740315CC.VRN
Sri Caitanya-caritamrta, Adi-lila 7.8

Vrndavana, March 15, 1974
Pradyumna: Translation: "Lord Sri Krsna, the Supreme Personality of Godhead, is the supreme enjoyer in the rasa dance. He is the leader of the damsels of Vraja, and all others are simply His associates." [Cc. Adi 7.8]
Prabhupada: Before this verse, the author of Caitanya-caritamrta has described:
Krsna has got many, unlimited forms. Advaita-acyuta-anadi-ananta-rupam. Svamsa-vibhinnamsa. Some of the forms are called svamsa. Svamsa means God, or the Supreme Personality of Godhead, Visnu-tattva. Visnu-tattva, They have expanded in so many ways. So all the Visnu-tattvas, They are called svamsa, personal expansions. And others, they are called vibhinnamsa. The demigods, the inhabitants of the higher planetary systems within this material world, or the devotees in the spiritual world, we also, we are, although conditioned souls, we are vibhinnamsa. We are also expansion of Krsna, but we are not equal to the Visnu-tattva. We are fragment fires. The example is given, just like the big fire and the spark fire. So we living entities, we are spark fire. We are also fire, because we are part and parcel of Krsna, vibhinnamsa... Amsa means part and parcel. So Krsna is the Supreme Spirit, and we are part and parcel. We are also spirit, but we are not supreme. That is the difference. Svayam bhagavan krsna ekale isvara. So actually, isvara means the controller. The supreme controller is Krsna.
So in the next verse the Krsna's business is rasadi-vilasa. He's busy in dancing with the gopis. He has no other business. Just like we try to imitate Krsna. Big, big rich men, they go to the ball dance. Especially in your country, at night, big, big businessmen, politicians, they go to the night club for dancing. You know that. And they pay fifty dollars for entrance fee. I have seen in France, Paris. And then other fees for dancing with particular girls, and other things. So wherefrom this propensity comes, dancing? That comes from the Supreme Lord. Rasadi-vilasa. Because Krsna has the business of dancing and we are part and parcel of Krsna, so we have got the same spirit of dancing. But because we are in the material world, the material covering has perverted the dancing propensity. Otherwise, wherefrom we get the idea of dancing? Janmady asya yatah [SB 1.1.1]. The Vedanta-sutra says that everything is born of the Absolute Truth. So unless the Absolute Truth has got this dancing propensity, wherefrom we get it? This is the logic. We cannot have anything without that thing being present in the Supreme Absolute Truth. That is the meaning of janmady asya yatah [SB 1.1.1]. But this dancing, our dancing, ball dancing, and that dancing is not the same. This is perverted reflection with inebrieties, dissatisfaction, frustration. But in the dancing of Krsna there is no such things. No inebrieties, no frustration. Because that is not false; that is real.
So in the Vedas we understand the nature of the Absolute Truth as anandamayo 'bhyasat (Vedanta-sutra 1.1.12). He's anandamaya, always in pleasure potency. So when Krsna, the Absolute Personality of Godhead, wants to enjoy ananda, so He expands His ahladini-sakti. Parasya saktir vividhaiva sruyate [Cc. Madhya 13.65, purport]. This is Vedic injunction. He has got multipotencies. So when He wants to enjoy, He expands His internal potency, ahladini-sakti. That is Srimati Radharani. Don't think Srimati Radharani a ordinary girl. No. Then you will mistake. How Krsna, the Supreme Personality of Godhead, can dance with ordinary girl? No. That is not possible. Cid-vilasi. He is enjoyer of the internal potency. That is described by Srila Svarupa Damodara.
radha-krsna-pranaya-vikrtir ahladini saktir asmad
ekatmanav api (bhuvi pura) deha-bhedam gatau tau
sri-caitanyakhyam prakatam adhuna tad-dvayam caikyam
aptam radha-bhava-dyuti...
Caitanyakhyam, krsnakhyam, like that. So radha-krsna-pranaya, the loving affairs of Radha and Krsna, that is the expansion of Krsna's ahladini-sakti. Sandhini-sakti and ahladini-sakti... There are many potencies of Krsna.
So Krsna is Param Brahman. Param Brahman. He is accepted as Param Brahman in the Bhagavad-gita by Arjuna: param brahma param dhama pavitram paramam bhavan [Bg. 10.12]. He's Param Brahman, Supreme Brahman. The Mayavadis, they cannot understand the Supreme Brahman, or the Supreme Atma, Paramatma. These words are there, atma, paramatma; brahma, param brahma; isvara, paramesvara. These words are there. But they, on account of their poor fund of knowledge, they think atma and Paramatma the same, or isvara or Paramesvara is the same, or Brahman or Param Brahman is the same. That is poor fund of knowledge. There cannot be any competition of the Paramesvara or Param Brahman or Paramatma. Therefore in this verse it is said, svayam bhagavan krsna ekale isvara. Isvara, or the Supreme Absolute Truth, cannot have any competitor. Asamaurdhva. These words are there. Asama. Asama means there is no equal. And aurdhva, and nobody is greater. Asamaurdhva. Nobody is greater than Krsna, and nobody is equal to Krsna. The Mayavadi philosophy that everyone is God, everyone is Krsna, that is not substantiated by the Vedic literature. Isvarah paramah krsnah [Bs. 5.1]. Therefore Krsna's name is used there. The Paramesvara, Param Brahman, Paramatma, that is Krsna. Not we are. We are very fragmental portion of Krsna. Very, very small, spiritual spark. So as the sparks from the fire falls down, it loses its original sparking capacity or fire elements. We have seen it. When the spark falls down from the big fire, then it is extinguished. No more fire. It is carbon. Similarly, when we are detached from Krsna, we are jiva-bhuta. Then, gradually, if by good association, by the mercy of Krsna and spiritual master, we gradually come to the spiritual position, then we become brahma-bhuta [SB 4.30.20].
At the present moment, being materially absorbed, accepting ourself as one of the products of this matter... Yasyatma-buddhih kunape tri-dhatuke sva-dhih kalatradisu bhauma-ijya-dhih [SB 10.84.13]. I am thinking that "I am product of this material world." "I am product of India," "I am product of brahmana," "I am product of this family, that family." So this is called jiva-bhuta. And when one understands that "I am not product of this material world. I am not American. I am not Indian. I am not brahmana. I am not sudra. I am servant of Krsna," that is called brahma-bhuta. Sri Caitanya Mahaprabhu, He said that "I am not brahmana. I am not sannyasi. I am not ksatriya. I am not householder. I am not brahmacari. I am not sannyasi. I am not... I am...," This is definition by negation. He said positive definition: gopi-bhartuh pada-kamalayor dasa-dasa-dasanudasah [Cc. Madhya 13.80]. "That is my identification. I do not belong to these material categories. I am eternal servant of Krsna, who provides, who maintains the gopis." Therefore it is said, rasadi-vilasi, vrajalalana-nagara. Vrajalalana-nagara: He is the leader of the Vrajalalana, damsels of Vrajabhumi. Ananda-cinmaya-rasa-pratibhavitabhis tabhir ya eva nija-rupataya kalabhih [Bs. 5.37]. These gopis, vrajalalana, they are not ordinary girls. Then you will mistake. They are ananda-cinmaya-rasa, Krsna's pleasure potency, expansion of pleasure potency. Srimati Radharani is the direct pleasure potency, and the all the gopis, they are expansion of Srimati Radharani. Therefore He is called vrajalalana-nagara. So don't think... You have come to Vrndavana. Don't think that Krsna had rasa dance with ordinary girls or Krsna was ordinary man. As Krsna was not man, He's God, similarly, the gopis and Srimati Radharani, they're internal potency of God, or Krsna. This is... This should be understood. Avajananti mam mudha manusim tanum asritam [Bg. 9.11]. Krsna says, "Mudhas, rascals, they think that I am a human being, ordinary human being." And therefore they imitate. Sometimes the rascals imitate rasa dance. "Krsna had rasa dance; then we can have also rasa..." But they do not understand that Krsna's rasa dance is not ordinary ball dance like that. No. It is an imitation, perverted imitation. Because the tendency's there in Krsna, therefore we have also got the tendency. But we do not know how to enjoy that dancing spirit. That is our illusion. We think this ordinary dance and Krsna's dance is the same thing. No. That dancing, to take part in that dancing, it requires many, many millions of years tapasya. It is not ordinary thing. Ittham brahma-bhuta... There is a verse that krta-punya-punjah, sakam vijahruh krta-punya-punjah [SB 10.12.11]. To join with the rasa dance of Krsna, or to play with Krsna as cowherd boy, it requires krta-punya-punjah, many, many millions of births' pious activities.
So Krsna's pastimes in Vrndavana with the cowherds boys and with the gopis, they are all spiritual. They are not material. But Krsna manifests, exhibits the lila, coming here personally so that you may hear about Krsna and you may be attracted: "So how I can go and play with Krsna? How I can go and dance with Krsna?" Or "How I can become a, in paternal affection with Krsna? How I can become a tree, a grass, in Vrndavana, so that Krsna may trample over me?" This is called Krsna-prema. So Krsna practically demonstrates, for the facility of the conditioned soul.
yada yada hi dharmasya
glanir bhavati bharata
abhyutthanam adharmasya
tadatmanam srjamy aham
[Bg. 4.7]
Krsna is so kind that He comes here, exhibits Himself, how He is dealing in His spiritual abode. Cintamani-prakara-sadmasu kalpa-vrksa-laksavrtesu surabhir abhipalayantam [Bs. 5.29]. Krsna, in the spiritual world, Goloka Vrndavana, is engaged in tending the cows, surabhir abhipalayantam [Bs. 5.29]. So when He comes on this planet, in this universe... Krsna rotates His touring. There are innumerable universes, and in every moment there is Krsna-lila is going on. That is called nitya-lila. The example, I have given several times. Just like the sun is rotating within the orbit. Now it is, say, eight o'clock at night. But at this time, there is six o'clock, seven o'clock, nine o'clock, ten o'clockeverything is there. Similarly, every moment, Krsna's lila is going in some of the universes. There are innumerable universes. Yasya prabha prabhavato jagad-anda-koti [Bs. 5.40]. So in each universe, Krsna-lila is going on. And in rotation, after some lakhs of years, again Krsna comes on this planet. This is... Therefore Krsna's lila is nitya-lila. So just to attract us, that "You are fond of dancing. Why don't you come back to Me and dance with Me?" this is Krsna's business. "Why you are rotting in this rotting dance? You want association. You want sporting. Why don't you come to Me and take part in My sporting with the cowherds boys?" This is invitation of Krsna.
So one who has got intelligence, they will try to enter into the pastimes, transcendental pastimes of the Lord, either as a cowherd boy or as a servant or as a flower, as a tree, or the water of Yamuna, or the land, or the father and the mother and the conjugal lover. Or it may be as enemy, as Aghasura, Bakasura, Putana. They are also blessed because they are acting with Krsna. This is the sum and substance of Vrndavana lila. Krsna comes, He exhibits His lila in Vrndavana to attract the conditioned souls, who are engaged in false lila, temporary lila, or hellish lila. Krsna wants to save us. The propensity is there. Krsna says, "Not here. Not in this material world. This is perverted. You come to Me." But the Mayavadis, because they have poor fund of knowledge, they think that "If again there is lila, there is sporting, there is dancing, so that is here. Then it is maya." In their poor fund of knowledge, brain cannot accommodate that Krsna's lila and this lila are not the same. Not the same. They think when there is lila, then it must be maya; therefore they are called Mayavadi. Their idea is that liberation means minus this lila, no more lila, simply stop everything. Or voidism.
But that is not the fact.... The fact... Just like a diseased man. He is always drinking bitter medicine, lying on the bed and passing stool in the bed. Very miserable condition. So he wants to commit suicide. So he cannot understand that after being cured from the disease, he will eat very nicely, he will lie down on the bed very nicely, he will no..., have no miserable condition of life. He cannot understand. He says, "Again lying down on the bed and again eating? Oh, this is maya." They do not know that. Therefore they are called poor fund of knowledge. They think that by avoiding this lila, making minus, making void, making zero, we become liberated. No, that is not liberated. That is a disgusted negation only. And as soon as I am disgusted with something, I want to make it "No." Just like sometimes a man commits suicide. He thinks that "This life is simply disgusting. So finish this life." So Mayavadi philosophy is like that. They want to finish this. But finishing, then what you are accepting? That they do not know. Therefore they are Sunyavadi, Nirvisesavadi. If there is life... Na hanyate hanyamane sarire [Bg. 2.20]. Simply by committing suicide, how you'll be happy? Because tatha dehantara-praptih [Bg. 2.13]. You'll have to accept another body. Either you commit suicide or die naturally, you have to accept. But if you accept natural death and natural body, then your karma ksaya, you annihilate your karma, but if you commit suicide, then you become ghost. Because nature's punishment. You got a body and you neglected it, so you now you become, remain without body. That is ghost. Ghost means who does not possess this material body, but he has got the subtle body. That is ghost.
So without knowledge what is the aim of life, what is the actual life, if something is, somebody is misguided by so-called guides or guru, then his life is spoiled. Therefore Vedas gives us direction,
tad-vijnanartham sa gurum evabhigacchet
samit-panih srotriyam brahma-nistham
[MU 1.2.12]
tasmad gurum prapadyeta
jijnasuh sreya uttamam
sabde pare ca nisnatam
brahmany upasamasrayam
[SB 11.3.21]
These are the definitions.
Evam parampara-praptam imam rajarsayo viduh [Bg. 4.2]. So we have to approach the right spiritual master. That is our system, everyone's system. Adau gurvasrayam sad-dharma-prcchat. This is the direction of Srila Rupa Gosvami. So we have to accept the bona fide spiritual master. Who is spiritual master? Now, evam parampara-praptam imam rajarsayo viduh [Bg. 4.2]. By the parampara system, one who has got the knowledge, he's a spiritual master, and the proof ishow one is spiritual masterthat means parampara, as Krsna says. He does not change the words of Krsna, but he follows the words of Krsna and preaches the words of Krsna. That is the proof of spiritual master. That's all. Brahmany upasamasrayam. Firm faith, unflinching devotion at the lotus feet of the Lord, and speaking what the Lord spoke. No manufacturing. That is bona fide spiritual master. Otherwise, we shall be misguided, bogus. Bogus are described in the Bhagavatam: mandah sumanda-matayo. Sumanda-matayo [SB 1.1.10]. They have manufactured their own ideas. That will take time. But if we approach the real spiritual master, bona fide spiritual master, then our material disease will be cured even in this life. Then material disease will be cured when we develop our dormant love for Krsna. Tyaktva deham punar janma naiti mam eti kaunteya [Bg. 4.9]. Simply by understanding Krsna.
So here the author of Caitanya-caritamrta is describing about Krsna. Here it is: svayam bhagavan krsna ekale isvara. Isvara, Bhagavan, is Krsna. Don't accept these humbug, bogus Krsna and bogus Bhagavan. Then you'll be misled. And nowadays, especially India, there are so many gods. No! Here it is said, svayam bhagavan krsna ekale isvara. If you accept this, then you understand what is Krsna. And if you manufacture another dini Krsna, no, that will not help you. Krsna is one, but He has got many expansions. Therefore the expansions are called ara yata saba dekha. There are... Just like Krsna, Balarama, Visnu, Karanarnavasayi Visnu, Garbhodakasayi Visnu, Narayana, Catur-vyuha Narayana. There are hundreds and thousands of Visnu-tattvas. So ara saba yata dekha tanra parikara, expansions. Real, original Krsna, the Bhagavan, is Krsna. Krsnas tu bhagavan svayam. Ete camsa-kalah pumsah krsnas tu bhagavan svayam [SB 1.3.28].
So if you understand Krsna, then your life is successful. So those who have come to Vrndavana, they should try to understand Krsna. That is the business. And unfortunately, they are busy in some other business. And if I criticize them, they become angry. So what can I do? I have to speak the truth. I cannot, I mean to say, amalgamate real and nonreal. That is not possible. So Krsna... Try to understand. Here it is said that svayam bhagavan krsna ekale isvara. He is the Supreme Personality of Godhead. Krsna also says. Mattah parataram nanyat: [Bg. 7.7] "Nobody is superior than Me." And how these rascals, they think that "I am equal to Krsna"? Krsna cannot be two. Krsna is one. But He can expand. Ramadi-murtisu-kala-niyamena-tisthan [Bs. 5.39]. Kala, amsa-kala, avatara. There are description in the sastra. So we have to understand how Krsna expands. There are expansion. Advaitam acyutam anadim ananta-rupam [Bs. 5.33]. Ananta-rupam. Just like Krsna... Isvarah sarva-bhutanam hrd-dese 'rjuna... [Bg. 18.61]. Krsna is situated in everyone's heart, innumerable living entities. And not only that. Andantara-stham-paramanu-cayantara-stham. Andantara-stham. Krsna, as Garbhodakasayi Visnu, is within this universe. Not only within this universe, but within the atom, every atom. Andantara-stham-paramanu-cayantara. So Krsna is so all-pervasive. But that does not mean everything Krsna. [break] The dogs and hogs of Vrndavana, they are also fortunate because they are in Vrndavana. So one life of dogs and hogs, then they will be liberated. But why should we take the risk of becoming dogs and hogs? Finish this business of understanding Krsna in this life by chanting Hare Krsna mantra. Remain pure, observing the rules and regulations. Then your life is successful. At the end: tyaktva deham punar janma naiti mam eti kaunteya [Bg. 4.9]. This is the highest success of life.
Thank you very much. (end)

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