Date: Sri Gaura Purnima, March 11th, 2009

Topic: Lord Gauranga

Speaker: HH Bhakti Purushottama Swami

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So today is the most auspicious appearance day celebration of Lord Gauranga Mahaprabhu. In Bhagavad-gita Krishna says, “To understand the subject matter of My appearance and activities, which is transcendental it is very, very important because just by understanding the transcendental nature of My appearance and activities one will become free from this material entanglement.”

(transcribed by Madri DD)

janma karma ca me divyam evam yo vetti tattvatah tyaktva deham punar janma naiti mam eti so ‘rjuna (Bg 4.9)

Listen to the recorded class here:

For people in general today Gauranga Mahaprabhu appeared on earth, took birth. Krishna’s birthday, Ramacandra’s birthday, so the general people’s understanding is one kind of understanding but our acarya’s and Vedic literatures explains more detail of the transcendental appearance of the Supreme Personality of Godhead. We are devotees so we accept God in one way but there are many who are not devotees but they are followers of Vedic literatures, they are followers of the Vedas. They see the appearance of the Supreme Personality of Godhead in a different way. So it is very, very bewildering in fact, the appearance of somebody who is not God. That is why in Vedas the param brahma is described as aja. Aja means no janma. Janma means birth.

Param brahma means ones who never takes birth. But we say Ramacandra param brahaman, Krishna param brahman, Svayam Bhagavan, and Gauranga Mahaprabhu param brahman, Svayam Bhagavan. Then other groups of the followers of Vedic literature say how they can be param brahman. Prama brahman means one who never takes birth. But we can see these personalities taking birth.

It is not like that. They are coming from the sky and standing in front of us. They take birth. Ten months, eight months they stay in the womb. We hear all this descriptions. Very difficult for them to understand! Very bewildering subject matter! If you say param brahman, nirakara has no form many people will accept it. That is why all over the world Muslim, Christians even amongst Hindus, everybody has the concept that param brahma is nirakara.

Even Hindus worship many gods form but still finally their understanding is like Sankacarya has preached param brahman has no form. So if you say param brahman has no form you will have many customers to buy that idea. Param Brahman is something special. We all have form and we are material and param brahman has no form! Okay, acceptable.

Then those that accept that param brahman has a form, their understanding to buy this idea will go maximum all the way up to Visnu. Yes param brahman has a form but it is a four handed form which is Visnu and He stays in Vaikuntha. His body is bluish color then you will get some buyers for that idea. Yes that is going to be something very special. Param brahman cannot be something like us, sitting like us, talking to us, eating like us, sleeping like us.

Never has anybody seen where is Vaikuntha, where He is staying but very nice description to buy the customers then many will accept that - okay Param brahman can be Visnu. Nobody has seen. He has form with four hands, bluish form. This is a fantastic description but when you come down to make people accept Rama is param brahman, Krishna is param brahman, it is very difficult for people to accept. How He can become param brahman. Rama param brahama getting banished to the forest. Bhagavan’s wife is stolen by somebody, the Bhagavan is crying, Rama is crying like a bewildered person, “Oh Ravan stole My wife,” completely morose. How people will understand he is param brahman.

Krishna is param brahman. We all know how Krishna took His birth in prison house. Out of fear he was taken to Nanda Maharaj. His childhood pastimes, especially His Damodara lila is so bewildering. All the opposite qualities of param brahma has been exhibited in Krishna in Damodar lila pastimes. He is very hungry soon as He gets up, param brahman why v becomes hungry? He is atmarama. Quality of param brahman is atmarama, how He can become hungry?

Then mother feeding milk. So He has not drank milk to His hearts content, mother left Him on the ground, He is dissatisfied. How param brahman can become dissatisfied. He is always satisfied! Then when mother leaves Him on the ground she goes to serve the milk then He becomes angry. Anger is the mode of passion but param brahman is beyond three modes of material qualities. Then when mother comes He is very afraid, he is running away. How param brahman can become afraid and run away? Not only that but He is stealing butter. How is Laxmi- pati Narayan going to steal something?

All opposite qualities to whatever we hear of param brahman, all opposite qualities are there. So it is very difficult subject matter to understand. That is why Lord Krishna told, “Just by understanding the transcendental nature of My appearance and activities one will become free from this material bondage.” So this is an important subject matter to understand the appearance of the Supreme Personality of Godhead. However I will go over very briefly over what His appearance means thought each and every acarya just to explain one verse, Krishna Himself has told,

ajo ‘pi sann avyayatma bhutanam isvaro ‘pi san prakrtim svam adhisthaya sambhavamy atma-mayaya (Bg 4.6)

Each and every Vaisnava acarya, Jiva Goswami, Visvanath Cakravati, Nibarkacarya, Ramanujacarya so elaborate explanation. By that elaborate explanation you will understand how much they have tried their best to explain to us what exactly is the appearance of the Supreme Personality of Godhead. Aja api - aja means one who has no birth. If He has no birth how has He taken birth in this material world? Very complex subject matter!

So prior to the birth the acaryas were explaining Lord appears. First they have to prove whether Lord exists in certain form that He will appear here on the basis of the smrti they have to first explain to us. Yes there are many transcendentalists they don’t accept param brahman’s form and some group accepts param brahman has form but from nirakara He accepts this akara form. That we as Vaisnavas do not accept! So we have to prove param brahman has a form and is eternally existing in the spiritual world.

Srila Prabhupada says Vedic literature explains Krishna as aja, param brahman’s is aja, param brahman’s never takes birth. Prabhupada says that refers to the spiritual world. In spiritual world there is never a day that Krishna took birth. In the spiritual world there is never a day when Gauranga took birth. That is why in spiritual world they have many festivals, many great festivals but they have no Janmastami or Gaura Purnima festival there.

So we are more fortunate. That is why when Krishna and Gauranga plan to come to this material world and there is a big line from Goloka, who will get a chance this time. Who will come here and see the appearance pastimes, they will see the Supreme Personality of Godhead the controller of all the universe acting like innocent foolish boy, walking naked on the street, no cloth! And that boy is so innocent that when going to some dark area He becomes scared by ghosts. Ghosts attacking Him, very interesting subject matter for the devotees. Only devotees will get enjoyment out of this. Non-devotees are not qualified. They cannot understand this transcendental subject matter.

There are many topics to discuss whether the Lord has form or not, if He has form what does this mean? The Lords appearance, sambhavamy atma-mayaya, means that he appears here or was not existing, first come into existence. All these things are elaborately explained in the scriptures. The Bhagavatam says,

sattvam visuddham vasudeva-sabditam (SB 4.3.23)

Krishna is the son of Vasudeva. What does Vasudeva mean? Vasudeva means suddha-sattva. That is Vasudeva. Within everyone’s heart the Lord resides, puman apavrtah, for somebody to come to that platform he has to be beyond three modes of material nature. The vasudeva stage or platform, suddha-sattva platform that puman, the param pursa who is apavrtah is covered. He will become anavrtah or aparvrtah, uncovered.

That is what yoga maya is doing, na aham sarbasha prakasha yoga maya samabrita - “I am not visible to everybody. I am eternally existing! Yoga maya samabrita - covering Me.” What is appearance?

sambhavamy atma-mayaya (Bg 4.6)

Yoga maya will uncover, will be removed so that everyone can see Me. So this is what His appearance is. How He appears, where He appears, When He appears, what is the reason of His appearance, what are the reasons for His appearance in this material world, what are the reasons he creates the spiritual world - tons of things we have to understand about the appearance of the Supreme Personality of Godhead but today I am going to focus on what are the reasons the Supreme Personality of Godhead descends to this material world.

We all know the reason Krishna Himself has given.

paritranaya sadhunam vinasaya ca duskrtam dharma-samsthapanarthaya sambhavami yuge yuge (Bg 4.8)

“To deliver the pious and to annihilate the miscreants, as well as to reestablish the principles of religion, I Myself appear, millennium after millennium.”

But this is not the real reason why the Lord has to come to this material world, this is a by-product, the side effect of the appearance of the Supreme Personality of Godhead. So what is the real business? Mother Kunti in her prayers to Krishna when Krishna went to see Mother Kunti before leaving to Dvaraka, in her prayers she is giving many, many reasons. “O’ Krishna why You have come to this material world? Because of the prayers of the demigods, Brahma, because You have promised to your parents?” She gives all different reasons, then she says, “The real reason why You have come,

bhakti-yoga-vidhanartham katham pasyema hi striyah (SB 1.8.20)

“You have come to give bhakti yoga to the people in general.” And the Lord Himself says, “I have no business in this material world. My main purpose of coming to the material world is to give pleasure to My devotees. Killing demons, reestablishing dharma, that could be done through other agency but My main reason for coming here is to give pleasure to My devotees.” “anugrahaya bhaktanam - Being merciful to My devotees I accept, or manifest this human for. Then I exhibit My activities just like human beings so that My devotees will become happy. People will get close association.”

Just imagine Rama, Krishna, Gauranga how people will be happy with Me. Just imagine if from the sky Ramacandra will fly and sit before us. Oh very afraid of Him Some strange person has come! But Lord is very merciful, I will go like a human being so that people will think I am there, not like I will fly from the sky and just land somewhere. People will be scared and not come close to Me, anugrahaya - special favor. He does a favor anugrahaya bhaktanam manusim tanum asrita. Then they will listen to My wonderful activities. They will be attracted towards Me.

These are the main reasons why the Supreme Personality of Godhead descends to this material world in different forms, unlimited forms anadim ananta-rupam. He has unlimited varieties of forms, Krishna, Rama, Varaha, Vamana, Narayana, Nrsimha - fish form, elephant form, horse form etc. In any form He can come because every form is coming from Him and He has unlimited forms. He can come in tiger form also.

One devotee was telling it is mentioned somewhere in the Puranas once Lord came as mosquito incarnation also. But that Mosquito must have been special mosquito! So these are the reasons He manifests - to give pleasure to His devotees.

Now the question arises what is the reason Krishna came, He is svayam Bhagavan, He has unlimited forms, He is coming in many, many forms for some purpose but when svayam Bhagavan Krishna will come will He come for the same purpose which all other unlimited forms can achieve? Why Lord Krishna Himself has to come for the same purpose. There has to be some specific purpose, which cannot be fulfilled unless He, Himself comes.

So Krsnadas Kaviraj Goswami is explaining, in order to explain to us the two reasons for the appearance of Gauranga Mahaprabhu. One is bahiranga external reason another is internal reason. Two reasons! Always Lord has two reasons. Antaranga, internal reason means He has His own purpose. He has to achieve something by coming here that is antaranga reason and external reason is for the benefit of the people in general.

That is why Krsnadas Kaviraj Goswami is explaining:

paritranaya sadhunam vinasaya ca duskrtam dharma-samsthapanarthaya sambhavami yuge yuge (Bg 4.8)

That is all external reasons. But his question is why Krishna has to come? What is the special extra ordinary reason that He has to come? Krsnadas Kaviraj Goswami is explaining:

prema-rasa-niryasa karite asvadana raga-marga bhakti loke karite pracarana (CC Adi 4.15-16)

The two reasons that no other incarnation can do, Krishna has to come personally to do this thing that is prema-rasa-niryasa karite asvadana - He comes here to release the essence of the prema. And what is the specialty of the relation of prema here in this material world? That is another big subject matter. What is not there that He has to come to release the specialty prema-rasa-niryasa.

Other reason is raga-marga bhakti loke karite pracarana - to teach people the raga-marga bhakti. The Lord has to come for these two reasons. And what are the reasons behind these reasons? What prompts Krishna for these two purposes - to release the essence of all the rasas, mellows and to distribute raga-marga bhakti? The reason of this reason is Lord Krishna constitutionally rasika-sekhara krsna parama-karuna - Constitutionally He bears these two natures, parama-karuna, He is very merciful. He is absolutely merciful.

When the Supreme Personality of Godhead, that particular form, very merciful, so He comes to give something very special. That is raga-marga bhakti because He is param- karuna. Then rasika-sekhara why He has to release the essence of the mellows? Because He is rasika-sekhara and that is the criteria of the param brahman.

The sruti explains and all Vaisnava acaryas, this is the main point, main verse, they catch or they defeat all mayavadis quoting this verse from the sruti explaining the quality of the param brahma is rasa-niryasa. That means that the param brahama is made up of mellows. He release mellows and makes the living entities to release mellows. This is the meaning of rasa-niryasa. That is why the form of Krishna is the topmost form. So He has come to release the essence of the mellows, the rasas and to give raga-marga bhakti. That is His internal reason, antaranga reason.

In the same way Caitanya Mahaprabhu, He also has a special reason. Caitanya Mahaprabhu is not an incarnation of the Supreme Personality of Godhead, He is not and incarnation of Godhead, He is svayam Bhagavan.

eka ‘svayam bhagavan’, ara ‘bhagavan’-akhyana (CC Madhya 24.285)

For acaryas to establish this thing they have to really struggle because Krishna is svayam Bhagavan. Vedas say svayam Bhagavan is one without a second. Then with lot of effort, with proof why only Krishna is svayam Bhagavan. Then Gauranga Mahaprabhu comes. Who is He?

People in general say that everybody is Bhagavan, you, me and every living entity is Bhagavan. Some say not everybody is Bhagavan. Indra, Surya, Vayu, they are Bhagavan. We defeat them that Bhagavan is one they are not Bhagavan! Who is Bhagavan, Krishna, Rama, Narayan, Vamana, Nrsimha, many Bhagavans are there! But you are to select only one Bhagavan.The we say there are many Bhagavan but here is only one Bhagavan.

ete camsa-kalah pumsah krsnas tu bhagavan svayam (SB 1.3.28)

So we defeat them. There is only one and that is Krishna. So okay they accept. Now we say another Bhagavan is here, Gauranga Mahaprabhu. And Gaudiya acaryas they are not ready to accept that Gauranga Mahaprabhu is avatara, yuga avatara. They are not willing to accept that, that Gauranga Mahaprabhu is svayam Bhagavan! They have to really prove it how though. Very nicely they have explained and proved that Absolute Truth, svayam Bhagavan has to have two forms and how within two forms they are still one. Description is there!

So this Gauranga Mahaprabhu He came as svayam Bhagavan and He also had special reasons that no other incarnation could do, that which Krishna could not do also. His reasons are so special that Krishna has failed to do also. Caitanya Caritamrta explains the external reason:

anarpita-carim cirat karunayavatirnah kalau samarpayitum unnatojjvala-rasam sva-bhakti-sriyam harih purata-sundara-dyuti-kadamba-sandipitah sada hrdaya-kandare sphuratu vah saci-nandanah (CC Adi 1.4)

anarpita-carim cirat - no arpita, that this special incarnation or the form of the Supreme Personality of Godhead descends to give something which was given ever before for a long long time, anarpita-carim cirat. Specifically in this Kali yuga 100 Kali yugas in one day of Brahma, karunaya, being very merciful kalau, in this Kali yuga He descends for what purpose? Samarpayitum, to give what? To give something which has never been given before by any other forms of the Supreme Personality of Godhead.

cirad adattam nija-gupta-vittam sva-prema-namamrtam aty-udarah a-pamaram yo vitatara gaurah krsno janebhyas tam aham prapadye ( CC Madhya 23.1)

cirad adattam, never given before. sva-prema-namamrtam. Here it is stated,

samarpayitum unnatojjvala-rasam sva-bhakti-sriyam (CC Adi 1.4)

He came to give sva-bhakti-sriyam, the wealth of bhakti but wealth of bhakti has been given by so many previous acaryas but He came to give some kind of bhakti which was never before given, no acaryas have given. What is that bhakti?

unnatojjvala-rasam sva-bhakti-sriyam (CC Adi 1.4)

What is that bhakti? Very high standard of bhakti, very ojjvala, very brilliant, very special bhakti! And what is the specialty of this bhakti? The specialty of this bhakti that Mahaprabhu came to give.

cari bhava-bhakti diya nacamu bhuvana (CC Adi 3.19)

I will give four varieties of bhakti, santa rasa Mahaprabhu did not like dasya sakhya, madhurya and vatsala. cari bhava-bhakti diya nacamu bhuvana. What is the specialty of this bhakti? Very interesting! What is the business of bhakti, what bhakti does? Sruti explains bhakti hi enam darsayati, bhakti makes people to understand God. Bhakti makes people to see God that is the business of bhakti.

premanjana-cchurita-bhakti-vilocanena (Bs 5.38)

Through the eyes of bhakti, bhakti makes one understand God. Caitanya Mahaprabhu came to give one kind of bhakti, the specialty of this bhakti is you don’t understand God as God. That is the specialty of Mahaprabhu’s bhakti. All other bhakti given ‘til today you see He is God. Mahaprabhu gave such a high standard of bhakti, you don’t see God as God. You see God as your son, your friend, or your lover. Unnato, madhuya rasa, very special!

harih purata-sundara-dyuti-kadamba-sandipitah

Hari, Caitanya Gaura-hari, let that Gaura-hari manifest within the heart of each and every living entity and remove all the karmasya all the material obstacles and problems, desires! Krsnadasa Kaviraj Goswami is giving some explanation, harih - means Supreme Personality of Godhead. Another meaning of harih is lion. So he is giving in his poetry when a lion comes and roars elephants run away and hide inside the caves in the forest. The lion will enter inside the cave and lion likes to eat the brain, break the head and eat the brain substance.

So he is explaining Gaura-hari, this lion, let this lion enter into the cave like heart of each and every living entity and finish kalmasa-dvirada (CC Adi 3.31) this material desires like elephants that is hiding within the heart. That lion, Gaura-hari let Him enter into each and every living entities cave like heart and destroy the kalmasa-dvirada, material hankerings.

This a brief explanation of His external reason for appearing. Today we will discuss the internal reason briefly. The subject we are going to discuss now is such an important subject matter. Krsnadasa Kaviraj Goswami he is saying,

e saba siddhanta gudha, (CC Adi 4.231)

Gudha means very confidential - e saba siddhanta gudha, it is so confidential that

kahite na yuyaya (CC Adi 4.231)

“This conclusion that I will give you now today are unfit to disclose in public.” Understand how gambhira, grave subject matter the Krsnadasa Goswami is saying e saba siddhanta gudha, — kahite na yuyaya, all these conclusions are unfit to disclose in public. Then why are you disclosing it? Then he says,

na kahile, keha ihara anta nahi paya (CC Adi 4.231)

If I do not disclose this information will be unknown to people so I will tell it even though this subject matter is not meant to be publicly announced na kahile, keha ihara anta nahi paya, but if they are not disclosed no one will understand that.

Then he is saying that is why

ataeva kahi kichu karina nigudha (CC Adi 4.232)

I will tell very secretly so that everybody cannot understand. I will tell in such a way,

bujhibe rasika bhakta, na bujhibe mudha (CC Adi 4.232)

only devotees can understand, the foolish people will not be able to understand anything and amongst the devotees not all the devotees can understand this subject matter. Only a special category of devotees can understand. What is the qualification, what is the special category of devotees can understand this most confidential subject matter, which I will now explain in a very secret way? This is only those devotees,

hrdaye dharaye ye caitanya-nityananda e-saba siddhante sei paibe ananda (CC Adi 4.233)

Only those devotees that have taken shelter of the lotus feet of Nityananda and Gauranga, only those devotees who are holding Gaura-Nitai within their heart, e-saba siddhante sei paibe ananda, they will enjoy. They will derive pleasure because the devotees of Lord Gauranga they are like their conclusion of life is like the leaves of the banana, newly grown green leaves of the banana, and who enjoys these leaves, it is very pleasing to the devotees who resemble cuckoo birds.

Nondevotees they will not enjoy out of these soft green leaves of the mango trees, they are like camel.

abhakta-ustrera ithe na haya pravesa (CC Adi 4.235)

They are camel who enjoy by chewing the thorns and thinking they are very happy.

tabe citte haya mora ananda-visesa (Adi 4.235)

I am very happy. Let these none devotees chew these thorns and only the devotees of Gauranga can understand because I am afraid of these people. If they don’t understand that is very good. Let them not understand this and that is the reason I will explain to you.

ye lagi kahite bhaya, se yadi na jane (CC Adi 4.236)

For who I am very much afraid of, if he doesn’t understand, what more great things there are, let them not understand this subject matter!

ataeva bhakta-gane kari namaskara nihsanke kahiye, tara hauk camatkara (CC Adi 4.237)

Therefore after offering obeisances to the devotees, for their satisfaction I shall speak without hesitating. So humble position Krsnadas Kaviraj Goswami. He will reveal such a deep subject matter for the benefit of the people in general. But he takes a humble mood, ataeva bhakta-gane kari namaskara, offering humble obeisances. nihsanke kahiye, I have no hesitation now. nihsanke kahiye, tara hauk camatkara, let all the devotess feel wonderful satisfaction within their hearts by hearing this descriptions which we will know discuss.

He is saying Krishna completed His pastimes in Bhauma Vrindavan lila at the end of Dvarapa yuga. Lot of enjoyment, topmost enjoyment, the essence of all the mellows santa, dasya, sakhya, vatsala, madhurya rasa, in madhurya - parikiya rasa everything to ones full satisfaction, nothing left over. Then He went back to the spiritual world.

One day while sitting in one place and analyzing to Himself thinking, “What is going on?”

krsnera vicara eka achaye antare (CC Adi 4.238)

Antare means that within His heart He is thinking. What He is thinking?

purnananda-purna-rasa-rupa kahe more (CC Adi 4.238)

“Everybody says I am purnananda-purna-rasa-rupa full of bliss, because of Me everybody becomes happy. They derive happiness from Me only.”

ama ha-ite anandita haya tribhuvana amake ananda dibe — aiche kon jana (CC Adi 4.239)

“Is there somebody who can give Me happiness? Who can give Me happiness? Everybody gets happiness from Me. Only one who has hundred times better qualities than me can give Me happiness.” So who is this person He thinks to Himself?” I went to Bhauma Vrindavan and all the gopis serve Me so much and I am deriving pleasure by getting their service but when I see their face I see that they are more happy than Me.”

It is explained just like when somebody takes a rasagulla his face will be different, so nice but if you give neem leaves, not nice. So Krishna is explaining, “I derive pleasure but the magnitude of the gopis pleasure, I cannot the symptoms of pleasure they are manifesting on their face. Forget the magnitude of the pleasure they are deriving by serving Me, I cannot describe by seeing their face. I am meant to be the supreme enjoyer of everything but here I see something different. They are enjoying more than me. I am Bhagavan, the topmost enjoyer so I am lacking something.” So that is the internal reason.

sri radhaya pranaya mahima kadrisha ba anaya eba aswdya yona adbhuta madhurima kidrisha ba madiya. soukhyam cha asya mad anubhavata kidrisha ba it lobhat tat bhavadhya samajani sachi garbhasindhou hari indu.

Three reasons are given. I will describe only one reason. Sri radhaya pranaya mahima kadrisha ba anaya eba. That Krishna, He is analyzing to Himself that what is happening, that Krishna has madhurya, He has sweetness, He has mellows and devotees have prema bhakti. This is the exchange between devotee and God and by this exchange both parties enjoy. Krishna is the possessor of the rasa and devotees are the possessor of the prema.

Devotee gives prema to Krishna and Krishna enjoys and in reciprocation Krishna gives rasa, mellows are released. So Krishna is analyzing, first He is saying, “I am the topmost attractive personality.” All five things sabha, sparsa, rupa, rasa, gandha - sound, form, taste, touch, smell, five subject matters going one after another. So first He is saying,

mora vamsi-gite akarsaye tri-bhuvana (CC Adi 4.244)

“I am the topmost attractive personality, My flute attracts everybody, all the living entities, all the Vrajavasis, all the animals. When I play on My flute the leaves fall from the trees, Yamuna which was flowing downwards flows upwards, the non living mountains start to melt, just see how attractive I am! But now one problem I see even though I am so attractive I get attracted by the sound vibrations of the lotus mouth of Srimati Radharani! Radharani is greater than Me.”

So He is analyzing, how Radharani is more attractive than Him. Then He is going to smell gandha.

yadyapi amara gandhe jagat sugandha (CC Adi 4.245)

Whatever nice fragrance you get in this material world all comes from Krishna. He is saying, amara gandhe jagat sugandha, “By My smell I attract everybody.

mora citta-prana hare radha-anga-gandha (CC Adi 4.245)

But when I get the smell of Radharani’s body My heart melts, get so much attracted. So I am attractive or is She attractive? Who is attractive?” The He analyzing taste, rasa.

yadyapi amara rase jagat sarasa (CC Adi 4.246)

All the tastes come from Me. Everybody is attracted to My taste, rasa but,

radhara adhara-rasa ama kare vasa (CC Adi 4.246)

But when I think of the taste of Radha’s lips I am completely subjugated, controlled by Her adara rasa. So I am controller or is She the controller, I am possessor of the great qualities of is She the possessor of the great qualities?” Then sparsa, touch.

yadyapi amara sparsa kotindu-sitala (CC Adi 4.247)

“If somebody touches My body he will feel so soothing like millions of moons, that is how My body feels but very surprisingly when I touch Radharani’s body My body becomes susitala, more cooler.”

She is My life and soul. He has analyzed all the great qualities. Radharani attracts Me so much, She is higher than Me, so I am enjoying with Radharani. Radharani has something which I am enjoying out of Her.” Second thought, He is thinking, “Is it that I am enjoying Radharani or is it that Radharani is enjoying Me? Who is enjoying whom?” Then again He analyzes once more.

vicari’ dekhiye yadi, saba viparita (CC Adi 4.249)

“No. No, on second thoughts it is complete opposite. It is not that Radha is attracting Me, that Radharani has something that I am attracted to.” The He is thinking, “I am attracting everybody, Radharani is so beautiful, She attracts Me.

radhara darsane mora judaya nayana (CC Adi 4.250)

“When I take darshan of Radharani, My eyes gets so much pleasure, but I have to see whae Rdahrani takes My darshan what happens to Her? What she gets?”

amara darsane radha sukhe ageyana (CC Adi 4.250)

“When Radha takes darshan of Me not only She gets pleasure, She gets so my Happiness, pleasure She faints on the floor.” So now Krishna is saying, “When I see Her I get some pleasure but I never faint like this. So she is fainting so that means there is something in Me I don’t know what causes Her to faint.” Again He analyzes all five things, rupas, rasa, gandha, sparsa, sabdha, that what He was thinking previously. Then sound attraction, He said when Radharani speaks something My mind gets attracted, gets so much pleasure. I get attracted to listen to Radharani’s sound vibration but what happens to Radharani when She listens to Me? Forget about what happens to Her when she listens to Me. Just by listening to the sound vibration emanating from My flute She faints. Forget about listening to the sound vibration that comes from My flute, if sometimes in the forest two bamboos murmurs while rubbing against each other. Venu is a special type of bamboo that through a hole wind enters and sound comes which is like My flute sound, by hearing that sound vibration of the bamboos that makes Radharani to faint. Just imagine how much potency I have, how much mellows that I have.”

koti-candra-susitala, (CC Madhya 2.34)

“I feel more cooler to touch Radharani’s body but what Radharani feels when She touches My body? Forget touching My body, if She sees some tender young Tamal tree which is similar to my color She embraces that tree and thinking She is embracing Me She looses consciousness and remains like that embracing that tree. From that imagine what she feels when She is embracing Me.” So nice description Krsnadas Kaviraj Goswami has put here that Radharani is thinking

krsna-alingana painu, janama saphale krsna-sukhe magna rahe vrksa kari’ kole (CC Adi 4.252)

She is embracing the tree! Then gandha, the smell. “Her body smell attracts Me. Very nice, but what happens when Radharani gets My body smell.” Radharani comes to take bath in Radhakunda and Krishna is grazing cows in Govardhan so all of a sudden Radharani hears something like this. All the gopis say, “What happened to You?” “No nothing happened, lets go back home.” Lalita who is an intimate associate says, “Radharani what happened to You?”

What happened? Krishna is not there, Krishna is grazing cows in Govardhanabut the wind carrying the aroma of Krishna’s body enters into Radharani’s nostril and that affects Her. So Krishna is thinking,

anukula-vate yadi paya mora gandha cahe udiya padite, preme haya andha (CC Adi 4.253)

My body fragrance is so deep when Radharani comes close to Me and gets the smell of My body. When I am standing somewhere and a favorable wind carries the aroma and enters into her nostrils, cahe udiya padite, She will be so attracted, She is blinded by love and tries to fly into that breeze. Blind person cannot understand were is the obstacle, where is thorn, how to walk She becomes like that and wants to fly to Me.” So that is attraction.

And Taste, “When I chew some beetle nut,”

tambula-carvita yabe kare asvadane ananda-samudre dube, kichui na jane (CC Adi 4.254)

“If She gets My betel nut She gets into such bliss that She forgets everything.” So in this way Krishna is analyzing that,

amara sangame radha paya ye ananda (CC Adi 4.255)

“Buy associating with Me and serving Me what ananda Radharani is deriving if I had to describe that with hundreds of mouths I cannot finish.” After this He is thinking to Himself, “I am big loser. Why am I trying to be the super most enjoyer but how can I enjoy?”

He can’t enjoy. Needs different mood. Visaya and asraya. So Krishna is the visaya of the prema. Visaya means one who is holding prema and Radharani is the asraya of the prema. So Krishna cannot enjoy unless he accepts the mood of Srimati Radharani. So for that He has to,

ama haite radha paya ye jatiya sukha taha asvadite ami sadai unmukha (CC Adi 4.262)

“That kind of pleasure I want to derive.” Prema, Radharani is the asraya of prema Krishna is the asraya of visaya prema. Devotee gives the example that asraya means one who is holding. In winter season people in the villages they gather some burning charcoal in a clay pot and then they sit around to take the warmth. So the clay pot is the asraya, holding the charcoal and people around the clay pot are taking the warmth. So who is getting more warmth, clay pot or the people sitting around? Clay pot! In the same way Radharani is holding the prema, She is enjoys the most, She is the asraya. So Krishna said, “I have to become like that also otherwise I cannot enjoy the sweetness.

In this way Krishna came as Sri Caitanya Mahaprabhu with this mood to understand

sri radhaya pranaya mahima kadrisha ba anaya eba

What kind of greatness that prema has.

aswdya yona adbhuta madhurima kidrisha ba madiya.

What kind of sweetness I have within Myself.

soukhyam cha asya mad anubhavata kidrisha ba it lobhat

What kind of pleasure She derives. Lobhat, She developes this greed. That is the reason

tat bhavadhya samajani sachi garbhasindhou hari indu.

Indu means moon like Krishna-candra. He appears like Gauracandra a moonlike ocean sachi garbhasindhou, womb of mother Saci, then from that ocean arrives Gauracandra accepting tat bhavadhya, the mood and bodily complexion of Srimati Radharani. These are the internal reasons of Caitanya Mahaprabhu’s appearance.

Sri Caitanya Mahaprabhu Ki Jai! Sri Caitanya Mahaprabhu’s Appearance day Celebration ki, Jai! Gaura Premanande Hari-haribol!

(Applause.)

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