the spiritual world the relationships are different, although this is unknown to mundane experts
- According to the Upanisads, all living entities are dependent on the supreme living entity, the Personality of Godhead
- Acts of sense gratification may be performed under the cover of public welfare, nationalism, religion, altruism, ethical codes, Biblical codes, health directives, fruitive action, bashfulness, tolerance, personal comfort, liberation from material bondage
- Acts of sense gratification may be performed under the cover of public welfare, progress, family affection or fear of social ostracism or legal punishment, but all these categories are different subdivisions of one substance - sense gratification
- Adoration, servitorship, friendship, parental affection and conjugal love are the five primary relationships with Krsna
- Adulterated devotional service does not directly aim for love of the Supreme Personality of Godhead
- All acts performed in this sense of servitude are called pure love of God because they are performed for the absolute sense gratification of Sri Krsna
- All such good acts are performed basically for one’s own sense gratification, for no one can sacrifice his personal interest while discharging these much-advertised moral and religious principles
- All the regulative principles in the Vedas pertaining to desires for popularity, fatherhood, wealth and so on are different phases of sense gratification
- All these (the sakhis, nitya-sakhis, prana-sakhis, priya-sakhis and parama-prestha-sakhis) fair-complexioned associates of Srimati Radharani, the Queen of Vrndavana-dhama, are expert artists in evoking erotic sentiments in Krsna
- All these womanly forms of Krsna are expansions corresponding to His plenary expansions of Visnu forms. These expansions have been compared to reflected forms of the original form. There is no difference between the original form and the reflected forms
- Although on such a platform of love the devotee sometimes appears to predominate over the Lord or transgress regulative principles, such dealings are far more advanced than ordinary dealings through regulative principles with awe and veneration
- Although there is a faint realization of Krsna at first, Krsna is actually realized as Vasudeva, the absolute proprietor of omnipotence or the prime predominating Deity of all potencies
- Among all the gopis, Srimati Radharani is the most exalted. She is the most beautiful, the most qualified and, above all, the greatest lover of Krsna
- Any act performed for the purpose of enjoying its fruits or results is an act of sense gratification. Such actions are visible sometimes in gross and sometimes in subtle forms
- Anyone who accepts God as the Supreme can take to the process of chanting Hare Krsna and become a lover of God
- As expansions of Her personal form and transcendental disposition, they (the damsels of Vraja) are agents of different reciprocations of love in the pastimes of Lord Krsna, under the supreme direction of Srimati Radharani
- As long as one is in material, conditioned life, strict discipline is required in the matter of moral and immoral activities. The absolute world is transcendental and free from such distinctions because there inebriety is not possible
- As the Lord appears by His own internal potency, so He also brings all His paraphernalia by the same internal potency, without extraneous help
- Aside from the parents of the Personality of Godhead, all the other paraphernalia of His existence are also essentially a manifestation of sandhini-sakti, or a transformation of visuddha-sattva
B
- Because of his association with the qualitative modes of material nature, he (the living being) is captivated by its interactions of distressful, unhappy feelings
- Because spiritual love of Godhead is above everything mundane, the gopis superficially seem to transgress the codes of mundane morality. This perpetually puzzles mundane moralists
- Because the pleasure potency is perpetually present in the Supreme Lord, the theory of the impersonalist that the Lord appears in the material mode of goodness cannot be accepted
- Besides bhakti-yoga, the Bhagavad-gita also describes karma-yoga, jnana-yoga and dhyana-yoga. Yoga means linking with the Supreme Lord, which is possible only through devotion
- But when the same hladini-sakti is adulterated by the external, material energy and emanates from the living being, it does not attract Krsna; on the contrary, the living being becomes attracted by the glamor of the material energy
- By executing devotional service under the regulative principles, one can become very highly elevated and then begin to appreciate the dealings of pure love under the management of yogamaya
- By leaving home in that way (the gopis came out to meet Krsna in the dead of night when they heard the sound of His flute), the gopis transgressed the Vedic regulations of household life
- By looking at the beautiful gopis Krsna becomes enlivened, and this enlivens the gopis, whose youthful faces and bodies blossom
- By misinterpreting tadrsih kridah, they (the sahajiyas) want to indulge in sex while pretending to imitate Lord Krsna. But one must actually understand the imports of the words through the intelligence of the authorized gosvamis
- By the influence of such forgetfulness (due to spiritual loving sentiment induced by the yogamaya potency), the attractive beauty of the gopis plays a prominent part in the transcendental satisfaction of the Lord, who has nothing to do with mundane sex
- By understanding the conjugal love of Radha and Krsna one is freed from the grip of attraction to material so-called love between man and woman
C
- Caitanya appeared in order to distribute love of Krsna and the chanting of His transcendental holy name, Hare Krsna. That was the secondary purpose of Lord Caitanya’s appearance. The real reason is different, as we shall see in this chapter - CC Adi 4.6
- Caitanya's mission is to teach people how to dovetail themselves into engagements of transcendental loving service. He is Krsna teaching His own service from the position of a devotee
- Conditioned souls are naturally averse to understanding the spiritual existence of the Lord, & if they try to know the transcendental nature of the Lord's pastimes while they remain absorbed in materialism, they are sure to blunder like the sahajiyas
D
- Devotees at Vrndavana try to serve the gopis, namely Radharani and Her associates. If one gains the favor of the gopis, he easily gains the favor of Krsna because on the recommendation of the gopis Krsna at once accepts the service of a devotee
- Devotees standing on the spiritual platform have no need of such material conceptions of adulterated devotion (like karma and jnana-yoga)
- Devotional service is reciprocation between two, and therefore it cannot be located simply within one’s self. Therefore the bliss of self-realization, brahmananda, cannot be equated with devotional service
- Devotional service reciprocated between the Lord and His devotee is an exhibition of the transcendental pleasure potency of the Lord
- Different ingredients are involved in the exchange of love between the asraya (devotee) and visaya (Krsna), which are known as vibhava, anubhava, sattvika and vyabhicari
- Doctrines like those of the nadiya-nagaris, a class of so-called devotees, are never presented by authorized persons like Svarupa Damodara or the Six Gosvamis
- During a solar eclipse, the Lord came from Dvaraka and met the inhabitants of Vrndavana at Samanta-pancaka
- During a solar eclipse, the Lord came from Dvaraka and met the inhabitants of Vrndavana at Samanta-pancaka. The meeting was intensely painful for the damsels of Vrajabhumi because Lord Krsna had apparently left them to reside at Dvaraka
- During the period of Krsna’s appearance, the killing of asuras or nonbelievers such as Kamsa & Jarasandha was done by Visnu, who was within the person of Krsna. Such apparent killing by Krsna took place as a matter of course & was an incidental activity
E
- Each of the three divisions of the internal potency - the sandhini, samvit & hladini energies - influences one of the external potencies by which the conditioned souls are conducted. Such influence manifests the three qualitative modes of material nature
- Even a small child can easily understand Lord Sri Krsna and His transcendental pastimes in the land of Vrndavana by the grace of Lord Caitanya Mahaprabhu
- Everyone follows the path that leads toward Him (Krsna), but there are different degrees of progress on that path, and the Lord is realized in proportion to one’s advancement
- Everything in the Absolute is inconceivable in relative existence. Therefore in relative cognizance it is very difficult to assimilate this truth of the oneness between the potent and the potency
- Expert analysts have decided that the transcendental ecstasy of the parakiya mellow is better because it is more enthusiastic. This phase of conjugal love is found in those who have surrendered to the Lord in intense love
F
- Flawless execution of regulative principles is exhibited in the Vaikuntha planets. By strictly executing these principles one can be elevated to the Vaikuntha planets. But spontaneous pure loving service is found in Krsnaloka alone
- For those grossly engaged in identifying the body as the self, pious activity, or karma-yoga, is recommended. For those who identify the mind with the self, philosophical speculation, or jnana-yoga, is recommended
- From the life of Sri Caitanya Mahaprabhu, an intelligent person engaged in pure devotional service can understand that He always felt separation from Krsna within Himself
- Fruitive activities ending in devotional service, philosophical speculation ending in devotional service, and the practice of mysticism ending in devotional service are known respectively as karma-yoga, jnana-yoga and dhyana-yoga
H
- He (Damodara Svarupa) met Caitanya Mahaprabhu there (in Jagannatha Puri) and dedicated his life for the service of the Lord. He became Lord Caitanya's secretary and constant companion
- He (Damodara Svarupa) used to enhance the pleasure potency of the Lord by singing appropriate songs, which were very much appreciated
- He (Krsna) appears periodically as a devotee to take part in various wonderful activities depicted in His sublime philosophy and teachings
- He (Krsna) can have knowledge merely by glancing over an object, whereas innumerable impediments block the cognition of ordinary living beings
- He (Lord Caitanya) appeared in that mode (Lord Caitanya assumed the role of the gopis to taste the predominated happiness of transcendental mellows) but simultaneously He propagated the religious process for this age in a most fascinating way
- He (Lord Krsna) wants to bestow upon us this privilege of raga-bhakti. Thus He appeared by His own internal energy. He was not forced to appear by any extraneous force
- He (Svarupa Damodara) always reminded Lord Caitanya of Radha’s feelings of separation as they are described in Srimad-Bhagavatam, and Lord Caitanya appreciated his assistance
- His (Caitanya's) mission was to enhance love of Godhead
- His (Krsna's) fiancee or lover sometimes supersedes the position of the Lord. But such attempts are exhibitions of the highest love
- His (Krsna's) internal potency is exhibited first as sat, or existence - or, in other words, as the portion that expands the existence function of the Lord
- His internal potency is exhibited first as sat, or existence - or, in other words, as the portion that expands the existence function of the Lord. When the same potency displays full knowledge it is called cit, or samvit
- Hladini is the personal manifestation of the blissfulness of the Supreme Personality of Godhead, by which He enjoys pleasure
I
- If he is attracted by servitorship to Krsna, he will no longer have to serve the material body in the degraded status of material existence, with the false hope of becoming master in the future
- If one accepts Krsna as the supreme friend, the attraction of material friendship will be finished for him, and he will not be dismayed by so-called friendship with mundane wranglers
- If one is not attracted by the transcendental nature of Krsna, one is sure to be attracted to material enjoyment, thus to become implicated in the clinging network of virtuous and sinful activities
- If one is not attracted by the transcendental nature of Krsna, one is sure to continue material existence by transmigrating from one material body to another. Only in Krsna consciousness can one achieve the highest perfection of life
- If there is ample reason for the dissolution of a conjugal relationship and yet such a dissolution does not take place, such a relationship of intimate love is called pure
- Ignorant persons cannot understand the distinction between impersonal spiritual bliss and the variegatedness of the spiritual pleasure potency
- In CC Adi-lila 4.260 Srila Rupa Gosvami describes the countenance of Radharani
- In Goloka Vrndavana there is an exchange of love known as parakiya-rasa. It is something like the attraction of a married woman for a man other than her husband
- In the Bhagavad-gita Krsna has taught the philosophy of surrender to the Supreme Personality of Godhead. One who has surrendered to the Supreme can make further progress by learning to love Him
- In the Brahma-samhita it is said that sages whose eyes have been smeared with the ointment of pure love can see the form of Syamasundara (Krsna) continuously in the centers of their hearts
- In the Caitanya-caritamrta three kinds of devotional service are described - namely, bhakti (ordinary devotional service), suddha-bhakti (pure devotional service) and viddha-bhakti (mixed devotional service)
- In the condition of material tribulation, no one wants the pangs of separation. But in the transcendental form, the very same separation, being absolute in its nature, strengthens the ties of love and enhances the desire of the lover and beloved to meet
- In the course of exchanging transcendental love of the highest purity, sometimes the subordinate devotee tries to predominate over the predominator
- In the Fourth Chapter of the Bhagavad-gita Lord Krsna affirms that formerly (some 120 million years before the Battle of Kuruksetra) He explained the mystic philosophy of the Gita to the sun-god
- In the human form of life the highest achievement is to attain the platform of love of Godhead. Lord Caitanya did not invent a system of religion, as people sometimes assume
- In the kingdom of God, the Lord’s servants and maidservants, His consorts, His father and mother and everything else are all transformations of the spiritual existence of sandhini-sakti
- In the loving affairs of Radha and Krsna, Radharani is the asraya feature and Krsna the visaya
- In the material world this sort of relationship (the attraction of a married woman for a man other than her husband) is most abominable because it is a perverted reflection of the parakiya-rasa in the spiritual world
- In the material world we are situated in designative positions only, but pure devotional service begins when one is freed from all designations. When love for Krsna is awakened, the designative positions are overcome
- In the mirror of Radharani's heart, the transcendental features of Krsna appear increasingly new and fresh. In other words, the attraction of Krsna increases in proportion to the understanding of Srimati Radharani. Each tries to supersede the other
- In the mundane mode of goodness there are tinges of passion and ignorance. Therefore mundane goodness, being mixed, is called misra-sattva
- In the spiritual loving sentiment induced by the yogamaya potency, both Lord Sri Krsna and the damsels of Vraja forget themselves in spiritual rapture
- In the spiritual sky the Vaikuntha planets are predominated by Narayana. His devotees have the same features He does, and the exchange of devotion there is on the platform of reverence
- In the spiritual world all existence is unadulterated goodness. The goodness found in the material world is contaminated by the modes of passion and ignorance
- In the transcendental realm, enjoyment is fully relished in variety
- In the Visnu Purana (1.12.69) the Lord is addressed as follows: O Lord, You are the support of everything. The three attributes hladini, sandhini and samvit exist in You as one spiritual energy
- In this material world a sexual appetite necessitates distinction between moral and immoral conduct. There are no sexual activities in the spiritual world
- In this verse (of CC Adi-lila 4.219) from the Gita-govinda (3.1), Jayadeva Gosvami describes Sri Krsna’s leaving the rasa-lila to search for Srimati Radharani
- Incarnations of the Supreme Personality of Godhead appear in all the species of life, although this is inconceivable to the human brain
- Indra praises Krsna as follows: The goodness, austerity and penance of the devotees enhance such activities, which are always free from the contamination of passion and ignorance. Material qualities cannot touch You under any circumstances - SB 10.27.4
- It (service performed strictly in conformity with the revealed scriptures) is executed in Krsna consciousness, solely to please the Supreme Personality of Godhead
- It (the spiritual sentiment in the minds of the damsels of Vraja by which they think of Lord Krsna as their paramour) has nothing to do with sexual psychology, although the pure love of such devotees seems to be sexual
- It (when a devotee thinks of Him as his pet son, personal friend or most dear fiance) is pure and natural love of Godhead, spontaneously aroused in the absolute stage
- It is said that the gopis are divided into five groups, namely the sakhis, nitya-sakhis, prana-sakhis, priya-sakhis and parama-prestha-sakhis
- It is stated in the Caitanya-caritamrta that the parakiya sentiment exists only in that transcendental realm (Goloka Vrndavana) and nowhere else
K
- Kamsa was the enemy of Krsna. He always thought of Krsna, but he thought of Him as an enemy. One should always avoid such unfavorable so-called service
- King Kulasekhara has written in his book Mukunda-mala-stotra (5) : My only desire is to be fixed in devotional service to the lotus feet of the Lord, even though I may continue to take birth here life after life
- King Kulasekhara has written in his book Mukunda-mala-stotra (5) :I have no attraction for performing religious rituals or holding any earthly kingdom. I do not care for sense enjoyments; let them appear and disappear in accordance with my previous deeds
- Krsna and Radha are one in two. They are identical
- Krsna appears in this material world at the end of the Dvapara age of the twenty-eighth catur-yuga of Vaivasvata Manu and brings with Him His Vrajadhama, which is the eternal abode of His highest pastimes
- Krsna consciousness begins on the platform of pure goodness
- Krsna exhibited His Vraja pastimes on the surface of this world, and similar pastimes are eternally exhibited in Vraja in Goloka Vrndavana, where parakiya-rasa is ever existent
- Krsna expands Himself in multi-incarnations and plenary portions like the purusas. Similarly, Srimati Radharani expands Herself in multiforms as the goddesses of fortune, the queens and the damsels of Vraja
- Krsna is always all-spiritual
- Krsna was never ungrateful to the gopis
- Krsna was never ungrateful to the gopis, for as He declares to Arjuna in this verse from the Bhagavad-gita (4.11), He reciprocates with His devotees in proportion to the transcendental loving service they render unto Him
- Krsna's transcendental pastimes display eternal servitorship to Adhoksaja, the Supreme Lord, who is beyond all conception through material senses
- Krsna-mayi has two different imports. First, a person who always thinks of Krsna both within and without and who always remembers only Krsna, wherever he goes or whatever he sees, is called krsna-mayi
- Krsna’s attractiveness is wonderful and unlimited. No one can know the end of it. Srimati Radharani alone can relish such extensiveness from Her position in the asraya category
- Krsna’s pastimes in Vraja are eternal, like His other activities in Goloka Vrndavana. Vraja is a confidential part of Goloka Vrndavana
L
- Like the gopis, one can see Krsna continuously if one is fortunate enough
- Lord Caitanya assumed the role of the gopis to taste the predominated happiness of transcendental mellows. Only the confidential devotees of Sri Caitanya Mahaprabhu can understand this transcendental secret
- Lord Caitanya has accepted the role of Radharani, and we should support that position, as Svarupa Damodara did in the Gambhira
- Lord Caitanya is Sri Krsna Himself, the absolute enjoyer of the love of the gopis. He Himself assumes the role of the gopis to taste the predominated happiness of transcendental mellows
- Lord Caitanya is the most magnanimous. This munificent broadcasting of devotional service (to distribute love of Godhead) is possible only for Krsna Himself. Therefore Lord Caitanya is Krsna
- Lord Caitanya is undoubtedly Krsna Himself, and He is always nondifferent from Srimati Radharani. But the emotion technically called vipralambha-bhava, which the Lord adopted for confidential reasons, should not be disturbed in the name of service
- Lord Caitanya Mahaprabhu personally approaches the fallen conditioned souls of the iron age to deliver the highest principle of transcendental relationships with the Lord
- Lord Caitanya wanted to please the gopis instead of Krsna. But His contemporaries misunderstood Him, and for this reason Lord Caitanya renounced the order of householder life and became a sannyasi
- Lord Caitanya’s heart was full of the feelings of Srimati Radharani, and His appearance resembled Hers. Svarupa Damodara has explained His attitude as radha-bhava-murti, the attitude of Radharani
- Lord Krsna Himself says in the Eleventh Canto of Srimad-Bhagavatam (SB 11.25.12),The material modes of goodness, passion and ignorance are connected with the conditioned souls, but never with Me, the Supreme Personality of Godhead
- Lord Krsna in the form of Lord Caitanya educates His devotees to develop progressively to the stage of pure devotional service
- Lord Krsna obligingly acknowledged the pure devotional service of the damsels of Vraja
- Lord Krsna’s father, mother and household affairs are all displayed in the same visuddha-sattva existence
- Lord Sri Caitanya exhibited the highest stage of the feelings of a devotee in separation from the Lord. This exhibition was sublime because He was completely perfect in the feelings of separation. Materialists, however, cannot understand this
- Lord Sri Krsna appeared again and taught Arjuna the truths of the Bhagavad-gita. At that time the Lord spoke this verse (BG 4.11) to His friend Arjuna
- Lord Sri Krsna appeared at the end of Dvapara-yuga to regenerate the spiritual culture of human society and also to manifest His transcendental pastimes
- Lord Sri Krsna wants to make known to all the conditioned souls that He is more attracted by raga-bhakti than vidhi-bhakti, or devotional service under scheduled regulations
- Lord Sri Krsna, being the absolute Personality of Godhead, cannot be exposed to the mundane instruments of vision. He reserves the right not to be exposed by the intellectual feats of nondevotees
M
- Many realized souls, such as Raghunatha dasa Gosvami and King Kulasekhara, have recommended with great emphasis that one develop this spontaneous love of Godhead, even at the risk of transgressing all the traditional codes of morality and religiosity
- Material knowledge and indirect spiritual knowledge are by-products of the samvit-sakti
- Material sexual indulgence can never be equated with spiritual love, which is in unadulterated goodness. The activities of the sahajiyas simply lower one deeper into the material contamination of the senses and mind
- Materialistic conditioned souls do not understand the transcendental exchanges of love, but they like to indulge in sense gratification in the name of devotional service
- Materialists are most abominable in their ideas. They think that they can enjoy directly perceivable gross objects by their senses and that they can similarly deal with the transcendental features of Lord Caitanya
- Mature assimilation of the transcendental humor of conjugal love is represented by Srimati Radharani, whose feelings are incomprehensible even to the Lord Himself
- Merging into the existence of the Absolute is as temporary as living in the celestial kingdom. Both of them are controlled by time; neither position is permanent
- My dear Lord, Your abode is visuddha-sattva, always undisturbed by the material qualities, and the activities there are in transcendental loving service unto Your feet
N
- Na dharmam nadharmam sruti-gana-niruktam kila kuru: one should not be much interested in performing Vedic rituals or simply following rules and regulations
- Negative cognition of an object beyond the reach of sense perception is the way of indirect knowledge, which is not altogether imperfect but which produces only fragmentary knowledge in the form of impersonal spiritual realization and monism
- Neither (Krsna and Radharani) wants to be defeated in increasing the intensity of love. Desiring to understand Radharani’s attitude of increasing love, Lord Krsna appeared as Sri Caitanya Mahaprabhu
- Neophytes will be able to understand these affairs only after being elevated by regulated devotional service under the expert guidance of the spiritual master. Then they too will be competent to hear of the love affairs of Radha and Krsna
- No one is higher or lower than anyone else in transcendental relationships with the Lord, for in the absolute realm everything is equal. But although these relationships are absolute, there are also transcendental differences between them
O
- Of the four kinds of reciprocation of loving service - dasya, sakhya, vatsalya and madhurya - madhurya is considered the fullest. But the conjugal relationship is further divided into two varieties, namely svakiya and parakiya
- One can ascertain the meaning of this Sanskrit sloka (of CC Adi 4.1) only when one is endowed with the causeless mercy of Lord Caitanya
- One eternal living entity supports all the other eternal living entities. Because the SPG maintains all the other living entities, they remain subordinate to the Lord, even when joined with Him in the reciprocation of loving affairs
- One is enjoying in two. Sri Krsna is the potent factor, and Srimati Radharani is the internal potency. According to Vedanta philosophy, there is no difference between the potent and the potency; they are identical
- One must first become fully self-realized. Otherwise one may misidentify the Lord as nagara, or the enjoyer of the damsels of Vraja, thus committing the mistake of rasabhasa, or overlapping understanding
- One should know for certain that nothing can exist in this cosmic manifestation that has no real counterpart in the spiritual field. All material manifestations are emanations of the Transcendence
- One should try to discriminate between sexual love and pure love, for they belong to different categories, with a gulf of difference between them. They are as different from one another as iron is from gold
- One who engages in sense gratification on the material platform can hardly understand radha-bhava, but one who is freed from the demands of sense gratification can understand it
- One who has not been attracted by the transcendental beauty of rasa will certainly be dragged down into material attraction, thus to act in material contamination and progress to the darkest region of hellish life
- One who lovingly engages with the Supreme Lord as if he were His mother or father sometimes supersedes the position of the Supreme Personality of Godhead
- One who sees the greatness of Krsna in neutrality will certainly never again seek the so-called relief of impersonalist or voidist philosophy
- One who understands the pure parental love of Nanda and Yasoda for Krsna will be saved from being dragged into material parental affection
- Only devotional service can help a devotee meet the Supreme Lord face to face
- Only out of pure love does the subordinate lover of the Supreme Personality of Godhead chide Him. The Lord, enjoying this chiding, takes it very nicely. The exhibition of natural love makes such activities very enjoyable
P
- Prior to the Lord's acceptance of the renounced order, Purusottama Bhattacarya, a resident of Navadvipa, desired to enter the renounced order of life. Therefore he left home & went to Benares, where he accepted the position of brahmacarya from a Mayavadi
- Pure devotional service is represented in the activities of the residents of Vrajabhumi (Vrndavana)
R
- Radha-bhava must be understood from the Gosvamis, those who are actually controllers of the senses
- Radharani is the attraction for the all-attractive. No one can match Srimati Radharani in the transcendental pastimes of Sri Krsna
- Radharani is the internal potency of Sri Krsna, and She eternally intensifies the pleasure of Sri Krsna. Impersonalists cannot understand this without the help of a maha-bhagavata devotee
- Radharani is the medium transmitting the living entities' service to Sri Krsna. Devotees in Vrndavana therefore seek the mercy of Srimati Radharani in order to be recognized as loving servitors of Sri Krsna
- Regulative principles in devotional service are meant for those who have not invoked their natural love of Godhead
- Religious systems are meant to show the existence of God, who is then generally approached as the cosmic order-supplier. But Lord Sri Caitanya Mahaprabhu's transcendental mission is to distribute love of Godhead to everyone
S
- Sense perception of material objects by the mundane senses, such as the eye, ear, nose and hand, always produces definitely perverted knowledge
- Service performed strictly in conformity with the revealed scriptures is better than viddha-bhakti because it is free from all kinds of material contamination
- She (Srimati Radharani) is all-spiritual, and both Her body and Her mind are of the same spiritual embodiment. Because Her body is spiritual, Her senses are also spiritual. Thus Her body, mind and senses fully shine in love of Krsna
- She (Srimati Radharani) is the personified hladini-sakti (the pleasure-giving energy of the Lord’s internal potency), and therefore She is the only source of enjoyment for Sri Krsna
- Since Krsna’s personality is full of love, His loving potency, Radharani, being nondifferent from Him, is called krsna-mayi
- Since the devotees in the material world know almost nothing about these (free loving affairs) affairs, the Lord desires to show these affairs to them
- So-called devotees like the sahajiyas cheaply imagine they are meeting Krsna in Vrndavana. Such thinking may be useful, but actually meeting Krsna is possible through the attitude of separation taught by Sri Caitanya Mahaprabhu
- Some devotees think that Krsna is eternally the enjoyer in Goloka Vrndavana but only sometimes comes to the platform of Vraja to enjoy parakiya-rasa
- Sometimes loving ecstasy transcends regulative principles; such ecstasy, however, is completely on the spiritual platform and cannot be imitated
- Sometimes materialistic scholars think He (Caitanya) was diseased or crazy. Their problem is that they always engage in material sense gratification and can never understand the feelings of the devotees and the Lord
- Special natural appreciation of the descriptions of a particular pastime of Godhead indicates the constitutional position of a living entity
- Spiritual variegatedness is eternally independent of all material conditions and is nondifferent from the Supreme Personality of Godhead, both being absolute
- Spontaneous pure love is far superior to regulated devotional service. Such pure love of Godhead is always glorious in all respects, more so than reverential devotional service rendered by a less affectionate devotee
- Sri Krsna cannot enjoy anything that is internally different from Him. Therefore Radha and Sri Krsna are identical
- Sri Krsna, as the Supreme Personality of Godhead, has full knowledge of everything everywhere, and therefore there are no hindrances to His cognition
- Sri Krsna, being the primeval Lord, appears not in order to make such administrative adjustments (in the cosmic creation) but only to exhibit His transcendental pastimes and thus attract the fallen souls back home, back to Godhead
- Sri Raghunatha dasa Gosvami, one of the six Gosvamis of Vrndavana, has written in his prayers called the Manah-siksa that one should simply worship Radha and Krsna with all attention
- Sri Svarupa Damodara is a direct expansion of Radharani who helps the Lord experience the attitude of Radharani
- Srila Jiva Gosvami has elaborately discussed the hladini potency in his Priti-sandarbha. He says that the Vedas clearly state, Only devotional service can lead one to the Personality of Godhead
- Srila Narottama dasa Thakura, in his prayers to the Gosvamis, has explained: When I shall be eager to understand the literature given by the Gosvamis, then I shall be able to understand the transcendental love affairs of Radha and Krsna
- Srila Rupa Gosvami has accordingly composed a nice verse (see Adi 5.224) that describes the beautiful boy called Govinda standing by the bank of the Yamuna with His flute to His lips in the shining moonlight
- Srimati Radharani expands Herself in multiforms as the goddesses of fortune, the queens and the damsels of Vraja. Such expansions from Srimati Radharani are all Her plenary portions
- Srimati Radharani is as fully spiritual as Krsna. No one should consider Her to be material. She is definitely not like the conditioned souls, who have material bodies, gross and subtle, covered by material senses
- Srimati Radharani is the personified embodiment of these three aspects of transcendental consciousness. She is therefore the highest principle in love of Godhead and is the supreme lovable object of Sri Krsna
- Srimati Radharani, being the central petal of the rasa-lila flower, is also known by the names found in the following verses - of Caitanya-caritamrta Adi-lila Chapter 4
- Such devotional service (fruitive activities ending in devotional service, philosophical speculation ending in devotional service, and the practice of mysticism ending in devotional service) is adulterated by the three kinds of material activities
- Such feelings (which are something like the attraction of a married woman for a man other than her husband) between the devotee and the Lord are presented by the influence of yogamaya
- Such influence manifests the three qualitative modes of material nature, proving definitely that the living entities, the marginal potency, are eternally servitors of the Lord and are therefore controlled by either the internal or the external potency
- Such pure love of Godhead (when a devotee thinks of Him as his pet son, personal friend or most dear fiance) is unadulterated by any tinge of superfluous nondevotional desires and is not mixed with any sort of fruitive action
- Svakiya and parakiya conjugal love of Godhead have no existence in the material world, and parakiya is not exhibited anywhere in Vaikuntha, but only in the portion of Goloka Vrndavana known as Vraja
- Svakiya is the relationship with Krsna as a formally married husband, and parakiya is the relationship with Krsna as a paramour
- Svarupa Damodara could understand the secret mission of Lord Caitanya, and it was by his grace only that all the devotees of Lord Caitanya could know the real purpose of the Lord
- Svarupa Damodara Gosvami has described Lord Caitanya as Krsna Himself with the attitude of Radharani, or a combination of Radha and Krsna
- Svarupa Damodara has been identified as Lalita-devi, the second expansion of Radharani
T
- Texts 51 and 52 (of CC Adi Lila chapter 4) are, respectively, Prathama Sri Caitanyastaka 2 and Dvitiya Sri Caitanyastaka 3, from the Stava-mala of Srila Rupa Gosvami
- That (the parama-prestha-sakhis in the ecstatic dealings of Krsna and Radha they side sometimes with Krsna and at other times with Radharani) makes the exchange of mellows more palatable
- The above description of Radha and Krsna from the diary of Srila Svarupa Damodara Gosvami is a condensed explanation, but one needs great spiritual insight to understand the mystery of these two personalities
- The absolute Personality of Godhead, Sri Krsna, is the omnipotent form of transcendental existence, knowledge and bliss in full
- The Absolute Truth includes these four principles - the Supreme Personality of Godhead Himself, His internal energy, His marginal energy and His external energy
- The Absolute Truth is the reservoir for all kinds of reciprocal exchanges of loving sentiments. He is also causelessly merciful
- The Absolute Truth is the substance of reality, eternally manifest in three energies - the sandhini potency, the samvit potency, the hladini potency
- The activities of Lord Caitanya are primarily in the role of the pleasure-giving portion of His internal potency
- The activities of the samvit-sakti produce the effect of cognition. Both the Lord and the living entities are cognizant
- The activities of the Supreme Lord can never be understood by irresponsible persons who think the pastimes of Radha and Krsna to be ordinary affairs
- The acts of yogamaya make it possible for the Lord and the gopis, in loving ecstasy, to sometimes meet and sometimes separate
- The attitude of Srimati Radharani is the highest perfection of conjugal love, which is the highest of the five transcendental mellows, and it is the complete perfection of love of Krsna
- The author of Sri Caitanya-caritamrta (Krsnadasa Kaviraja Gosvami) asserts with authority that sexual love is a matter of personal sense enjoyment
- The author of Sri Caitanya-caritamrta advises everyone to give up all engagements of sense gratification and, like the gopis, dovetail oneself entirely with the will of the Supreme Lord. That is the ultimate instruction of Krsna in the Bhagavad-gita
- The author of Sri Caitanya-caritamrta teaches us that we must offer our respectful obeisances to all such pure confidential devotees of Lord Caitanya if we indeed want to know Him in truth
- The Bhagavad-gita confirms that anyone who understands the transcendental nature of the Lord's appearance, activities and disappearance becomes eligible for freedom from material bondage upon quitting the present material tabernacle
- The Bhagavad-gita states that devotees of the highest grade are under the care of daiva-maya, or yogamaya: mahatmanas tu mam partha daivim prakrtim asritah
- The bliss enjoyed by the Supreme Personality of Godhead cannot be of material composition, like the impersonalist conception of the bliss of Brahman
- The cognition of the living beings has three divisions: direct knowledge, indirect knowledge and perverted knowledge
- The competition of increasing beauty between the gopis and Krsna, which is without limitations, is so delicate that sometimes mundane moralists mistake these dealings to be purely amorous. But these affairs are not at all mundane
- The concoctions of unauthorized persons pretending to be bona fide have not been accepted by Lord Caitanya. Presentations such as those of the gaura-nagaris are only disturbances to the sincere execution of the mission of Lord Caitanya
- The conditioned souls are naturally averse to understanding the spiritual existence of the Lord
- The conjugal relationship of amorous love called parakiya-rasa is the unparalleled perfection of love exhibited by Lord Krsna and His devotees
- The doctrine of transcendental enjoyment by Krsna cannot be mixed up with the doctrine of transcendental feeling of separation from Krsna in the role of Radharani
- The erotic principles of amorous love reflected in mixed material values are perverted reflections of the reality of spirit, but one cannot understand the reality unless one is sufficiently educated in the spiritual science
- The essence of the hladini-sakti is love of Godhead, the essence of love of Godhead is bhava, or transcendental sentiment, and the highest pitch of that bhava is called mahabhava
- The existential sandhini-sakti in the external potency similarly expands all the variegatedness of the material cosmos, from which we can have a glimpse of the spiritual field
- The external manifestation, the material energy, provides the covering bodies of the conditioned living entities, from Brahma down to the insignificant ant. This covering energy is manifested under the three modes of material nature
- The exuberance of transcendental mellows is increased by the association of a large number of personalities similar to Radharani, who are also known as gopis or sakhis
- The female reflections of Krsna's pleasure potency are as good as Krsna Himself
- The form of the Lord and the expansions of His form as svayam-rupa and vaibhava-prakasa are directly the enjoyers of the internal energy, which is the eternal exhibitor of the spiritual world
- The Gaura-ganoddesa-dipika describes Svarupa Damodara as the same Visakha-devi who serves the Lord in Goloka Vrndavana
- The gaura-nagaris, who place Lord Caitanya in the position of enjoyer and themselves as His enjoyed, are not approved by Lord Caitanya or by Lord Caitanya's followers. Instead of being blessed, the foolish imitators are left completely apart
- The goddesses of fortune are Her (Radha's) vaibhava-vilasa forms, and the queens are Her vaibhava-prakasa forms
- The gopis are the predominated lovers, and Sri Krsna is the predominator, the beloved. The love of the predominated nourishes the love of the predominator. The gopis had no desire for selfish enjoyment
- The gopis attained the highest goal, and Lord Caitanya affirmed that there is no method of worshiping God higher than that followed by the gopis
- The gopis came out to meet Krsna in the dead of night when they heard the sound of His flute
- The gopis dressed themselves as beautifully as possible just to make Krsna happy by seeing them. They had no ulterior desires
- The gopis' feeling of happiness was indirect, for it was dependent on the pleasure of Krsna. Causeless love of Godhead is always so. Such pure love is possible only when the predominated is made happy by the happiness of the predominator
- The gopis' intense desire to satisfy Krsna surcharges the entire scene with pure love of Godhead, with not a spot of sexual indulgence
- The highest perfectional stage of the conjugal relationship, enriched by many sentiments, gives the maximum relishable mellow to the devotee
- The hladini potency gives the Lord all transcendental pleasure, and the Lord bestows such a potency upon His pure devotee
- The human form is considered the highest state in the cycle of the species of life in the material world. If one takes advantage of this highest kind of material form, one can regain his position of devotional service to the Lord
- The ideas of the gauranga-nagaris are simply a mental concoction, and they are completely on the mental platform
- The informal language used between lover and beloved is indicative of pure affection
- The intensity of Her loving service is the highest form of ecstasy. No one can surpass Srimati Radharani in relishing the qualities of the Lord through this supreme transcendental mellow
- The intention of Lord Caitanya is to taste Krsna's sweetness in transcendental love. He does not care to think of Himself as Krsna, because He wants the position of Radharani. We should remember this
- The kingdom of Godhead is where the erotic principles of Godhead are eternally relished in their real form, distinct from the perverted sexual love so much adored and indulged in by the fallen souls in their diseased condition
- The Krsna consciousness movement propagated by Lord Caitanya is especially meant for those who are cognizant of the presence of the Supreme Godhead, the ultimate controller of everything
- The Lord and His devotees simultaneously perceive the hladini potency directly by the power of the samvit potency
- The Lord appears in different incarnations - as a fish, tortoise and boar, as Parasurama, Lord Rama, Buddha and so on - to reciprocate the different appreciations of living entities in different stages of evolution
- The Lord becomes a subordinate object of love in such transcendental relationships (when a devotee thinks of Him as his pet son, personal friend or most dear fiance)
- The Lord Himself agreed to assume the position of Radharani in the form of Lord Sri Gauranga. He then relished the highest position of parakiya-rasa, as exhibited in the transcendental abode of Vraja
- The Lord Himself appears before the mundaners to bestow upon them the highest form of spiritual realization and also personally relish its essence
- The Lord is so merciful that He Himself descends to take the fallen souls back home
- The Lord is understood only in pursuance of the principles laid down by the Gosvamis, headed by Svarupa Damodara
- The Lord manifests His internal potency in three transcendental divisions
- The Lord's acceptance of the role of a devotee in the eternal form of Lord Sri Caitanya Mahaprabhu is another of the Lord's wonderful features
- The Lord's pastimes are differentiated according to the appreciating capacity of the different types of bodies of the living entities
- The Lord, by His inherent nature, reveals Himself before His devotees according to their inherent devotional service
- The loving affairs exhibited in Dvaraka are the elevated form. The superelevated position is reached in the manifestations of the pastimes of Vrndavana. The attitude of Lord Caitanya is certainly superelevated
- The manifestation of the internal energy of the Lord is the inconceivably variegated spiritual world, the manifestation of the marginal energy comprises the living entities, and the manifestation of the external energy is the material cosmos
- The material modes of nature control the conditioned souls, but the Supreme Personality of Godhead is never influenced by these modes, as all Vedic literatures directly and indirectly corroborate
- The material modes, which cause happiness, misery and mixtures of the two, do not exist in You (the Lord), for You have no material qualities
- The message (of the Bhagavad-gita) was received through the chain of disciplic succession, but in course of time, the chain being broken somehow or other
- The mirror of Srimati Radharani’s transcendental love is perfectly clear, yet it appears clearer and clearest in the transcendental method of understanding Krsna
- The name "Radha" is derived from the root word aradhana, which means "worship." The personality who excels all in worshiping Krsna may therefore be called Radhika, the greatest servitor
- The parama-prestha-sakhis are eight in number, and in the ecstatic dealings of Krsna and Radha they side sometimes with Krsna and at other times with Radharani, just to create a situation in which it appears that they favor one against the other
- The pastimes and manifestations of the Lord in the material world are not at all material; they belong to the pure transcendental state
- The path (that leads toward Krsna) is one, but the progress in approaching the ultimate goal is different, and therefore the proportion of realization of this goal - namely the absolute Personality of Godhead-is also different
- The pensive mood is goodness, activity is passion, and inactivity is ignorance. Above all these mundane qualitative manifestations is visuddha-sattva
- The period of separation, evaluated transcendentally, is more relishable than the actual meeting, which lacks the feelings of increasing anticipation because the lover and beloved are both present
- The personal associates of Radharani, the damsels of Vraja, are direct expansions of Her body
- The philosophy of inconceivable oneness and difference propounded by Lord Caitanya is the only source of understanding for such intricacies of transcendence
- The plenary expansions of Krsna's personality are called vaibhava-vilasa and vaibhava-prakasa, and Radha's expansions are similarly described
- The position of the gopis in their loving dealings with Krsna is transcendental. Although it is apparently like mundane sex, one should not confuse it with mundane sexual love, for it is pure and unadulterated love of Godhead
- The potency of the Supreme Personality of Godhead that always enriches Him with transcendental bliss is not material, but the Sankarites have accepted it as such because they are ignorant of the identity of the Supreme Lord and His pleasure potency
- The potency that overcomes the Supreme must be purely spiritual. Such a potency cannot be anything of the material manifestation
- The predominated gopis were bound to Krsna in such pure love. For them there was no question of sexual love based on sense gratification. Their only engagement in life was to see Krsna happy in all respects, regardless of their own personal interests
- The product of the hladini-sakti is love of Godhead
- The product of the hladini-sakti is love of Godhead, which has two divisions - namely, pure love of Godhead and adulterated love of Godhead
- The purpose of Krsna’s appearance was to stage a dramatic performance of transcendental pastimes at Vrajabhumi, thus exhibiting the highest limit of transcendental mellow in the exchanges of reciprocal love between the living entity & the Supreme Lord
- The rasa dance is arranged by Krsna’s internal potency yogamaya, and it is beyond the grasp of the materially affected person
- The reason the Lord displays the rasa-lila is essentially to induce all the fallen souls to give up their diseased morality and religiosity, and to attract them to the kingdom of God to enjoy the reality
- The regulative principles help ordinary devotees rise to the stage of perfect love of Godhead. Pure love for Krsna is the perfection of pure devotion, and pure devotional service is identical with spontaneous devotional service
- The risks involved in such love of Godhead (parakiya-rasa) make this emotion superior to the relationship in which such risk is not involved. The validity of such risk, however, is possible only in the transcendental realm
- The samvit-sakti should be maintained in that state when it is enlightened by the hladini potency
- The sandhini portion of Sri Krsna’s internal potency has manifested the all-attractive form of Sri Krsna, and the same internal potency, in the hladini feature, has presented Srimati Radharani
- The saying that the human form of life is the best position for devotional service has its special significance because only in this form can a living entity revive his eternal relationship with the Supreme Personality of Godhead
- The selfless love of Godhead exhibited by the gopis cannot have any parallel. We should not, therefore, misunderstand the carefulness of the gopis in their personal decoration
- The significance of this separation (from Krsna) and meeting is very specific. If someone tries to understand the exalted position of Lord Caitanya without knowing this, he is sure to misunderstand it
- The situation of the gopis is perplexing, for although they did not want personal happiness, it was imposed upon them. The solution to this perplexity is that Sri Krsna's sense of happiness is limited by the happiness of the gopis
- The sound of Lord Krsna's flute is so sweet that it has made the gopis forget all about their relationships with their kinsmen and flee to Krsna in the dead of night
- The spontaneous attraction of Sri Krsna for His dearest parts and parcels generates an enthusiasm that obliges Sri Krsna and the gopis to meet together
- The status of pure goodness is the platform of understanding, for the Supreme Lord is always in spiritual existence
- The Supreme Lord bestows the most merciful benediction upon human society when He appears in His human form. It is then that humanity gets the opportunity to engage in different kinds of eternal service to the Lord
- The Supreme Personality of Godhead has innumerable expansions of His transcendental form who eternally exist in the spiritual world
- The Supreme Personality of Godhead has three kinds of internal potency, namely the hladini-sakti, or pleasure potency, the sandhini-sakti, or existential potency, and the samvit-sakti, or cognitive potency
- The Supreme Personality of Godhead is attracted by devotional service, and as such the ultimate supremacy of Vedic knowledge rests in knowing the science of devotional service
- The Supreme Personality of Godhead, Visnu, is beyond the three qualities goodness, passion and ignorance. No material qualities exist in Him. May that original person, Narayana, who is situated in a completely transcendental position, be pleased with us
- The theory of the impersonalist that the Lord appears in the material mode of goodness cannot be accepted. The impersonalist conclusion is against the Vedic version that the Lord possesses a transcendental pleasure potency
- The time for administrative rectification and the time for Lord Sri Krsna's appearance coincided at the end of the last Dvapara-yuga. Therefore when Sri Krsna appeared, Visnu, the Lord of maintenance, merged with Him
- The total exhibition of these potencies (Hladini, sandhini, and samvit) is called visuddha-sattva, and this platform of spiritual variegatedness is displayed even in the material world when the Lord appears here
- The transactions between lover and beloved in the spiritual world are pure transcendental love and unadulterated bliss
- The transcendental consciousness of the Lord tells Him, "I am Krsna, and I experience pleasure as the visaya. The pleasure enjoyed by Radharani, the asraya, is many times greater than the pleasure I feel"
- The transcendental mellow relished by the gopis in Vraja is superexcellently featured in Srimati Radharani
- The transcendental potency by which He (the Lord) possesses transcendental bliss and causes His devotees to have bliss is called hladini
- The transcendental potency by which He knows Himself and causes others to know Him is called samvit
- The transcendental potency of the Supreme Personality of Godhead by which He maintains His existence is called sandhini
- The transcendental relationship of conjugal love is considered the highest perfection
- The transcendental variegatedness of visuddha-sattva is completely free from all mundane qualities. Visuddha-sattva is therefore the proper atmosphere in which to experience the Personality of Godhead and His transcendental pastimes
- The two transcendentalists Radha and Krsna are a puzzle to materialists
- The unadulterated action of the hladini-sakti is displayed in the dealings of the damsels of Vraja and Srimati Radharani, who is the topmost participant in that transcendental group
- The variety of innumerable mistresses is a source of relish for Sri Krsna, and therefore these expansions from Srimati Radharani are necessary for enhancing the pleasure potency of Sri Krsna
- The Vedic scriptures inform us that the Supreme Personality of Godhead, the Absolute Truth, is self-sufficient, and that maya, nescience, can never influence Him at all
- The very name "Radha" suggests that Srimati Radharani is eternally the topmost mistress of the comforts of Sri Krsna. As such, She is the medium transmitting the living entities' service to Sri Krsna
- The Vrndavana pastimes demonstrated that although generally people worship God with reverence, the Lord is more pleased when a devotee thinks of Him as his pet son, personal friend or most dear fiance
- The wonderful characteristics of the gopis are beyond imagination. They have no desire for personal satisfaction, yet when Krsna is happy by seeing them, that happiness of Krsna makes the gopis a million times more happy than Krsna Himself
- Their (attracted devotees) pure devotion (suddha-bhakti), manifested from pure love of Godhead, surpasses the regulative principles of the authoritative scriptures
- Their (Radha and Krsna's) transcendental exchanges of love are the superexcellent affairs of the pastimes in Vrndavana. By these expansions of Srimati Radharani’s personal body, She helps Lord Krsna taste the rasa dance and other, similar activities
- Their (so-called devotees known as sahajiyas) superficial imitation can create havoc on the path for the advancement of one's spiritual relationship with the Lord
- Their (the gaura-nagaris, who place Lord Caitanya in the position of enjoyer and themselves as His enjoyed) concoctions are against the principles of Lord Sri Caitanya Mahaprabhu
- There are innumerable Vaikuntha planets in the spiritual sky, and in all of them the Lord accepts the service rendered by His eternal devotees in a reverential mood
- There is a transcendental stage in which one feels himself to be only an eternal servitor of Krsna, the absolute Personality of Godhead
- Therefore Lord Sri Krsna presents His most confidential pastimes as He enjoys them in His transcendental realm. Such pastimes are so attractive that they attract even the Lord, and thus He relishes them in the form of Lord Caitanya
- These reciprocal exchanges of mellows are called raga-bhakti, or devotional service to the Lord in transcendental rapture
- These three verses (appearing in CC Adi-lila 4.207) from Srimad-Bhagavatam (3.29.11-13) were spoken by Lord Krsna in the form of Kapiladeva
- These transcendental loving affairs of the Lord (between the Lord and the gopis) are unimaginable to empiricists involved in the impersonal feature of the Absolute Truth
- They (the gopis) dedicated their bodies, and everything they possessed, to the service of Sri Krsna, taking it for granted that their bodies were meant for His enjoyment
- They (the gopis) dressed themselves with the understanding that Krsna would be happy by seeing and touching them
- They dedicated their souls only for the satisfaction of the Personality of Godhead, Sri Krsna. There was not the slightest tinge of sexual love between the gopis and Krsna
- This (CC Adi 4.45) is a verse from Srila Rupa Gosvami’s Bhakti-rasamrta-sindhu - 2.5.38
- This (CC Adi lila Chapter 4, Text 70) is a quotation from Srila Rupa Gosvami's Ujjvala-nilamani - Radha-prakarana 3
- This (CC Adi-lila 4.116) is a verse from the Visnu Purana - 5.13.60
- This (CC Adi-lila 4.117) is a verse from the Bhakti-rasamrta-sindhu (2.1.231) of Srila Rupa Gosvami
- This (CC Adi-lila 4.131) is a verse from the Dana-keli-kaumudi (2) of Srila Rupa Gosvami
- This (Verse of CC Adi lila 4.275) is the third verse of the second Caitanyastaka of Srila Rupa Gosvami’s Stava-mala
- This competition of increasing beauty between the gopis and Krsna, which is without limitations, is so delicate that sometimes mundane moralists mistake these dealings to be purely amorous
- This devotional service (when a devotee thinks of Krsna as his pet son, personal friend or most dear fiance) is executed in a favorable atmosphere freed from material affection
- This highest form of ecstasy can exist only in the most confidential part of the transcendental world, but by the causeless mercy of the Lord we can have a peep into that invisible Vraja
- This illusion is a presentation of the material energy, which is influenced by the samvit-sakti in a perverted manner
- This imperative (described in CC Adi 4.35, which tells us that this certainly must be done) is applicable to pure devotees
- This is a verse (of CC Adi-lila 4.163) from the Bhakti-rasamrta-sindhu - 1.2.285
- This is a verse (of CC Adi-lila 4.224) from the Gita-govinda - 1.11
- This material world is only a perverted reflection of the spiritual world, where everything is manifested without inebriety. There everything is in its original existence, free from the domination of time
- This sandhini-sakti of the internal potency maintains and manifests all the variegatedness of the spiritual world
- This statement (of CC Adi-lila 4.196) appears in the Kesavastaka (8) of the Stava-mala, compiled by Srila Rupa Gosvami
- This text (Caitanya-caritamrta Adi-lila 4.83) is from the Brhad-gautamiya-tantra
- This text (CC Adi Lila 4.55) is from the diary of Srila Svarupa Damodara Gosvami. It appears as the fifth of the first fourteen verses of Sri Caitanya-caritamrta
- This text (of Caitanya-caritamrta Adi-lila 4.88) is from Srimad-Bhagavatam - SB 10.30.28
- This text (of Caitanya-caritamrta Adi-lila Chapter 4.72) is from the Brahma-samhita - BS 5.38
- This text (of CC Adi lila 4.66) from SB 4.3.23, spoken by Lord Siva confirms beyond a doubt that Lord Krsna, His name, His fame, His qualities and everything in connection with His paraphernalia exist in the sandhini-sakti of the Lord’s internal potency
- This text (of CC Adi-lila 4.125) is from the Govinda-lilamrta (8.77) of Krsnadasa Kaviraja Gosvami
- This text (of CC Adi-lila 4.146) is from the Lalita-madhava (8.34) of Srila Rupa Gosvami. It was spoken by Lord Krsna when He saw the beauty of His own reflection in a jeweled fountain in Dvaraka
- This text (of CC Adi-lila 4.153) is from Srimad-Bhagavatam - SB 10.82.39
- This text (of CC Adi-lila 4.155) from Srimad-Bhagavatam (SB 10.21.7) was sung by the gopis on the advent of the sarat season
- This text (of CC Adi-lila 4.156) from Srimad-Bhagavatam (SB 10.44.14) was spoken by the women of Mathura when they saw Krsna and Balarama in the arena with King Kamsa’s great wrestlers Mustika and Canura
- This text (of CC Adi-lila 4.173) from Srimad-Bhagavatam (SB 10.31.19) was spoken by the gopis when Krsna left them in the midst of the rasa-lila
- This text (of CC Adi-lila 4.176) from Srimad-Bhagavatam (SB 10.32.21) was spoken by Lord Krsna when He returned to the arena of the rasa-lila
- This verse (of CC Adi 4.215) is from the Padma Purana
- This verse (of CC Adi lila 4.213) was spoken by Lord Krsna to Arjuna in the Adi Purana
- This verse (of CC Adi lila 4.259), spoken by Lord Krsna to Radha, is recorded in the Lalita-madhava (9.9) of Srila Rupa Gosvami
- This verse (of CC Adi-lila 4.118) is spoken by Sri Vrnda-devi in the Vidagdha-madhava (7.3) of Srila Rupa Gosvami
- This verse (of CC Adi-lila 4.152) is spoken by the gopis in Srimad-Bhagavatam - SB 10.31.15
- This verse (of CC Adi-lila 4.180) from Srimad-Bhagavatam (SB 10.32.22) was spoken by Sri Krsna Himself when He returned to the gopis upon hearing their songs of separation
- This verse (of CC Adi-lila 4.184) is spoken by Lord Krsna in the Adi Purana
- This verse (of CC Adi-lila 4.202) is from the Bhakti-rasamrta-sindhu - 3.2.62
- This verse (of CC Adi-lila 4.203) is from the Bhakti-rasamrta-sindhu - 2.3.54
- This verse (of CC Adi-lila 4.208) from Srimad-Bhagavatam (SB 9.4.67) was spoken by the Lord in connection with the characteristics of Maharaja Ambarisa
- This verse (of CC Adi-lila 4.211) was spoken by Lord Krsna in the Gopi-premamrta
- This verse (of CC Adi-lila 4.216), spoken by Lord Krsna to Arjuna, is cited from the Adi Purana
- This yogamaya potency (the internal potency) creates a spiritual sentiment in the minds of the damsels of Vraja by which they think of Lord Krsna as their paramour. This sentiment is never to be compared to mundane illicit sexual love
- This yogamaya potency creates a spiritual sentiment in the minds of the damsels of Vraja by which they think of Lord Krsna as their paramour
- Those under the shelter of the lotus feet of Sri Caitanya Mahaprabhu can understand that His mode of worship of the Supreme Lord Krsna in separation is the real worship of the Lord
- Those under the spell of the material energy cannot at all appreciate the activities of yogamaya, for a conditioned soul can hardly understand the pure reciprocation between the Lord and His devotee
- Those who are actually great souls (mahatmas) are fully absorbed in Krsna consciousness, always engaged in the service of the Lord. They are under the care of daivi-prakrti, or yogamaya
- Those who are spontaneously devoted to the Lord and have no aims for material gain are called attracted devotees. They are spontaneously attracted to the service of the Lord, and they follow in the footsteps of self-realized souls
- Those who want to enjoy life in the materialistic way of society, friendship and love should not go to the Yamuna to see the form of Govinda
- Time cannot deteriorate or interfere with the conditions in the spiritual world, where different manifestations of the Lord are the recipients of the worship of different living entities in their constitutional spiritual positions
- Time cannot deteriorate or interfere with the conditions in the spiritual world, where different manifestations of the SP of Godhead are the recipients of the worship of different living entities in their constitutional spiritual positions
- To celebrate this transcendental enthusiasm (between Krsna and the gopis), there is need of a sentiment of separation between the lover and beloved
- To feel the pleasure of the asraya category, Lord Krsna appeared as Sri Caitanya Mahaprabhu
- Transcendental affairs can be understood on two platforms. One is called elevated, and the other is called superelevated
- Trying to throw mud into transcendence with their perversity, the sahajiyas misinterpret the sayings tat-paratvena nirmalam (CC Madhya 19.170) and tat-paro bhavet
U
V
- Vibhava is divided into the two categories alambana and uddipana. Alambana may be further divided into asraya and visaya
- Visaya and asraya are two very significant words relating to the reciprocation between Krsna and His devotee. The devotee is called the asraya, and his beloved, Krsna, is the visaya
- Visnu is the authorized Lord who maintains the created cosmos, and He is also the principal Deity who makes adjustments when there is improper administration in the cosmic creation
- Visuddha-sattva, the simultaneous manifestation of these (sandhini, samvit and hladini potency) three in one, is the main feature of the kingdom of God
- Visuddha-sattva, When predominated by the samvit potency, it is perceived as knowledge in transcendence. And when predominated by the hladini potency, it is perceived as the most confidential love of Godhead
- Visuddha-sattva, When predominated by the sandhini potency, it is perceivable as the existence of all that be
W
- We cannot differentiate between one and the other (Radha and Krsna), any more than we can separate fire from heat
- We have information from the Bhagavad-gita that the Lord appears at particular intervals to adjust a time-worn spiritual culture
- We should be prepared to do anything and everything to please the Lord, even at the risk of violating the Vedic principles or ethical laws. That is the standard of love of Godhead. Such activities in pure love of Godhead are as spotless as white linen
- We should not mistakenly think that the idea of giving up everything implies the renunciation of duties necessary in relation to the body and mind. Even such duties are not sense gratification if they are undertaken in a spirit of service to Krsna
- What is the particular attraction that makes the Supreme Lord enthusiastic to accept devotional service, and what is the nature of such service?
- When devotees worship their beloved as the most venerable object, spontaneous loving sentiments are observed to be lacking
- When devotional service is executed with some material purpose, involving fruitive activities, mental speculations or mystic yoga, it is called mixed or adulterated devotional service
- When he (Purusottama Bhattacarya) became a brahmacari, he was given the name Sri Damodara Svarupa. He left Benares shortly thereafter, without taking sannyasa, and he came to Nilacala, Jagannatha Puri, where Lord Caitanya was staying
- When natural feelings of love for Krsna become fully manifest, a devotee can neglect conventional social rules and regulations
- When natural love arises, all regulative methods are surpassed, and pure love is exhibited between the Lord and the devotee
- When not manifested, the modes of material nature are said to be in goodness. When they are externally manifested and active in producing the varieties of material existence, they are said to be in passion
- When Rupa Gosvami met Lord Sri Caitanya Mahaprabhu at Prayaga (Allahabad), he offered his respectful obeisances by submitting that Lord Caitanya was more magnanimous than any other avatara of Krsna because He was distributing love of Krsna
- When Sri Krsna appeared, Visnu, the Lord of maintenance, merged with Him because all the plenary portions and parts of the absolute Personality of Godhead merge with Him during His appearance
- When the feelings of separation become very intense, one attains the stage of meeting Sri Krsna
- When the hladini-sakti emanates from Sri Krsna and is bestowed upon the living being to attract Him does the living being become a pure lover of God
- When the hladini-sakti is adulterated by the external, material energy, the living being becomes mad after material sense enjoyment
- When the living entity is situated in visuddha-sattva, transcendental to the three material modes of nature, he can perceive the form, quality and other features of the Supreme Personality of Godhead through his service attitude
- When the pleasure potency of the Supreme Personality of Godhead is exhibited by His grace in the person of a devotee, that manifestation is called love of God. Love of God - is an epithet for the pleasure potency of the Lord
- When the same potency (Krsna's internal potency) displays full knowledge it is called cit, or samvit, which expands the transcendental forms of the Lord
- When the same potency (Krsna's internal potency) plays as a pleasure-giving medium it is known as hladini, or the transcendental blissful potency
- When the samvit factor of cognition is enlightened by the hladini potency of the same internal energy, they work together, and only thus can one attain knowledge of the Personality of Godhead
- When there is a lack of activity and variegatedness, they (the modes of material nature) are said to be in ignorance
- Who understands the transcendental nature of the Lord's appearance, activities and disappearance can enter the spiritual kingdom to associate with the Supreme Personality of Godhead & reciprocate the hladini potency in transactions between him & the Lord
Y
- Yogamaya acts to cover the Lord and His pastimes from the eyes of mundaners, as confirmed in the Bhagavad-gita, where the Lord says that He reserves the right of not being exposed to everyone
- Yogamaya creates a situation in which the devotee is prepared to transgress all regulative principles simply to love Krsna
- Yogamaya is the name of the internal potency that makes the Lord forget Himself and become an object of love for His pure devotee in different transcendental mellows