M Athura
Meets
V rind advanced
x
Chapter Six
When love more and more condensed
Meets
V rind advanced
x
Chapter Six
When love more and more condensed
Another point to be highlighted here. Srila Prabhupada has written:
Bhakti can be divided into three states, called guni-bhuta, pradhani-bhuta and Kevala, which correspond to the three divisions of jnana, or prema jñanamayi and ratified, ie simple knowledge, love mixed with knowledge and pure love. With the former, we can perceive the transcendental happiness without variety. This perception is called mana-Bhutia. When we arrived at jñanamayi state, we can understand the transcendental opulence of the Personality of Godhead. But when we pure love, we perceive the transcendental form of Lord Krishna or Rama. That's what I want. Especially in madhurya-rasa, one develops attachment to the Personality of Godhead (Sri-vigraha-nistha-rupadi). Then begin the loving exchanges between the Lord and the devotee.
[Srimad-Bhagavatam, 10/03/1931. Portion of the meaning]
Prema is what you want. It was the fifth goal of life, parama-purusartha, the supreme goal. Prabhupada has written in this short prayer: "That [ratification or prema] is what you want." The role of human birth is rarely obtained the Achieving this parama-purusartha.
da prema Mahaprabhu by chanting:
krsna hare krsna krsna hare hare hare
Hare Rama Hare Rama Rama Rama Hare Hare
mukhya-pathe jiva paya krsna-prema-dhana
The main result of chanting the holy name is that the person obtains the treasure of krsna-prema. [Sri Hari-nama-cintamani, 1.78]
niraparadhe nama prema-dhana laile
If your song is void of offense, then attain krsna-prema. [Cc Madhya, 8159]
If the chanting of Hare Krsna is performed without commit offenses, then the result is krsna-prema. That's what you want. Srila Prabhupada has written: Especially
madhurya-rasa, one develops attachment to the Personality of Godhead (Sri-vigraha-nistha-rupadi). Then begin the loving exchanges between the Lord and the devotee.
Unless develop ratification, unless the development prema, then there is no loving exchanges.
The Radha Kirtana
What is ratified and what is premature? Krishna's rasa-svarupa, rasa-maya: He is the form and all the shallow reservoir. Even great saints, sages, Munis and Siddhas, who perform sadhana by koti-janma, millions of lives, can not attain krsna-prema. It is an achievement very, very rare. Krsna-prema is Golok available only in Vrindavan. Cinmaya-vastu is completely transcendental, there is nothing material in it. Acintya-tattvua is an inconceivable truth. The first manifestation of this is known as prema rati. In
Prarthana (song 4) Narottam Das Thakur says:
prema-dhana golokera hari-nama-sankirtana
rati taya na kene JANMIL
Hari-nama-sankirtana not of this world material. Golok comes from Vrindavan. The maha-mantra is mentioned in the Radha-tantra: Vrajabhumi residents, especially the gopis headed by Radharani, are singing
hare krsna hare krsna krsna krsna
Hare Hare Hare Rama Hare Rama Rama Rama Hare Hare
These two brothers, Gaura and Nitai, have brought this holy name from Vrajabhumi: nitai nama-there re enecche braja [Gitavali 4.7]. Nitai Gaura is merciful. malina dasa Jiver dekha, after noting the suffering condition of the jiva, Gaura and Nitai, by His causeless mercy, brought the holy name of the material world. The same song is also here Goloka Vrindavan.
Mahaprabhu All partners are the same partners in Vrajabhumi Krishna. Swarup Damodar is Lalita-sakhi, Raya Ramananda is Visakha-devi, Rupa Goswami is Rupa-Manjari, is Labhanga Sanatan Goswami and Jiva Goswami-manjari is Vilasa-manjari. All of them are with Mahaprabhu because Mahaprabhu is radha-bhava imbued. All sakhis and manjaris, along with Radharani, sing:
krsna hare krsna krsna krsna hare hare hare
Hare Rama Hare Rama Rama Rama Hare Hare
Similarly, Mahaprabhu and His associates also are singing the same . Srila Prabhupada printed an illustration in his Caitanya-caritamrta. At the top of the illustration Radharani and Her sakhis are singing. And at the bottom Mahaprabhu and Nityananda Prabhu and His associates are singing mrdangas and Kartal. The same song is vibrating in both environments. This is golokera-prema-dhana. This is ratified. The first manifestation of prema is called rati.
ceiling bliss
So what is premature? The Gaudiya-Vaishnava-acaryas have issued their opinion. In the Caitanya-caritamrta Kaviraj Goswami has been defined as prema-ananda-rasa-Premera cinmaya akhyana: Prema is the transcendental mellow bliss or emanating from cinmaya-rasa. How and where is it manifested? In nilamani Ujjvala Srila Rupa Goswami, a definition: yad-bhava-bandhanam yunoh sa prema parikirtatah: Prema is manifested in loving exchanges of the lover with the beloved in the form of a link or loving submission. This bhava-bhandana, loving bond, not temporary and is not material. It is eternal and is based on love.
The piece of glass and diamond
The loving bond material submission is not eternal. This submission is not premature, but kama, lust. Prema is not available here in the material world. Only kama.
The Caitanya-caritamrta (adi 4165) describes:
atmendriya-priti-Vancho - tare bali 'kama'
krsnendriya-priti-iccha give 'prema'nama
personal desire to please the senses is kama [lust], but the desire to satisfy the senses of Lord Krishna's prema [love].
Here everyone wants their own sense gratification: nijendriya-priti-Vancho. That's lust, kama. Does anyone in this world that you wish to give pleasure to the senses of Krishna? If someone develops a desire to give pleasure to the senses of Krishna, then that is premature. There is an astronomical difference between kama and prema. The similarity between them is the same as that between pieces of glass and pieces of diamond. nijendriya-priti Vancho: The personal desire to please the senses is kama. krsnendriya-priti-Vancho: The desire to give pleasure to the senses of Krishna is premature.
If you are a student of Sanskrit, you will analyze how the two words "kama" and "premature" from their respective dhatus, verbal roots. The significance of these two dhatus, kam-dhatu and private-dhatu is the same: a desire for pleasure. Personal desire to have pleasure is kama, lust, and desire to give pleasure to the senses of Krishna is premature. They look similar, like pieces of glass and pieces of diamond, but there is a difference between the two astronomical.
The bhava-bhandana, the bond of love, loving submission, between the lover and the beloved is eternal, love Ajara avinasi: does not wither, is imperishable and can not be destroyed. That is premature. What is not eternal, which can be destroyed and what will fall, is kama, prema not. In his Ujjvala-nilamani (14.63), Rupa Goswami says
dhvamsa-rahitam sarvatha saty api-karana dhvamsa
yad-bhava-bandhanam yunoh sa prema parikirtitah
When the love of the Divine Couple remains constant and does not break even when there is sufficient reason to end this relationship love, love this constant is called prema.
While there may be every reason for the destruction of that love, not destroyed. That is premature. This is what happens between the premi-bhakta and Bhagavan. Not available in the material world, because here all relationships are temporary and intended for destruction. Everything in the material world is a perverted reflection of the real world. Perverted reflection prema is lust. Prema is there, kama is here. Love and lust. No love here in this material world.
More and more concentrated
Krishna is the object of love, priti-Visayan. The bhaktas are the hold of love, priti-Asraya. Prema is a gradual development. It gives the example of juice from sugar cane. If condensation becomes molasses. If it becomes condensed molasses sugar. And if the sugar is more condensed, it becomes sugar candy. And if this candy is further concentrated, khanda-michari becomes a huge block of candy. Similarly, prema is condensed, more condensed, condensed yet more and condensed as possible. There is a gradual development.
-paribhasa In the Vaishnava, Vaisnava language, this progressive development is described as rati, prema, sneha, mana, Pranay, raga, Anurag, bhava and mahabhava. Then come rudra-mahabhava adirudra-mahabhava modanakhya-mahabhava and madanakhya-mahabhava. This is the gradual development of prema. It appears in Ujjvala-nilamani. On ratification and prema, Prabhupada wrote:
That's what I want. Especially in madhurya-rasa, one develops attachment to the Personality of Godhead (Sri-vigraha-nistha-rupadi). Then begin the loving exchanges between the Lord and the devotee.
Otherwise, those exchanges never begin.
heart lamp
When prema sneha becomes condensed. In Ujjvala-nilamani (14.79) Rupa Goswami has reported that at the stage of sneha's heart, like a lamp: cid-dipa dipanam. Krishna says in Bhagavad-gita (10.10):
tesam satata-priti-purvakam bhajatam yuktanam
dadami buddhi-tam yena mam yogam upayanti you
To those who are dedicated to serve with love, I I give the understanding by which they can come to Me.
satata-yuktanam bhajatam purvakam priti. This priti, love, is described here. To those who are lovingly devoted to Me bhajana constantly attached to Me, then dadami yogam buddhi, pure intelligence I give them and told them how they can come to Me. The following verse (10.11) says:
tesam evanukampartham aham jnana-jam tamah
nasayamy atma-bhava-jnana-Dipen stho bhasvata
to give them special mercy, I, dwelling is in their hearts, destroy with the dazzling light of knowledge the darkness born of ignorance.
Anukampa: by causeless mercy I dispel the darkness that prevails is their hearts and light the lamp of knowledge. Catch on the heart-cid-dipa dipanam. This means that the lamp is turned around and dispels all ignorance: hridayam-dravayam. The heart becomes soft, and not hard like a stone. Our hearts of stone never melt because there is no sweetness in them. Dry, dry, dry. When it comes sneha then hridayam-dravayam: heart softens and melts.
Millions of eyes
What happens when you develop sneha?: Each time the premi-bhakta always want to see the beautiful figure of Shyamasundar. And the more you look, the more dissatisfaction experiences. The premi-bhakta never reaches the point of fill. That is mentioned in the Caitanya-caritamrta (adi 4151):
koti netra nahi dila, dila dui know Tahat
Nimes, krsna ki municipal dekhiba
He has given millions of eyes to see the beauty of Krishna. He only has two eyes, and they also flash. So how ravishing I see the face of Krishna?
This will happen. One developed such an attraction for the beautiful form of Krishna, who want to see you constantly-madhruya-ghanila-krsna, Kisoro-krsna-ever, without the flash block vision. The gopis reviled to Vidhata, the creator Brahma, "The Brahma scoundrel! Do not know how to make things right. He did not give me eye crores. Only two eyes, and what is worse, eyelids that open and close. I want to watch without blinking! "This will happen. If someone comes to have such feelings, it is understood that in the plane of sneha. Devotees of this size always want to hear hari-katha through their ears. The more you hear that sweet hari-katha transcendental, more greed develop drinking the nectarine sweetness, amrta, bhagavad-kathamrta. There is no satiety, no satiety, no satiety. These devotees will want to hear more and more. Do you think nod while listening, and then stand up and leave? That means they are not enjoying. They are developing a taste for the nectarine sweetness. A mellow indescribable is emanating from the chanting of the holy names:
krsna hare krsna krsna krsna hare hare hare
Hare Rama Hare Rama Rama Rama Hare Hare
Gui and honey
This prema-nama-sankirtana Honey flavor is indescribable. As Radharani told one of His sakhis:
Kateka madhu syamaname jani na ache go
sheepskin chadite
nahi stop "O sakhi!, My dear fellow, so sweet that honey contains Shyama name! Oh, my tongue does not quit!
And how many sing? "Hare Krizz Krizz Krizz Krizz ago, makes Krizz czzz, czzz "Rakha! Finally, it's over! Rakha! Rakh ko bad: Let the japa in a drawer! Do you know how sweet the holy name? Most of you are thinking only when they end the round. No flavor. No loving mellow. Completely dry! Seco! Seco! Sleeping, nodding. The holy name is indescribable taste sweet love, honey. If anyone can taste it, how to stop bad [to sing]? You can not! madhu Kateka syamaname jani na ache nahi go sheepskin chadite stop: "Ah, so many sweet honey, transcendental, nectarine in the name of Shyama, that my tongue does not Quit! This is the stage sneha.
There are two kinds of sneha: sneha and ghrta-madhu-sneha: sneha sneha like the gui and similar to honey. Madhu-sneha exceeds ghrta-sneha. The GUI is melting, while madhu, honey, it condenses more and more. The sneha of Chandravali is ghrta, similar to the GUI, and Radharani is madhu sneha, similar to honey. Thus, there is a difference between the Chandravali sneha sneha and Radharani. Krishna does not derive as much pleasure when he meets with Chandravali. Always remember Krishna Radharani under madhu-sneha from her. Expressions
despite
When sneha more condensed, is called mana. You can translate as mana "Expressions of displeasure caused by familiarity confidential." This is called mana, sulking, or abhimana, pride or arrogance. When sneha, especially madhu-sneha, more condensed, then it becomes mana. Then a adbhuta-bhava, a wonderful mood, is between the lover and the beloved. Adaksinya is known as bhava, leftist humor. In-nilamani Ujjvala Rupa Goswami says that this adaksinya-bhava premika occurs when the lover or heroin, it gets very serious and not externalize their feelings. That's mana. In the stage of mana rejects Krishna Radharani and develops a sense of sulking. She thinks: "I will not see the face of Krishna! Instead of coming here has gone to kunja of Chandravali. " Sakhis also say: "Yes, upeksana koro!, Upeksana koro!: Leave! Leave this Krishna! Do not think about Him is a libertine, a person completely untrustworthy! "Mana is this kind of rejection.
Krishna is the object of love. This mood contrary to Him is merely external. In his heart, Radharani wants to Krishna, but externally She says: "No! No! Out! Out! Out! I do not want to see your face! The door is closed to you. Go away! "Lalita and Vishaka say:" Why did you come here Krishna! Go away! Go away! "But in their hearts they feel:" No, no. Krishna is very intimate. " This week, sulking, these expressions of despair caused by family confidential, kept hidden the true feelings. The gopis become very serious and never act out their true feelings. This is adaksinya-bhava, at this stage of viraha-dasa, tivra ensue, very acute feelings of separation. Later, when mana is appeased, Radharani repents:
kandiya kahaye punah dhik arrears buddhi!
Abhimana harailam kano-guna-Nidhi
She begins to mourn and conviction: "Oh, my intelligence is very bad! I developed this abhimana, this feeling of disappointment. Because of this sulking, this bhava annoying, mana, lost to Kanu, who is dearest to my heart, the object of my love. " Radharani then repents. This is the stage of mana.
The color of love mana
When it condenses, called Pranay. In the stage of Pranay is abhimana-morning, the lover and the beloved think there is no difference between them. Rupa Goswami has described this state as visrambha-bhava, a state where there is a great privacy and no sense of awe or reverence. In step Pranay, body mind, life and intelligence of the lover, become one with the body, mind, life and intelligence of Krishna. This is abhinna-morning or Pranay.
aika So there, the feeling that both are one. Radharani is always thinking of Krishna, and Krishna is always thinking of Radharani. The intense thought of my heart, makes you a unit. And then the color of them changes. You may notice this in the clothing of both. Radharani's outfit is a blue sari, nila-Vasana. The skin color of Krishna is nila-mani, like a blue gem. Krishna is Ujjvala-nilamani: the color of his skin is like a bright blue gem. As Krishna is in nilamani She's heart, the blue sari is Radharani. Radharani is at the heart of Krishna, tapta-kañcana-Gaurangi: Radharani skin hue is equal to molten gold. Therefore, pita-vasana: Krishna's outfit is a yellow dhoti. Krishna is Pitambar-dhara, pita-Vasana-dhara, He who wears yellow clothes. The feeling inside the heart is expressed externally on the color of the costumes. This indicates who is in the heart. This is Pranay.
Sweet and hot
When raga condenses again becomes Anuraga. The Anurag stage, intense feelings, severe suffering and misery are perceived as happiness. In the raga stage, acute feelings separation produce intense heat. This heat is hot, hot, hot: visa-jvala is as hot as a powerful poison. The Caitanya-caritamrta says tapta-iksu-Carvana: like chewing sugar cane hot. Sugar cane is very sweet, but if it has been subjected to the action of fire is too hot, then, even though it burns the lips and mouth, one does not want to leave. Similarly, in the stage of raga, atisaya-dukha, severe feelings of pain or misery are perceived as sukha, happiness. Radharani says
take lagiya kalankera hara, Golay
Parite
sukha "Por Ti, O Shyama, I accept all criticism abominable as I make a pretty garland of flowers that I put on my neck. " In criticizing Vrajabhumi Radharani. ko va na yati yamuna Pulina vane kulatapavada Radhe name: "Who is not going to the banks of the Yamuna to fetch water? But if Radha goes, then call her the prostitute. " This criticism circulating in Vrajabhumi.
In the eyes of the observer
When raga more condensed, it becomes Anuraga. In step Anuraga the form of Krishna, His beauty is seen increasingly young and attractive: nava-Navay nityam manam. And the appetite to taste the beauty of Krishna also becoming more intense, too intense. Although the gopis enjoy it more and more, are never satisfied, there is satiety. The beauty of Krishna always increases, and increases nityam nava-Navay-manam.
Do you think that the beauty of Krishna is Krishna himself? No, the beauty of Krishna is in the eyes of bhaktas Anuraga have developed. In the eyes of them [they] the figure of Krishna becomes more and more beautiful, more and more young and attractive. The appreciation of that beauty is in the eyes of such bhaktas. Not in Krishna. To the extent that Anuraga develops, increases, the beauty of Krishna also increases and he appears on ways and means new and increasingly attractive.
In the Caitanya-caritamrta (adi 4143), Kaviraj Goswami has quoted the words of Krishna:
madhurya nitya nava nava love has
sva-sva-prema-bhakta anurupa asvadaya
My beauty is becoming younger and more attractive, and My premi-bhakta enjoy it according to their particular bhava, prema.
is a matter of enjoyment. A wonderful event occurring in Anuraga-dasa, Anurag stage. It sambhoga and vipralambha: union and separation. In Anuraga-dasa, at the time of sambhoga, union, a kalpa seems to last an instant. Rasa dance continued throughout a night of Brahma brahma-ratri. You can not calculate that such a lengthy period of time. That's marriage. Gopis Krishna met, but what you feel? cat Damini, Damini cat: "Oh, it's like a flash of lightning." Chik! A tris! It's over! It comes and goes away. This is the wonderful quality of marriage, sambhoga in Anuraga stage.
Then during viraha, separation, how do you feel them? Stated in the Caitanya Mahaprabhu-caritamrta (additional 20.39):
yugayitam nimesena caksua pravrsayitam
sunyayitam jagat govinda-virahena sarvam
me O Govinda!, Experiencing separation from Thee, considering a moment like twelve years or more. Tears flow from My eyes like torrents of rain, and in your absence I am feeling totally empty in the world.
viraha In a state of separation, yugayitam nimisena: a moment like a yuga, a millennium. During sambhoga, yuga lasts long, "Oh, a blink of an eye. Chik! As the flash of lightning. " This is the wonderful fact Anuraga oxidase. Soft
lotus feet
There is also another wonderful event: the gopis think it is very pleasing to His beloved Krishna: "Oh, this can be very damaging to Krishna, can cause harm." There a beautiful verse in the Tenth Canto of Srimad-Bhagavatam (10/31/1919) that describes what the gopis think. The gopis sing:
yat-caranamburuham Sujata you stanesu
Bhit sanaih priya dadhimahi karkasesu
tenatavim Atasi vyathate na kim tad svit
kurpadibhir bhramati Dhir bhava-nah ayusam
O dear Krishna, Your lotus feet are very soft, much softer than rose petals. When we put Thy soft lotus feet on our chests, we fear that it hurt your lotus feet because our hearts are very hard. We are apprehensive that this may cause you harm.
"With those feet you err on the jungle of Vrindavan. Vrindavan jungle is full of thorns and sharp stones. Do not they cause damage to Your lotus feet very soft. Your very soft lotus feet are our lives, but how is that is wrong with those soft feet through the jungle of Vrindavan, which is full of thorns and sharp stones? After having been in contact with soft Your lotus feet, are these thorns and sharp stones also softened? Or rather, having been in contact with our hard breasts, Your lotus feet are hardened? We can not know. "
The gopis said: "We are very apprehensive. We fear that when we put on our Your breasts soft lotus feet, they get hurt because our hearts are hard. In addition, You, with the same lotus feet wander in this forest of Vrindavan ". By thinking in this way, the heads of the gopis began to spin. This is Anuraga oxidase. Symptoms
ecstatic
When Anuraga more condensed, it becomes bhava. In the stage of bhava eight ecstatic symptoms manifested External asta-sattvika-bhava. These are Asru, shedding of tears; kampa, shaking of the body; pulaka, ruffling the hair of the body due to ecstasy; Sveda, heavy perspiration; vairarnya, pale skin, and svarabhanga, choking and broken words. In Puri's voice choked when Mahaprabhu was singing in front of the chariot of Jagannath on the occasion of Ratha-yatra. He could not pronounce the name of Jagannath. He could only stammer: "Haha haha \u200b\u200bgaga gaga gaga jaga jaja gaga." This is vadanam Gadge-ruddhaya tour, as described in the Siksastaka (6, quoted in Cc Antya 20.36):
nayanam galad-Asru-dharaya
Gadge-ruddhaya vadanam tour
pulaka nicitam-ruddhaya tour
tava nama-gráhaṇa bhavisyati
Oh, Lord, when these symptoms appear while chanting Your holy name? Tears flow from my eyes like rain. My voice is choppy and stifle my breathing. The whole body will be full of ecstasy and the body hairs stand up straight.
"I can not give back"
When bhava more condensed, it becomes mahabhava. There are also divisions in mahabhava: rudha-mahabhava adhirudha-mahabhava modanakhya-mahabhava and madanakhya-mahabhava. This is a very profound. To get a better understanding of it, must read the corresponding chapter in the Ujjavala-nilamani.
madhanakhya-It is said that mahabhava is the ultimate, and that madanakhya-mahabhava-mayi is Srimati Radharani. She is the personification of madanakhya-mahabhaava. Madanakhya-mahabhava that belongs exclusively to her. Not evident in any of the other gopis or anyone else.
Krishna was saddled with the gopis. When the gopis heard the sweet melody of the flute of Krishna, in the dark of night they were running to meet Krishna. He said: na Paray Paraye na, na Paraye: "I can not pay, I can not pay, I can not pay this debt." The Bhagavatam (10.32.22): includes the words Krishna said:
Paraye na 'ham-samyujam niravadya
sva-sadhu-vah vibudhayusapi krtyam
mabhajam and Durjan-Geha-srnkhalah
samsvrscya tad vah pratiyatu sadhuna
I can not repay My debt for your spotless service, even if it had a life so long as that of Brahma. Your connection with Me is beyond reproach. I have loved you, cutting off all domestic ties, which are difficult to cut. So, please, that their compensation is its own glorious acts.
"O gopis, the love you feel for me is pure love, vishuddha-prema-maya. In love there is no mixing of jnana or aisvarya. Vedic restriction says that married women can not leave their homes. They can not cross the threshold. But you broke this very strict etiquette Vedic, this mandate is very difficult to break: Durjan-Geha-srnkhalah. You broke it for me. "
The internal power gopis are Krsna-sakti svarupa. But they act as parakiya Vrajabhumi. In English we say svakiya, which means married and parakiya, which means not married. The English language is limited. The gopis are svarupa-sakti, svakiya,'s own internal potency of Krishna, but lilac Vrajabhumi between Krishna and the gopis is parakiya-lila. This lilac them act as if they belonged to other men. However, the gopis will belong entirely to Krishna. They are svakiya, but act in a way parakiya. These are the simultaneous tattvas come together in this hobby. It's very, very unbelievable. You can not fully understand.
This is parityajya mam sarva-dharma ekam saranam vraja. Even the Vedic dharma is completely broken. So are the adventures of pure love. Krishna says, sarva-dharma parityajya ekam saranam vraja mam: "You must abandon all varieties of dharma, even the Vedic dharma. The dharma of a married woman can not cross the threshold, but you came here in the dark of night. Family ties are so strong that can not be broken under any circumstances. However, you broke them, Durjan-Geha-srnkhalah. You have developed a love so pure for me, I can not pay. I have purchased a debt: vibudhayusapi vah: Even if I arrange a long life like demigods or even Brahma, could not pagárselas. I am deeply indebted, sva-sadhu-krtyam. Therefore, kindly be satisfied with their own actions. "
Radharani richness
How to pay the debt? Krishna says: "I do not have the wealth to pay this debt! My coffers can not keep up! Where is it available? Only available in the heart of Radharani. That is madhanakya-mahabhava-dhana, rich-mahabhava madhanakhya. The sole owner is Radharani. Such richness is not available anywhere else. What do I do? How I can pay the debt? I have to beg, borrow or steal. If the beggar, I will give Radharani. If I borrow it, she refused. Therefore, I have to steal it!
Krishna is the supreme con man, thief supreme. If you steal, you will be taken to jail as a criminal. But when Krishna steals, oh, it's a wonderful act, beautiful. Everything about Krishna, the supreme thief is beautiful. Kutuki written Rupapad rasa-stomam hrtva: Krishna entered the warehouse located in the heart of Radharani, and stole that madanakhya-mahabhava. Hrtva means "stolen." When Krishna appropriates that madhanakhya-mahabhava, the radha-bhava, then his mood changes automatically. Your skin takes on an identical hue molten gold: tapta-kañcana-Gaurangi, tapta-kañcana-Gauranga. Krishna becomes Gouranga. Radha-bhava prevalent in him and he cries like Radharani, experiencing pain of separation. Radharani and cries, cries Gauranga also. This is premature, rati.
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