{"id":20663,"date":"2020-03-05T03:17:01","date_gmt":"2020-03-05T07:17:01","guid":{"rendered":"https:\/\/www.isvara.org\/archive\/?p=20663"},"modified":"2022-02-09T01:54:05","modified_gmt":"2022-02-09T06:54:05","slug":"teachings-of-lord-caitanya-chapter-thirty-one-the-supreme-perfection","status":"publish","type":"post","link":"https:\/\/www.isvara.org\/archive\/teachings-of-lord-caitanya-chapter-thirty-one-the-supreme-perfection\/","title":{"rendered":"Teachings of Lord Caitanya, CHAPTER THIRTY-ONE The Supreme Perfection"},"content":{"rendered":"
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CHAPTER THIRTY-ONE<\/h1>\n<\/div>\n
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The Supreme Perfection<\/h1>\n<\/div>\n<\/div>\n
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Whatever position one may have, if he is fully conversant with the science of K\u1e5b\u1e63\u1e47a, K\u1e5b\u1e63\u1e47a consciousness, he can become a bona fide spiritual master \u2013 an initiator or a teacher of the science. In other words, one can become a bona fide spiritual master if he has sufficient knowledge of the science of K\u1e5b\u1e63\u1e47a, K\u1e5b\u1e63\u1e47a consciousness. Becoming such a spiritual master does not depend on a particular position in society or on birth. This is the conclusion of Lord Caitanya Mah\u0101prabhu, and it is in accordance with the Vedic injunctions. On the strength of this conclusion, Lord Caitanya, previously known as Vi\u015bvambhara, accepted a spiritual master, \u012a\u015bvara Pur\u012b, who was a sanny\u0101s\u012b<\/i>. Similarly, Lord Nity\u0101nanda Prabhu and \u015ar\u012b Advaita \u0100c\u0101rya also accepted a sanny\u0101s\u012b<\/i> as their spiritual master, namely, M\u0101dhavendra Pur\u012b, who was a disciple of Lak\u1e63m\u012bpati T\u012brtha. Similarly, another great \u0101c\u0101rya,<\/i> \u015ar\u012b Rasik\u0101nanda, accepted \u015ar\u012b \u015ay\u0101m\u0101nanda as his spiritual master, although \u015ay\u0101m\u0101nanda was not born in a br\u0101hma\u1e47a<\/i> family. So also did Ga\u1e45g\u0101n\u0101r\u0101ya\u1e47a Cakravart\u012b accept Narottama d\u0101sa \u1e6ch\u0101kura as his spiritual master. In ancient days there was even a hunter named Dharma who became a spiritual master for many people. There are clear instructions in the Mah\u0101bh\u0101rata<\/i> and \u015ar\u012bmad-Bh\u0101gavatam<\/i> (7.11.32)<\/a> stating that a person should be accepted as a br\u0101hma\u1e47a, k\u1e63atriya, vai\u015bya<\/i> or \u015b\u016bdra <\/i>according to his personal qualifications and not his birth. For example, if a man is born in a br\u0101hma\u1e47a<\/i> family but his personal qualifications are those of a \u015b\u016bdra,<\/i> he should be accepted as a \u015b\u016bdra<\/i>. Similarly, if a person is born in a \u015b\u016bdra<\/i> family but has the qualifications of a br\u0101hma\u1e47a,<\/i> he should be accepted as a br\u0101hma\u1e47a<\/i>. All \u015b\u0101stric injunctions, as well as the versions of great sages and authorities, establish that a bona fide spiritual master is not necessarily a br\u0101hma\u1e47a<\/i> by caste. The only qualification is that he be conversant with the science of K\u1e5b\u1e63\u1e47a, K\u1e5b\u1e63\u1e47a consciousness. That alone makes one perfectly eligible to become a spiritual master. This is the conclusion of \u015ar\u012b Caitanya Mah\u0101prabhu in His discussions with R\u0101m\u0101nanda R\u0101ya.<\/p>\n<\/div>\n<\/div>\n

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In the Hari-bhakti-vil\u0101sa<\/i> it is stated that if one bona fide spiritual master is born in a br\u0101hma\u1e47a<\/i> family and another qualified spiritual master is born in a \u015b\u016bdra<\/i> family, one should accept the one who is born in a br\u0101hma\u1e47a<\/i> family. This statement serves as a social compromise, but it has nothing to do with spiritual understanding. This injunction is applicable only for those who consider social status more important than spiritual status. It is not for people who are spiritually serious. A serious person would accept Caitanya Mah\u0101prabhu\u2019s instruction that anyone conversant with the science of K\u1e5b\u1e63\u1e47a must be accepted as the spiritual master, regardless of his social position. There is an injunction in the Padma Pur\u0101\u1e47a<\/i> which states that though a highly elevated, spiritually advanced devotee of the Lord may have been born in a family of dog-eaters, he can be a spiritual master, but that a highly elevated person born in a br\u0101hma\u1e47a<\/i> family cannot be a spiritual master unless he is a devotee of the Lord. A person born in a br\u0101hma\u1e47a<\/i> family may be conversant with all of the rituals of the Vedic scriptures, but if he is not a pure devotee he cannot be a spiritual master. In all \u015b\u0101stras<\/i> the chief qualification of a bona fide spiritual master is that he be conversant with the science of K\u1e5b\u1e63\u1e47a.<\/p>\n<\/div>\n<\/div>\n

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Lord Caitanya therefore requested R\u0101m\u0101nanda R\u0101ya to go on teaching Him without hesitation, not considering Lord Caitanya\u2019s position as a sanny\u0101s\u012b.<\/i> Thus Lord Caitanya urged him to continue speaking on the pastimes of R\u0101dh\u0101 and K\u1e5b\u1e63\u1e47a.<\/p>\n<\/div>\n<\/div>\n

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\u201cBecause You are asking me to speak of the pastimes of R\u0101dh\u0101 and K\u1e5b\u1e63\u1e47a,\u201d R\u0101m\u0101nanda R\u0101ya humbly submitted, \u201cI will obey Your order. I will speak in whatever way You like.\u201d Thus R\u0101m\u0101nanda R\u0101ya humbly submitted himself as a puppet before Lord Caitanya, the puppet master. He only wanted to dance according to the will of Caitanya Mah\u0101prabhu. He compared his tongue to a stringed instrument, saying, \u201cYou are the player of that instrument.\u201d Thus as Lord Caitanya would play, R\u0101m\u0101nanda R\u0101ya would vibrate the sound.<\/p>\n<\/div>\n<\/div>\n

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R\u0101m\u0101nanda R\u0101ya said that Lord K\u1e5b\u1e63\u1e47a is the Supreme Personality of Godhead \u2013 the source of all incarnations and the cause of all causes. There are innumerable Vaiku\u1e47\u1e6dha planets, innumerable incarnations and expansions of the Supreme Lord, and innumerable universes also, and of all these existences the Supreme Lord K\u1e5b\u1e63\u1e47a is the only source. His transcendental body is composed of eternity, bliss and knowledge, and He is known as the son of Mah\u0101r\u0101ja Nanda and the inhabitant of Goloka V\u1e5bnd\u0101vana. He is full with six opulences \u2013 all wealth, strength, fame, beauty, knowledge and renunciation. In the Brahma-sa\u1e41hit\u0101<\/i> (5.1) it is confirmed that K\u1e5b\u1e63\u1e47a is the Supreme Lord, the Lord of all lords, and that His transcendental body is sac-cid-\u0101nanda<\/i>. No one is the source of K\u1e5b\u1e63\u1e47a, but K\u1e5b\u1e63\u1e47a is the source of everyone. He is the supreme cause of all causes and a resident of V\u1e5bnd\u0101vana. He is also very attractive, just like Cupid. One can worship Him by the K\u0101ma-g\u0101yatr\u012b mantra.<\/p>\n<\/div>\n<\/div>\n

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In the Brahma-sa\u1e41hit\u0101<\/i> the transcendental land of V\u1e5bnd\u0101vana is described as being always spiritual. That spiritual land is populated by goddesses of fortune who are known as gop\u012bs<\/i>. These are all beloved of K\u1e5b\u1e63\u1e47a, and K\u1e5b\u1e63\u1e47a is the only lover of all those gop\u012bs<\/i>. The trees of that land are all desire trees: you can have anything you want from any tree. The land is made of touchstone and the water is nectar. In that land all speech is song, all walking is dancing, and the constant companion is the flute. Everything is self-illuminated, just like the sun and moon in this material world. The human form of life is meant for understanding this transcendental land of V\u1e5bnd\u0101vana, and one who is fortunate should cultivate knowledge of V\u1e5bnd\u0101vana and its residents. In that supreme abode of K\u1e5b\u1e63\u1e47a are surabhi<\/i> cows who overflood the land with milk. Since not even a moment there is misused, there is no past, present or future. An expansion of that V\u1e5bnd\u0101vana is present on this earth, and superior devotees worship the earthly V\u1e5bnd\u0101vana as nondifferent from the supreme abode. No one can appreciate V\u1e5bnd\u0101vana without being highly elevated in spiritual knowledge, K\u1e5b\u1e63\u1e47a consciousness. According to ordinary experience, V\u1e5bnd\u0101vana appears to be just like an ordinary tract of land, but in the eyes of a highly elevated devotee, it is as good as the original V\u1e5bnd\u0101vana. A great saintly \u0101c\u0101rya<\/i> has sung: \u201cWhen will my mind be cleared of all dirty things so I will be able to see V\u1e5bnd\u0101vana as it is? And when will I be able to understand the literature left by the Six Gosv\u0101m\u012bs so that I will be able to understand the transcendental pastimes of R\u0101dh\u0101 and K\u1e5b\u1e63\u1e47a?\u201d<\/p>\n<\/div>\n<\/div>\n

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The loving affairs between K\u1e5b\u1e63\u1e47a and the gop\u012bs<\/i> in V\u1e5bnd\u0101vana are also transcendental. Such affairs appear like the ordinary lusty affairs of this material world, but there is a gulf of difference between the moods of V\u1e5bnd\u0101vana and those of this material world. In the material world there may be the temporary awakening of lust, but it disappears after so-called satisfaction. In the spiritual world the love between the gop\u012bs<\/i> and K\u1e5b\u1e63\u1e47a is constantly increasing. That is the difference between the love in the transcendental world and the lust in the material world. The lust, or so-called love, arising out of this body is as temporary as the body itself, but the love arising from the eternal soul in the spiritual world is on the spiritual platform, and since the spirit soul is eternal, that love is also eternal. Therefore K\u1e5b\u1e63\u1e47a is addressed as the ever-green Cupid.<\/p>\n<\/div>\n<\/div>\n

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Lord K\u1e5b\u1e63\u1e47a is worshiped by the G\u0101yatr\u012b mantra, and the specific mantra by which He is worshiped is called K\u0101ma-g\u0101yatr\u012b. The Vedic literature explains that that sound vibration which can elevate one from mental concoction is called G\u0101yatr\u012b. The K\u0101ma-g\u0101yatr\u012b mantra is composed of 24 1\/2 syllables thus: kl\u012b\u1e41 k\u0101ma-dev\u0101ya vidmahe pu\u1e63pa-b\u0101\u1e47\u0101ya dh\u012bmahi tan no \u2019na\u1e45ga\u1e25 pracoday\u0101t<\/i>. This K\u0101ma-g\u0101yatr\u012b is received from the spiritual master when the disciple is advanced in chanting Hare K\u1e5b\u1e63\u1e47a, Hare K\u1e5b\u1e63\u1e47a, K\u1e5b\u1e63\u1e47a K\u1e5b\u1e63\u1e47a, Hare Hare\/ Hare R\u0101ma, Hare R\u0101ma, R\u0101ma R\u0101ma, Hare Hare. In other words, this K\u0101ma-g\u0101yatr\u012b mantra and sa\u1e41sk\u0101ra,<\/i> or reformation of a perfect br\u0101hma\u1e47a,<\/i> are offered by the spiritual master when he sees that his disciple is advanced in spiritual knowledge. Even then, the K\u0101ma-g\u0101yatr\u012b is not uttered under certain circumstances. In any case, the chanting of Hare K\u1e5b\u1e63\u1e47a is sufficient to elevate one to the highest spiritual platform.<\/p>\n<\/div>\n<\/div>\n

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In the Brahma-sa\u1e41hit\u0101<\/i> a nice description of the sound of K\u1e5b\u1e63\u1e47a\u2019s flute is given: \u201cWhen K\u1e5b\u1e63\u1e47a began to play on His flute, the sound vibration entered into the ear of Brahm\u0101 as the Vedic mantra o\u1e41.<\/i>\u201d This o\u1e41<\/i> is composed of three letters \u2013 A, U and M \u2013 and it describes our relationship with the Supreme Lord, our activities by which we can achieve the highest perfection of love and the actual position of love on the spiritual platform. When the sound vibration of K\u1e5b\u1e63\u1e47a\u2019s flute is expressed through the mouth of Brahm\u0101, it becomes G\u0101yatr\u012b. Thus by being influenced by the sound vibration of K\u1e5b\u1e63\u1e47a\u2019s flute, Brahm\u0101, the supreme creature and first living entity of this material world, was initiated as a br\u0101hma\u1e47a<\/i>. That Brahm\u0101 was initiated as a br\u0101hma\u1e47a<\/i> by the flute of K\u1e5b\u1e63\u1e47a is confirmed by \u015ar\u012bla J\u012bva Gosv\u0101m\u012b. When Brahm\u0101 was enlightened by the G\u0101yatr\u012b mantra through K\u1e5b\u1e63\u1e47a\u2019s flute, he attained all Vedic knowledge. Acknowledging the benediction offered to him by K\u1e5b\u1e63\u1e47a, he became the original spiritual master of all living entities.<\/p>\n<\/div>\n<\/div>\n

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The word kl\u012bm<\/i> added to the G\u0101yatr\u012b mantra is explained in the Brahma-sa\u1e41hit\u0101<\/i> as the transcendental seed of love of Godhead, or the seed of the K\u0101ma-g\u0101yatr\u012b. The object is K\u1e5b\u1e63\u1e47a, who is the ever-green Cupid, and by utterance of kl\u012bm <\/i>K\u1e5b\u1e63\u1e47a is worshiped. It is also stated in the Gop\u0101la-t\u0101pan\u012b Upani\u1e63ad<\/i> that when K\u1e5b\u1e63\u1e47a is spoken of as Cupid one should not think of Him as the Cupid of this material world. As already explained, V\u1e5bnd\u0101vana is the spiritual abode of K\u1e5b\u1e63\u1e47a, and thus the word Cupid is also spiritual and transcendental when applied to K\u1e5b\u1e63\u1e47a. One should not take the material Cupid and K\u1e5b\u1e63\u1e47a to be on the same level. The material Cupid increases the attraction of the external flesh and body, but the spiritual Cupid increases the attraction the Supersoul exerts upon the individual soul. Actually, lust and the sex urge are there in spiritual life, but when the spirit soul is embodied in material elements, that spiritual urge is expressed through the material body and is therefore pervertedly reflected. One who actually becomes conversant with the science of K\u1e5b\u1e63\u1e47a consciousness can understand that his material desire for sex is abominable, whereas spiritual sex is desirable.<\/p>\n<\/div>\n<\/div>\n

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Spiritual sex is of two kinds: one in accordance with the constitutional position of the self, and the other in accordance with the object. When one understands the truth about this life but is not completely cleansed of material contamination, he is not factually situated in the transcendental abode, V\u1e5bnd\u0101vana, although he may understand spiritual life. In this stage he can utter the K\u0101ma-g\u0101yatr\u012b with the k\u0101ma-b\u012bja<\/i>. When, however, he becomes free from all bodily sex urges, he can actually attain the supreme abode of V\u1e5bnd\u0101vana.<\/p>\n<\/div>\n<\/div>\n

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R\u0101m\u0101nanda R\u0101ya then explained that K\u1e5b\u1e63\u1e47a is attractive for both men and women, for the moving and the nonmoving \u2013 indeed, for all living entities. For this reason He is called the transcendental Cupid. R\u0101m\u0101nanda R\u0101ya then quoted a verse from \u015ar\u012bmad-Bh\u0101gavatam<\/i> (10.32.2)<\/a> stating that when the Lord appeared before the damsels of Vraja smiling and playing on His flute, He appeared just like Cupid.<\/p>\n<\/div>\n<\/div>\n

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The different kinds of devotees of the Supreme Lord have different aptitudes and relationships with Him. Any relationship with the Lord is as good as any other because the central point is K\u1e5b\u1e63\u1e47a. In this connection there is a nice verse in the Bhakti-ras\u0101m\u1e5bta-sindhu<\/i> (1.1.1) that states: \u201cK\u1e5b\u1e63\u1e47a is the reservoir of all pleasures, and He is always attracting the gop\u012bs<\/i> by the spiritual luster of His body. He especially attracts T\u0101rak\u0101, P\u0101li, \u015ay\u0101m\u0101 and Lalit\u0101. K\u1e5b\u1e63\u1e47a is very dear to R\u0101dh\u0101r\u0101\u1e47\u012b, the foremost gop\u012b<\/i>.\u201d Like K\u1e5b\u1e63\u1e47a, the gop\u012bs<\/i> are glorified by K\u1e5b\u1e63\u1e47a\u2019s pastimes. There are different kinds of relationships with K\u1e5b\u1e63\u1e47a, and anyone who is attracted to K\u1e5b\u1e63\u1e47a in a particular mellow is glorious.<\/p>\n<\/div>\n<\/div>\n

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K\u1e5b\u1e63\u1e47a is so beautiful, transcendental and attractive that He sometimes attracts even Himself. The following verse appears in the G\u012bta-govinda<\/i> (1.11):<\/p>\n<\/div>\n<\/div>\n

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vi\u015bve\u1e63\u0101m anura\u00f1janena janayann \u0101nandam ind\u012bvara-
\n\u2003\u2003<\/span>\u015bre\u1e47\u012b-\u015by\u0101mala-komalair upanayann a\u1e45gair ana\u1e45gotsavam
\nsvacchanda\u1e41 vraja-sundar\u012bbhir abhita\u1e25 praty-a\u1e45gam \u0101li\u1e45gita\u1e25
\n\u2003\u2003<\/span>\u015b\u1e5b\u1e45g\u0101ra\u1e25 sakhi m\u016brtim\u0101n iva madhau mugdho hari\u1e25 kr\u012b\u1e0dati<\/em><\/div>\n<\/div>\n
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\u201cMy dear friend, just see how K\u1e5b\u1e63\u1e47a is enjoying His transcendental pastimes in the spring by expanding the beauty of His personal body. His soft legs and hands, just like the most beautiful moon, are used on the bodies of the gop\u012bs<\/i>. When He embraces different parts of their bodies, He is so beautiful! K\u1e5b\u1e63\u1e47a is so beautiful that He attracts even N\u0101r\u0101ya\u1e47a, as well as the goddess of fortune, who associates with N\u0101r\u0101ya\u1e47a.\u201d<\/p>\n<\/div>\n<\/div>\n

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In \u015ar\u012bmad-Bh\u0101gavatam<\/i> (10.89.58)<\/a> the Bh\u016bm\u0101-puru\u1e63a (Mah\u0101-vi\u1e63\u1e47u) told K\u1e5b\u1e63\u1e47a and Arjuna, \u201cMy dear K\u1e5b\u1e63\u1e47a and Arjuna, I have taken the br\u0101hma\u1e47a\u2019s<\/i> sons just to see you.\u201d Arjuna had attempted to save some youths who had died untimely at Dv\u0101rak\u0101, and when he failed to save them, K\u1e5b\u1e63\u1e47a took him to the Bh\u016bm\u0101-puru\u1e63a. When the Bh\u016bm\u0101-puru\u1e63a brought forth those dead youths as living entities, He said, \u201cBoth of you appeared in order to preserve religious principles in the world and to annihilate the demons.\u201d In other words, the Bh\u016bm\u0101-puru\u1e63a, being also attracted by the beauty of K\u1e5b\u1e63\u1e47a, concocted this pastime just as a pretext to see Him. It is recorded in \u015ar\u012bmad-Bh\u0101gavatam<\/i> (10.16.36)<\/a> that after the serpent K\u0101liya was punished by K\u1e5b\u1e63\u1e47a, one of K\u0101liya\u2019s wives told K\u1e5b\u1e63\u1e47a, \u201cDear Lord, we cannot understand how this fallen serpent got the opportunity of being kicked by Your lotus feet when even the goddess of fortune underwent austerities for many years just to see You.\u201d<\/p>\n<\/div>\n<\/div>\n

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How K\u1e5b\u1e63\u1e47a is attracted by His own beauty is described in the Lalita-m\u0101dhava<\/i> (8.34). Upon seeing His own picture, K\u1e5b\u1e63\u1e47a lamented, \u201cHow glorious this picture is! It is attracting Me just as it attracts R\u0101dh\u0101r\u0101\u1e47\u012b.\u201d<\/p>\n<\/div>\n<\/div>\n

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After giving a summary description of K\u1e5b\u1e63\u1e47a\u2019s beauty, R\u0101m\u0101nanda R\u0101ya began to speak of His spiritual energies, headed by \u015ar\u012bmat\u012b R\u0101dh\u0101r\u0101\u1e47\u012b. K\u1e5b\u1e63\u1e47a has immense energetic expansions, of which three are predominant: the internal energy, the external energy and the marginal energy, comprising the living entities. This threefold division of energies is confirmed in the Vi\u1e63\u1e47u Pur\u0101\u1e47a<\/i> (6.7.61), where it is said that Vi\u1e63\u1e47u has one spiritual energy, which is manifested in three ways. When the spiritual energy is overwhelmed by ignorance, it is called the marginal energy. As far as the spiritual energy itself is concerned, it is exhibited in three forms because K\u1e5b\u1e63\u1e47a is a combination of eternity, bliss and knowledge. As far as His bliss and peacefulness are concerned, His spiritual energy is manifested as the pleasure-giving potency. His eternity is a manifesting energy, and His knowledge is manifested as spiritual perfection. As confirmed in the Vi\u1e63\u1e47u Pur\u0101\u1e47a<\/i> (1.12.69): \u201cThe pleasure potency of K\u1e5b\u1e63\u1e47a gives K\u1e5b\u1e63\u1e47a transcendental pleasure and bliss.\u201d Thus when K\u1e5b\u1e63\u1e47a wants to enjoy pleasure, He exhibits His own spiritual potency known as \u0101hl\u0101din\u012b<\/i>.<\/p>\n<\/div>\n<\/div>\n

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In His spiritual form, K\u1e5b\u1e63\u1e47a enjoys His spiritual energy, and that is the sum and substance of the R\u0101dh\u0101-K\u1e5b\u1e63\u1e47a pastimes. These pastimes can be understood only by elevated devotees. One should not try to understand the R\u0101dh\u0101-K\u1e5b\u1e63\u1e47a potencies and pastimes from the mundane platform. Generally people misunderstand these as being material.<\/p>\n<\/div>\n<\/div>\n

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When the pleasure potency is further condensed, it is called mah\u0101bh\u0101va<\/i>. \u015ar\u012bmat\u012b R\u0101dh\u0101r\u0101\u1e47\u012b, the eternal consort of K\u1e5b\u1e63\u1e47a, is the personification of that mah\u0101bh\u0101va<\/i>. In this regard, in the Ujjvala-n\u012blama\u1e47i<\/i> (4.3) R\u016bpa Gosv\u0101m\u012b states that there are two competitors in loving K\u1e5b\u1e63\u1e47a \u2013 R\u0101dh\u0101r\u0101\u1e47\u012b and Candr\u0101val\u012b. When they are compared, it appears that R\u0101dh\u0101r\u0101\u1e47\u012b is superior, for She is mah\u0101bh\u0101va-svar\u016bpa<\/i>. The term mah\u0101bh\u0101va-svar\u016bpa,<\/i> \u201cthe personification of mah\u0101bh\u0101va,<\/i>\u201d is applicable to R\u0101dh\u0101r\u0101\u1e47\u012b only, and no one else. Mah\u0101bh\u0101va<\/i> is full of the pleasure potency, and it is an exhibition of the highest love for K\u1e5b\u1e63\u1e47a. R\u0101dh\u0101r\u0101\u1e47\u012b is therefore known throughout the world as the most beloved of K\u1e5b\u1e63\u1e47a, and Her name is always associated with K\u1e5b\u1e63\u1e47a as R\u0101dh\u0101-K\u1e5b\u1e63\u1e47a.<\/p>\n<\/div>\n<\/div>\n

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The Brahma-sa\u1e41hit\u0101<\/i> (5.37) also confirms that K\u1e5b\u1e63\u1e47a expands Himself by His pleasure potency in the spiritual world and that these potencies are all nondifferent from Him, the Absolute Truth. Although K\u1e5b\u1e63\u1e47a is always enjoying the company of His pleasure-potency expansions, He is all-pervading. Therefore Brahm\u0101 offers his respectful obeisances to Govinda, the cause of all causes.<\/p>\n<\/div>\n<\/div>\n

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As K\u1e5b\u1e63\u1e47a is the highest emblem of spiritual perfection, so R\u0101dh\u0101r\u0101\u1e47\u012b is the highest emblem of the spiritual pleasure potency meant for satisfying K\u1e5b\u1e63\u1e47a. K\u1e5b\u1e63\u1e47a is unlimited, and R\u0101dh\u0101r\u0101\u1e47\u012b is also unlimited in Her ability to satisfy Him. K\u1e5b\u1e63\u1e47a is satisfied just by seeing R\u0101dh\u0101r\u0101\u1e47\u012b, but R\u0101dh\u0101r\u0101\u1e47\u012b expands Herself in such a way that K\u1e5b\u1e63\u1e47a desires to enjoy Her more. Because K\u1e5b\u1e63\u1e47a was unable to estimate the pleasure potency of R\u0101dh\u0101r\u0101\u1e47\u012b, He decided to accept the role of R\u0101dh\u0101r\u0101\u1e47\u012b, and that combination of K\u1e5b\u1e63\u1e47a and R\u0101dh\u0101r\u0101\u1e47\u012b is \u015ar\u012b Caitanya Mah\u0101prabhu.<\/p>\n<\/div>\n<\/div>\n

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R\u0101m\u0101nanda R\u0101ya then began to explain how R\u0101dh\u0101r\u0101\u1e47\u012b is the supreme emblem of K\u1e5b\u1e63\u1e47a\u2019s pleasure potency. R\u0101dh\u0101r\u0101\u1e47\u012b expands Herself in different forms, known as Lalit\u0101, Vi\u015b\u0101kh\u0101 and Her other confidential associates. In his Ujjvala-n\u012blama\u1e47i,<\/i>R\u016bpa Gosv\u0101m\u012b explains that one of the characteristics of \u015ar\u012bmat\u012b R\u0101dh\u0101r\u0101\u1e47\u012b is that Her body is an evolution of transcendental pleasure. That body is decorated with flowers and fragrant aromas and is complete with transcendental love for K\u1e5b\u1e63\u1e47a. Indeed, that body is the personification of His pleasure potency. R\u0101dh\u0101r\u0101\u1e47\u012b bathes Her transcendental body three times: first in the water of mercy, second in the water of youthful beauty, and third in the water of youthful luster. After She bathes three times in that way, Her body is covered with shining garments and decorated with Her personal beauty, which is compared to cosmetics. Thus Her beauty constitutes the highest artistry. Her body is also decorated with the ornaments of spiritual ecstasy \u2013 trembling, shedding of tears, perspiring, choking of the voice, cessation of all bodily functions due to transcendental pleasure, standing up of the bodily hairs, changing of bodily color, and madness.<\/p>\n<\/div>\n<\/div>\n

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The decorative transcendental pleasure potency manifests nine symptoms. Five of these are manifested by the expansion of R\u0101dh\u0101r\u0101\u1e47\u012b\u2019s personal beauty, which is adorned with garlands of flowers. Her patient calmness is compared to a covering of cloths which have been cleansed by camphor. Her confidential agony for K\u1e5b\u1e63\u1e47a is the knot in Her hair, and the mark of tilaka<\/i> on Her forehead is Her good fortune. R\u0101dh\u0101r\u0101\u1e47\u012b\u2019s sense of hearing is eternally fixed on K\u1e5b\u1e63\u1e47a\u2019s name and fame. Chewing betel nuts makes one\u2019s lips reddish. Similarly, R\u0101dh\u0101r\u0101\u1e47\u012b\u2019s complete attachment to K\u1e5b\u1e63\u1e47a has blackened the borders of Her eyes. This darkness might be compared to ointment produced by R\u0101dh\u0101\u2019s joking with K\u1e5b\u1e63\u1e47a. R\u0101dh\u0101r\u0101\u1e47\u012b\u2019s smile is just like the taste of camphor. The garland of separation moves on Her body when She lies down on the bed of pride within the room of aroma. Her breasts are covered by the blouse of anger born of Her ecstatic affection for K\u1e5b\u1e63\u1e47a. Her reputation as the best of all K\u1e5b\u1e63\u1e47a\u2019s girlfriends is the stringed instrument She plays. When K\u1e5b\u1e63\u1e47a stands in His youthful posture, She puts Her hand on His shoulder. Although She possesses so many transcendental qualities, She is still always engaged in the service of K\u1e5b\u1e63\u1e47a.<\/p>\n<\/div>\n<\/div>\n

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\u015ar\u012bmat\u012b R\u0101dh\u0101r\u0101\u1e47\u012b is decorated with s\u016bdd\u012bpta-s\u0101ttvika<\/i> emotions, which sometimes include jubilation and sometimes pacification. All the transcendental ecstasies are manifested in the body of \u015ar\u012bmat\u012b R\u0101dh\u0101r\u0101\u1e47\u012b. S\u016bdd\u012bpta-s\u0101ttvika<\/i> emotions are manifest when a lover is overwhelmed with certain feelings which he or she cannot check. R\u0101dh\u0101r\u0101\u1e47\u012b has another emotion called kila-ki\u00f1cita,<\/i> which is manifest in twenty different ways. These emotions are manifested partly due to one\u2019s body, partly due to one\u2019s mind, and partly due to habit. As far as the bodily emotions are concerned, they are manifested in posture and movement. As far as the emotions of the mind are concerned, they are manifested as beauty, luster, complexion, sweetness, talking, magnanimity and patience. As far as habitual emotions are concerned, they are manifested as pastimes, enjoyment, preparing for separation, and forgetfulness.<\/p>\n<\/div>\n<\/div>\n

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The tilaka<\/i> of good fortune is on the forehead of \u015ar\u012bmat\u012b R\u0101dh\u0101r\u0101\u1e47\u012b, and She also has a locket of prema-vaicittya<\/i>. Prema-vaicittya<\/i> is manifest when a lover and beloved meet and fear separation.<\/p>\n<\/div>\n<\/div>\n

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\u015ar\u012bmat\u012b R\u0101dh\u0101r\u0101\u1e47\u012b is fifteen days younger than K\u1e5b\u1e63\u1e47a. She always keeps Her hand on the shoulder of one of Her friends, and She always talks and thinks of pastimes with K\u1e5b\u1e63\u1e47a. She always offers K\u1e5b\u1e63\u1e47a a kind of intoxicant by Her sweet talks, and She is always prepared to fulfill all His desires. In other words, She supplies everything needed to meet all the demands of \u015ar\u012b K\u1e5b\u1e63\u1e47a, and She possesses unique and uncommon qualities for K\u1e5b\u1e63\u1e47a\u2019s satisfaction.<\/p>\n<\/div>\n<\/div>\n

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In the Govinda-l\u012bl\u0101m\u1e5bta<\/i> a nice verse states: \u201cWho is the breeding ground of affection for K\u1e5b\u1e63\u1e47a? The answer is that it is only \u015ar\u012bmat\u012b R\u0101dhik\u0101. Who is K\u1e5b\u1e63\u1e47a\u2019s dearmost lovable object? The answer is that it is only \u015ar\u012bmat\u012b R\u0101dhik\u0101 and no one else. Sheen in the hair, moisture in the eyes, firmness in the breasts \u2013 all these qualities are present in \u015ar\u012bmat\u012b R\u0101dhik\u0101. Therefore only \u015ar\u012bmat\u012b R\u0101dhik\u0101 is able to fulfill all the desires of K\u1e5b\u1e63\u1e47a. No one else can do so.\u201d<\/p>\n<\/div>\n<\/div>\n

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Satyabh\u0101m\u0101 is a competitor of \u015ar\u012bmat\u012b R\u0101dh\u0101r\u0101\u1e47\u012b\u2019s, but she always desires to come to the standard of \u015ar\u012bmat\u012b R\u0101dh\u0101r\u0101\u1e47\u012b. R\u0101dh\u0101r\u0101\u1e47\u012b is so expert in all affairs that all the damsels of Vraja come to learn arts from Her. She is so extraordinarily beautiful that even the goddess of fortune and P\u0101rvat\u012b, the wife of Lord \u015aiva, desire elevation to Her standard of beauty. Arundhat\u012b, who is known as the most chaste lady in the universe, desires to learn the standard of chastity from \u015ar\u012bmat\u012b R\u0101dh\u0101r\u0101\u1e47\u012b. Since even Lord K\u1e5b\u1e63\u1e47a cannot estimate R\u0101dh\u0101r\u0101\u1e47\u012b\u2019s highly transcendental qualities, it is not possible for an ordinary man to estimate them.<\/p>\n<\/div>\n<\/div>\n

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After hearing R\u0101m\u0101nanda R\u0101ya speak of the qualities of \u015ar\u012bmat\u012b R\u0101dh\u0101r\u0101\u1e47\u012b and K\u1e5b\u1e63\u1e47a, Lord Caitanya desired to hear from him about the reciprocal exchange of love between Them. R\u0101m\u0101nanda R\u0101ya described K\u1e5b\u1e63\u1e47a as dh\u012bra-lalita,<\/i> a word indicating a person who is very cunning and youthful, who is always expert in joking, who is without anxiety, and who is always subservient to his girlfriend. K\u1e5b\u1e63\u1e47a is always engaged in loving affairs with R\u0101dh\u0101r\u0101\u1e47\u012b, and He takes to the bushes of V\u1e5bnd\u0101vana to enjoy His lusty activities with Her. Thus He successfully carries out His lusty instincts. In the Bhakti-ras\u0101m\u1e5bta-sindhu<\/i> it is stated: \u201cBy His impudent and daring talks about sex indulgence, K\u1e5b\u1e63\u1e47a obliged \u015ar\u012bmat\u012b R\u0101dh\u0101r\u0101\u1e47\u012b to close Her eyes, and taking advantage of this, K\u1e5b\u1e63\u1e47a painted many pictures on Her breasts. These pictures served as subject matter for R\u0101dh\u0101r\u0101\u1e47\u012b\u2019s friends to joke about. K\u1e5b\u1e63\u1e47a was always engaged in such lusty activities, and thus He made His youthful life successful.\u201d<\/p>\n<\/div>\n<\/div>\n

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Upon hearing of these transcendental activities, Lord Caitanya said, \u201cMy dear R\u0101m\u0101nanda, what you have explained regarding the transcendental pastimes of \u015ar\u012b R\u0101dh\u0101 and K\u1e5b\u1e63\u1e47a is perfectly correct, yet there is something more I would like to hear from you.\u201d<\/p>\n<\/div>\n<\/div>\n

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\u201cIt is very difficult for me to express anything beyond this,\u201d R\u0101m\u0101nanda R\u0101ya replied. \u201cI can only say that there is an emotional activity called prema-vil\u0101sa-vivart<\/i>a,<\/i> which I may try to explain. But I do not know whether You will be happy to hear of it.\u201d In prema-vil\u0101sa<\/i> there are two kinds of emotional activities \u2013 meeting and separation. This transcendental separation is so acute that it is actually more ecstatic than meeting. R\u0101m\u0101nanda R\u0101ya was expert in understanding these highly elevated dealings between R\u0101dh\u0101 and K\u1e5b\u1e63\u1e47a, and in this regard he had composed a nice song, which he narrated to the Lord. The purport of the song is that the lover and the beloved, before meeting, generate a kind of emotion by the exchange of their transcendental activities. That emotion is called r\u0101ga,<\/i> or attraction. \u015ar\u012bmat\u012b R\u0101dh\u0101r\u0101\u1e47\u012b noted that \u201cthis attraction and affection between Us has risen to the highest extent,\u201d but the cause of this attraction is R\u0101dh\u0101r\u0101\u1e47\u012b Herself. \u201cWhatever the cause may be,\u201d R\u0101dh\u0101r\u0101\u1e47\u012b said, \u201cthat affection between You and Me has mixed Us in oneness. Now that it is the time of separation, I cannot see the history of the evolution of this love. There was no cause or mediator in Our love save Our meeting itself and the exchange of feelings through Our glances.\u201d<\/p>\n<\/div>\n<\/div>\n

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This exchange of feelings between K\u1e5b\u1e63\u1e47a and R\u0101dh\u0101r\u0101\u1e47\u012b is very difficult to understand unless one is elevated to the platform of pure goodness. Such transcendental reciprocation is not possible to understand even from the platform of material goodness. One has to transcend even material goodness in order to understand. This is because the exchange of feelings between R\u0101dh\u0101 and K\u1e5b\u1e63\u1e47a is not a subject matter of this material world. Even the greatest mental speculators cannot understand this, directly or indirectly. Material activities are manifested for either the gross body or the subtle mind, but this exchange of feelings between R\u0101dh\u0101 and K\u1e5b\u1e63\u1e47a is beyond such manifestations and beyond intellectual mental speculation. It can be understood only with purified senses freed from all the designations of the material world.<\/p>\n<\/div>\n<\/div>\n

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Those who have purified senses can understand these transcendental features and exchanges, but those who are impersonalists and who have no knowledge of spiritual senses can only discriminate within the scope of the material senses and thus cannot understand spiritual exchanges or spiritual-sensual activities. Those who are elevated by virtue of experimental knowledge can only satisfy their blunt material senses, either by gross bodily activities or by mental speculation. Everything generated from the body or the mind is always imperfect and perishable, but transcendental spiritual activities are always bright and wonderful. Pure love on the transcendental platform is the paragon of purity because it is devoid of material affection and is completely spiritual. Affection for matter is perishable, as indicated by the inebriety of sex in the material world. But there is no such inebriety in the spiritual world. Hindrances on the path of sense satisfaction cause material distress, but one cannot compare that with the spiritual distress of separation from K\u1e5b\u1e63\u1e47a. In such spiritual separation there is neither inebriety nor ineffectiveness, as one finds with material separation.<\/p>\n<\/div>\n<\/div>\n

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Lord Caitanya said that this is the highest position of transcendental loving reciprocation, and He told R\u0101m\u0101nanda R\u0101ya, \u201cBy your grace only have I been able to understand such a high transcendental position. Such a position cannot be attained without the performance of transcendental activities. So will you kindly explain to Me how I can raise Myself to this platform?\u201d<\/p>\n<\/div>\n<\/div>\n

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\u201cIt is similarly difficult for me to make You understand,\u201d R\u0101m\u0101nanda replied. \u201cAs far as I am concerned, I can only speak what You wish me to, for no one can escape Your supreme will. Indeed, there is no one in the world who can surpass Your supreme will, and although I appear to be speaking, I am actually not the speaker. You are. Therefore You are both the speaker and the audience. Thus let me speak only as You will me to speak about the activities required to attain this highest transcendental position.\u201d<\/p>\n<\/div>\n<\/div>\n

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R\u0101m\u0101nanda R\u0101ya then began his explanation, saying that the transcendental activities of R\u0101dh\u0101 and K\u1e5b\u1e63\u1e47a are very confidential. These activities cannot be understood by one who has an emotional relationship with the Supreme Lord as servant to master, friend to friend, or parent to son. This confidential subject matter can be understood only in the association of the damsels of Vraja, for these confidential activities have arisen from the feelings and emotions of those damsels. Without the association of the damsels of Vraja, one cannot nourish or cherish such a transcendental understanding. In other words, because these confidential pastimes of R\u0101dh\u0101 and K\u1e5b\u1e63\u1e47a have expanded through the mercy of the damsels of Vraja, without their mercy one cannot understand them. One has to follow in the footsteps of the damsels of Vraja in order to understand.<\/p>\n<\/div>\n<\/div>\n

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When one is actually situated in that understanding, he becomes eligible to enter into the confidential pastimes of R\u0101dh\u0101 and K\u1e5b\u1e63\u1e47a. For one who wants to understand these confidential pastimes, there is no alternative to following in the footsteps of the damsels of Vraja. This is confirmed in the Govinda-l\u012bl\u0101m\u1e5bta<\/i> (10.17): \u201cAlthough manifest, happy, expanded and unlimited, the emotional exchanges between R\u0101dh\u0101 and K\u1e5b\u1e63\u1e47a can be understood only by the damsels of Vraja or their followers. Just as no one can understand the expansion of the spiritual energy of the Supreme Lord without His causeless mercy, no one can understand the transcendental sex life between R\u0101dh\u0101 and K\u1e5b\u1e63\u1e47a without following in the footsteps of the damsels of Vraja.\u201d<\/p>\n<\/div>\n<\/div>\n

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The associates of R\u0101dh\u0101r\u0101\u1e47\u012b include Her personal associates, called sakh\u012bs,<\/i> and Her near assistants, called ma\u00f1jar\u012bs<\/i>. It is very difficult to express the dealings of R\u0101dh\u0101r\u0101\u1e47\u012b\u2019s associates with K\u1e5b\u1e63\u1e47a because they have no desire to mix with Him or enjoy with Him personally. Rather, they are always ready to help R\u0101dh\u0101r\u0101\u1e47\u012b associate with K\u1e5b\u1e63\u1e47a. Their affection for K\u1e5b\u1e63\u1e47a and R\u0101dh\u0101r\u0101\u1e47\u012b is so pure that they are simply satisfied when R\u0101dh\u0101 and K\u1e5b\u1e63\u1e47a are together. Indeed, their transcendental pleasure is in seeing R\u0101dh\u0101 and K\u1e5b\u1e63\u1e47a united. The actual form of R\u0101dh\u0101r\u0101\u1e47\u012b is just like a creeper embracing the tree of K\u1e5b\u1e63\u1e47a, and the damsels of Vraja, the associates of R\u0101dh\u0101r\u0101\u1e47\u012b, are just like the leaves and flowers of that creeper. When a creeper embraces a tree, the leaves and flowers of the creeper automatically embrace it. The Govinda-l\u012bl\u0101m\u1e5bta<\/i> (10.16) describes the pleasure of R\u0101dh\u0101r\u0101\u1e47\u012b\u2019s associates as follows: \u201cR\u0101dh\u0101r\u0101\u1e47\u012b, the expansion of the pleasure potency of K\u1e5b\u1e63\u1e47a, is compared to a creeper, and Her associates, the damsels of Vraja, are compared to the flowers and leaves of that creeper. When R\u0101dh\u0101r\u0101\u1e47\u012b and K\u1e5b\u1e63\u1e47a enjoy Themselves, the damsels of Vraja relish the pleasure more than R\u0101dh\u0101r\u0101\u1e47\u012b Herself.\u201d<\/p>\n<\/div>\n<\/div>\n

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Although the associates of R\u0101dh\u0101r\u0101\u1e47\u012b do not expect any personal attention from K\u1e5b\u1e63\u1e47a, R\u0101dh\u0101r\u0101\u1e47\u012b is so pleased with them that She arranges individual meetings between K\u1e5b\u1e63\u1e47a and the damsels of Vraja. Indeed, R\u0101dh\u0101r\u0101\u1e47\u012b tries to unite Her associates with K\u1e5b\u1e63\u1e47a by many transcendental maneuvers, and She takes more pleasure in these meetings than in Her own meetings with Him. When K\u1e5b\u1e63\u1e47a sees that both R\u0101dh\u0101r\u0101\u1e47\u012b and Her associates are pleased by His association, He becomes more satisfied. Such loving reciprocation has nothing to do with material lust, although it resembles the material union between man and woman. Because of that similarity, such reciprocation is sometimes called, in transcendental language, transcendental lust, as confirmed in the Gautam\u012bya-tantra<\/i>. Lust means attachment to one\u2019s personal sense gratification. But as far as R\u0101dh\u0101r\u0101\u1e47\u012b and Her associates are concerned, they have no desire for personal sense gratification. They only want to satisfy K\u1e5b\u1e63\u1e47a. This is confirmed in \u015ar\u012bmad-Bh\u0101gavatam<\/i> (10.31.19)<\/a>, in a verse spoken by the gop\u012bs <\/i>among themselves:<\/p>\n<\/div>\n<\/div>\n

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yat te suj\u0101ta-cara\u1e47\u0101mburuha\u1e41 stane\u1e63u
\n\u2003\u2003<\/span>bh\u012bt\u0101\u1e25 \u015banai\u1e25 priya dadh\u012bmahi karka\u015be\u1e63u
\nten\u0101\u1e6dav\u012bm a\u1e6dasi tad vyathate na ki\u1e41 svit
\n\u2003\u2003<\/span>k\u016brp\u0101dibhir bhramati dh\u012br bhavad-\u0101yu\u1e63\u0101\u1e41 na\u1e25<\/em><\/div>\n<\/div>\n
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\u201cMy dear friend K\u1e5b\u1e63\u1e47a, You are now roaming in the forest with Your bare feet, which You sometimes keep on our breasts. When Your feet are on our breasts, we think that our breasts are too hard for Your soft feet. Now You are wandering in the forest and walking over rough stones, and we do not know how You are feeling. Since You are our life and soul, the displeasure You are undergoing in traveling over the rough stones is giving us great distress.\u201d<\/p>\n<\/div>\n<\/div>\n

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Such feelings expressed by the damsels of Vraja constitute the highest K\u1e5b\u1e63\u1e47a conscious emotions. Anyone who actually becomes captivated by K\u1e5b\u1e63\u1e47a consciousness approaches this level of the gop\u012bs<\/i>. There are sixty-four categories of regulated devotional service, the performance of which helps one rise to the gop\u012bs\u2019<\/i> stage of unconditional devotion. Affection for K\u1e5b\u1e63\u1e47a on the level of the gop\u012bs<\/i> is called r\u0101g\u0101tmik\u0101,<\/i> spontaneous love. When one enters into a spontaneous loving affair with K\u1e5b\u1e63\u1e47a, there is no need to follow the Vedic rules and regulations.<\/p>\n<\/div>\n<\/div>\n

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There are various kinds of personal devotees of Lord K\u1e5b\u1e63\u1e47a in the transcendental abode. For example, there are servants of K\u1e5b\u1e63\u1e47a, like Raktaka and Patraka, and friends of K\u1e5b\u1e63\u1e47a, like \u015ar\u012bd\u0101m\u0101 and Subala. There are also K\u1e5b\u1e63\u1e47a\u2019s parents, Nanda and Ya\u015bod\u0101, who are also engaged in His service according to their respective transcendental emotions. One who desires to enter into the supreme abode of K\u1e5b\u1e63\u1e47a can take shelter of one such transcendental servitor. Then, through the execution of loving service one can ultimately attain transcendental affection for K\u1e5b\u1e63\u1e47a, the highest goal. In other words, the devotee in this material world who executes loving service in pursuance of the activities of the eternal associates with K\u1e5b\u1e63\u1e47a attains the same post when he is perfected.<\/p>\n<\/div>\n<\/div>\n

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The sages known as the \u015brutis,<\/i> the personified Upani\u1e63ads,<\/i> also desired the post of the gop\u012bs,<\/i> and they also followed in the footsteps of the gop\u012bs<\/i> in order to attain that highest goal of life. This is confirmed in \u015ar\u012bmad-Bh\u0101gavatam<\/i> (10.87.23)<\/a>, where it is said that in general sages control their mind and senses by practicing pr\u0101\u1e47\u0101y\u0101ma<\/i> (control of the breathing process) and mystic yoga. Thus they try to merge into the Supreme Brahman. But this same goal is attained by atheists, who deny the existence of God, if they are killed by an incarnation of the Supreme Personality of Godhead. They also merge into the Brahman existence of the Supreme Lord. But the damsels of V\u1e5bnd\u0101vana worship \u015ar\u012b K\u1e5b\u1e63\u1e47a, having been bitten by Him just as a person is bitten by a snake, for K\u1e5b\u1e63\u1e47a\u2019s body is compared with the body of a snake. A snake\u2019s body is never straight; it is always curved. Similarly, K\u1e5b\u1e63\u1e47a often stands in a three-curved posture, and He has bitten the gop\u012bs<\/i> with transcendental love. The gop\u012bs<\/i> are certainly better situated than all mystic yog\u012bs<\/i> and others who desire to merge into the Supreme Brahman. Therefore the sages known as the \u015brutis<\/i> followed in the footsteps of the damsels of Vraja in order to attain a similar position. One cannot attain that position simply by following the regulative principles. Rather, one must seriously follow the principles of the gop\u012bs<\/i>. This is confirmed in \u015ar\u012bmad-Bh\u0101gavatam<\/i> (10.9.21)<\/a>, wherein it is stated that Lord \u015ar\u012b K\u1e5b\u1e63\u1e47a, the son of \u015ar\u012bmat\u012b Ya\u015bod\u0101, is not easily available to those following the principles of mental speculation but is very easily available to all kinds of living beings who follow the path of spontaneous devotional service.<\/p>\n<\/div>\n<\/div>\n

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There are many pseudo-devotees, claiming to belong to Lord Caitanya Mah\u0101prabhu\u2019s sect, who artificially dress themselves as the damsels of Vraja. This is not approved by advanced spiritualists, or advanced students of devotional service. Such people dress the outward material body because they foolishly confuse the body with the soul. They are mistaken when they think that the spiritual bodies of K\u1e5b\u1e63\u1e47a, R\u0101dh\u0101r\u0101\u1e47\u012b and Their associates, the damsels of Vraja, are composed of material nature. One should know perfectly well that all such manifestations are expansions of the eternal bliss and knowledge in the transcendental world. They have nothing to do with these material bodies; thus the bodies, dresses, decorations and activities of the damsels of V\u1e5bnd\u0101vana do not belong to this material cosmic manifestation. The damsels of V\u1e5bnd\u0101vana are not a subject for the attraction of those in the material world; they are the transcendental attractions for the all-attractive K\u1e5b\u1e63\u1e47a. Because the Lord is all-attractive, He is called K\u1e5b\u1e63\u1e47a, but the damsels of V\u1e5bnd\u0101vana are attractive even to K\u1e5b\u1e63\u1e47a. Therefore they are not of this material world.<\/p>\n<\/div>\n<\/div>\n

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If one wrongly thinks that the material body is as perfect as the spiritual body and thus begins to worship K\u1e5b\u1e63\u1e47a by imitating the damsels of V\u1e5bnd\u0101vana, he becomes infested with M\u0101y\u0101v\u0101da (impersonal) philosophy. The impersonalists recommend a process of aha\u1e45grahop\u0101san\u0101,<\/i> by which one worships his own body as the Supreme. Thinking in this way, such pseudo-transcendentalists dress themselves as the damsels of Vraja. Such activities are not acceptable in devotional service. \u015ar\u012bla J\u012bva Gosv\u0101m\u012b, the most authoritative \u0101c\u0101rya<\/i> in the Gau\u1e0d\u012bya-samprad\u0101ya, has condemned these imitators. The process of transcendental realization is to follow in the footsteps of the associates of the Supreme Lord; therefore to think oneself a direct associate of the Supreme Lord is condemned. According to authorized Vai\u1e63\u1e47ava principles, one should follow a particular devotee and not think of himself as K\u1e5b\u1e63\u1e47a\u2019s associate.<\/p>\n<\/div>\n<\/div>\n

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In this way R\u0101m\u0101nanda R\u0101ya explained that one should accept the mood of the damsels of Vraja. In the Caitanya-carit\u0101m\u1e5bta<\/i> it is clearly said that one should accept the emotional activities of the associates of K\u1e5b\u1e63\u1e47a, not imitate their dress. One should also always meditate upon the dealings between R\u0101dh\u0101 and K\u1e5b\u1e63\u1e47a in the transcendental world. One should think of R\u0101dh\u0101 and K\u1e5b\u1e63\u1e47a twenty-four hours a day and engage in Their service within one\u2019s mind, not externally change one\u2019s dress. By adopting the mood of the associates and friends of R\u0101dh\u0101r\u0101\u1e47\u012b and following in their footsteps, one can ultimately achieve the perfectional stage of being transferred to Goloka V\u1e5bnd\u0101vana, the transcendental abode of K\u1e5b\u1e63\u1e47a.<\/p>\n<\/div>\n<\/div>\n

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By adopting this emotional mood of following in the footsteps of the gop\u012bs,<\/i> one attains his siddha-deha<\/i>. This word indicates the pure spiritual body, which is beyond the senses, mind and intelligence. The siddha-deha<\/i> is the purified soul who is just suitable to serve the Supreme Lord. No one can serve the Supreme Lord as His associate without being situated in his perfectly pure spiritual identity. That identity is completely free from all material contamination. As stated in the Bhagavad-g\u012bt\u0101<\/a>,<\/i> a materially contaminated person transmigrates to another material body by material consciousness. At the time of death he thinks materially and is therefore transferred to another material body. Similarly, one who at the time of death is situated in his pure spiritual identity thinks of the spiritual loving service rendered to the Supreme Lord and is transferred to the spiritual kingdom, to enter into the association of K\u1e5b\u1e63\u1e47a. In other words, the qualification for being transferred to the spiritual kingdom at the time of death is to think, in one\u2019s spiritual identity, of K\u1e5b\u1e63\u1e47a and His associates. No one can contemplate the activities of the spiritual kingdom without being situated in his pure, spiritual identity (siddha-deha<\/i>). Thus R\u0101m\u0101nanda R\u0101ya said that without attaining one\u2019s siddha-deha<\/i> one can neither become an associate of the damsels of Vraja nor render service directly to the Personality of Godhead, K\u1e5b\u1e63\u1e47a, and His eternal consort, R\u0101dh\u0101r\u0101\u1e47\u012b. In this regard, R\u0101m\u0101nanda quoted a nice verse from \u015ar\u012bmad-Bh\u0101gavatam<\/i> (10.47.60)<\/a>:<\/p>\n<\/div>\n<\/div>\n

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n\u0101ya\u1e41 \u015briyo \u2019\u1e45ga u nit\u0101nta-rate\u1e25 pras\u0101da\u1e25
\n\u2003\u2003<\/span>svar-yo\u1e63it\u0101\u1e41 nalina-gandha-ruc\u0101\u1e41 kuto \u2019ny\u0101\u1e25
\nr\u0101sotsave \u2019sya bhuja-da\u1e47\u1e0da-g\u1e5bh\u012bta-ka\u1e47\u1e6dha-
\n\u2003\u2003<\/span>labdh\u0101\u015bi\u1e63\u0101\u1e41 ya udag\u0101d vraja-vallabh\u012bn\u0101m<\/em><\/div>\n<\/div>\n
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\u201cNeither the goddess of fortune, Lak\u1e63m\u012b, nor the damsels of the heavenly kingdom can attain the facilities of the damsels of Vrajabh\u016bmi \u2013 and what to speak of others?\u201d<\/p>\n<\/div>\n<\/div>\n

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Lord Caitanya was very satisfied to hear these statements from R\u0101m\u0101nanda R\u0101ya, and He embraced him. Then both of them began to cry in the ecstasy of transcendental realization. Thus the Lord and R\u0101m\u0101nanda R\u0101ya discussed the transcendental pastimes of R\u0101dh\u0101 and K\u1e5b\u1e63\u1e47a throughout the night, and in the morning they separated. R\u0101m\u0101nanda left to go to his place, and the Lord went to take His bath.<\/p>\n<\/div>\n<\/div>\n

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At the time of separation, R\u0101m\u0101nanda fell at the feet of Lord Caitanya and prayed, \u201cMy dear Lord, You have come just to deliver me from this mire of nescience. Therefore I request that You remain here for at least ten days to purify my mind of material contamination. There is no one else who can deliver such transcendental love of God.\u201d<\/p>\n<\/div>\n<\/div>\n

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The Lord replied, \u201cI have come to you to purify Myself by hearing from you the transcendental pastimes of R\u0101dh\u0101 and K\u1e5b\u1e63\u1e47a. I am so fortunate, for you are the only teacher of such transcendental pastimes. I can find no one else in the world who has realized the transcendental loving reciprocation between R\u0101dh\u0101 and K\u1e5b\u1e63\u1e47a. You are asking Me to stay here for ten days, but I wish to remain with you for the rest of My life. Please come to Jagann\u0101tha Pur\u012b, My headquarters, and we will remain together for the rest of our lives. Thus I can pass My remaining days in understanding K\u1e5b\u1e63\u1e47a and R\u0101dh\u0101 by your association.\u201d<\/p>\n<\/div>\n<\/div>\n","protected":false},"excerpt":{"rendered":"

CHAPTER THIRTY-ONE The Supreme Perfection Whatever position one may have, if he is fully conversant with the science of K\u1e5b\u1e63\u1e47a, K\u1e5b\u1e63\u1e47a consciousness, he can become a bona fide spiritual master \u2013 an initiator or a teacher … Read More<\/a><\/p>\n","protected":false},"author":81,"featured_media":0,"comment_status":"open","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[3],"tags":[],"class_list":["post-20663","post","type-post","status-publish","format-standard","hentry","category-english"],"publishpress_future_action":{"enabled":false,"date":"2026-05-04 04:37:25","action":"change-status","newStatus":"draft","terms":[],"taxonomy":"category","extraData":[]},"publishpress_future_workflow_manual_trigger":{"enabledWorkflows":[]},"_links":{"self":[{"href":"https:\/\/www.isvara.org\/archive\/wp-json\/wp\/v2\/posts\/20663","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/www.isvara.org\/archive\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/www.isvara.org\/archive\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/www.isvara.org\/archive\/wp-json\/wp\/v2\/users\/81"}],"replies":[{"embeddable":true,"href":"https:\/\/www.isvara.org\/archive\/wp-json\/wp\/v2\/comments?post=20663"}],"version-history":[{"count":0,"href":"https:\/\/www.isvara.org\/archive\/wp-json\/wp\/v2\/posts\/20663\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.isvara.org\/archive\/wp-json\/wp\/v2\/media?parent=20663"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.isvara.org\/archive\/wp-json\/wp\/v2\/categories?post=20663"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.isvara.org\/archive\/wp-json\/wp\/v2\/tags?post=20663"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}