prema-vilāsa-vivarta. The limit of the goal of human life

Śrī Caitanya Caritāmṛta Madhya 8.160

premera parama-sāra 'mahābhāva' jāni
sei mahābhāva-rūpā rādhā-ṭhākurāṇī
SYNONYMS

premera — of love of Godhead; parama-sāra — the essential part; mahā-bhāva — the transcendental ecstasy of the name mahābhāva; jāni — we know; sei — that; mahā-bhāva-rūpā — the personification of the mahābhāva transcendental ecstasy; rādhā-ṭhākurāṇī — Śrīmatī Rādhārāṇī.
TRANSLATION

"The essential part of love of Godhead is called mahābhāva, transcendental ecstasy, and that ecstasy is represented by Śrīmatī Rādhārāṇī.
Śrī Caitanya Caritāmṛta Madhya 8.161

tayor apy ubhayor madhye
rādhikā sarvathādhikā
mahābhāva-svarūpeyaḿ
guṇair ativarīyasī
SYNONYMS

tayoḥ — of them; api — even; ubhayoḥ — of both (Candrāvalī and Rādhārāṇī); madhye — in the middle; rādhikā — Śrīmatī Rādhārāṇī; sarvathā — in every way; adhikā — greater; mahā-bhāva-svarūpā — the form of mahābhāva; iyam — this one; guṇaiḥ — with good qualities; ativarīyasī — the best of all.
TRANSLATION

"'Among the gopīs of Vṛndāvana, Śrīmatī Rādhārāṇī and another gopī are considered chief. But when we compare the gopīs, it appears that Śrīmatī Rādhārāṇī is most important because Her real feature expresses the highest ecstasy of love. The ecstasy of love experienced by the other gopīs cannot be compared to that of Śrīmatī Rādhārāṇī.'
PURPORT

This is a quotation from Śrīla Rūpa Gosvāmī's Ujjvala-nīlamaṇi (4.3).

Śrī Caitanya Caritāmṛta Madhya 8.162

premera 'svarūpa-deha' — prema-vibhāvita
kṛṣṇera preyasī-śreṣṭhā jagate vidita
SYNONYMS

premera — love of Godhead; svarūpa-deha — actual body; prema — by love of Godhead; vibhāvita — influence; kṛṣṇera — of Lord Kṛṣṇa; preyasī — of the dear friends; śreṣṭhā — topmost; jagate — throughout the whole world; vidita — known.
TRANSLATION

"The body of Śrīmatī Rādhārāṇī is a veritable transformation of love of Godhead; She is the dearmost friend of Kṛṣṇa, and this is known throughout the world.

Śrī Caitanya Caritāmṛta Madhya 8.163

ānanda-cinmaya-rasa-pratibhāvitābhis
tābhir ya eva nija-rūpatayā kalābhiḥ
goloka eva nivasaty akhilātma-bhūto
govindam ādi-puruṣaḿ tam ahaḿ bhajāmi
SYNONYMS

ānanda — bliss; cit — knowledge; maya — consisting of; rasa — mellows; prati — every second; bhāvitābhiḥ — who are engrossed with; tābhiḥ — with those; yaḥ — who; eva — certainly; nija-rūpatayā — with His own form; kalābhiḥ — who are parts of portions of His pleasure potency; goloke — in Goloka Vṛndāvana; eva — certainly; nivasati — resides; akhila-ātma — as the soul of all; bhūtaḥ — who exists; govindam — Lord Govinda; ādi-puruṣam — the original personality; tam — Him; aham — I; bhajāmi — worship.
TRANSLATION

"'I worship Govinda, the primeval Lord, who resides in His own realm, Goloka, with Rādhā, who resembles His own spiritual figure and who embodies the ecstatic potency [hlādinī]. Their companions are Her confidantes, who embody extensions of Her bodily form and who are imbued and permeated with ever-blissful spiritual rasa.'
PURPORT

This is a quotation from the Brahma-saḿhitā (5.37)

Śrī Caitanya Caritāmṛta Madhya 8.164

sei mahābhāva haya 'cintāmaṇi-sāra'
kṛṣṇa-vāñchā pūrṇa kare ei kārya tāńra
SYNONYMS

sei — that; mahā-bhāva — supreme ecstasy; haya — is; cintāmaṇi-sāra — the essence of spiritual life; kṛṣṇa-vāñchā — all the desires of Lord Kṛṣṇa; pūrṇa kare — fulfills; ei — this; kārya — business; tāńra — Her.
TRANSLATION

"That supreme ecstasy of Śrīmatī Rādhārāṇī is the essence of spiritual life. Her only business is to fulfill all the desires of Kṛṣṇa.

Śrī Caitanya Caritāmṛta Madhya 8.165

'mahābhāva-cintāmaṇi' rādhāra svarūpa
lalitādi sakhī — tāńra kāya-vyūha-rūpa
SYNONYMS

mahā-bhāva — of the topmost spiritual ecstasy; cintā-maṇi — the touchstone; rādhāra svarūpa — the transcendental form of Śrīmatī Rādhārāṇī; lalitā-ādi sakhī — the gopī associates of Śrīmatī Rādhārāṇī; tāńra kāya-vyūha-rūpa — expansions of Her spiritual body.
TRANSLATION

"Śrīmatī Rādhārāṇī is the topmost spiritual gem, and the other gopīs — Lalitā, Viśākhā and so on — are expansions of Her spiritual body.


Śrī Caitanya Caritāmṛta Madhya 8.166

rādhā-prati kṛṣṇa-sneha — sugandhi udvartana
tā'te ati sugandhi deha — ujjvala-varaṇa
SYNONYMS

rādhā-prati — toward Śrīmatī Rādhārāṇī; kṛṣṇa-sneha — the affection of Lord Kṛṣṇa; su-gandhi udvartana — perfumed massage; tā'te — in that; ati — very; su-gandhi — perfumed; deha — the body; ujjvala — brilliant; varaṇa — luster.
TRANSLATION

"Śrīmatī Rādhārāṇī's transcendental body is brilliant in luster and full of all transcendental fragrances. Lord Kṛṣṇa's affection for Her is like a perfumed massage.
PURPORT

Sugandhi udvartana refers to a paste made of several perfumes and fragrant oils. This paste is massaged all over the body, and in this way the body's dirt and perspiration are removed. Śrīmatī Rādhārāṇī's body is automatically perfumed, but when Her body is massaged with the scented paste of Lord Kṛṣṇa's affection, Her entire body is doubly perfumed and made brilliant and lustrous. This is the beginning of Kṛṣṇadāsa Kavirāja Gosvāmī's description of Śrīmatī Rādhārāṇī's transcendental body. This description (found in verses 165-181) is based on a book by Śrīla Raghunātha dāsa Gosvāmī known as Premāmbhoja-maranda. Śrīla Bhaktivinoda Ṭhākura's translation of the original Sanskrit reads as follows:
"The love of the gopīs for Kṛṣṇa is full of transcendental ecstasy. It appears to be a brilliant jewel, and enlightened by such a transcendental jewel, Rādhārāṇī's body is further perfumed and decorated with kuńkuma. In the morning Her body is bathed in the nectar of compassion, in the afternoon in the nectar of youth, and in the evening in the nectar of luster itself. In this way the bathing is performed, and Her body becomes as brilliant as the cintāmaṇi jewel. She is dressed in various kinds of silken garments, one of which is Her natural shyness.
"Her beauty is more and more enhanced, being decorated with the red kuńkuma of beauty itself and the blackish musk of conjugal love. Thus Her body is decorated with different colors. Her ornaments embody the natural symptoms of ecstasy — trembling, tears, jubilation, stunning, perspiration, faltering of the voice, bodily redness, madness and dullness. In this way Her entire body is bedecked with these nine different jewels. Over and above this, the beauty of Her body is enhanced by Her transcendental qualities, which constitute the flower garland hanging on Her body. The ecstasy of love for Kṛṣṇa is known as dhīrā and adhīrā, sober and restless. Such ecstasy constitutes the covering of Śrīmatī Rādhārāṇī's body, and it is adorned by camphor. Her transcendental anger toward Kṛṣṇa is embodied as the arrangement of the hair on Her head, and the tilaka of Her great fortune shines on Her beautiful forehead. Śrīmatī Rādhārāṇī's earrings are the holy names of Kṛṣṇa, as well as the hearing of His name and fame. Her lips are always reddish due to the betel nut of ecstatic affection for Kṛṣṇa. The black ointment around Her eyes is Her tricky behavior with Kṛṣṇa brought about by love. Her joking with Kṛṣṇa and gentle smiling constitute the camphor with which She is perfumed. She sleeps in Her room with the aroma of pride, and when She lies down in Her bed, the transcendental variety of Her loving ecstasies is like a jeweled locket in the midst of Her necklace of separation. Her transcendental breasts are covered by Her sari in the form of affection and anger toward Kṛṣṇa. She has a stringed instrument known as a kacchapī-vīṇā, which is the fame and fortune that actually dries up the faces and breasts of the other gopīs. She always keeps Her hands on the shoulder of Her gopī friend, who represents Her youthful beauty, and although She is highly qualified with so many spiritual assets, She is nonetheless affected by the Cupid known as Kṛṣṇa. Thus She is defeated. Śrīla Raghunātha dāsa Gosvāmī offers his respectful obeisances to Śrīmatī Rādhārāṇī, taking a straw in his mouth. Indeed, he prays, 'O Gāndharvikā, Śrīmatī Rādhārāṇī, just as Lord Kṛṣṇa never rejects a surrendered soul, please don't reject me.'" This is a summary translation of the Premāmbhoja-maranda, which Kavirāja Gosvāmī quotes.

Śrī Caitanya Caritāmṛta Madhya 8.167

kāruṇyāmṛta-dhārāya snāna prathama
tāruṇyāmṛta-dhārāya snāna madhyama
SYNONYMS

kāruṇya-amṛta — of the nectar of mercy; dhārāya — in the shower; snāna — bath; prathama — first; tāruṇya-amṛta — of the nectar of youth; dhārāya — in the shower; snāna — bath; madhyama — in the middle.
TRANSLATION

"Śrīmatī Rādhārāṇī takes Her first bath in the shower of the nectar of compassion, and She takes Her second bath in the nectar of youth.
PURPORT

Śrīmatī Rādhārāṇī first smears Her body with the paste of affection for Kṛṣṇa. She then takes Her bath in the water of mercy. After passing the paugaṇḍa age (from five to ten years), Śrīmatī Rādhārāṇī first appears as mercy. The second bath is taken at noon in the water of tāruṇyāmṛta, or the nectar of youth. This is the actual expression of Her new youthfulness.
: Śrī Caitanya Caritāmṛta Madhya 8.168

lāvaṇyāmṛta-dhārāya tad-upari snāna
nija-lajjā-śyāma-paṭṭasāṭi-paridhāna
SYNONYMS

lāvaṇya-amṛta-dhārāya — in the shower of the nectar of bodily luster; tat-upari — over and above that; snāna — the bath; nija — own; lajjā — shyness; śyāma — blackish; paṭṭa — silk; sāṭi — garments; paridhāna — wearing.
TRANSLATION

"After Her midday bath, Rādhārāṇī takes another bath in the nectar of bodily luster, and She puts on the garment of shyness, which is Her black silk sari.
PURPORT

Over and above the other baths, the bath taken in the afternoon is taken in the nectar of full beauty. This nectar represents the personal qualities of beauty and luster. Thus there are three baths in different kinds of water. Rādhārāṇī then puts on two garments — a lower and an upper garment. The upper garment is pinkish and is Her affection and attraction for Kṛṣṇa, and the lower garment, a blackish silk sari, is Her shyness.

Śrī Caitanya Caritāmṛta Madhya 8.169

kṛṣṇa-anurāga dvitīya aruṇa-vasana
praṇaya-māna-kañculikāya vakṣa ācchādana
SYNONYMS

kṛṣṇa-anurāga — attraction for Kṛṣṇa; dvitīya — second; aruṇa-vasana — pinkish garment; praṇaya — of love; māna — and anger; kañculikāya — by a short blouse; vakṣa — breasts; ācchādana — covering.
TRANSLATION

"Śrīmatī Rādhārāṇī's affection for Kṛṣṇa is Her upper garment, which is pinkish in color. She then covers Her breasts with another garment, composed of affection and anger toward Kṛṣṇa.

Śrī Caitanya Caritāmṛta Madhya 8.170

saundarya — kuńkuma, sakhī-praṇaya — candana
smita-kānti — karpūra, tine — ańge vilepana
SYNONYMS

saundarya — Her personal beauty; kuńkuma — a red powder known as kuńkuma; sakhī-praṇaya — Her love for Her associates; candana — the sandalwood pulp; smita-kānti — the sweetness of Her smile; karpūra — camphor; tine — by these three things; ańge — on the body; vilepana — smearing.
TRANSLATION

"Śrīmatī Rādhārāṇī's personal beauty is the reddish powder known as kuńkuma, Her affection for Her associates is sandalwood pulp, and the sweetness of Her smile is camphor. All these, combined together, are smeared over Her body.

Śrī Caitanya Caritāmṛta Madhya 8.171

kṛṣṇera ujjvala-rasa — mṛgamada-bhara
sei mṛgamade vicitrita kalevara
SYNONYMS

kṛṣṇera — of Lord Kṛṣṇa; ujjvala-rasa — the conjugal mellow; mṛga-mada — of musk; bhara — an abundance; sei — that; mṛga-made — made by the aroma of the musk; vicitrita — decorated; kalevara — Her whole body.
TRANSLATION

"Conjugal love for Kṛṣṇa is an abundance of musk, and with that musk Her whole body is decorated.

Śrī Caitanya Caritāmṛta Madhya 8.172

pracchanna-māna vāmya — dhammilla-vinyāsa
'dhīrādhīrātmaka' guṇa — ańge paṭa-vāsa
SYNONYMS

pracchanna — covered; māna — anger; vāmya — craftiness; dhammilla — of the bunches of hair; vinyāsa — arrangement; dhīra-adhīra-ātmaka — consisting of jealous anger, which is sometimes expressed and sometimes suppressed; guṇa — the quality; ańge — on the body; paṭa-vāsa — silk covering.
TRANSLATION

"Craftiness and covered anger constitute the arrangement of Her hair. The quality of anger due to jealousy is the silk garment covering Her body.

Śrī Caitanya Caritāmṛta Madhya 8.173

rāga-tāmbūla-rāge adhara ujjvala
prema-kauṭilya — netra-yugale kajjala
SYNONYMS

rāga — of love; tāmbūla — of the betel nut; rāge — by the reddish color; adhara — lips; ujjvala — brilliant; prema-kauṭilya — the double dealings in loving affairs; netra-yugale — on the two eyes; kajjala — the ointment.
TRANSLATION

"Her attachment for Kṛṣṇa is the reddish color of betel nuts on Her brilliant lips. Her double-dealings in loving affairs constitute the black ointment around Her eyes.

Śrī Caitanya Caritāmṛta Madhya 8.174

'sūddīpta-sāttvika' bhāva, harṣādi 'sañcārī'
ei saba bhāva-bhūṣaṇa saba-ańge bhari'
SYNONYMS

su-uddīpta-sāttvika bhāva — blazing ecstasies of goodness; harṣa-ādi — like jubilation; sañcārī — the continuously existing ecstasies; ei saba — all these; bhāva — ecstasies; bhūṣaṇa — ornaments; saba — all; ańge — body; bhari' — filling.
TRANSLATION

"The ornaments decorating Her body are the blazing ecstasies of goodness and the constantly existing ecstasies, headed by jubilation. All these ecstasies are the ornaments all over Her body.

Śrī Caitanya Caritāmṛta Madhya 8.175

'kila-kiñcitādi'-bhāva-viḿśati-bhūṣita
guṇa-śreṇī-puṣpamālā sarvāńge pūrita
SYNONYMS

kila-kiñcita-ādi — headed by kila-kiñcita; bhāva — with the ecstasies; viḿśati — twenty; bhūṣita — decorated; guṇa-śreṇī — of Her attractive qualities; puṣpa-mālā — as a garland of flowers; sarva-ańge — all over the body; pūrita — filled.
TRANSLATION

"Also ornamenting Her body are the twenty kinds of ecstatic symptoms beginning with kila-kiñcita. Her transcendental qualities constitute the flower garland hanging in fullness over Her body.
PURPORT

The twenty different moods headed by kila-kiñcita are described as follows. First, in connection with the body, there are bhāva (ecstasy), hāva (gestures) and helā (negligence); in relation to the self there are śobhā (beauty), kānti (luster), dīpti (brilliance), mādhurya (sweetness), pragalbhatā (impudence), audārya (magnanimity) and dhairya (patience); and in relation to nature there are līlā (pastimes), vilāsa (enjoyment), vicchitti (breaking off) and vibhrama (puzzlement). There are no English equivalents for the words kila-kiñcita, moṭṭāyita and kuṭṭamita.
Śrīmatī Rādhārāṇī's flower garland consists of Her qualities and is divided into mental, verbal and bodily parts. Her attitude of forgiveness and mercy is all mental. Her talks, which are very pleasing to the ear, are verbal. The bodily qualities are age, beauty, luster and grace.

Śrī Caitanya Caritāmṛta Madhya 8.176

saubhāgya-tilaka cāru-lalāṭe ujjvala
prema-vaicittya — ratna, hṛdaya — tarala
SYNONYMS

saubhāgya-tilaka — the tilaka of good fortune; cāru — beautiful; lalāṭe — on the forehead; ujjvala — brilliant; prema — of love of Godhead; vaicittya — diversity; ratna — the jewel; hṛdaya — the heart; tarala — the locket.
TRANSLATION

"The tilaka of good fortune is on Her beautiful broad forehead. Her various loving affairs are a gem, and Her heart is the locket.

Śrī Caitanya Caritāmṛta Madhya 8.177

madhya-vayasa, sakhī-skandhe kara-nyāsa
kṛṣṇalīlā-manovṛtti-sakhī āśa-pāśa
SYNONYMS

madhya-vayasa — adolescence; sakhī — of a friend; skandhe — on the shoulder; kara — hand; nyāsa — keeping; kṛṣṇa — of Lord Kṛṣṇa; līlā — the pastimes; manaḥ — of the mind; vṛtti — activities; sakhī — gopīs; āśa-pāśa — here and there.
TRANSLATION

"Śrīmatī Rādhārāṇī's gopī friends are Her mental activities, which are concentrated on the pastimes of Śrī Kṛṣṇa. She keeps Her hand on the shoulder of a friend, who represents youth.
PURPORT

Rādhārāṇī's eight companions (aṣṭa-sakhī) are different varieties of pleasure connected with the pastimes of Kṛṣṇa. Following those pastimes of Śrī Kṛṣṇa are other activities, which are represented by the assistants of the gopīs.

Śrī Caitanya Caritāmṛta Madhya 8.178

nijāńga-saurabhālaye garva-paryańka
tā'te vasi' āche, sadā cinte kṛṣṇa-sańga
SYNONYMS

nija-ańga — Her personal body; saurabha-ālaye — in the abode of aroma; garva — pride; paryańka — bedstead; tā'te — on that; vasi' — lying; āche — there is; sadā — always; cinte — thinks; kṛṣṇa-sańga — the association of Kṛṣṇa.
TRANSLATION

"Śrīmatī Rādhārāṇī's bedstead is pride itself, and it is situated in the abode of Her bodily aroma. She is always seated there thinking of Kṛṣṇa's association.

Śrī Caitanya Caritāmṛta Madhya 8.179

kṛṣṇa-nāma-guṇa-yaśa — avataḿsa kāṇe
kṛṣṇa-nāma-guṇa-yaśa-pravāha-vacane
SYNONYMS

kṛṣṇa — of Lord Kṛṣṇa; nāma — the holy name; guṇa — the qualities; yaśa — the fame; avataḿsa — ornaments; kāṇe — on the ear; kṛṣṇa — of Lord Kṛṣṇa; nāma — of the holy name; guṇa — of the qualities; yaśa — of the fame; pravāha — waves; vacane — in Her talking.
TRANSLATION

"Śrīmatī Rādhārāṇī's earrings are the name, fame and qualities of Lord Kṛṣṇa. The glories of Lord Kṛṣṇa's name, fame and qualities are always inundating Her speech.

Śrī Caitanya Caritāmṛta Madhya 8.180

kṛṣṇake karāya śyāma-rasa-madhu pāna
nirantara pūrṇa kare kṛṣṇera sarva-kāma
SYNONYMS

kṛṣṇake — unto Kṛṣṇa; karāya — She induces; śyāma-rasa — of the mellow of conjugal love; madhu — the honey; pāna — drinking; nirantara — constantly; pūrṇa — complete; kare — makes; kṛṣṇera — of Lord Kṛṣṇa; sarva-kāma — all kinds of lusty desires.
TRANSLATION

"Śrīmatī Rādhārāṇī induces Kṛṣṇa to drink the honey of the conjugal relationship. She is therefore engaged in satisfying all the lusty desires of Kṛṣṇa.

Śrī Caitanya Caritāmṛta Madhya 8.181

kṛṣṇera viśuddha-prema-ratnera ākara
anupama-guṇagaṇa-pūrṇa kalevara
SYNONYMS

kṛṣṇera — of Lord Kṛṣṇa; viśuddha-prema — of pure transcendental love; ratnera — of the valuable jewel; ākara — a mine; anupama — unparalleled; guṇa-gaṇa — of groups of qualities; pūrṇa — full; kalevara — transcendental body.
TRANSLATION

"Śrīmatī Rādhārāṇī is a mine filled with valuable jewels of love for Kṛṣṇa. Her transcendental body is complete with unparalleled spiritual qualities.
Śrī Caitanya Caritāmṛta Madhya 8.182

kā kṛṣṇasya praṇaya-jani-bhūḥ śrīmatī rādhikaikā
kāsya preyasy anupama-guṇā rādhikaikā na cānyā
jaihmyaḿ keśe dṛśi taralatā niṣṭhuratvaḿ kuce 'syā
vāñchā-pūrtyai prabhavati hare rādhikaikā na cānyā
SYNONYMS

kā — who; kṛṣṇasya — of Lord Kṛṣṇa; praṇaya-jani-bhūḥ — the birthplace of love of Kṛṣṇa; śrīmatī — all-beautiful; rādhikā — Śrīmatī Rādhārāṇī; ekā — alone; kā — who; asya — His; preyasī — most dear friend; anupama-guṇā — having unparalleled qualities; rādhikā — Śrīmatī Rādhārāṇī; ekā — alone; na — not; ca — also; anyā — anyone else; jaihmyam — crookedness; keśe — in the hair; dṛśi — in the eyes; taralatā — unsteadiness; niṣṭhuratvam — firmness; kuce — in the breasts; asyāḥ — Her; vāñchā — of the desires; pūrtyai — to fulfill; prabhavati — manifests; hareḥ — of Lord Kṛṣṇa; rādhikā — Śrīmatī Rādhārāṇī; ekā — alone; na — not; ca anyā — anyone else.
TRANSLATION

"'If one asks about the origin of love of Kṛṣṇa, the answer is that the origin is in Śrīmatī Rādhārāṇī alone. Who is the most dear friend of Kṛṣṇa? The answer again is Śrīmatī Rādhārāṇī alone. No one else. Śrīmatī Rādhārāṇī's hair is very curly, Her two eyes are always moving to and fro, and Her breasts are firm. Since all transcendental qualities are manifested in Śrīmatī Rādhārāṇī, She alone is able to fulfill all the desires of Kṛṣṇa. No one else.'
PURPORT

This is a quotation from Śrī Govinda-līlāmṛta (11.122) by Kṛṣṇadāsa Kavirāja Gosvāmī. It is a verse in the form of questions and answers describing the glories of Śrīmatī Rādhārāṇī.

Śrī Caitanya Caritāmṛta Madhya 8.183-184

yāńra saubhāgya-guṇa vāñche satyabhāmā
yāńra ṭhāñi kalā-vilāsa śikhe vraja-rāmā
yāńra saundaryādi-guṇa vāñche lakṣmī-pārvatī
yāńra pativratā-dharma vāñche arundhatī
SYNONYMS

yāńra — whose; saubhāgya — of good fortune; guṇa — quality; vāñche — desires; satyabhāmā — Satyabhāmā, one of the queens of Kṛṣṇa; yāńra ṭhāñi — from whom; kalā-vilāsa — the sixty-four arts; śikhe — learn; vraja-rāmā — all the gopīs in Vṛndāvana; yāńra — whose; saundarya-ādi — such as beauty; guṇa — qualities; vāñche — desires; lakṣmī — the goddess of fortune; pārvatī — the wife of Lord Śiva; yāńra — whose; pati-vratā — of chastity; dharma — principle; vāñche — desires; arundhatī — the wife of Vasiṣṭha Muni.
TRANSLATION

"Even Satyabhāmā, one of the queens of Śrī Kṛṣṇa, desires the fortunate position and excellent qualities of Śrīmatī Rādhārāṇī. All the gopīs learn the art of dressing from Śrīmatī Rādhārāṇī, and even the goddess of fortune, Lakṣmī, and the wife of Lord Śiva, Pārvatī, desire Her beauty and qualities. Indeed, Arundhatī, the celebrated chaste wife of Vasiṣṭha, also wants to imitate the chastity and religious principles of Śrīmatī Rādhārāṇī

Śrī Caitanya Caritāmṛta Madhya 8.185

yāńra sadguṇa-gaṇane kṛṣṇa nā pāya pāra
tāńra guṇa gaṇibe kemane jīva chāra
SYNONYMS

yāńra — whose; sat-guṇa — good qualities; gaṇane — in counting; kṛṣṇa — Lord Kṛṣṇa; nā — not; pāya — obtains; pāra — the limit; tāńra — Her; guṇa — qualities; gaṇibe — can count; kemane — how; jīva — a living entity; chāra — most insignificant.
TRANSLATION

"Even Lord Kṛṣṇa Himself cannot reach the limit of the transcendental qualities of Śrīmatī Rādhārāṇī. How, then, can an insignificant living entity count them?"


Śrī Caitanya Caritāmṛta Madhya 8.186

prabhu kahe, — jāniluń kṛṣṇa-rādhā-prema-tattva
śunite cāhiye duńhāra vilāsa-mahattva
SYNONYMS

prabhu kahe — Lord Śrī Caitanya replied; jāniluń — now I have understood; kṛṣṇa — of Lord Kṛṣṇa; rādhā — of Śrīmatī Rādhārāṇī; prema — of the loving affairs; tattva — the truth; śunite — to hear; cāhiye — I desire; duńhāra — of both of Them; vilāsa-mahattva — the greatness of the enjoyment.
TRANSLATION

Lord Śrī Caitanya Mahāprabhu replied, "Now I have come to understand the truth of the loving affairs between Rādhā and Kṛṣṇa. Nonetheless, I still want to hear how both of Them gloriously enjoy such love."
Śrī Caitanya Caritāmṛta Madhya 8.192

yebā 'prema-vilāsa-vivarta' eka haya
tāhā śuni' tomāra sukha haya, ki nā haya
SYNONYMS

yebā — whatever; prema-vilāsa-vivarta — the resultant bewilderment or revolution in the ecstasy of loving affairs; eka haya — there is one topic; tāhā — that; śuni' — hearing; tomāra — Your; sukha — happiness; haya — is; ki — or; nā — not; haya — is.
TRANSLATION

Rāya Rāmānanda then informed Śrī Caitanya Mahāprabhu that there was another topic, known as prema-vilāsa-vivarta. "You may hear of this from me," Rāmānanda Rāya said, "but I do not know whether You will be happy with it or not."
PURPORT

These statements are set forth for our understanding, according to Śrīla Bhaktivinoda Ṭhākura in his Amṛta-pravāha-bhāṣya. In essence, Śrī Caitanya Mahāprabhu told Rāmānanda Rāya, "My dear Rāmānanda, the explanation you have given about the goal of life and the pastimes of Śrīmatī Rādhārāṇī and Kṛṣṇa is certainly the truth. Although this is factual, you can continue telling Me more if there is anything more to say." In reply, Rāmānanda Rāya said, "I do not think I have anything to say beyond this, but there is a topic known as prema-vilāsa-vivarta, which I may explain to You. I do not know whether it will bring You happiness or not."

Śrī Caitanya Caritāmṛta Madhya 8.193

eta bali' āpana-kṛta gīta eka gāhila
preme prabhu sva-haste tāńra mukha ācchādila
SYNONYMS

eta bali' — saying this; āpana-kṛta — composed by himself; gīta — song; eka — one; gāhila — sang; preme — in love of Godhead; prabhu — Śrī Caitanya Mahāprabhu; sva-haste — by His own hand; tāńra — his (Rāmānanda Rāya's); mukha — mouth; ācchādila — covered.
TRANSLATION

Saying this, Rāmānanda Rāya began to sing a song he had composed, but Śrī Caitanya Mahāprabhu, out of the ecstasy of love of Godhead, immediately covered Rāmānanda's mouth with His own hand.
PURPORT

The topics that are about to be discussed between Lord Śrī Caitanya Mahāprabhu and Rāmānanda Rāya cannot be understood by a materialistic poet, nor by intelligence or material perception. Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura states that the spiritual mellow can be realized only when one is situated on the transcendental platform beyond the material stage of goodness. That platform is called viśuddha-sattva (sattvaḿ viśuddhaḿ vasudeva-śabditam). Realization of the viśuddha-sattva platform is beyond the pale of the material world and is not perceived by bodily senses or mental speculation. Our identification with the gross body and subtle mind is different from spiritual understanding. Since the intelligence and mind are material, the loving affairs of Śrī Rādhā and Kṛṣṇa are beyond their perception. Sarvopādhi-vinirmuktaḿ tat-paratvena nirmalam: [Cc. Madhya 19.170] when we are free from all material designations and our senses are completely purified by the bhakti process, we can understand the sense activities of the Absolute Truth (hṛṣīkeṇa hṛṣīkeśa-sevanaḿ bhaktir ucyate [Cc. Madhya 19.170]).
The spiritual senses are beyond the material senses. A materialist can think only of the negation of material variety; he cannot understand spiritual variety. He thinks that spiritual variety simply contradicts material variety and is a negation or void, but such conceptions cannot even reach the precincts of spiritual realization. The wonderful activities of the gross body and subtle mind are always imperfect. They are below the degree of spiritual understanding and are ephemeral. The spiritual mellow is eternally wonderful and is described as pūrṇa, śuddha, nitya-mukta — that is, complete, perfectly pure and eternally liberated from all material conceptions. When we are unable to fulfill our material desires, there is certainly sorrow and confusion. This may be described as vivarta. But in spiritual life there is no sorrow, inebriety or imperfection. Śrīla Rāmānanda Rāya was expert in realizing the spiritual activities of Śrīmatī Rādhārāṇī and Kṛṣṇa, and Rāmānanda's spiritual experience was placed before Śrī Caitanya Mahāprabhu as he inquired whether the Lord approved his realization of spiritual truth.
There are three books prominent in this connection. One was written by Bhakta dāsa Bāula and is called Vivarta-vilāsa. Another was compiled by Jagadānanda Paṇḍita and is called Prema-vivarta. Śrī Rāmānanda Rāya's book is called Prema-vilāsa-vivarta. The Vivarta-vilāsa by Bhakta dāsa Bāula is completely different from the other two books. Sometimes a university student or professor tries to study these transcendental literatures and attempts to put forth a critical analysis from the mundane view, with an end to receiving degrees like a Ph.D. Such realization is certainly different from that of Rāmānanda Rāya. If one actually wants to take a Ph.D. degree from Śrī Caitanya Mahāprabhu and be approved by Rāmānanda Rāya, he must first become free from all material designations (sarvopādhi-vinirmuktaḿ tat-paratvena nirmalam [Cc. Madhya 19.170]). A person who identifies with his material body cannot understand these talks between Śrī Rāmānanda Rāya and Śrī Caitanya Mahāprabhu. Man-made religious scriptures and transcendental philosophical talks are quite different. Indeed, there is a gulf of difference between the two. This subject matter has been very diligently described by Śrīman Madhvācārya. Since material philosophers are situated in the material conception of life, they are unable to realize the spiritual prema-vilāsa-vivarta. They cannot accommodate an elephant upon a dish. Similarly, mundane speculators cannot capture the spiritual elephant within their limited conception. It is just like a frog's trying to measure the Atlantic Ocean by imagining it so many times larger than his well. Materialistic philosophers and sahajiyās cannot understand the talks between Rāmānanda Rāya and Śrī Caitanya Mahāprabhu concerning the pastimes of Śrī Rādhā and Kṛṣṇa. The only tendency of the impersonalists or the prākṛta-sahajiyās is to face the platform of impersonalism. They cannot understand spiritual variegatedness. Consequently, when Rāmānanda Rāya attempted to sing his own verses, Śrī Caitanya Mahāprabhu stopped him by covering his mouth with His own hand.

Śrī Caitanya Caritāmṛta Madhya 8.194

pahilehi rāga nayana-bhańge bhela
anudina bāḍhala, avadhi nā gela
nā so ramaṇa, nā hāma ramaṇī
duńhu-mana manobhava peṣala jāni'
e sakhi, se-saba prema-kāhinī
kānu-ṭhāme kahabi vichurala jāni'
nā khońjaluń dūtī, nā khońjaluń ān
duńhukeri milane madhya ta pāńca-bāṇa
ab sohi virāga, tuńhu bheli dūtī
su-purukha-premaki aichana rīti
SYNONYMS

pahilehi — in the beginning; rāga — attraction; nayana-bhańge — by activities of the eyes; bhela — there was; anu-dina — gradually, day after day; bāḍhala — increased; avadhi — limit; nā — not; gela — reached; nā — not; so — He; ramaṇa — the enjoyer; nā — not; hāma — I; ramaṇī — the enjoyed; duńhu-mana — both the minds; manaḥ-bhava — the mental situation; peṣala — pressed together; jāni' — knowing; e — this; sakhi — My dear friend; se-saba — all those; prema-kāhinī — affairs of love; kānu-ṭhāme — before Kṛṣṇa; kahabi — you will say; vichurala — He has forgotten; jāni' — knowing; nā — not; khońjaluń — searched out; dūtī — a messenger; nā — not; khońjaluń — searched out; ān — anyone else; duńhukeri — of both of Us; milane — by the meeting; madhya — in the middle; ta — indeed; pāńca-bāṇa — five arrows of Cupid; ab — now; sohi — that; virāga — separation; tuńhu — you; bheli — became; dūtī — the messenger; su-purukha — of a beautiful person; premaki — of loving affairs; aichana — such; rīti — the consequence.
TRANSLATION

"'Alas, before We met there was an initial attachment between Us brought about by an exchange of glances. In this way attachment evolved. That attachment has gradually grown, and there is no limit to it. Now that attachment has become a natural sequence between Ourselves. It is not that it is due to Kṛṣṇa, the enjoyer, nor is it due to Me, for I am the enjoyed. It is not like that. This attachment was made possible by mutual meeting. This mutual exchange of attraction is known as manobhava, or Cupid. Kṛṣṇa's mind and My mind have merged together. Now, during this time of separation, it is very difficult to explain these loving affairs. My dear friend, though Kṛṣṇa might have forgotten all these things, you can understand and bring this message to Him. But during Our first meeting there was no messenger between Us, nor did I request anyone to see Him. Indeed, Cupid's five arrows were Our via media. Now, during this separation, that attraction has increased to another ecstatic state. My dear friend, please act as a messenger on My behalf, because if one is in love with a beautiful person, this is the consequence.'
PURPORT

These verses were originally composed and sung by Rāmānanda Rāya himself. Śrīla Bhaktivinoda Ṭhākura suggests that during the time of conjugal enjoyment, the attachment might be compared to Cupid himself. However, during the period of separation, Cupid becomes a messenger of highly elevated love. This is called prema-vilāsa-vivarta. When there is separation, conjugal enjoyment itself acts like a messenger, and that messenger was addressed by Śrīmatī Rādhārāṇī as a friend. The essence of this transaction is that transcendental loving affairs are as relishable during separation as during conjugal enjoyment. When Śrīmatī Rādhārāṇī was fully absorbed in love of Kṛṣṇa, She mistook a black tamāla tree for Kṛṣṇa and embraced it. Such a mistake is called prema-vilāsa-vivarta.

Śrī Caitanya Caritāmṛta Madhya 8.195

rādhāyā bhavataś ca citta-jatunī svedair vilāpya kramād
yuñjann adri-nikuñja-kuñjara-pate nirdhūta-bheda-bhramam
citrāya svayam anvarañjayad iha brahmāṇḍa-harmyodare
bhūyobhir nava-rāga-hińgula-bharaiḥ śṛńgāra-kāruḥ kṛtī
SYNONYMS

rādhāyāḥ — of Śrīmatī Rādhārāṇī; bhavataḥ ca — and of You; citta-jatunī — the two minds like shellac; svedaiḥ — by perspiration; vilāpya — melting; kramāt — gradually; yuñjan — making; adri — of Govardhana Hill; nikuñja — in a solitary place for enjoyment; kuñjara-pate — O king of the elephants; nirdhūta — completely taken away; bheda-bhramam — the misunderstanding of differentiation; citrāya — for increasing the wonder; svayam — personally; anvarañjayat — colored; iha — in this world; brahmāṇḍa — of the universe; harmya-udare — within the palace; bhūyobhiḥ — by varieties of means; nava-rāga — of new attraction; hińgula-bharaiḥ — by the vermilion; śṛńgāra — of loving affairs; kāruḥ — the craftsman; kṛtī — very expert.
TRANSLATION

"'O my Lord, You live in the forest of Govardhana Hill, and, like the king of elephants, You are expert in the art of conjugal love. O master of the universe, Your heart and Śrīmatī Rādhārāṇī's heart are just like shellac and are now melted in Your spiritual perspiration. Therefore one can no longer distinguish between You and Śrīmatī Rādhārāṇī. Now You have mixed Your newly invoked affection, which is like vermilion, with Your melted hearts, and for the benefit of the whole world You have painted both Your hearts red within this great palace of the universe.'"
PURPORT

This verse quoted by Rāmānanda Rāya is included in Śrīla Rūpa Gosvāmī's Ujjvala-nīlamaṇi (14.155).

Śrī Caitanya Caritāmṛta Madhya 8.196

prabhu kahe, — 'sādhya-vastura avadhi' ei haya
tomāra prasāde ihā jāniluń niścaya
SYNONYMS

prabhu kahe — Śrī Caitanya Mahāprabhu confirmed; sādhya-vastura — of the object of life; avadhi' — the limit; ei — this; haya — is; tomāra — of you; prasāde — by the mercy; ihā — this; jāniluń — I have understood; niścaya — conclusively.
TRANSLATION

Śrī Caitanya Mahāprabhu confirmed these verses recited by Śrī Rāmānanda Rāya, saying, "This is the limit of the goal of human life. Only by your mercy have I come to understand it conclusively.

Śrī Caitanya Caritāmṛta Madhya 8.197

'sādhya-vastu' 'sādhana' vinu keha nāhi pāya
kṛpā kari' kaha, rāya, pābāra upāya
SYNONYMS

sādhya-vastu — the goal of life; sādhana vinu — without practicing the process; keha nāhi pāya — no one achieves; kṛpā kari' — very mercifully; kaha — please explain; rāya — My dear Rāmānanda Rāya; pābāra upāya — the means of achieving.
TRANSLATION

"The goal of life cannot be achieved unless one practices the process. Now, being merciful upon Me, please explain that means by which this goal can be attained."

Śrī Caitanya Caritāmṛta Madhya 8.200

mora mukhe vaktā tumi, tumi hao śrotā
atyanta rahasya, śuna, sādhanera kathā
SYNONYMS

mora mukhe — in my mouth; vaktā — speaker; tumi — You are; tumi — You; hao — are; śrotā — the hearer; atyanta rahasya — extremely mysterious; śuna — now please hear; sādhanera kathā — the discussion of the process.
TRANSLATION

"Actually You are speaking through my mouth, and at the same time You are listening. This is very mysterious. Anyway, kindly hear the explanation of the process by which the goal can be attained.
PURPORT

Śrīla Sanātana Gosvāmī has advised us to hear about Kṛṣṇa from a Vaiṣṇava. He has explicitly forbidden us to hear from an avaiṣṇava.
avaiṣṇava-mukhodgīrṇaḿ pūtaḿ hari-kathāmṛtam
śravaṇaḿ naiva kartavyaḿ sarpocchiṣṭaḿ yathā payaḥ
Thus quoting from Padma Purāṇa, Śrīla Sanātana Gosvāmī warns that one should not hear anything about Kṛṣṇa from an avaiṣṇava, however great a mundane scholar he may be. Milk touched by the lips of a serpent has poisonous effects; similarly, talks about Kṛṣṇa given by an avaiṣṇava are also poisonous. However, because a Vaiṣṇava is surrendered to the Supreme Personality of Godhead, his talks are spiritually potent. In the Bhagavad-gītā (10.10) the Supreme Lord says:
teṣāḿ satata-yuktānāḿ bhajatāḿ prīti-pūrvakam
dadāmi buddhi-yogaḿ taḿ yena mām upayānti te
"To those who are constantly devoted to worshiping Me with love, I give the understanding by which they can come to Me." When a pure Vaiṣṇava speaks, he speaks perfectly. How is this? His speech is managed by Kṛṣṇa Himself from within the heart. Śrīla Rāmānanda Rāya accepts this benediction from Śrī Caitanya Mahāprabhu; therefore he admits that whatever he was speaking was not derived from his own intelligence. Rather, everything was coming from Śrī Caitanya Mahāprabhu. According to the Bhagavad-gītā (15.15):
sarvasya cāhaḿ hṛdi sanniviṣṭo
mattaḥ smṛtir jñānam apohanaḿ ca
vedaiś ca sarvair aham eva vedyo
vedānta-kṛd veda-vid eva cāham
"I am seated in everyone's heart, and from Me come remembrance, knowledge and forgetfulness. By all the Vedas, I am to be known. Indeed I am the compiler of the Vedānta, and I am the knower of the Vedas."
All intelligence emanates from the Supreme Personality of Godhead, the Supersoul within the heart of everyone. Nondevotees want to ask the Supreme Lord for sense gratification; therefore nondevotees come under the influence of māyā, the illusory energy. A devotee, however, is directed by the Supreme Personality of Godhead and comes under the influence of yogamāyā. Consequently there is a gulf of difference between statements made by a devotee and those made by a nondevotee.

: Śrī Caitanya Caritāmṛta Madhya 8.201

rādhā-kṛṣṇera līlā ei ati gūḍhatara
dāsya-vātsalyādi-bhāve nā haya gocara
SYNONYMS

rādhā-kṛṣṇera līlā — the pastimes of Rādhā and Kṛṣṇa; ei — this is; ati — very much; gūḍhatara — more confidential; dāsya — of servitude; vātsalya-ādi — and of parental love, etc.; bhāve — in the moods; nā haya — is not; gocara — appreciated.
TRANSLATION

"The pastimes of Rādhā and Kṛṣṇa are very confidential. They cannot be understood through the mellows of servitude, fraternity or parental affection.

Śrī Caitanya Caritāmṛta Madhya 8.202

sabe eka sakhī-gaṇera ihāń adhikāra
sakhī haite haya ei līlāra vistāra
SYNONYMS

sabe — only; eka — one; sakhī-gaṇera — of the gopīs; ihāń — in this; adhikāra — qualification; sakhī — the gopīs; haite — from; haya — is; ei līlāra — of these pastimes; vistāra — the expansion.
TRANSLATION

"Actually, only the gopīs have the right to appreciate these transcendental pastimes, and only from them can these pastimes be expanded.

Śrī Caitanya Caritāmṛta Madhya 8.203

sakhī vinā ei līlā puṣṭa nāhi haya
sakhī līlā vistāriyā, sakhī āsvādaya
SYNONYMS

sakhī vinā — without the gopīs; ei līlā — these pastimes; puṣṭa — nourished; nāhi haya — are never; sakhī — the gopīs; līlā — the pastimes; vistāriyā — expanding; sakhī — the gopīs; āsvādaya — taste this mellow.
TRANSLATION

"Without the gopīs, these pastimes between Rādhā and Kṛṣṇa cannot be nourished. Only by their cooperation are such pastimes broadcast. It is their business to taste the mellows.

Śrī Caitanya Caritāmṛta Madhya 8.204-205

sakhī vinā ei līlāya anyera nāhi gati
sakhī-bhāve ye tāńre kare anugati
rādhā-kṛṣṇa-kuñjasevā-sādhya sei pāya
sei sādhya pāite āra nāhika upāya
SYNONYMS

sakhī vinā — without the gopīs; ei līlāya — in these pastimes; anyera — of others; nāhi — there is not; gati — entrance; sakhī-bhāve — in the mood of the gopīs; ye — anyone who; tāńre — Lord Kṛṣṇa; kare — does; anugati — following; rādhā-kṛṣṇa — of Rādhā and Kṛṣṇa; kuñja-sevā — of service in the kuñjas, or gardens, of Vṛndāvana; sādhya — the goal; sei pāya — he gets; sei — that; sādhya — achievement; pāite — to receive; āra — other; nāhika — there is not; upāya — means.
TRANSLATION

"Without the help of the gopīs, one cannot enter into these pastimes. Only one who worships the Lord in the ecstasy of the gopīs, following in their footsteps, can engage in the service of Śrī Śrī Rādhā-Kṛṣṇa in the bushes of Vṛndāvana. Only then can one understand the conjugal love between Rādhā and Kṛṣṇa. There is no other procedure for understanding.
PURPORT

The means for returning home, for going back to Godhead, is devotional service, but everyone has a different taste in the Lord's service. One may be inclined to serve the Lord in servitude (dāsya-rasa), fraternity (sakhya-rasa) or parental love (vātsalya-rasa), but none of these can enable one to enter into the service of the Lord in conjugal love. To attain such service, one has to follow in the footsteps of the gopīs in the ecstasy of sakhī-bhāva. Then only can one understand the transcendental mellow of conjugal love.
In the Ujjvala-nīlamaṇi, Śrīla Rūpa Gosvāmī advises:
prema-līlā-vihārāṇāḿ
samyag vistārikā sakhī
viśrambha-ratna-peṭī ca
One who expands the conjugal love of Kṛṣṇa and His enjoyment among the gopīs is called a sakhī. Such a person is a confidential gopī in the conjugal affairs. Such assistants are like jewels in the form of Kṛṣṇa's confidantes. The actual business of the sakhīs is described thus in Ujjvala-nīlamaṇi:
mithaḥ prema-guṇotkīrtis tayor āsakti-kāritā
abhisāro dvayor eva sakhyāḥ kṛṣṇe samarpaṇam
narmāśvāsana-nepathyaḿ hṛdayodghāṭa-pāṭavam
chidra-saḿvṛtir etasyāḥ paty-ādeḥ parivañcanā
śikṣā sańgamanaḿ kāle sevanaḿ vyajanādibhiḥ
tayor dvayor upālambhaḥ sandeśa-preṣaṇaḿ tathā
nāyikā-prāṇa-saḿrakṣā prayatnādyāḥ sakhī-kriyāḥ
In the conjugal pastimes of Kṛṣṇa, Kṛṣṇa is the hero (nāyaka), and Rādhikā is the heroine (nāyikā). The first business of the gopīs is to chant the glories of both the hero and the heroine. Their second business is to gradually create a situation in which the hero may be attracted to the heroine and vice versa. Their third business is to induce both of Them to approach each other. Their fourth business is to surrender unto Kṛṣṇa, the fifth is to create a jovial atmosphere, the sixth to give Them assurance to enjoy Their pastimes, the seventh to dress and decorate both hero and heroine, the eighth to show expertise in expressing Their desires, the ninth to conceal the faults of the heroine, the tenth to cheat their respective husbands and relatives, the eleventh to educate, the twelfth to enable both the hero and heroine to meet at the proper time, the thirteenth to fan the hero and heroine, the fourteenth to sometimes reproach the hero and heroine, the fifteenth to set conversations in motion, and the sixteenth to protect the heroine by various means.
Some materialistic sahajiyās who cannot actually understand the pastimes of Rādhā and Kṛṣṇa manufacture their own life-styles without referring to authority. Such sahajiyās are called sakhī-bhekī, and sometimes they are called gaura-nāgarī. They believe that the material body, which is fit to be eaten by jackals and dogs, is enjoyable for Kṛṣṇa. Consequently they artificially decorate the material body to attract Kṛṣṇa, thinking themselves sakhīs. But Kṛṣṇa is never attracted by the artificial grooming of the material body. As far as Śrīmatī Rādhārāṇī and Her gopīs are concerned, their bodies, homes, dresses, ornaments, endeavors and activities are all spiritual. All of these are meant to satisfy the spiritual senses of Kṛṣṇa. Indeed, they are so pleasing and endearing to Kṛṣṇa that He is subjugated by the influence of Śrīmatī Rādhārāṇī and Her friends. They have nothing to do with anything mundane within the fourteen planetary systems of the universe. Although Kṛṣṇa is attractive to everyone, He is nonetheless attracted by the gopīs and Śrīmatī Rādhārāṇī.
One should not be misled by mental concoctions, supposing his material body to be perfect and deeming oneself a sakhī. This is something like ahańgrahopāsanā, that is, a Māyāvādī's worship of his own body as the Supreme. Śrīla Jīva Gosvāmī has cautioned mundaners to abstain from such conceptions. He also warns that thinking oneself one of the associates of the Supreme without following in the footsteps of the gopīs is as offensive as thinking oneself the Supreme. Such thinking is an aparādha. One has to practice living in Vṛndāvana by hearing about the talks of the gopīs with Kṛṣṇa. However, one should not consider himself a gopī, for this is offensive.


Śrī Caitanya Caritāmṛta Madhya 8.206

vibhur api sukha-rūpaḥ sva-prakāśo 'pi bhāvaḥ
kṣaṇam api na hi rādhā-kṛṣṇayor yā ṛte svāḥ
pravahati rasa-puṣṭiḿ cid-vibhūtīr iveśaḥ
śrayati na padam āsāḿ kaḥ sakhīnāḿ rasa-jñaḥ
SYNONYMS

vibhuḥ — all-powerful; api — although; sukha-rūpaḥ — happiness personified; sva-prakāśaḥ — self-effulgent; api — although; bhāvaḥ — the completely spiritual activities; kṣaṇam api — even for a moment; na — never; hi — certainly; rādhā-kṛṣṇayoḥ — of Śrī Rādhā and Kṛṣṇa; yāḥ — whom; ṛte — without; svāḥ — His own entourage (the gopīs); pravahati — leads to; rasa-puṣṭim — completion of the highest humor; cit-vibhūtīḥ — spiritual potencies; iva — like; īśaḥ — the Supreme Personality of Godhead; śrayati — takes shelter of; na — not; padam — the position; āsām — of them; kaḥ — who; sakhīnām — of the personal associates; rasa-jñaḥ — one who is conversant with the science of mellows.
TRANSLATION

"'The pastimes of Śrī Rādhā and Kṛṣṇa are self-effulgent. They are happiness personified, unlimited and all-powerful. Even so, the spiritual humors of such pastimes are never complete without the gopīs, the Lord's personal friends. The Supreme Personality of Godhead is never complete without His spiritual potencies; therefore unless one takes shelter of the gopīs, one cannot enter into the company of Rādhā and Kṛṣṇa. Who can be interested in Their spiritual pastimes without taking their shelter?'
PURPORT

This is a quotation from the Govinda-līlāmṛta (10.17).

Śrī Caitanya Caritāmṛta Madhya 8.207

sakhīra svabhāva eka akathya-kathana
kṛṣṇa-saha nija-līlāya nāhi sakhīra mana
SYNONYMS

sakhīra — of the gopīs; svabhāva — natural inclination; eka — one; akathya — inexplicable; kathana — narration; kṛṣṇa-saha — with Kṛṣṇa; nija-līlāya — in His personal pastimes; nāhi — not; sakhīra — of the gopīs; mana — the mind.
TRANSLATION

"There is an inexplicable fact about the natural inclinations of the gopīs. The gopīs never want to enjoy themselves with Kṛṣṇa personally.
Śrī Caitanya Caritāmṛta Madhya 8.208

kṛṣṇa saha rādhikāra līlā ye karāya
nija-sukha haite tāte koṭi sukha pāya
SYNONYMS

kṛṣṇa saha — with Kṛṣṇa; rādhikāra — of Śrīmatī Rādhārāṇī; līlā — the pastimes; ye — which; karāya — they bring about; nija-sukha — personal happiness; haite — than; tāte — in that; koṭi — ten million times; sukha — the happiness; pāya — they derive.
TRANSLATION

"The happiness of the gopīs increases ten million times when they serve to engage Śrī Śrī Rādhā and Kṛṣṇa in Their transcendental pastimes.

Śrī Caitanya Caritāmṛta Madhya 8.209

rādhāra svarūpa — kṛṣṇa-prema-kalpalatā
sakhī-gaṇa haya tāra pallava-puṣpa-pātā
SYNONYMS

rādhāra svarūpa — the spiritual nature of Śrīmatī Rādhārāṇī; kṛṣṇa-prema — of love of Kṛṣṇa; kalpa-latā — a creeper; sakhī-gaṇa — the gopīs; haya — are; tāra — of that creeper; pallava — the twigs; puṣpa — flowers; pātā — and leaves.
TRANSLATION

"By nature, Śrīmatī Rādhārāṇī is just like a creeper of love of Godhead, and the gopīs are the twigs, flowers and leaves of that creeper.

Śrī Caitanya Caritāmṛta Madhya 8.210

kṛṣṇa-līlāmṛta yadi latāke siñcaya
nija-sukha haite pallavādyera koṭi-sukha haya
SYNONYMS

kṛṣṇa-līlāmṛta — the nectar of Kṛṣṇa's pastimes; yadi — if; latāke — the creeper; siñcaya — sprinkles; nija-sukha haite — than personal happiness; pallava-ādyera — of the twigs, flowers and leaves; koṭi — ten million times; sukha — the happiness; haya — there is.
TRANSLATION

"When the nectar of Kṛṣṇa's pastimes is sprinkled on that creeper, the happiness derived by the twigs, flowers and leaves is ten million times greater than that derived by the creeper itself.
PURPORT

In his Amṛta-pravāha-bhāṣya, Śrīla Bhaktivinoda Ṭhākura states, "Śrīmatī Rādhārāṇī is the creeper of love of Godhead, and the gopīs are exactly like twigs, flowers and leaves. When water is sprinkled on the creeper, the twigs, flowers and leaves indirectly receive all the benefits of the creeper itself. But water sprinkled directly on the twigs, leaves and flowers is not as effective as water sprinkled on the creeper's root. The gopīs are not as pleased when they directly mix with Kṛṣṇa as when they serve to unite Śrīmatī Rādhārāṇī with Kṛṣṇa. Their transcendental pleasure lies in uniting Them."

Śrī Caitanya Caritāmṛta Madhya 8.211

sakhyaḥ śrī-rādhikāyā vraja-kumuda-vidhor hlādinī-nāma-śakteḥ
sārāḿśa-prema-vallyāḥ kisalaya-dala-puṣpādi-tulyāḥ sva-tulyāḥ
siktāyāḿ kṛṣṇa-līlāmṛta-rasa-nicayair ullasantyām amuṣyāḿ
jātollāsāḥ sva-sekāc chata-guṇam adhikaḿ santi yat tan na citram
SYNONYMS

sakhyaḥ — friends like Lalitā and Viśākhā; śrī-rādhikāyāḥ — of Śrīmatī Rādhārāṇī; vraja-kumuda — of the lotuslike inhabitants of Vrajabhūmi; vidhoḥ — of the moon (Kṛṣṇa); hlādinī — pleasure-giving; nāma — of the name; śakteḥ — of the potency; sāra-aḿśa — the active principle; prema-vallyāḥ — of the creeper of love of Godhead; kisalaya — newly grown; dala — leaves; puṣpa — flowers; ādi — and so on; tulyāḥ — equal to; sva-tulyāḥ — equal to Herself; siktāyām — when sprinkled; kṛṣṇa-līlā — of the pastimes of Kṛṣṇa; amṛta — of the nectar; rasa-nicayaiḥ — by drops of the juice; ullasantyām — shining; amuṣyām — of Her, Śrīmatī Rādhārāṇī; jāta-ullāsāḥ — having awakened pleasure; sva-sekāt — than her own sprinkling; śata-guṇam — a hundred times; adhikam — more; santi — are; yat — which; tat — that; na — not; citram — wonderful.
TRANSLATION

"'All the gopīs, the personal friends of Śrīmatī Rādhārāṇī, are equal to Her. Kṛṣṇa is pleasing to the inhabitants of Vrajabhūmi, just as the moon is pleasing to the lotus flower. His pleasure-giving potency is known as āhlādinī, of which the active principle is Śrīmatī Rādhārāṇī. She is compared to a creeper with newly grown flowers and leaves. When the nectar of Kṛṣṇa's pastimes is sprinkled on Śrīmatī Rādhārāṇī, all Her friends, the gopīs, immediately appreciate the pleasure a hundred times more than if they were sprinkled themselves. Actually this is not at all wonderful.'
PURPORT

This verse is also from the Govinda-līlāmṛta (10.16).

Śrī Caitanya Caritāmṛta Madhya 8.212

yadyapi sakhīra kṛṣṇa-sańgame nāhi mana
tathāpi rādhikā yatne karāna sańgama
SYNONYMS

yadyapi — although; sakhīra — of the gopīs; kṛṣṇa-sańgame — directly enjoying with Kṛṣṇa; nāhi — not; mana — the mind; tathāpi — still; rādhikā — Śrīmatī Rādhārāṇī; yatne — with great endeavor; karāna — causes; sańgama — association with Kṛṣṇa.
TRANSLATION

"Although the gopīs, Śrīmatī Rādhārāṇī's friends, do not desire to enjoy themselves directly with Kṛṣṇa, Śrīmatī Rādhārāṇī makes a great endeavor to induce Kṛṣṇa to enjoy Himself with the gopīs.

Śrī Caitanya Caritāmṛta Madhya 8.213

nānā-cchale kṛṣṇe preri' sańgama karāya
ātma-kṛṣṇa-sańga haite koṭi-sukha pāya
SYNONYMS

nānā-chale — under different pleas; kṛṣṇe — unto Kṛṣṇa; preri' — sending; sańgama — direct association; karāya — induces; ātma-kṛṣṇa-sańga — personal association with Kṛṣṇa; haite — than; koṭi-sukha — ten million times more happiness; pāya — She gets.
TRANSLATION

"Presenting various pleas for the gopīs, Śrīmatī Rādhārāṇī sometimes sends the gopīs to Kṛṣṇa just to enable them to associate with Him directly. At such times, She enjoys a happiness ten million times greater than that enjoyed through direct association.