1.

5 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.

# This text is from the diary of Śrīla Svarūpa Dāmodara Gosvāmī.

LOVING AFFAIRS OF RADHA AND KRISHNA

# Since the intelligence and mind are material, the loving affairs of Śrī Rādhā and Kṛṣṇa are beyond their
perception. Sarvopādhi-vinirmuktam tat-paratvena nirmalam: [Cc. Madhya 19.170] when we are free from
all material designations and our senses are completely purified by the bhakti process, we can understand
the sense activities of the Absolute Truth (hṛṣīkeṇa hṛṣīkeśa-sevanam bhaktir ucyate [Cc. Madhya
19.170]). (M 8.193 p)

# Śrī Caitanya Mahāprabhu next asked Rāmānanda Rāya, “Among many songs, which song is to be
considered the actual religion of the living entity?”
Rāmānanda Rāya replied, “That song describing the loving affairs of Śrī Rādhā and Kṛṣṇa is superior to all
other songs.”

PURPORT

As stated in Śrīmad-Bhāgavatam (10.33.36):

anugrahāya bhaktānām mānuṣam deham āsthitaḥ

bhajate tādṛśīḥ krīdā yāḥ śrutvā tat-paro bhavet

“Lord Kṛṣṇa descends apparently as a human being, and He exhibits His transcendental pastimes in
Vṛndāvana so that the conditioned soul may be attracted to hearing His transcendental activities.”
Nondevotees are strictly prohibited from participating in songs celebrating the loving affairs of Rādhā and
Kṛṣṇa. Unless one is a devotee, it is very dangerous to hear the songs about the pastimes of Rādhā and
Kṛṣṇa that were written by Jayadeva Gosvāmī, Caṇdīdāsa and other exalted devotees. Lord Śiva drank an
ocean of poison, but one should not imitate this. One must first become a pure devotee of Lord Kṛṣṇa.
Only then can one enjoy hearing the songs of Jayadeva and relish transcendental bliss. If one simply
imitates the activities of Lord Śiva and drinks poison, one will certainly meet with death. (M 8.250 p)

HLADINI SAKTI

# there are spiritual and material hlādinī energies which give rise to spiritual and material
pleasure. The hlādinī śakti is the dear servant of Kṛṣṇa. She becomes Rādhā, the daughter of
Vṛṣabhānu in manifesting mahābhāva, the highest ecstasy of spiritual love. (Sri Sri Caitanya Siksamrta
ch4)

# One should understand that the sandhini, samvit and hladini manifest their pure, full form in
the cit sakti (also called svarupa sakti or antaranga sakti, displays many varied manifestations). In the
jiva sakti, these appear in very minute quantity. In the maya sakti these appear in a
perverted or shadow form. (Sri Sri Caitanya Siksamrta ch4)

NOTE: The potency of the Lord that enlightens us in the Lord’s service is called cit-śakti. (SB 11.2.37 p)
HLADINI SAKTI OF MAYA SAKTI

# The hlādinī-vṛtti in the māyā-śakti creates the gross mundane pleasures and the subtle
heavenly enjoyments in the higher planetary systems. (Dasa-mula-tattva 4)

# In the material world the combination of the maya's samvit and hlādinī potency gives rise to
material prema or material love. This is but a perverted shadow of the pure, spiritual prema. (Sri
Sri Caitanya Siksamrta ch11)

# By the influence of hladini on the maya sakti, gross material bliss and the subtle material happiness of
svarga arise. (Dasamula-tattva)

# From attachments for gross material objects caused by hladini sakti of maya, endeavor for
material prosperity and desire for sense gratification arise. (Sri Sri Caitanya Siksamrta ch4)

# The illusory energy of the Lord cannot take precedence, being ashamed of her position, but those
who are bewildered by her always talk nonsense, being absorbed in thoughts of "It is I" and "It is
mine." (Srimad-Bhagavatam 2.5.13)

# srsthi-sthiti-pralaya-sadhana-saktir-eka
chayeva yasya bhuvan-i vibharti durga
icchanurupam api yasya ca cesthate sa
govindam adi purusam tam aham bhajami

The external energy known as maya is of the nature of the shadow of the cit potency. She is worshiped as
Durga - the agency of the Lord who is responsible for the creating, preserving, and destroying of this
mundane world. I adore the primeval Lord Govinda, in accordance with whose will Durga conducts herself.
(Brahma-Samhita 5.44)

# The Brahma-samhita says, chayeva yasya bhuvanani bibharti durga. Durga is not different from Yoga-
maya. When one understands Durga properly, he is immediately liberated, for Durga is originally the
spiritual potency, hladini-sakti, by whose mercy one can understand the Supreme Personality of Godhead
very easily. Radha krsna-pranaya-vikrtir hladini-saktir asmad. The maha-maya-sakti, however, is a covering
of Yoga-maya, and she is therefore called the covering potency. By this covering potency, the entire
material world is bewildered ( yaya sammohitam jagat ). In conclusion, bewildering the conditioned souls
and liberating the devotees are both functions belonging to Yoga-maya.

HLADINI SAKTI OF THE JIVA SAKTI

# The hlādinī-vṛtti in jīva-śakti produces the bliss of Brahman realisation and the position
within it.

--- The bliss of samādhi (the perfection of aṣṭānga-yoga also known as kaivalya) is also caused by
hlādinī-vṛtti in jīva-śakti. (Dasa mula tattva 4)

# Devotional service, which nullifies the material conception of the Lord. No rati is there and therefore
this devotional service is dry without rasa and it is not based on love but on gratefulness and it so
this devotional service is not unmotivated. The prayers are filled with desires for material
advancement or renunciation. Sometimes while performance of devotional service one may shed tears
but the emotion for Krsna don't arise.
# Love of God is divided into two parts: 1) pure love of Godhead, 2) adulterated love of Godhead.

--- Pure love of God manifests when hladini shakti influences a living being.

--- Adulterated love of God is manifested the influence of the material energy and has an opposite
effect on the living entity who thus becomes mad after sense enjoyment. (CC cours)

HLADINI SAKTI OF THE ABSOLUTE TRUTH

# The pastime (kriya-sakti) energy is also known as his ecstasy energy, ananda or hladini-sakti).
(Svetasvatara 6.8)

# Hladini is His energy of ecstasy, beauty, sweetness, charm, harmony (Caitanya-Caritamrta Madhya
8.154)

# "The original form of the cognizant potency (cit-sakti) is manifesting Your eternal pastimes in the
spiritual world, and just to give You pleasure it becomes the pleasure-giving potency known as
hladini." (Gitamala song 7)

# The soul’s body is a particle of spirit, the soul’s will is a particle of samvit sakti, and the soul’s
bliss is a very small portion of the hladini sakti. (Caitanya Siksamrita 5.1)

# By the mercy of the hladini sakti, this pure love is sometimes experienced even by the
conditioned souls imprisoned in the material world. (Jaiva Dharma ch.27)

# when there is the manifestation of hladini-sakti in the heart of the devotee due to chanting
he is to be considered the 'uttama vaisnava'. (Bhaktivinod Thakur in Vaisnava Seva. Sajjana Tosani 6/1)

# By the hladini influence on the cit sakti, prema expands. Creates attachment up to the state of
Mahabhav, bestows topmost ecstasy, hladini is Radhika the embodiment of mahabhav, it expands into the
form of Krsnas happiness. Nourish eight types of emotions known as Radhika's eight sakhis. (Dasamula
Tattva)

# Through the hladini influence the jiva experiences spiritual bliss. (Dasamula Tattva)

# When the hladini of the living entity realize a portion of the Hladini of the Supreme lord by the
association of the devotees and the mercy of the Lord the living entity becomes eternally happy and
attains pure eternal sentiments. (source unknown)

# Without joining to the hlādinī manifested in the cit śakti, the jīva cannot experience full
spiritual bliss. Such joining cannot be accomplished, except through the mercy of Kṛṣṇa or his
devotee. (Sri Sri Caitanya Siksamrta ch4)

# Babaji: One of Lord Krsna's limitless transcendental qualities is His mercy to His devotees. Employing His
hladini sakti, He gives His devotees the power to see that everything about Him is spiritual. To His
devotees He reveals everything about His transcendental pastimes. (Jaiva Dharma 13)

# By the hladini portion of the energy, all the experience of bliss suitable to each abode is manifest. In
other words, God as a real entity is revealed through His energy. (Caitanya Siksamrita 5.3)
# Within the cit sakti, the sandhini, samvit and hladini saktis combine to produce the distinctive ecstasies
of prema. This energy is unlimited and endless. All the activities of the cit sakti are eternal. (Caitanya
Siksamrita)

# It is the hlādinī śakti emanating from the cit śakti or spiritual energy of the Lord that is
extremely powerful. At the time of material cessation, this energy is eager to protect the jīva from
annihilation of his spiritual individuality. It transforms sādhana bhakti into a more loving
form. By the strength of this more intense form, the jīva attains rati, and gradually begins to ascend.
Without the mercy of the hlādinī śakti, the jīva cannot be qualified for the goal of prema.

--- Equipped with the strength of the hlādinī śakti, the jīva pierces brahma dhāma and attains
the spiritual world. At the top of the spiritual world is Goloka Vṛndāvana. There, the creeper of bhakti
spreads itself at the feet of Kṛṣṇa's lotus feet and yields the fruits of prema. (Sri Sri Caitanya
Siksamrta ch11)

# HLADINI IS INCONCEIVABLE

The loving affairs of Srimati Radharani and Sri Krsna, are transformations of the 'hladini sakti' or the
pleasure potency. And it is this inconceivable potency which maddens Radharani and Krsna. The hladini
possesses the extraordinary capacity to make the impossible happen, without Herself being affected; She
is also responsible for creating variagatedness in transcendence. (Jagadananda Pandit – Prema Vivarta)

# The potency called hlādinī gives Kṛṣṇa transcendental pleasure. Through this pleasure potency, Kṛṣṇa
personally tastes all spiritual pleasure. He tastes all kinds of transcendental happiness, although He Himself
is happiness personified. The pleasure relished by His pure devotee is also manifest by His pleasure
potency. The most essential art of this pleasure potency is love of Godhead (prema). Consequently, the
explanation of love of Godhead is also a transcendental mellow full of pleasure. The essential part of love
of Godhead is called mahābhāva, transcendental ecstasy, and Śrīmati Rādhārāṇī embodies that ecstasy."
(Dasa-mula-tattva 4)

# Lord Krishna enjoys His own pleasure potency (hladini-shakti).

a. The essence of hladini-shakti is prema, and the essence of prema is mahabhava [C.c. M. 8.159-160].

# Entwined upon that blackish tree a beautiful golden creeper has arisen, who is the conqueror of all
realms, being the supreme purifier. Her name is Mahābhāva, being the essence of the supreme pleasure-
giving hlādinī potency. She is the enchantress of Śrī Kṛṣṇa, who is Himself the enchanter of the three
worlds. (Gitavali, Sri Radhastaka, song 2)

# Gopi-jana-vallabha means He who enchants the gopis , who are all manifestations of His hladini
potency. The Lord enchants them with the sweetness of His handsomeness and other transcendental
qualities, removes their materialism, and grants them ecstatic love for Him. In this way He has become
very dear (vallabha) to them.

# The eternally perfect gopīs (sakhīs) are all manifested from the hlādinī potency. The root of the hlādinī
potency is Śrī Rādhā. Candrāvalī and the other gopīs are all followers of Śrī Rādhā. No one can place any
obstacle before Śrī Rādhā's love for Lord Kṛṣṇa. (Gitamala 3)

# In Her original form, the hlādinī-śakti is the dearmost maidservant of Kṛṣṇa, Śrīmati Rādhikā." (Dasa-
mula-tattva 4)

# Visnupriya is the embodiment of hladini-sakti (Advaita Prakas)

# the hlādinī potency manifests the gopīs. (Gitamala 2)

--* The gopis appear as individualized portions of the hladini sakti (Caitanya Siksamrita 5.1)

#eight queens, headed by Rukmini were reflections of the opulences of the hladini aspect and were very
dear to Krsna. (Bh T. Krsna Samhita 6.8)

# The wise say that Radharani is the pleasure potency of Lord Krishna. Durga and the other goddesses in
the world of the three modes are a million-millionth part of one of Her expansions. (Sri Sanatkumara-
samhita 73)

# In the Vaikuntha level: Sri is Hladini, Bhuu is Samvit and Nila is Sandhini potencies.
In the material level, they are reflected respectively as Dhana-laksmi, Sarasvati and Durga. (Suhotra V.
Danda Q&A)

# The samvit potency is Goddess Sarasvati. The hladini potency is Goddess Laksmi. It should be known
that of the two goddesses mentioned here, the first mentioned actually comes second. Thus Sarasvati
follows Laksmi. Thus the knowledge potency (samvit) follows after the pleasure potency (hladini).
(Baladeva, Vedanta-Syamantaka)

PROCESS
# When the jiva attains the state of maturity in his practice of sadhana bhakti, he becomes situated in his
svarupa. Then by the influence of the hladini potency, the state of bhava in madhura rasa arises. In other
words bhava arises in the hearts of those who are followers of the maidservants of Sri Radha and Krsna in
Vraja. Gradually he obtains happiness and prosperity which is unsurpassed in this world and the service of
Vilasakhya parananda tattva. There is no greater gain than this for the jiva. (Dasa mula 10)

# The meaning of the words suddha sattva visesa has already been explained as being the combination of
samvit with hladini shakti. That combination manifests Rati within the heart of the baddha jiva. This is
being further explained in the above paragraph. It is said that bhava first manifests on the manovrtti or
the mental faculties of the jiva. Three words are important to understand here. They are svayam
prakash, prakashya and svarupata. Svayam Prakash means that Bhava is self manifest. As already
explained, Bhava is not a product of sadhana. Nor is it exclusively produced by svarupa shakti. It is
present within the heart of the jiva and when the svarupa shakti descends on his heart or the mental
faculty (manovrtti) then it becomes manifest.

--- The word prakashya means that which has been manifest by something else. Therefore, although
bhava is svayam prakash, it appears to the sadhaka as if it has been made manifest by his own volition, as
a product of the mental faculty (manovrtti). It seems that the mind is thinking and that the mind is doing
everything. But actually Bhava does all things. Bhava has manifested in the atma and the mind and is
doing everything. But we are seeing that there is no action of Bhava. The body, mind and atma are
doing. The whole situation can be compared to the iron rod and fire. Fire which permeates every part of
an iron rod appears to be one with the iron rod although it does not become one with the iron rod.
Similarly Rati appears to become one with the mind but it is not identical with the mind. In the analogy, it
is the fire that burns but we perceive that it is the iron rod that burns. This is called tad atma.

--- When rati manifests in the heart or the manovrtti it takes possession of the heart and becomes one
with the heart. This is the meaning of the word svarupata. Svarupata means that rati attains
identification with the manovrtti. In the verse suddha sattva visesa this is indicated by the addition of the
word atma. (VIHE)
# Sandhini corresponds to eternity, samvit corresponds to knowledge, and hladini corresponds to bliss.
So these three exist already in a small quantity in the living entity. But when he comes to bhava, he gets
more by the mercy of Krsna and the Vaisnavas, he gets more and when he comes to prema he gets still
more. so everything's already there, but Krsna adds more to it. (NOD Giriraj Swami)

# Bhaktivinoda Thakur says that the hladini-sakti can be transferred from the bhagavata through the
dust of his feet, the remnants of his food, and his instructions. So if we think that we can't get the
instructions in one moment, but if we can just get the dust of his feet or the remnants of his food in a
moment, then we can also get the seed of bhakti. (NOD Giriraj Swami)

# [Footnote #1 by Bhaktivinoda] The potency or sakti of pure devotion is a blend of hladini (Krsna's
pleasure-giving potency) and samvit (Krsna's knowledge-giving potency). Bhakti reposes in the heart of
the transcendentalist and uses him as a vehicle for further movement. When a jiva becomes free from
envy and is inclined to devotional service, the bhakti potency is then transferred from the pure devotee's
heart into that jiva's heart, where it takes shelter of his soul and acheives perfection there. This is a great
mystery. (Bhaktivinod T. Harinama Cintamani ch.4)

--- Latent within the jiva are the miniscule spiritual potencies of ahlada (bliss) and samvit (knowledge).
With the flowering of rasa, the svarupa-sakti (the internal potency of the Lord Himself) descends to
contact and revive these tiny spiritual potencies of the jiva; all this is effected by the causeless mercy of
the holy name. The svarupa-sakti descends as Bhakti-devi, who embodies the full mixture of the hladini
and samvit potencies. This mixture is called the bhakti-svarupam-sakti, the potency of the form of pure
devotion. When his latent bliss and knowledge are infused with this bhakti-svarupam-sakti, the
spontaneous loving attitude required for entering the asta-kaliya-lila appears in the heart of the chanter of
the holy name. (Bhaktivinod T. Harinama Cintamani ch.15)

# That the Supreme Personality of Godhead exists in all places, times and circumstances, and gives
eternal life to others, is effected by His sandhini potency.

--- That the Supreme Personality of Godhead knows everything and enlightens others is effected by His
samvit potency.

--- That the Supreme Personality of Godhead experiences bliss and gives bliss to others is effected by His
hladini potency, which is the best of all. (Bhagavad Sandharba 103.18)

# GS: How does Krsna become attracted to the devotee? Well, Krsna is attracted to Radharani. Can you
understand how that's possible? So, every devotee is imbued by the internal potency and that's how
Krsna becomes attracted to the devotee. Hladini-sakti. Specifically Radharani is hladini-sakti. The potency
that gives pleasure to Krsna and the devotee also has hladini-sakti and gets more hladini-sakti and by
hladini-sakti the devotee becomes capable of giving pleasure to Krsna and he also experiences
pleasure in serving Krsna. (NOD Giriraj Swami)

--* When the devotee engages fully in pure devotional service the devotee develops love for Krsna, and
gets invested by the hladini-sakti, therefore Lord Krsna becomes attracted by the devotee.

--- The essence of hladini-sakti is love of Godhead (prema). Therefore one who has prema can attract and
control Krsna. (NOD Prahladananda Swami)
# the hladini potency carries rasa out from the abode of the rasa-svarupa, Krsna Himself, ecstasy
personified. The flow of that river of nectar carries ecstasy and rasa, the flow of sweetness and
magnanimity, to distribute to others. (Bhakti Raksaka Sridhar)

# In combination with the Lord’s ichha sakti or hladini sakti, the soul experiences bliss. From the sandhini
sakti arises the spiritual body, from the samvit sakti arises will and knowledge, and from the hladini sakti
comes bliss. When these three energies combine in the soul, the soul manifests itself completely.
(Caitanya Siksamrita 5.1)

# By bringing the four principles of ecstasy, namely vibhava, anubhava, sattvika, and sancari under its
control, the hladini manifests all mellows. These mellows are the eternal truth of bliss, eternally perfect,
the best state of purified existence; all this displays itself widening and blooming within the core of the
spirit soul's heart. (Gitamala 9)
# Hladini manifests devotional service (bhakti) and love of God (prema). (Caitanya Upanisad Commentary
by Bh. Thakura)

# The stages that begin with bhāva and end in mahā-bhāva are called siddhā bhakti (perfect devotional
service). In these stages the samvit śakti (potency of transcendental knowledge) and hlādinī sakti (potency
of transcendental bliss) are manifested. (Sri Amnaya-sutra 5.120)

# when the congregational chanting of the holy name spreads the rays of bhava (the essence of hladini)
and impregnates the soul's heart, rati (conjugal love for Sri Krsna) then lights up his consciousness,
bestowing the highest benediction. This is what is meant by the "rays of the benediction moon."

--- The Holy Name of the Lord, through the hladini potency, endlessly expands the natural bliss inherent
in the soul; thus his happiness increases by leaps and bounds, fixing the soul eternally in one of the
spiritual mellows (of dasya, sakhya, vatsalya or madhurya).

--- if the sadhaka's attachment to sensual pleasures is not severed, his original spiritual identity cannot
manifest. Thus bhakti, the flavor of the hladini potency, cannot be transformed into the bhava of conjugal
attraction. (Sri Sanmodana Bhasyam)

# yogamaya, the cit sakti, manifests this same rasa perfectly in the Vraja of the material world. But those
whose intelligence cannot surpass material qualities, not being able to appreciate or understand the
transcendental nature of rasa, will disregard it. (Caitanya Sksamrita 1.3)

LORD CAITANYA THE COMBINED FORM RADHA-KRSNA

# The Gaudīya Vaiṣṇavas never differentiate between Rādhā-Kṛṣṇa and Lord Caitanya. They say that since
Lord Caitanya is the combined form of Rādhā-Kṛṣṇa, He is not different from Rādhā and Kṛṣṇa. But some
misled people try to prove that they are greatly elevated by saying that they like to chant the holy name of
Lord Gaura instead of the names of Rādhā and Kṛṣṇa. Thus they purposely differentiate between Lord
Caitanya and Rādhā-Kṛṣṇa. According to them, the system of nadīyā-nāgarī, which they have recently
invented in their fertile brains, is the worship of Gaura, Lord Caitanya, but they do not like to worship
Rādhā and Kṛṣṇa. They put forward the argument that since Lord Caitanya Himself appeared as Rādhā and
Kṛṣṇa combined, there is no necessity of worshiping Rādhā and Kṛṣṇa. Such differentiation by so-called
devotees of Lord Caitanya Mahāprabhu is considered disruptive by pure devotees. Anyone who
differentiates between Rādhā-Kṛṣṇa and Gaurānga is to be considered a plaything in the hands of māyā.

--- There are others who are against the worship of Caitanya Mahāprabhu, thinking Him mundane. But any
sect that differentiates between Lord Caitanya Mahāprabhu and Rādhā-Kṛṣṇa, either by worshiping Rādhā-
Kṛṣṇa as distinct from Lord Caitanya or by worshiping Lord Caitanya but not Rādhā-Kṛṣṇa, is in the group
of prākṛta-sahajiyās. (CC Adi 5.232 p)

# Śrīla Bhaktisiddhānta Sarasvatī points out in this connection that Śrī Kṛṣṇa Caitanya Mahāprabhu is the
combined form of Śrī Rādhā and Kṛṣṇa (mahāprabhu śrī-caitanya, rādhā-kṛṣṇa—nahe anya). Therefore
when fools considered Caitanya Mahāprabhu to be an ordinary human being and thus treated Him
disrespectfully, the merciful Lord, in order to deliver these offenders, accepted sannyāsa so that they
would offer Him obeisances, accepting Him as a sannyāsī. Śrī Caitanya Mahāprabhu accepted sannyāsa to
bestow His great mercy on people in general, who cannot appreciate Him as Rādhā and Kṛṣṇa Themselves.
(CC Adi 8.11 p)

# So Lord Caitanya is combined form of Radha Krsna. If Caitanya is pleased, Radha and Krsna
automatically become pleased. (SP Letter to: Makhanlal Los Angeles 3 June, 1970)

# "Rādhā and Kṛṣṇa have given that mercy to the living entities by manifesting Vṛndāvana in the form of
Navadvīpa and by incarnating in the womb of Sacī in a combined form as Gaurahari. In that form, They
have given the process to qualify for vraja-rasa. Even the initial presence of offenses does not bar one
from quickly attaining the goal of prema. (Navadvipa Mahatmya ch7)

# Śrī Caitanya Mahāprabhu, the combined form of the energy and energetic. (Navadvipa Mahatmya ch3)

# When the confidential devotee of Śrī Gaura, Śrī Rāmānanda Rāya, saw with divine eyes that Gaura is the
combined form of Rādhā and Kṛṣṇa, he was not able to see the sannyāsī form of Kṛṣṇa. (Caitanya
Bhagavata ch1)

# Lord Caitanya’s vision: “The word catur-vyūha refers to Śrī Jagannātha, who is the combined form of
Vāsudeva, Sankarṣaṇa, Pradyumna, and Aniruddha; in other words, Śrī Dvārakādhīśa.” (C.bh. Adi 9.199)

# So the Gosvāmī’s siddhānta, that Kṛṣṇa is one. There is no rivalry with Kṛṣṇa. God is one. Eka-brahma
dvitīya nāsti. There cannot be many Gods. So when God, Kṛṣṇa, wants to enjoy His pleasure potency, that
is Rādhārāṇī. So He manifests Himself, manifests His energy... His energy and He, there is no difference.
Śakti-śaktimator abhedaḥ. The śāstra says śakti and the śaktimat—means one who possesses the śakti
(śakti means power, potency)—they are equal. There is no difference. Just like the sun. Sun is the
powerful, and the sunshine is the power. So there is heat in the sun and there is heat also in the sunshine.
There is light in the sun and there is light in the sunshine also. Therefore qualitatively they are one so far
heat and light is concerned. But the temperature of the sun and the temperature of the sunshine may be
different. May be not. Actually there is difference. This is the basic principle of all philosophies. Acintya-
bhedābheda. Acintya means inconceivable, bheda means different, and abheda means nondifferent. The
whole situation... The one is there, God, but He has expanded Himself in different way. Eko bahu syām.
(Lec Adi. 1.1 March 25 1975)

# Rādhā and Kṛṣṇa are one, and when Kṛṣṇa desires to enjoy pleasure, He manifests Himself as
Rādhārāṇī. The spiritual exchange of love between Rādhā and Kṛṣṇa is the actual display of Kṛṣṇa’s
internal pleasure potency. Although we speak of “when” Kṛṣṇa desires, just when He did desire we cannot
say. We only speak in this way because in conditioned life we take it that everything has a beginning;
however, in spiritual life everything is absolute, and so there is neither beginning nor end. Yet in order to
understand that Rādhā and Kṛṣṇa are one and that They also become divided, the question “When?”
automatically comes to mind. When Kṛṣṇa desired to enjoy His pleasure potency, He manifested Himself in
the separate form of Rādhārāṇī, and when He wanted to understand Himself through the agency of
Rādhā, He united with Rādhārāṇī, and that unification is called Lord Caitanya. (CC intro)
# Sometimes Radha and Krishna are combined; sometimes They are separate. They are separate in
Dvapara-yuga, and in Kali-yuga they are combined as Sri Krishna Caitanya Mahaprabhu. (Bhakti Raksaka
Sridhar S)

# We should understand this nama-prema-mala. Mahaprabhu is the combined form of Rasaraja Krsna and
Mahabhava-mayi Radha. Krsna is srngara-rasaraja, the King of conjugal mellows, and RadharaNi is
Madanakhya Mahabhava-mayi, the personification of mahabhava. Combination means union, so why does
Mahaprabhu feel such acute pangs of separation from Krsna? These two are combined, union is there. So
why does He still feel separation? This is the question.
Srimati RadharaNi is always crying and feeling the acute pangs of separation from Krsna. That is
vipralambha-bhava. In Sanskrit, union is called sambhoga and separation is called vipralambha. So Gaura
is the combination of union and separation - sambhoga and vipralambha. Union is opposite to separation,
and Mahaprabhu is the combination of both union and separation. That means two opposites are there in
one container...
When there is union between Radha and Krsna there is some relishment of mellow and pleasure,
milanananda. But when separation comes, They feel the acute pangs of separation, and They cry. Feeling
the acute pangs of separation from Krsna, RadharaNi cries. And that is predominating in Mahaprabhu
because He has accepted the mood of RadharaNi, radha-bhava. Radha-bhava means vipralambha-bhava.
Although there is union of the two bhavas, the mood of separation is predominating. So, because radha-
bhava is predominating, Mahaprabhu is always crying in separation from Krsna. (Gour Govinda Swami)

# Though Gaura is the combined form of srngara-rasaraja Sri Krsna and Mahabhava-mayi Radha, still,
radha-bhava is predominating. Gaurah ko æpi vraja-vihariNi-bhava-magnas cakasti (Text 108): "Gaura
feels the acute pangs of separation from Krsna in the mood of the damsels of Vrajabhumi, vraja-vihariNi.ṭ
That means radha-bhava is predominating. Vraja-vihariNi radha feels the acute pangs of separation from
Krsna. When that feeling assumes a body, that is Gaura. (Gour Govinda Swami)

# Mahaprabhu is the combined form of Rasaraja and Mahabhava. Without this combination of Rasaraja
and Mahabhava such amazement and amazing lila will never come out. Therefore Kaviraja Gosvami has
used the word adbhuta, wonderful, three times: Adbhuta-karuNya, adbhuta-vadanya, adbhuta-
audaryaḥwonderfully merciful, wonderfully munificent, and wonderfully magnanimous. (Gour Govinda
Swami)

# The Vedas speak of three tattvas: sambandhaḥrelationship, abhideyaḥbhakti and prayojanaḥthe

requirement, prema. So Gauranga is the combined form of Radha and Krsna in three tattvas. Krsna is bent
in three places. Why? Because Krsna is manifest in three tattvas: sambandha, abhideya and prayojana.
The presiding deity of sambandha-tattva is Radha-Madana-mohan. The presiding deity of abhideya-tattva
is Radha-Govinda-deva. And the presiding deity of prayojana-tattva is Radha-Gopinatha. So Gauranga
Mahaprabhu is the combination of Radha-Madana-mohan, Radha-Govinda and Radha-Gopinatha.
Krsna is bent in three places. The first bend is at His lotus feet. The second bend is at the left side of His
mouth. And the third bend is in His heart. That means sambandha-tattva at the feetḥRadha-Madana-
mohana. Secondly, abhideya-tattva at the mouthḥRadha-Govinda. And third is prayojana-tattva, in the
heartḥRadha-Gopinathaḥbecause prema is stored in the innermost chamber of the heart. The purport is
that those who are fortunate have received the sweet honey emanating from the lotus feet of Gaura Hari,
the combined form of Radha-Madana-mohana. Those who are more fortunate get that sweet honey
emanating from the lotus mouthḥabhideya-tattvaḥof Gaura Hari, the combined form of Radha-Govinda.
And those who are most fortunate have received that sweet honey emanating from the lotus heart of
Gaura Hari, the combined form of Sri Sri Radha-Gopinatha. They are the dear devotees of Mahaprabhu
headed by Sri Svarupa Damodara and Sri Rupa. All these mahajanas and their followers have received it.
They go out and preach,
hare Krsna hare Krsna Krsna Krsna hare hare
hare rama hare rama rama rama hare hare
This maha-mantra is radha-tantra, RadharaNiÆs process of worship. All the gopis, sakhi-manjaris headed
by RadharaNi, are chanting this hari-nama-sankirtana. Gaura-Nitai have brought it to this material world.
Their followers are all sakhi-manjaris. They are chanting and Their followers are chanting,
hare Krsna hare Krsna Krsna Krsna hare hare
hare rama hare rama rama rama hare hare
They are tasting that mellow of the last limit of prema. That is the cream and the essence of prema-
bhakti-tattva. This is known as unalloyed devotion, prema-bhakti, the prayojana-tattva. And our service
based on that prema, prayojana-tattva, is loving service. Without that love, how can you serve Radha-
Govinda, Radha-Madana-mohana, Radha-Gopinatha? It will not be acceptable if you are devoid of this
prayojana-tattva. Prema is the only thing required, prayojana. And the last limit of that prema you will find
only with Srimati RadharaNi. It is not with Krsna. Therefore Krsna stole it and appeared as Gaura.

# the story of Nimbaditya

--- Beholding this splendid vision, Nimbarka began to tremble. "Never," he said, "Never have I seen such a
remarkable form anywhere. Neither have I ever heard of such a form at any time."

--- Lord Gauranga then said,"Keep this form, which I now show you, a secret for the time being; just
preach about devotional service and the pastimes of Radha and Krsna, for I gain great satisfaction from
this. When I make My appearance and perform My education pastimes, you will also appear. Taking birth
in Kashmir as a great pandit, you will tour all over India defeating all opposition. Your reputation and
learning will be celebrated everywhere and you will be known as Kesava Kashmiri. Whilst wandering in Sri
Navadvipa you will come to Sri Mayapura. Simply be hearing your name all the great pandits of Navadvipa
will flee. Intoxicated with scholastic pride, I will take great pleasure in defeating you. However, by the
mercy of mother Saraswati, the goddess of learning, you will realize My true identity. Giving up your false
pride, you will take shelter of Me and I will reward you with the supreme gift of loving devotional service
and will again despatch you to preach. Thus you can satisfy Me by preaching the philosophy of dvaita-
advaita. (Navadvipa Dhama Mahatmya)

# MADHVA MEETS CAITANYA -

"It was in the forest of Modradumadvipa on one of the nine islands which make up Navadvipa Dham on
the sacred Ganges River that the transcendental dancer Lord Gauranga (Caitanya) appeared to
Madhvacarya in his dream.
"Lord Caitanya told His pure devotee Madhvacarya, "It is well known to everyone that you are My eternal
servitor. When I appear here in Sri Navadvipa I will accept your sampradaya. I will travel everywhere and
carefully uproot all the false scriptures of the Mayavadis and reveal the glories of worshipping My personal
form of the Supreme Personality of Godhead. Later when I appear, I will personally broadcast your pure
Vaisnava teachings." Then the Lord disappeared.
"When Madhvacarya awoke, he was astonished and as he remembered the Lord he began to cry in
separation, saying, "will I ever see that beautiful golden form of the Lord again?" Then a celestial voice
from the sky replied, "O Madhva, worship Me secretly and you will come to Me. (Navadvipa Dhama
Mahatmya)

# O beloved, assuming the forms of devotees, the gopis will also take birth in Navadvipa. With great
happiness they will again and again serve Lord Gaurahari, who is Radha and Krsna combined in a single
form. (Ananta Samhita)

# Because Śrī Gaurānga is the combined form of Rādhā-Mādhava, Gaura Hari displayed whatever moods
the Divine Couple experiences in Their relationship, as He followed Their līlā step by step.
(Sri Krsna Caitanya Carita Maha Kavya 4.8)
# On a Narasingha caturdasi, Gopal Bhatta Goswami was contemplating the love of Prahlada that caused
the Narasingha avatara to appear before Prahlada from a stone pillar. At that time Gopal Bhatta Goswami
found it overwhelming to think of the nature of this love and Sri Krsna's reciprocation.

--- Prahlada was a devotee of Krsna. Krsna was his ista-devata and appeared before him full with six
opulences in the form of Narasinghadeva. Gopala Bhatta Goswami was also a devotee of Krsna, and he
wished he could be as fortunate as Prahlada. He also desired to have a Deity he could dress and decorate
with ornaments, which for the most part is not part of the worship of saligrama.

--- At that time, Gopala Bhatta Goswami was living in Vrndavana, and he was waiting for Caitanya
Mahaprabhu to again give him darsana, as he had said he would. The next morning when he awoke, to his
surprise he found that his Damodara saligrama-sila had expanded into a Deity of Krsna, who from then on
became known as Radha-ramana. Radha-ramanaji is considered to be the combined form of Radha-Krsna
and thus the fulfillment of every detail of Gopla Bhatta Goswami's aspiration. In this saligrama/Deity we
find Sri Caitanya Mahaprabhu.

# Lor Caitanya is Radha and Krsna combined, because He gives the highest wealth of both. Only both
combined as Dayal Gauranga are entitled to give this chance to the ordinary soul. (Bhakti Raksaka)

# This Sankirtana movement is especially dear to Sri Caitanya Mahaprabhu, who is Radha and Krsna
combined. When Sri Krsna accepts the mood of Srimati Radharani, He appears as Sri Caitanya and
engages in sankirtana. Thus we can understand how dear sankirtana is to Srimati Radharani and how pure
this form of worship is.

Sankirtana means “complete glorification". The word is derived from two Sanskrt words, samyak
(complete) and kirtana (glorification). Thus the method by which the Lord is completely glorified and by
which people can come into contact with His devotional service is known as sankirtana. (Vaisnava Ke p by
JPS)