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| The Secret of Nama |
Because the Lord is on the absolute platform, there is no difference between the holy name of the Lord and the
Supreme Lord Himself. There are different names for the Supreme Lord, and these names have different
purposes and meanings. For instance, He is known as Paramatma, the Supersoul, Brahman the Supreme
Absolute, Srishtikarta the creator, Narayana the transcendental Lord, Rukminiramana the husband of Rukmini,
Gopinatha the enjoyer of the gopis, and Krishna. In this way the Lord has different names, and these names
indicate different functions. The aspect of the Supreme Lord as the creator is different from the aspect of the
Lord as Narayana. Some of the names of the Lord as the creator are conceived by materialistic men. One cannot
fully realize the essence of the Supreme Personality of Godhead by understanding the name of the creator
because this material creation is a function of the external energy of the Supreme Lord. Thus the conception of
God as the creator includes only the external feature. Similarly, when we call the Supreme Lord Brahman, we
cannot have any understanding of the six opulences of the Supreme Lord. In Brahman realization, the six
opulences are not realized in full; therefore Brahman realization is not complete understanding of the Supreme
Lord. Neither is Paramatma realization, realization of the Supersoul, full realization of the Supreme Personality of
Godhead, for the all-pervading nature of the Supreme Lord is but a partial representation of His opulence.
Even the transcendental relationship experienced by a devotee of Narayana in Vaikuntha is incomplete in that it
is not realization of a relationship with Krishna in Goloka Vrindavana. The devotees of Krishna do not relish
devotional service to Narayana because devotional service to Krishna is so attractive that Krishna's devotees do
not desire to worship any other form. Thus the gopis of Vrindavana do not like to see Krishna as the husband of
Rukmini, nor do they address Him as Rukminiramana. In Vrindavana Krishna is addressed as Radhakrshna, or
Krishna, the property of Radharani. Although the husband of Rukmini and Radha's Krishna are on the same level
in the ordinary sense, still, in the spiritual world, the names indicate different understandings of various aspects
of Krishna's transcendental personality. If one equalizes Rukminiramana, Radharamana, Narayana or any other
name of the Supreme Lord, he commits the fault of overlapping tastes, which is technically called rasabhasa.
Those who are expert devotees do not accept such amalgamations which are against the conclusions of pure
devotional service.
Although Sri Krishna, the Supreme Personality of Godhead, embodies all superexcellence and beauty, when He
is amongst the damsels of Vraja, He is known as Gopijanavallabha. The devotees cannot relish the beauty of
the Supreme Lord more than the damsels of Vraja. In Srimad-Bhagavatam (10.33.7) it is confirmed that although
Krishna, the son of Devaki, is the last word in superexcellence and beauty, when He is amongst the gopis it
appears that He is a sublime jewel set amongst divine golden craftsmanship. Although Lord Caitanya accepted
this as the highest realization of the Supreme Lord as conjugal lover, He nonetheless requested Ramananda
Raya to proceed further.
Upon hearing this request, Ramananda Raya remarked that this was the first time that he had been asked to go
further than the gopis in an attempt to understand Krishna. There is certainly transcendental intimacy between
the damsels of Vraja and Krishna, Ramananda pointed out, but out of all the relationships, the relationship
between Radharani and Krishna in conjugal love is the most perfect. No common man can understand the
ecstasy of transcendental love between Radharani and Krishna, nor can he understand the transcendental
flavor of the transcendental love between Krishna and the gopis. Yet if one tries to follow in the footsteps of the
gopis, he may become situated in the highest stage of transcendental love. Thus one who wants to be elevated
to the transcendental stage of perfection should follow in the footsteps of the damsels of Vraja as an assistant
maidservant of the gopis.
Lord Caitanya exhibited the mode of Srimati Radharani when She was contacted from Dvaraka by Sri Krishna.
Such transcendental love is not possible for any common man; therefore one should not imitate the highest
perfectional stage exhibited by Caitanya Mahaprabhu. If, however, one desires to be in that association, he may
follow in the footsteps of the gopis. In the Padma Purana it is stated that just as Radharani is dear to Krishna,
similarly the kunda known as Radhakunda is also very dear to Him. Radharani is the only gopi who is dearer to
Krishna than ail the other gopis. In Srimad-Bhagavatam (10.30.28) it is also stated that Radharani and the gopis
render the highest perfectional loving service to the Lord and that the Lord is so pleased with them that He
does not wish to leave the company of Srimati Radharani.
When Lord Caitanya heard Ramananda Raya speak of the loving affairs between Krishna and Radharani, He
said, "Please go further. Go on and on." The Lord also said that He was enjoying with great relish the
descriptions of the loving affairs between Krishna and the gopis. "It is as if a river of nectar is flowing from your
lips," He said. Ramananda Raya continued to point out that when Krishna danced amongst the gopis He
thought, "I am not giving any special attention to Radharani." Because amongst the other gopis Radharani was
not so much an object of special love, Krishna stole Her away from the area of the rasa dance and showed Her
special favor. After explaining this to Lord Caitanya, Ramananda Raya said, "Now let us relish the transcendental
loving affairs between Krishna and Radha. These have no comparison in this material world."
Ramananda Raya thus continued his descriptions. During one performance of the rasa dance, Radharani
suddenly left the area, as if She were angry that no special attention was being shown Her. Krishna was
desirous of seeing Radharani in order to fulfill the purpose of the rasa dance, but not seeing Radharani there,
He became very sorrowful and went to search Her out. In Gita-govinda there is a verse which states that the
enemy of Kamsa, Krishna, also wanted to be entangled in love affairs with women and thus simply took
Radharani away and left the company of the other damsels of Vraja. Krishna was very much afflicted by
Radharani's absence and, being thus mentally distressed, began to search Her out along the banks of the
Yamuna. Failing to find Her, He entered the bushes of Vrindavana and began to lament. Ramananda Raya
pointed out that when one discusses the purport of these two special verses of Gita-govinda (3.1-2), he can
relish the highest nectar of Krishna's and Radha's loving affairs. Although there were many gopis to dance with
Krishna, Krishna especially wanted to dance with Radharani. In the rasa dance Krishna expanded Himself and
placed Himself between every two gopis, but He was especially present with Radharani. However, Radharani
was not pleased with Krishna's behavior. As described in Ujjvala-nilamani: "The path of loving affairs is just like
the movement of a snake. Amongst young lovers, there are two kinds of mentality -- causeless and causal."
Thus when Radharani left the area of the rasa dance out of anger at not receiving special treatment, Krishna
became very sorrowful to see Her absent. The perfection of the rasa dance was considered to be complete due
to Radharani's presence, and in Her absence Krishna considered the dance to be disrupted. Therefore He left
the arena to search Her out. When He could not find Radharani after wandering in several places, He became
very distressed. Thus it is understood that Krishna could not enjoy His pleasure potency even in the midst of all
the gopis. But in the presence of Radharani He was satisfied.
When this transcendental love between Radharani and Krishna was described by Ramananda Raya, Lord
Caitanya admitted, "I came to you to understand the transcendental loving affairs between Krishna and Radha,
and now I am very satisfied that you have described them so nicely. I can understand from your version that
this is the highest loving state between Krishna and Radha." Yet Lord Caitanya still requested Ramananda Raya
to explain something more: "What are the transcendental features of Krishna and Radharani, and what are the
transcendental features of the reciprocation of Their feelings, and what is the love between Them? If you kindly
describe all this to Me, I will be very much obliged. But for you, no one can describe such things."
"I do not know anything," Ramananda Raya replied in all humility. "I am simply saying what You are causing me
to say. I know that You are Krishna Himself, yet You are relishing hearing about Krishna from me. Therefore
please excuse me for my faulty expression. I am just trying to express whatever You are causing me to express."
"I am a Mayavadi sannyasi," Lord Caitanya protested. "I have no knowledge of the transcendental features of
devotional service. By the greatness of Sarvabhauma Bhattacarya My mind has become clear, and I am now
trying to understand the nature of devotional service to Lord Krishna. Bhattacarya recommended that I see you
in order to understand Krishna. Indeed, he said that Ramananda Raya is the only person who knows something
about love of Krishna. Therefore I have come to you upon the recommendation of Sarvabhauma Bhattacarya.
Please, then, do not hesitate to relate to Me all the confidential affairs between Radha and Krishna."
In this way Lord Caitanya actually took the subordinate position before Ramananda Raya. This has very great
significance. If one is serious about understanding the transcendental nature of Krishna, he should approach a
person who is actually enriched with Krishna consciousness. One should not be proud of his material birth,
material opulence, material education and beauty and with these things try to conquer the mind of an advanced
student of Krishna consciousness. One who thus goes to a Krishna conscious person, thinking that he would be
favorably induced, is deluded about this science. One should approach a Krishna conscious person with all
humility and put relevant questions to him. If one goes to challenge him, such a highly elevated Krishna
conscious person would not be available for any service. A challenging puffed-up person cannot gain anything
from a Krishna conscious man; he would simply remain in material consciousness. Although Lord Caitanya was
born in a high brahmana family and was situated in the highest perfectional stage of sannyasa, He nonetheless
showed by His behavior that even an elevated person would not hesitate to take lessons from Ramananda
Raya, although Ramananda appeared as a householder situated in a social status beneath that of a brahmana.
Thus Lord Caitanya clearly showed that a sincere student never cares whether his spiritual master is born in a
high brahmana family or kshatriya family, or whether he is a sannyasi, brahmacari or whatever. Whoever can
teach one about the science of Krishna is to be accepted as guru.
TOP
Supreme Lord Himself. There are different names for the Supreme Lord, and these names have different
purposes and meanings. For instance, He is known as Paramatma, the Supersoul, Brahman the Supreme
Absolute, Srishtikarta the creator, Narayana the transcendental Lord, Rukminiramana the husband of Rukmini,
Gopinatha the enjoyer of the gopis, and Krishna. In this way the Lord has different names, and these names
indicate different functions. The aspect of the Supreme Lord as the creator is different from the aspect of the
Lord as Narayana. Some of the names of the Lord as the creator are conceived by materialistic men. One cannot
fully realize the essence of the Supreme Personality of Godhead by understanding the name of the creator
because this material creation is a function of the external energy of the Supreme Lord. Thus the conception of
God as the creator includes only the external feature. Similarly, when we call the Supreme Lord Brahman, we
cannot have any understanding of the six opulences of the Supreme Lord. In Brahman realization, the six
opulences are not realized in full; therefore Brahman realization is not complete understanding of the Supreme
Lord. Neither is Paramatma realization, realization of the Supersoul, full realization of the Supreme Personality of
Godhead, for the all-pervading nature of the Supreme Lord is but a partial representation of His opulence.
Even the transcendental relationship experienced by a devotee of Narayana in Vaikuntha is incomplete in that it
is not realization of a relationship with Krishna in Goloka Vrindavana. The devotees of Krishna do not relish
devotional service to Narayana because devotional service to Krishna is so attractive that Krishna's devotees do
not desire to worship any other form. Thus the gopis of Vrindavana do not like to see Krishna as the husband of
Rukmini, nor do they address Him as Rukminiramana. In Vrindavana Krishna is addressed as Radhakrshna, or
Krishna, the property of Radharani. Although the husband of Rukmini and Radha's Krishna are on the same level
in the ordinary sense, still, in the spiritual world, the names indicate different understandings of various aspects
of Krishna's transcendental personality. If one equalizes Rukminiramana, Radharamana, Narayana or any other
name of the Supreme Lord, he commits the fault of overlapping tastes, which is technically called rasabhasa.
Those who are expert devotees do not accept such amalgamations which are against the conclusions of pure
devotional service.
Although Sri Krishna, the Supreme Personality of Godhead, embodies all superexcellence and beauty, when He
is amongst the damsels of Vraja, He is known as Gopijanavallabha. The devotees cannot relish the beauty of
the Supreme Lord more than the damsels of Vraja. In Srimad-Bhagavatam (10.33.7) it is confirmed that although
Krishna, the son of Devaki, is the last word in superexcellence and beauty, when He is amongst the gopis it
appears that He is a sublime jewel set amongst divine golden craftsmanship. Although Lord Caitanya accepted
this as the highest realization of the Supreme Lord as conjugal lover, He nonetheless requested Ramananda
Raya to proceed further.
Upon hearing this request, Ramananda Raya remarked that this was the first time that he had been asked to go
further than the gopis in an attempt to understand Krishna. There is certainly transcendental intimacy between
the damsels of Vraja and Krishna, Ramananda pointed out, but out of all the relationships, the relationship
between Radharani and Krishna in conjugal love is the most perfect. No common man can understand the
ecstasy of transcendental love between Radharani and Krishna, nor can he understand the transcendental
flavor of the transcendental love between Krishna and the gopis. Yet if one tries to follow in the footsteps of the
gopis, he may become situated in the highest stage of transcendental love. Thus one who wants to be elevated
to the transcendental stage of perfection should follow in the footsteps of the damsels of Vraja as an assistant
maidservant of the gopis.
Lord Caitanya exhibited the mode of Srimati Radharani when She was contacted from Dvaraka by Sri Krishna.
Such transcendental love is not possible for any common man; therefore one should not imitate the highest
perfectional stage exhibited by Caitanya Mahaprabhu. If, however, one desires to be in that association, he may
follow in the footsteps of the gopis. In the Padma Purana it is stated that just as Radharani is dear to Krishna,
similarly the kunda known as Radhakunda is also very dear to Him. Radharani is the only gopi who is dearer to
Krishna than ail the other gopis. In Srimad-Bhagavatam (10.30.28) it is also stated that Radharani and the gopis
render the highest perfectional loving service to the Lord and that the Lord is so pleased with them that He
does not wish to leave the company of Srimati Radharani.
When Lord Caitanya heard Ramananda Raya speak of the loving affairs between Krishna and Radharani, He
said, "Please go further. Go on and on." The Lord also said that He was enjoying with great relish the
descriptions of the loving affairs between Krishna and the gopis. "It is as if a river of nectar is flowing from your
lips," He said. Ramananda Raya continued to point out that when Krishna danced amongst the gopis He
thought, "I am not giving any special attention to Radharani." Because amongst the other gopis Radharani was
not so much an object of special love, Krishna stole Her away from the area of the rasa dance and showed Her
special favor. After explaining this to Lord Caitanya, Ramananda Raya said, "Now let us relish the transcendental
loving affairs between Krishna and Radha. These have no comparison in this material world."
Ramananda Raya thus continued his descriptions. During one performance of the rasa dance, Radharani
suddenly left the area, as if She were angry that no special attention was being shown Her. Krishna was
desirous of seeing Radharani in order to fulfill the purpose of the rasa dance, but not seeing Radharani there,
He became very sorrowful and went to search Her out. In Gita-govinda there is a verse which states that the
enemy of Kamsa, Krishna, also wanted to be entangled in love affairs with women and thus simply took
Radharani away and left the company of the other damsels of Vraja. Krishna was very much afflicted by
Radharani's absence and, being thus mentally distressed, began to search Her out along the banks of the
Yamuna. Failing to find Her, He entered the bushes of Vrindavana and began to lament. Ramananda Raya
pointed out that when one discusses the purport of these two special verses of Gita-govinda (3.1-2), he can
relish the highest nectar of Krishna's and Radha's loving affairs. Although there were many gopis to dance with
Krishna, Krishna especially wanted to dance with Radharani. In the rasa dance Krishna expanded Himself and
placed Himself between every two gopis, but He was especially present with Radharani. However, Radharani
was not pleased with Krishna's behavior. As described in Ujjvala-nilamani: "The path of loving affairs is just like
the movement of a snake. Amongst young lovers, there are two kinds of mentality -- causeless and causal."
Thus when Radharani left the area of the rasa dance out of anger at not receiving special treatment, Krishna
became very sorrowful to see Her absent. The perfection of the rasa dance was considered to be complete due
to Radharani's presence, and in Her absence Krishna considered the dance to be disrupted. Therefore He left
the arena to search Her out. When He could not find Radharani after wandering in several places, He became
very distressed. Thus it is understood that Krishna could not enjoy His pleasure potency even in the midst of all
the gopis. But in the presence of Radharani He was satisfied.
When this transcendental love between Radharani and Krishna was described by Ramananda Raya, Lord
Caitanya admitted, "I came to you to understand the transcendental loving affairs between Krishna and Radha,
and now I am very satisfied that you have described them so nicely. I can understand from your version that
this is the highest loving state between Krishna and Radha." Yet Lord Caitanya still requested Ramananda Raya
to explain something more: "What are the transcendental features of Krishna and Radharani, and what are the
transcendental features of the reciprocation of Their feelings, and what is the love between Them? If you kindly
describe all this to Me, I will be very much obliged. But for you, no one can describe such things."
"I do not know anything," Ramananda Raya replied in all humility. "I am simply saying what You are causing me
to say. I know that You are Krishna Himself, yet You are relishing hearing about Krishna from me. Therefore
please excuse me for my faulty expression. I am just trying to express whatever You are causing me to express."
"I am a Mayavadi sannyasi," Lord Caitanya protested. "I have no knowledge of the transcendental features of
devotional service. By the greatness of Sarvabhauma Bhattacarya My mind has become clear, and I am now
trying to understand the nature of devotional service to Lord Krishna. Bhattacarya recommended that I see you
in order to understand Krishna. Indeed, he said that Ramananda Raya is the only person who knows something
about love of Krishna. Therefore I have come to you upon the recommendation of Sarvabhauma Bhattacarya.
Please, then, do not hesitate to relate to Me all the confidential affairs between Radha and Krishna."
In this way Lord Caitanya actually took the subordinate position before Ramananda Raya. This has very great
significance. If one is serious about understanding the transcendental nature of Krishna, he should approach a
person who is actually enriched with Krishna consciousness. One should not be proud of his material birth,
material opulence, material education and beauty and with these things try to conquer the mind of an advanced
student of Krishna consciousness. One who thus goes to a Krishna conscious person, thinking that he would be
favorably induced, is deluded about this science. One should approach a Krishna conscious person with all
humility and put relevant questions to him. If one goes to challenge him, such a highly elevated Krishna
conscious person would not be available for any service. A challenging puffed-up person cannot gain anything
from a Krishna conscious man; he would simply remain in material consciousness. Although Lord Caitanya was
born in a high brahmana family and was situated in the highest perfectional stage of sannyasa, He nonetheless
showed by His behavior that even an elevated person would not hesitate to take lessons from Ramananda
Raya, although Ramananda appeared as a householder situated in a social status beneath that of a brahmana.
Thus Lord Caitanya clearly showed that a sincere student never cares whether his spiritual master is born in a
high brahmana family or kshatriya family, or whether he is a sannyasi, brahmacari or whatever. Whoever can
teach one about the science of Krishna is to be accepted as guru.
TOP
