Śrīmatī Rādhārāṇī, Is the Attraction for the All-Attractive / Hlādinī—Pleasure Potency

This morning there was this nagging voice that kept saying “read Adi-lila chapter 4, of the Sri Caitanya-caritamrta” I haven’t read from the Caitanya-caritamrta for a while because I was re-reading the Bhagavad-gita and Krsna Book and because it is summer, I am busy with work… But I responded to the nagging voice…and pulled Vol. 1 from the shelf. As I read I became more and more enlivened and the words jumped out at me…. Śrīmatī Rādhārāṇī, who is the attraction for the all-attractive. What is attracting the All Attractive? Srimati Radharani!

And the other thing that jumped out at me was the word hlādinī. Here is another word for your vaishnava vocabulary. So today is a two part post from the Sri Caitanya-caritamrta, describing the hladini energy, and the attractiveness of Srimati Radharani.

Lord Kṛṣṇa enchants the world, but Śrī Rādhā enchants even Him. Therefore She is the supreme goddess of all. (Adi 4.95)

Śrī Rādhā is the full power, and Lord Kṛṣṇa is the possessor of full power. The two are not different, as evidenced by the revealed scriptures. (Adi 4.96)

Śrīmatī Rādhārāṇī is as fully spiritual as Kṛṣṇa. 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. She is all-spiritual, and both Her body and 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 Kṛṣṇa. She is the personified hlādinī-śakti (the pleasure-giving energy of the Lord’s internal potency), and therefore She is the only source of enjoyment for Śrī Kṛṣṇa.

Śrī Kṛṣṇa cannot enjoy anything that is internally different from Him. Therefore Rādhā and Śrī Kṛṣṇa are identical. The sandhinī portion of Śrī Kṛṣṇa’s internal potency has manifested the all-attractive form of Śrī Kṛṣṇa, and the same internal potency, in the hlādinī feature, has presented Śrīmatī Rādhārāṇī, who is the attraction for the all-attractive. No one can match Śrīmatī Rādhārāṇī in the transcendental pastimes of Śrī Kṛṣṇa. (from purport Adi 4.71)

…All the desires of Lord Kṛṣṇa rest in Śrīmatī Rādhārāṇī. (from purport)

Some notes on the hlādinī potency

Śrīmatī Rādhikā is the transformation of Kṛṣṇa’s love. She is His internal energy called hlādinī. (Adi 4.59)

The essence of the hlādinī potency is love of God, the essence of love of God is emotion [bhāva], and the ultimate development of emotion is mahābhāva. (Adi 4.68)

…Hlādinī is the personal manifestation of the blissfulness of the Supreme Personality of Godhead, by which He enjoys pleasure…“Love of God” is an epithet for the pleasure potency of the Lord. Therefore devotional service reciprocated between the Lord and His devotee is an exhibition of the transcendental pleasure potency of the Lord. (from purport)

…The unadulterated action of the hlādinī-śakti is displayed in the dealings of the damsels of Vraja and Śrīmatī Rādhārāṇī, who is the topmost participant in that transcendental group. The essence of the hlādinī-śakti is love of Godhead, the essence of love of Godhead is bhāva, or transcendental sentiment, and the highest pitch of that bhāva is called mahābhāva. Śrīmatī Rādhārāṇī 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 Śrī Kṛṣṇa. (from purport Adi 4.69)

…Śrī Kṛṣṇa cannot enjoy anything that is internally different from Him. Therefore Rādhā and Śrī Kṛṣṇa are identical. The sandhinī portion of Śrī Kṛṣṇa’s internal potency has manifested the all-attractive form of Śrī Kṛṣṇa, and the same internal potency, in the hlādinī feature, has presented Śrīmatī Rādhārāṇī, who is the attraction for the all-attractive. No one can match Śrīmatī Rādhārāṇī in the transcendental pastimes of Śrī Kṛṣṇa. (from purport Adi 4.70)

Chapter 4, Text 55-100

Śrī Caitanya-caritāmṛta: Ādi-līlā 1975 Edition
By His Divine Grace A. C. Bhaktivedanta Swami Prabhupāda
Chapter 4, Text 55-100

The Confidential Reasons for Lord Caitanya’s Appearance

TEXT 55

rādhā kṛṣṇa-praṇaya-vikṛtir hlādinī śaktir asmād
ekātmānāv api bhuvi purā deha-bhedaṁ gatau tau
caitanyākhyaṁ prakaṭam adhunā tad-dvayaṁ caikyam āptaṁ
rādhā-bhāva-dyuti-suvalitaṁ naumi kṛṣṇa-svarūpam

SYNONYMS

rādhā—Śrīmatī Rādhārāṇī; kṛṣṇa—of Lord Kṛṣṇa; praṇaya—of love; vikṛtiḥ—the transformation; hlādinī śaktiḥ—pleasure potency; asmāt—from this; eka-ātmānau—both the same in identity; api—although; bhuvi—on earth; purā—from beginningless time; deha-bhedam—separate forms; gatau—obtained; tau—these two; caitanya-ākhyam—known as Śrī Caitanya; prakaṭam—manifest; adhunā—now; tat-dvayam—the two of Them; ca—and; aikyam—unity; āptam—obtained; rādhā—of Śrīmatī Rādhārāṇī; bhāva—mood; dyuti—the luster; suvalitam—who is adorned with; naumi—I offer my obeisances; kṛṣṇa-svarūpam—to Him who is identical with Śrī Kṛṣṇa.

TRANSLATION

“The loving affairs of Śrī Rādhā and Kṛṣṇa are transcendental manifestations of the Lord’s internal pleasure-giving potency. Although Rādhā and Kṛṣṇa are one in Their identity, They separated Themselves eternally. Now these two transcendental identities have again united, in the form of Śrī Kṛṣṇa Caitanya. I bow down to Him, who has manifested Himself with the sentiment and complexion of Śrīmatī Rādhārāṇī although He is Kṛṣṇa Himself.”

PURPORT

This text is from the diary of Śrīla Svarūpa Dāmodara Gosvāmī. It appears as the fifth of the first fourteen verses of Śrī Caitanya-caritāmṛta.

TEXT 56

rādhā-kṛṣṇa eka ātmā, dui deha dhari’
anyonye vilase rasa āsvādana kari’

SYNONYMS

rādhā-kṛṣṇa—Rādhā and Kṛṣṇa; eka—one; ātmā—self; dui—two; deha—bodies; dhari’-assuming; anyonye—one another; vilase—They enjoy; rasa—the mellows of love; āsvādana kari’-tasting.

TRANSLATION

Rādhā and Kṛṣṇa are one and the same, but They have assumed two bodies. Thus They enjoy each other, tasting the mellows of love.

PURPORT

The two transcendentalists Rādhā and Kṛṣṇa are a puzzle to materialists. The above description of Rādhā and Kṛṣṇa from the diary of Śrīla Svarūpa Dāmodara Gosvāmī is a condensed explanation, but one needs great spiritual insight to understand the mystery of these two personalities. One is enjoying in two. Śrī Kṛṣṇa is the potent factor, and Śrīmatī Rādhārāṇī is the internal potency. According to Vedānta philosophy, there is no difference between the potent and potency: they are identical. We cannot differentiate between one and the other, any more than we can separate fire from heat.

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. The philosophy of inconceivable oneness and difference propounded by Lord Caitanya is the only source of understanding for such intricacies of transcendence.

In fact, Rādhārāṇī is the internal potency of Śrī Kṛṣṇa, and She eternally intensifies the pleasure of Śrī Kṛṣṇa. Impersonalists cannot understand this without the help of a mahā-bhāgavata devotee. The very name Rādhā suggests that She is eternally the topmost mistress of the comforts of Śrī Kṛṣṇa. As such, She is the medium transmitting the living entities’ service to Śrī Kṛṣṇa. Devotees in Vṛndāvana therefore seek the mercy of Śrīmatī Rādhārāṇī in order to be recognized as loving servitors of Śrī Kṛṣṇa.

Lord Caitanya Mahāprabhu personally approaches the fallen conditioned souls of the iron age to deliver the highest principle of transcendental relationships with the Lord. The activities of Lord Caitanya are primarily in the role of the pleasure-giving portion of His internal potency.

The absolute Personality of Godhead, Śrī Kṛṣṇa, is the omnipotent form of transcendental existence, knowledge and bliss in full. 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. The same potency while displaying full knowledge is called cit, or samvit, which expands the transcendental forms of the Lord. Finally, the same potency while playing as a pleasure-giving medium is known as hlādinī, or the transcendental blissful potency. Thus the Lord manifests His internal potency in three transcendental divisions.

TEXT 57

sei dui eka ebe caitanya gosāñi
rasa āsvādite doṅhe hailā eka-ṭhāṅi

SYNONYMS

sei—these; dui—two; eka—one; ebe—now; caitanya gosāñi—Lord Caitanya Mahāprabhu; rasa—mellow; āsvādite—to taste; doṅhe—the two; hailā—have become; eka-ṭhāṅi—one body.

TRANSLATION

Now, to enjoy rasa, They have appeared in one body as Lord Caitanya Mahāprabhu.

TEXT 58

ithi lāgi’ āge kari tāra vivaraṇa
yāhā haite haya gaurera mahimā-kathana

SYNONYMS

ithi lāgi’-for this; āge—first; kari—I shall do; tāra—of that; vivaraṇa—description; yāhā haite—from which; haya—there is; gaurera—of Lord Caitanya Mahāprabhu; mahimā—the glory; kathana—relating.

TRANSLATION

Therefore I shall first delineate the position of Rādhā and Kṛṣṇa. From that the glory of Lord Caitanya will be known.

TEXT 59

rādhikā hayena kṛṣṇera praṇaya-vikāra
svarūpa-śakti–’hlādinī’ nāma yāṅhāra

SYNONYMS

rādhikā—Śrīmatī Rādhārāṇī; hayena—is; kṛṣṇera—of Lord Kṛṣṇa; praṇaya-vikāra—transformation of love; svarūpa-śakti—personal energy; hlādinī—hlādinī; nāma—name; yāṅhāra—whose.

TRANSLATION

Śrīmatī Rādhikā is the transformation of Kṛṣṇa’s love. She is His internal energy called hlādinī.

TEXT 60

hlādinī karāya kṛṣṇe ānandāsvādana
hlādinīra dvārā kare bhaktera poṣaṇa

SYNONYMS

hlādinī—the hlādinī energy; karāya—causes to do; kṛṣṇe—in Lord Kṛṣṇa; ānanda-āsvādana—the tasting of bliss; hlādinīra dvārā—by the pleasure potency; kare—does; bhaktera—of the devotee; poṣaṇa—nourishing.

TRANSLATION

That hlādinī energy gives Kṛṣṇa pleasure and nourishes His devotees.

PURPORT

Śrīla Jīva Gosvāmī has elaborately discussed the hlādinī potency in his Prīti-sandarbha. He says that the Vedas clearly state, “Only devotional service can lead one to the Personality of Godhead. Only devotional service can help a devotee meet the Supreme Lord face to face. 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.”

What is the particular attraction that makes the Supreme Lord enthusiastic to accept devotional service, and what is the nature of such service? The Vedic scriptures inform us that the Supreme Personality of Godhead, the Absolute Truth, is self sufficient, and that māyā, nescience, can never influence Him at all. As such, the potency that overcomes the Supreme must be purely spiritual. Such a potency cannot be anything of the material manifestation. The bliss enjoyed by the Supreme Personality of Godhead cannot be of material composition like the impersonalist conception of the bliss of Brahman. Devotional service is reciprocation between two, and therefore it cannot be located simply within one’s self. Therefore the bliss of self-realization, brahmānanda, cannot be equated with devotional service.

The Supreme Personality of Godhead has three kinds of internal potency, namely, the hlādinī-śakti, or pleasure potency, the sandhinī-śakti, or existential potency, and the samvit-śakti, or cognitive potency. In the Viṣṇu Purāṇa (1.12.69) the Lord is addressed as follows: “O Lord, You are the support of everything. The three attributes hlādinī, sandhinī and samvit exist in You as one spiritual energy. But the material modes, which cause happiness, misery and mixtures of the two, do not exist in You, for You have no material qualities.”

Hlādinī is the personal manifestation of the blissfulness of the Supreme Personality of Godhead, by which He enjoys pleasure. 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. The impersonalist conclusion is against the Vedic version that the Lord possesses a transcendental pleasure potency. 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. Therefore devotional service reciprocated between the Lord and His devotee is an exhibition of the transcendental pleasure potency of the Lord.

The potency of the Supreme Personality of Godhead that always enriches Him with transcendental bliss is not material, but the Śaṅkarites have accepted it as such because they are ignorant of the identity of the Supreme Lord and His pleasure potency. Those ignorant persons cannot understand the distinction between impersonal spiritual bliss and the variegatedness of the spiritual pleasure potency. The hlādinī potency gives the Lord all transcendental pleasure, and the Lord bestows such a potency upon His pure devotee.

TEXT 61

sac-cid-ānanda, pūrṇa, kṛṣṇera svarūpa
eka-i cic-chakti tāṅra dhare tina rūpa

SYNONYMS

sat-cit-ānanda—eternity, knowledge and bliss; pūrṇa—full; kṛṣṇera—of Lord Kṛṣṇa; sva-rūpa—own form; eka-i—one; cit-śakti—spiritual energy; tāṅra—of Him; dhare—manifests; tina—three; rūpa—forms.

TRANSLATION

Lord Kṛṣṇa’s body is eternal [sat], full of knowledge [cit] and full of bliss [ānanda]. His one spiritual energy manifests three forms.

TEXT 62

ānandāṁśe hlādinī, sad-aṁśe sandhinī
cid-aṁśe samvit–yāre jñāna kari’ māni

SYNONYMS

ānanda-aṁśe—in the bliss portion; hlādinī—the pleasure energy; sat-aṁśe—in the eternal portion; sandhinī—the existence-expanding energy; cit-aṁśe—in the cognizant portion; samvit—the full energy of knowledge; yāre—which; jñāna kari’-as knowledge; māni—I accept.

TRANSLATION

Hlādinī is His aspect of bliss; sandhinī, of eternal existence; and samvit, of cognizance, which is also accepted as knowledge.

PURPORT

In his thesis Bhagavat-sandarbha (103), Śrīla Jīva Gosvāmī explains the potencies of the Lord as follows: The transcendental potency of the Supreme Personality of Godhead by which He maintains His existence is called sandhinī. The transcendental potency by which He knows Himself and causes others to know Him is called samvit. The transcendental potency by which He possesses transcendental bliss and causes His devotees to have bliss is called hlādinī.

The total exhibition of these potencies is called viśuddha-sattva, and this platform of spiritual variegatedness is displayed even in the material world, when the Lord appears here. The pastimes and manifestations of the Lord in the material world are therefore not at all material: they belong to the pure transcendental state. The Bhagavad-gītā 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. He can enter the spiritual kingdom to associate with the Supreme Personality of Godhead and reciprocate the hlādinī potency in transactions between him and the Lord. In the mundane mode of goodness there are tinges of passion and ignorance. Therefore mundane goodness, being mixed, is called miśra-sattva. But the transcendental variegatedness of viśuddha-sattva is completely free from all mundane qualities. Viśuddha-sattva is therefore the proper atmosphere in which to experience the Personality of Godhead and His transcendental pastimes. Spiritual variegatedness is eternally independent of all material conditions and is nondifferent from the Supreme Personality of Godhead, both being absolute. The Lord and His devotees simultaneously perceive the hlādinī potency directly by the power of the samvit potency.

The material modes of nature control the conditioned souls, but the Supreme Personality of Godhead is never influenced by these modes, as all Vedic literature directly and indirectly corroborates. Lord Kṛṣṇa Himself says in the Eleventh Canto of Śrīmad-Bhāgavatam (11.25.12), sattvaṁ rajas tama iti guṇā jīvasya naiva me: “The material modes of goodness, passion and ignorance are connected with the conditioned souls, but never with Me, the Supreme Personality of Godhead.” The Viṣṇu Purāṇa confirms this as follows:

sattvādayo na santīśe
yatra na prākṛtā gunāḥ
sa śuddhaḥ sarva-śuddhebhyaḥ
pumān ādyaḥ prasīdatu

“The Supreme Personality of Godhead, Viṣṇu, is beyond the three qualities goodness, passion and ignorance. No material qualities exist in Him. May that original person, Nārāyaṇa, who is situated in a completely transcendental position, be pleased with us.” In the Tenth Canto of Śrīmad-Bhāgavatam (10.27.4), Indra praised Kṛṣṇa as follows:

viśuddha-sattvaṁ tava dhāma śāntaṁ
tapo-mayaṁ dhvasta-rajas-tamaskam
māyā-mayo ’yaṁ guṇa-sampravāho
na vidyate te ’grahaṇānubandhaḥ

“My dear Lord, Your abode is viśuddha-sattva, always undisturbed by the material qualities, and the activities there are in transcendental loving service unto Your feet. 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.”

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. And when there is a lack of activity and variegatedness, they are said to be in ignorance. In other words, the pensive mood is goodness, activity is passion, and inactivity is ignorance. Above all these mundane qualitative manifestations is viśuddha-sattva. When it is predominated by the sandhinī potency, it is perceivable as the existence of all that be. When predominated by the samvit potency, it is perceived as knowledge in transcendence. And when predominated by the hlādinī potency, it is perceived as the most confidential love of Godhead. Viśuddha-sattva, the simultaneous manifestation of these three in one, is the main feature of the kingdom of God.

The Absolute Truth is therefore the substance of reality, eternally manifest in three energies. 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. Therefore the Absolute Truth includes these four principles-the Supreme Personality of Godhead Himself, His internal energy, His marginal energy and His external energy. The form of the Lord and the expansions of His form as svayaṁ-rūpa and vaibhava-prakāśa are directly the enjoyers of the internal energy, which is the eternal exhibitor of the spiritual world, the most confidential of the manifestations of energy. The external manifestation, the material energy, provides the covering bodies of the conditioned living entities, from Brahmā down to the insignificant ant. This covering energy is manifested under the three modes of material nature and appreciated in various ways by living entities in both the higher and lower forms of life.

Each of the three divisions of the internal potency-the sandhinī, samvit and hlādinī energies-influences one of the external potencies by which the conditioned souls are conducted. 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.

TEXT 63

hlādinī sandhinī samvit
tvayy ekā sarva-saṁsthitau
hlāda-tāpa-karī miśrā
tvayi no guṇa-varjite

SYNONYMS

hlādinī—pleasure potency; sandhinī—existence potency; samvit—knowledge potency; tvayi—in You; ekā—one; sarva-saṁsthitau—who are the basis of all things; hlāda—pleasure; tāpa—and misery; karī—causing; miśrā—a mixture of the two; tvayi—in You; na u—not; guṇa-varjite—who are without the three modes of material nature.

TRANSLATION

“O Lord, You are the support of everything. The three attributes hlādinī, sandhinī and samvit exist in You as one spiritual energy. But the material modes, which cause happiness, misery and mixtures of the two, do not exist in You, for You have no material qualities.”

PURPORT

This text is from the Viṣṇu Purāṇa (1.12.69).

TEXT 64

sandhinīra sāra aṁśa–’śuddha-sattva’ nāma
bhagavānera sattā haya yāhāte viśrāma

SYNONYMS

sandhinīra—of the existence potency; sāra—essence; aṁśa—portion; śuddha-sattva—śuddha-sattva (pure existence); nāma—named; bhagavānera—of the Supreme Personality of Godhead; sattā—the existence; haya—is; yāhāte—in which; viśrāma—the resting place.

TRANSLATION

The essential portion of the sandhinī potency is śuddha-sattva. Lord Kṛṣṇa’s existence rests upon it.

TEXT 65

mātā, pitā, sthāna, gṛha, śayyāsana āra
e-saba kṛṣṇera śuddha-sattvera vikāra

SYNONYMS

mātā—mother; pitā—father; sthāna—place; gṛha—house; śayya-āsana—beds and seats; āra—and; e-saba—all these; kṛṣṇera—of Lord Kṛṣṇa; śuddha-sattvera—of the śuddha-sattva; vikāra—transformations.

TRANSLATION

Kṛṣṇa’s mother, father, abode, house, bedding, seats and so on are all transformations of śuddha-sattva.

PURPORT

Lord Kṛṣṇa’s father, mother and household affairs are all displayed in the same viśuddha-sattva existence. A living entity situated in the status of pure goodness can understand the form, quality and other features of the Supreme Personality of Godhead. Kṛṣṇa consciousness begins on the platform of pure goodness. Although there is a faint realization of Kṛṣṇa at first, Kṛṣṇa is actually realized as Vāsudeva, the absolute proprietor of omnipotence or the prime predominating Deity of all potencies. When the living entity is situated in viśuddha-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. The status of pure goodness is the platform of understanding, for the Supreme Lord is always in spiritual existence.

Kṛṣṇa is always all-spiritual. Aside from the parents of the Personality of Godhead, all the other paraphernalia of His existence is also essentially a manifestation of sandhinī-śakti, or a transformation of viśuddha-sattva. To make this more clear, it may be said that this sandhinī-śakti of the internal potency maintains and manifests all the variegatedness of the spiritual world. 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 sandhinī-śakti. The existential sandhinī-śakti in the external potency similarly expands all the variegatedness of the material cosmos, from which we can have a glimpse of the spiritual field.

TEXT 66

sattvaṁ viśuddhaṁ vasudeva-śabditaṁ
yad īyate tatra pumān apāvṛtaḥ
sattve ca tasmin bhagavān vāsudevo
hy adhokṣajo me manasā vidhīyate

SYNONYMS

sattvam—existence; viśuddham—pure; vasudeva-śabditam—named vasudeva; yat—from which; īyate—appears; tatra—in that; pumān—the Supreme Personality of Godhead; apāvṛtaḥ—without any covering; sattve—in goodness; ca—and; tasmin—that; bhagavān—the Supreme Personality of Godhead; vāsudevaḥ—Vāsudeva; hi—certainly; adhokṣajaḥ—who is beyond the senses; me—my; manasā—by the mind; vidhīyate—is procured.

TRANSLATION

“The condition of pure goodness [śuddha-sattva], in which the Supreme Personality of Godhead is revealed without any covering, is called vasudeva. In that pure state the Supreme Godhead, who is beyond the material senses and who is known as Vāsudeva, is perceived by my mind.”

PURPORT

This text from Śrīmad-Bhāgavatam (4.3.23), spoken by Lord Śiva when he condemned Dakṣa, the father of Satī, as an opponent of Viṣṇu, confirms beyond a doubt that Lord Kṛṣṇa, His name, His fame, His qualities and everything in connection with His paraphernalia exist in the sandhinī-śakti of the Lord’s internal potency.

TEXT 67

kṛṣṇe bhagavattā-jñāna–saṁvitera sāra
brahma-jñānādika saba tāra parivāra

SYNONYMS

kṛṣṇe—in Kṛṣṇa; bhagavattā—of the quality of being the original Supreme Personality of Godhead; jñāna—knowledge; saṁvitera—of the knowledge potency; sāra—the essence; brahma-jñāna—knowledge of Brahman; ādika—and so on; saba—all; tāra—of that; parivāra—dependents.

TRANSLATION

The essence of the samvit potency is knowledge that the Supreme Personality of Godhead is Lord Kṛṣṇa. All other kinds of knowledge, such as the knowledge of Brahman, are its components.

PURPORT

The activities of the samvit-śakti produce the effect of cognition. Both the Lord and the living entities are cognizant. Śrī Kṛṣṇa, as the Supreme Personality of Godhead, has full knowledge of everything everywhere, and therefore there are no hindrances to His cognition. He can have knowledge merely by glancing over an object, whereas innumerable impediments block the cognition of ordinary living beings. The cognition of the living beings has three divisions: direct knowledge, indirect knowledge and perverted knowledge. Sense perception of material objects by the mundane senses, such as the eye, ear, nose and hand, always produces definitely perverted knowledge. This illusion is a presentation of the material energy, which is influenced by the samvit-śakti in a perverted manner. 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. But when the samvit factor of cognition is enlightened by the hlādinī potency of the same internal energy, they work together, and only thus can one attain knowledge of the Personality of Godhead. The samvit-śakti should be maintained in that state. Material knowledge and indirect spiritual knowledge are by-products of the samvit-śakti.

TEXT 68

hlādinīra sāra ’prema’, prema-sāra ’bhāva’
bhāvera parama-kāṣṭhā, nāma–’mahā-bhāva’

SYNONYMS

hlādinīra—of the pleasure potency; sāra—the essence; prema—love for God; prema-sāra—the essence of such love; bhāva—emotion; bhāvera—of emotion; parama-kāṣṭhā—the highest limit; nāma—named; mahā-bhāva—mahābhāva.

TRANSLATION

The essence of the hlādinī potency is love of God, the essence of love of God is emotion [bhāva], and the ultimate development of emotion is mahābhāva.

PURPORT

The product of the hlādinī-śakti is love of Godhead, which has two divisions-namely, pure love of Godhead and adulterated love of Godhead. Only when the hlādinī śakti emanates from Śrī Kṛṣṇa and is bestowed upon the living being to attract Him does the living being become a pure lover of God. But when the same hlādinī-śakti is adulterated by the external, material energy and emanates from the living being, it does not attract Kṛṣṇa; on the contrary, the living being becomes attracted by the glamor of the material energy. At that time instead of becoming mad with love of Godhead, the living being becomes mad after material sense enjoyment, and because of his association with the qualitative modes of material nature, he is captivated by its interactions of distressful, unhappy feelings.

TEXT 69

mahābhāva-svarūpā śrī-rādhā-ṭhākurāṇī
sarva-guṇa-khani kṛṣṇa-kāntā-śiromaṇi

SYNONYMS

mahā-bhāva—of mahābhāva; svarūpā—the form; śrī-rādhā-ṭhākurāṇī—Śrīmatī Rādhārāṇī; sarva-guṇa—of all good qualities; khani—mine; kṛṣṇa-kāntā—of the lovers of Lord Kṛṣṇa; śiromaṇi—crown jewel.

TRANSLATION

Śrī Rādhā Ṭhākurāṇī is the embodiment of mahābhāva. She is the repository of all good qualities and the crest jewel among all the lovely consorts of Lord Kṛṣṇa.

PURPORT

The unadulterated action of the hlādinī-śakti is displayed in the dealings of the damsels of Vraja and Śrīmatī Rādhārāṇī, who is the topmost participant in that transcendental group. The essence of the hlādinī-śakti is love of Godhead, the essence of love of Godhead is bhāva, or transcendental sentiment, and the highest pitch of that bhāva is called mahābhāva. Śrīmatī Rādhārāṇī 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 Śrī Kṛṣṇa.

TEXT 70

tayor apy ubhayor madhye
rādhikā sarvathādhikā
mahābhāva-svarūpeyaṁ
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

“Of these two gopīs [Rādhārāṇī and Candrāvalī], Śrīmatī Rādhārāṇī is superior in all respects. She is the embodiment of mahābhāva, and She surpasses all in good qualities.”

PURPORT

This text is verse 2 of the Ujjvala-nīlamaṇi of Śrīla Rūpa Gosvāmī.

TEXT 71

kṛṣṇa-prema-bhāvita yāṅra cittendriya-kāya
kṛṣṇa-nija-śakti rādhā krīḍāra sahāya

SYNONYMS

kṛṣṇa-prema—love for Lord Kṛṣṇa; bhāvita—steeped in; yāṅra—whose; citta—mind; indriya—senses; kāya—body; kṛṣṇa—of Lord Kṛṣṇa; nija-śakti—His own energy; rādhā—Śrīmatī Rādhārāṇī; krīḍāra—of pastimes; sahāya—companion.

TRANSLATION

Her mind, senses and body are steeped in love for Kṛṣṇa. She is Kṛṣṇa’s own energy, and She helps Him in His pastimes.

PURPORT

TEXT 72

ānanda-cinmaya-rasa-pratibhāvitābhis
tābhir ya eva nija-rūpatayā kalābhiḥ
goloka eva nivasaty akhilātma-bhūto
govindam ādi-puruṣaṁ tam ahaṁ bhajāmi

SYNONYMS

ānanda—bliss; cit—and knowledge; maya—consisting of; rasa—mellows; prati—at 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 text is from the Brahma-saṁhitā (5.37).

TEXT 73

kṛṣṇere karāya yaiche rasa āsvādana
krīḍāra sahāya yaiche, śuna vivaraṇa

SYNONYMS

kṛṣṇere—unto Lord Kṛṣṇa; karāya—causes to do; yaiche—how; rasa—the mellows; āsvādana—tasting; krīḍāra—of pastimes; sahāya—helper; yaiche—how; śuna—please hear; vivaraṇa—the description.

TRANSLATION

Now please listen to how Lord Kṛṣṇa’s consorts help Him taste rasa and how they help in His pastimes.

TEXTS 74-75

kṛṣṇa-kāntā-gaṇa dekhi tri-vidha prakāra
eka lakṣmī-gaṇa, pure mahiṣī-gaṇa āra
vrajāṅganā-rūpa, āra kāntā-gaṇa-sāra
śrī-rādhikā haite kāntā-gaṇera vistāra

SYNONYMS

kṛṣṇa-kāntā-gaṇa—the lovers of Lord Kṛṣṇa; dekhi—I see; tri-vidha—three; prakāra—kinds; eka—one; lakṣmī-gaṇa—the goddesses of fortune; pure—in the city; mahiṣī-gaṇa—the queens; āra—and; vraja-aṅganā—of the beautiful women of Vraja; rūpa—having the form; āra—another type; kāntā-gaṇa—of the lovers; sāra—the essence; śrī-rādhikā haite—from Śrīmatī Rādhārāṇī; kāntā-gaṇera—of the lovers of Kṛṣṇa; vistāra—the expansion.

TRANSLATION

The beloved consorts of Lord Kṛṣṇa are of three kinds: the goddesses of fortune, the queens, and the milkmaids of Vraja, who are the foremost of all. These consorts all proceed from Rādhikā.

TEXT 76

avatārī kṛṣṇa yaiche kare avatāra
aṁśinī rādhā haite tina gaṇera vistāra

SYNONYMS

avatārī—the source of all incarnations; kṛṣṇa—Lord Kṛṣṇa; yaiche—just as; kare—makes; avatāra—incarnation; aṁśinī—the source of all portions; rādhā—Śrīmatī Rādhārāṇī; haite—from; tina—three; gaṇera—of the groups; vistāra—expansion.

TRANSLATION

Just as the fountainhead, Lord Kṛṣṇa, is the cause of all incarnations, so Śrī Rādhā is the cause of all these consorts.

TEXT 77

vaibhava-gaṇa yena tāṅra aṅga-vibhūti
bimba-pratibimba-rūpa mahiṣīra tati

SYNONYMS

vaibhava-gaṇa—the expansions; yena—as it were; tāṅra—of Her; aṅga—of the body; vibhūti—powerful expansions; bimba—reflections; pratibimba—counterreflections; rūpa—having the form; mahiṣīra—of the queens; tati—the expansion.

TRANSLATION

The goddesses of fortune are partial manifestations of Śrīmatī Rādhikā, and the queens are reflections of Her image.

TEXT 78

laksmī-gaṇa tāṅra vaibhava-vilāsāṁśa-rūpa
mahiṣī-gaṇa vaibhava-prakāśa-svarūpa

SYNONYMS

lakṣmī-gaṇa—the goddesses of fortune; tāṅra—Her; vaibhava-vilāsa—as vaibhava-vilāsa; aṁśa—of plenary portions; rūpa—having the form; mahiṣī-gaṇa—the queens; vaibhava-prakāśa—of vaibhava-prakāśa; svarūpa—having the nature.

TRANSLATION

The goddesses of fortune are Her plenary portions, and they display the forms of vaibhava-vilāsa. The queens are of the nature of Her vaibhava-prakāśa.

TEXT 79

ākāra svabhāva-bhede vraja-devī-gaṇa
kāya-vyūha-rūpa tāṅra rasera kāraṇa

SYNONYMS

ākāra—of features; svabhāva—of natures; bhede—with differences; vraja-devī-gaṇa—the gopīs; kāya—of Her body; vyūha—of expansions; rūpa—having the form; tāṅra—of Her; rasera—of mellows; kāraṇa—instruments.

TRANSLATION

The Vraja-devīs have diverse bodily features. They are Her expansions and are the instruments for expanding rasa.

TEXT 80

bahu kāntā vinā nahe rasera ullāsa
līlāra sahāya lāgi’ bahuta prakāśa

SYNONYMS

bahu—many; kāntā—lovers; vinā—without; nahe—there is not; rasera—of mellow; ullāsa—exultation; līlāra—of pastimes; sahāya—helper; lāgi’-for the purpose of being; bahuta—many; prakāśa—manifestations.

TRANSLATION

Without many consorts, there is not such exultation in rasa. Therefore there are many manifestations of Śrīmatī Rādhārāṇī to assist in the Lord’s pastimes.

TEXT 81

tāra madhye vraje nānā bhāva-rasa-bhede
kṛṣṇake karāya rāsādika-līlāsvāde

SYNONYMS

tāra madhye—among them; vraje—in Vraja; nānā—various; bhāva—of moods; rasa—and of mellows; bhede—by differences; kṛṣṇake—Lord Kṛṣṇa; karāya—cause to do; rāsa-ādika—beginning with the rāsa dance; līlā—of the pastimes; āsvāde—tasting.

TRANSLATION

Among them are various groups of consorts in Vraja who have varieties of sentiments and mellows. They help Lord Kṛṣṇa taste all the sweetness of the rāsa dance and other pastimes.

PURPORT

As already explained, Kṛṣṇa and Rādhā are one in two. They are identical. Kṛṣṇa expands Himself in multi-incarnations and plenary portions like the puruṣas. Similarly, Śrīmatī Rādhārāṇī expands Herself in multiforms as the goddesses of fortune, the queens and the damsels of Vraja. Such expansions from Śrīmatī Rādhārāṇī are all Her plenary portions. All these womanly forms of Kṛṣṇa are expansions corresponding to His plenary expansions of Viṣṇu 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. The female reflections of Kṛṣṇa’s pleasure potency are as good as Kṛṣṇa Himself.

The plenary expansions of Kṛṣṇa’s personality are called vaibhava-vilāsa and vaibhava-prakāśa, and Rādhā’s expansions are similarly described. The goddesses of fortune are Her vaibhava-vilāsa forms, and the queens are her vaibhava-prakāśa forms. The personal associates of Rādhārāṇī, the damsels of Vraja, are direct expansions of Her body. As expansions of Her personal form and transcendental disposition, they are agents of different reciprocations of love in the pastimes of Lord Kṛṣṇa, under the supreme direction of Śrīmatī Rādhārāṇī. In the transcendental realm, enjoyment is fully relished in variety. The exuberance of transcendental mellow is increased by the association of a large number of personalities similar to Rādhārāṇī, who are also known as gopīs or sakhīs. The variety of innumerable mistresses is a source of relish for Śrī Kṛṣṇa, and therefore these expansions from Śrīmatī Rādhārāṇī are necessary for enhancing the pleasure potency of Śrī Kṛṣṇa. Their transcendental exchanges of love are the superexcellent affairs of the pastimes in Vṛndāvana. By these expansions of Śrīmatī Rādhārāṇī’s personal body, She helps Lord Kṛṣṇa taste the rāsa dance and similar other activities. Śrīmatī Rādhārāṇī, being the central petal of the rāsa-līlā flower, is also known by the names found in the following verses.

TEXT 82

govindānandinī rādhā, govinda-mohinī
govinda-sarvasva, sarva-kāntā-śiromaṇi

SYNONYMS

govinda-ānandinī—She who gives pleasure to Govinda; rādhā—Śrīmatī Rādhārāṇī; govinda-mohinī—She who mystifies Govinda; govinda-sarvasva—the be-all and end-all of Lord Govinda; sarva-kāntā—of all the Lord’s lovers; śiromaṇi—the crown jewel.

TRANSLATION

Rādhā is the one who gives pleasure to Govinda, and She is also the enchantress of Govinda. She is the be-all and end-all of Govinda, and the crest jewel of all His consorts.

TEXT 83

devī kṛṣṇa-mayī proktā
rādhikā para-devatā
sarva-lakṣmī-mayī sarva-
kāntiḥ sammohinī parā

SYNONYMS

devī—who shines brilliantly; kṛṣṇa-mayī—nondifferent from Lord Kṛṣṇa; proktā—called; rādhikā—Śrīmatī Rādhārāṇī; para-devatā—most worshipable; sarva-lakṣmī-mayī—presiding over all the goddesses of fortune; sarva-kāntiḥ—in whom all splendor exists; sammohinī—whose character completely bewilders Lord Kṛṣṇa; parā—the superior energy.

TRANSLATION

“The transcendental goddess Śrīmatī Rādhārāṇī is the direct counterpart of Lord Śrī Kṛṣṇa. She is the central figure for all the goddesses of fortune. She possesses all the attractiveness to attract the all-attractive Personality of Godhead. She is the primeval internal potency of the Lord.”

PURPORT

This text is from the Bṛhad-gautamīya-tantra.

TEXT 84

’devī’ kahi dyotamānā, paramā sundarī
kimvā, kṛṣṇa-pūjā-krīḍāra vasati nagarī

SYNONYMS

devī—the word devī; kahi—I say; dyotamānā—shining; paramā—most; sundarī—beautiful; kimvā—or; kṛṣṇa-pūjā—of the worship of Lord Kṛṣṇa; krīḍāra—and of sports; vasati—the abode; nagarī—the town.

TRANSLATION

“Devī” means “resplendent and most beautiful.” Or else it means “the lovely abode of the worship and love sports of Lord Kṛṣṇa.”

TEXT 85

kṛṣṇa-mayī–kṛṣṇa yāra bhitare bāhire
yāṅhā yāṅhā netra paḍe tāṅhā kṛṣṇa sphure

SYNONYMS

kṛṣṇa-mayī—the word kṛṣṇa-mayī; kṛṣṇa—Lord Kṛṣṇa; yāra—of whom; bhitare—the within; bāhire—the without; yāṅhā yāṅhā—wherever; netra—the eyes; paḍe—fall; tāṅhā—there; kṛṣṇa—Lord Kṛṣṇa; sphure—manifests.

TRANSLATION

“Kṛṣṇa-mayī” means “one whose within and without are Lord Kṛṣṇa.” She sees Lord Kṛṣṇa wherever She casts Her glance.

TEXT 86

kimvā, prema-rasa-maya kṛṣṇera svarūpa
tāṅra śakti tāṅra saha haya eka-rūpa

SYNONYMS

kimvā—or; prema-rasa—the mellows of love; maya—made of; kṛṣṇera—of Lord Kṛṣṇa; svarūpa—the real nature; tāṅra—of Him; śakti—the energy; tāṅra saha—with Him; haya—there is; eka-rūpa—oneness.

TRANSLATION

Or, She is identical with Lord Kṛṣṇa, for She embodies the mellows of love. The energy of Lord Kṛṣṇa is identical with Him.

PURPORT

Kṛṣṇa-mayī has two different imports. First, a person who always thinks of Kṛṣṇa both within and without and who always remembers only Kṛṣṇa, wherever he goes or whatever he sees, is called kṛṣṇa-mayī. Also, since Kṛṣṇa’s personality is full of love, His loving potency, Rādhārāṇī, being nondifferent from Him, is called kṛṣṇa-mayī.

TEXT 87

kṛṣṇa-vāñchā-pūrti-rūpa kare ārādhane
ataeva ’rādhikā’ nāma purāṇe vākhāne

SYNONYMS

kṛṣṇa-vāñchā—of the desire of Lord Kṛṣṇa; pūrti-rūpa—of the nature of fulfillment; kare—does; ārādhane—worship; ataeva—therefore; rādhikā—Śrīmatī Rādhikā; nāma—named; purāṇe—in the Purāṇas; vākhāne—in the description.

TRANSLATION

Her worship [ārādhana] consists of fulfilling the desires of Lord Kṛṣṇa. Therefore the Purāṇas call Her Rādhikā.

PURPORT

The name Rādhā is derived from the root word ārādhana, which means “worship.” The personality who excels all in worshiping Kṛṣṇa may therefore be called Rādhikā, the greatest servitor.

TEXT 88

anayārādhito nūnaṁ
bhagavān harir īśvaraḥ
yan no vihāya govindaḥ
prīto yām anayad rahaḥ

SYNONYMS

anayā—by this one; ārādhitaḥ—worshiped; nūnam—certainly; bhagavān—the Supreme Personality of Godhead; hariḥ—Lord Kṛṣṇa; īśvaraḥ—the Supreme Lord; yat—from which; naḥ—us; vihāya—leaving aside; govindaḥ—Govinda; prītaḥ—pleased; yām—whom; anayat—lead; rahaḥ—to a lonely place.

TRANSLATION

“Truly the Personality of Godhead has been worshiped by Her. Therefore Lord Govinda, being pleased, has brought Her to a lonely spot, leaving us all behind.”

PURPORT

This text is from Śrīmad-Bhāgavatam (10.30.28).

TEXT 89

ataeva sarva-pūjyā, parama-devatā
sarva-pālikā, sarva jagatera mātā

SYNONYMS

ataeva—therefore; sarva-pūjyā—worshipable by all; parama—supreme; devatā—goddess; sarva-pālikā—the protectress of all; sarva jagatera—of all the universes; mātā—the mother.

TRANSLATION

Therefore Rādhā is parama-devatā, the supreme goddess, and She is worshipable for everyone. She is the protectress of all, and She is the mother of the entire universe.

TEXT 90

’sarva-lakṣmī’-śabda pūrve kariyāchi vyākhyāna
sarva-lakṣmī-gaṇera tiṅho hana adhiṣṭhāna

SYNONYMS

sarva-lakṣmī-śabda—the word sarva-lakṣmī; pūrve—previously; kariyāchi—I have done; vyākhyāna—explanation; sarva-lakṣmī-gaṇera—of all the goddesses of fortune; tiṅho—She; hana—is; adhiṣṭhāna—abode.

TRANSLATION

I have already explained the meaning of “sarva-lakṣmī.” Rādhā is the original source of all the goddesses of fortune.

TEXT 91

kimvā, ’sarva-lakṣmī’–kṛṣṇera ṣaḍ-vidha aiśvarya
tāṅra adhiṣṭhātrī śakti–sarva-śakti-varya

SYNONYMS

kimvā—or; sarva-lakṣmī—the word sarva-lakṣmī; kṛṣṇera—of Lord Kṛṣṇa; ṣaṭ-vidha—six kinds; aiśvarya—opulences; tāṅra—of Him; adhiṣṭhātrī—chief; śakti—energy; sarva-śakti—of all energies; varya—the best.

TRANSLATION

Or “sarva-lakṣmī” indicates that She fully represents the six opulences of Kṛṣṇa. Therefore She is the supreme energy of Lord Kṛṣṇa.

TEXT 92

sarva-saundarya-kānti vaisaye yāṅhāte
sarva-lakṣmī-gaṇera śobhā haya yāṅhā haite

SYNONYMS

sarva-saundarya—of all beauty; kānti—the splendor; vaisaye—sits; yāṅhāte—in whom; sarva-lakṣmī-gaṇera—of all the goddesses of fortune; śobhā—the splendor; haya—is; yāṅhā haite—from whom.

TRANSLATION

The word “sarva-kānti” indicates that all beauty and luster rest in Her body. All the lakṣmīs derive their beauty from Her.

TEXT 93

kimvā ’kānti’-śabde kṛṣṇera saba icchā kahe
kṛṣṇera sakala vāñchā rādhātei rahe

SYNONYMS

kimvā—or; kānti-śabde—by the word kānti; kṛṣṇera—of Lord Kṛṣṇa; saba—all; icchā—desires; kahe—says; kṛṣṇera—of Lord Kṛṣṇa; sakala—all; vāñchā—desires; rādhātei—in Śrīmatī Rādhārāṇī; rahe—remain.

TRANSLATION

“Kānti” may also mean “all the desires of Lord Kṛṣṇa.” All the desires of Lord Kṛṣṇa rest in Śrīmatī Rādhārāṇī.

TEXT 94

rādhikā karena kṛṣṇera vāñchita pūraṇa
’sarva-kānti’-śabdera ei artha vivaraṇa

SYNONYMS

rādhikā—Śrīmatī Rādhārāṇī; karena—does; kṛṣṇera—of Lord Kṛṣṇa; vāñchita—desired object; pūraṇa—fulfilling; sarva-kānti-śabdera—of the word sarva-kānti; ei—this; artha—meaning; vivaraṇa—the description.

TRANSLATION

Śrīmatī Rādhikā fulfills all the desires of Lord Kṛṣṇa. This is the meaning of “sarva-kānti.”

TEXT 95

jagat-mohana kṛṣṇa, tāṅhāra mohinī
ataeva samastera parā ṭhākurāṇī

SYNONYMS

jagat-mohana—enchanting the universe; kṛṣṇa—Lord Kṛṣṇa; tāṅhāra—of Him; mohinī—the enchantress; ataeva—therefore; samastera—of all; parā—foremost; ṭhākurāṇī—goddess.

TRANSLATION

Lord Kṛṣṇa enchants the world, but Śrī Rādhā enchants even Him. Therefore She is the supreme goddess of all.

TEXT 96

rādhā–pūrṇa-śakti, kṛṣṇa–pūrṇa-śaktimān
dui vastu bheda nāi, śāstra-paramāṇa

SYNONYMS

rādhā—Śrīmatī Rādhārāṇī; pūrṇa-śakti—the complete energy; kṛṣṇa—Lord Kṛṣṇa; pūrṇa-śaktimān—the complete possessor of energy; dui—two; vastu—things; bheda—difference; nāi—there is not; śāstra-paramāṇa—the evidence of revealed scripture.

TRANSLATION

Śrī Rādhā is the full power, and Lord Kṛṣṇa is the possessor of full power. The two are not different, as evidenced by the revealed scriptures.

TEXT 97

mṛgamada, tāra gandha–yaiche aviccheda
agni, jvālāte–yaiche kabhu nāhi bheda

SYNONYMS

mṛga-mada—musk; tāra—of that; gandha—fragrance; yaiche—just as; aviccheda—inseparable; agni—the fire; jvālāte—temperature; yaiche—just as; kabhu—any; nāhi—there is not; bheda—difference.

TRANSLATION

They are indeed the same, just as musk and its scent are inseparable, or as fire and its heat are nondifferent.

TEXT 98

rādhā-kṛṣṇa aiche sadā eka-i svarūpa
līlā-rasa āsvādite dhare dui-rūpa

SYNONYMS

rādhā-kṛṣṇa—Rādhā and Kṛṣṇa; aiche—in this way; sadā—always; eka-i—one; svarūpa—nature; līlā-rasa—the mellows of a pastime; āsvādite—to taste; dhare—manifest; dui-rūpa—two forms.

TRANSLATION

Thus Rādhā and Lord Kṛṣṇa are one, yet They have taken two forms to enjoy the mellows of pastimes.

TEXTS 99-100

prema-bhakti śikhāite āpane avatari
rādhā-bhāva-kānti dui aṅgīkāra kari’
śrī-kṛṣṇa-caitanya-rūpe kaila avatāra
ei ta’ pañcama ślokera artha paracāra

SYNONYMS

prema-bhakti—devotional service in love of Godhead; śikhāite—to teach; āpane—Himself; avatari—descending; rādhā-bhāva—the mood of Śrīmatī Rādhārāṇī; kānti—and luster; dui—two; aṅgīkāra kari’-accepting; śrī-kṛṣṇa-caitanya—of Lord Caitanya Mahāprabhu; rūpe—in the form; kaila—made; avatāra—incarnation; ei—this; ta’-certainly; pañcama—fifth; ślokera—of the verse; artha—meaning; paracāra—proclamation.

TRANSLATION

To promulgate prema-bhakti [devotional service in love of Godhead], Kṛṣṇa appeared as Śrī Kṛṣṇa Caitanya with the mood and complexion of Śrī Rādhā. Thus I have explained the meaning of the fifth verse.

Text pasted from Causeless Mercy