890407 - CC Adi-lila 4.231-233 - Unripe and Ripe Mango - Bhubaneswar



e saba siddhānta gūḍha, — kahite nā yuyāya
nā kahile, keha ihāra anta nāhi pāya

CC Ādi 4.231


“All these conclusions are unfit to disclose in public. But if they are not disclosed, no one will understand them.”

That I say, this Caitanya-caritamṛta is post-graduate study, as my beloved Guru Mahārāja says. So it is also stated here. “All these conclusions are unfit to disclose in public.” Publicly it cannot be disclosed. Those who are advanced Vaiṣṇavas, those who are in bhāva stage, all these conclusions, all these subject matters are discussed among them. General people or public cannot understand it, because they are not so purified, their heart is not so purified. But here Kaviraja Gosvāmī says, “But if they are not disclosed no one will understand them.” So that must be disclosed.


ataeva kahi kichu kariñā nigūḍha
bujhibe rasika bhakta, nā bujhibe mūḍha

CC Ādi 4.232

Then Kaviraja Gosvāmī says, “Therefore I shall mention them, revealing only their essence, so that loving devotees will understand them but fools will not.” “Anyone who has captured Lord Caitanya Mahaprabhu and Lord Nityananda Prabhu in his heart will become blissful by hearing all these transcendental conclusions.” Here Śrīla Kaviraja Gosvāmī says those who are very dear to Śrīman Caitanya Mahāprabhu and Nityānanda Prabhu. “Those who have captured Lord Caitanya and Nityānanda in their heart, they will get pleasure in hearing all these transcendental conclusions.” Otherwise others cannot get pleasure in it.So we see also, I was saying that day about Sārvabhauma Bhattācārya who was a great learned Vedic scholar, Sārvabhauma Bhattācārya. He couldn't understand Sri Caitanya Mahāprabhu and CaitanyaMahāprabhu’s mood whereas his brother-in-law, Gopīnātha Ācārya, could. Because Gopīnātha Ācārya was a great devotee but Sārvabhauma Bhattācārya was not a devotee. He was first an empiric philosopher. But when he got the blessings of Śrī Caitanya Mahāprabhu then he could understand it clearly and he became a very dear devotee of Lord Caitanya. That we see. The same thing Śrīla Kaviraja Gosvāmī says here, “Anyone who has captured Lord Caitanya Mahāprabhu and Lord Nityānanda Prabhu in his heart will become blissful by hearing all these transcendental conclusions.”  This is most important. Unless you get the mercy of Śrī Caitanya Mahāprabhu and Nityānanda Prabhu, you cannot understand it. Their mercy is required. And another thing is there.


vinā na gaura-priya-pāda-sevāṁ
vedādi-duṣprāpa-padam vidanti


That is what Prabhodānanda Sarasvatīpād says how to get the mercy of Śrī Caitanya Mahāprabhu and Nityānanda Prabhu. How to get?


vinā na gaura-priya-pāda-sevāṁ
vedādi-duṣprāpa-padam vidanti


This is stated. If you cannot get the mercy of dear devotees of Gaurāṅga Mahāprabhu, you cannot approach Nityānanda Prabhu and Caitanya Mahāprabhu. So the first thing is to approach a dear devotee of Nityānanda Prabhu and Gaurāṅga Mahāprabhu. If you will get his mercy then you will get Nityānanda Prabhu's mercy then you will get Mahāprabhu’s mercy. This is the process. Then you can understand this tattvas: yugala-pīriti, radha-kṛṣṇa-tattva.


rūpa-raghunātha-pade haibe ākuti 
kabe hāma bhujabo se yugala-pīriti


That we sing, isn’t it? It is Narottama Dās Ṭhākura’s song.


rūpa-raghunātha-pade haibe ākuti 
kabe hāma bhujabo se yugala-pīriti


Rūpa and Ragunāth Gosvāmīs, they are very devotees of Śrī Caitanya Mahāprabhu. Isn't it? We sing, kadā mahyaṁ dadāti sva-padaṇtikam.


sthāpitaṁ yena bhū-tale
svayaṁ rūpaḥ kadā mahyaṁ
dadāti sva-padāntikam

sthāpitaṁ yena bhū-tale


Who is he? He is Rūpa Gosvāmī. Caitanya Mahāprabhu’s mano 'bhistha, the desire of Caitanya Mahāprabhu he knows the best the desire of Caitanya Mahāprabhu. He is Śrīla Rūpa Gosvāmī.


sthāpitaṁ yena bhū-tale
svayaṁ rūpaḥ kadā mahyaṁ
dadāti sva-padāntikam


We pray to that Rūpa Gosvāmī: “When he will be kind enough to me? When he will shower his blessings on me? Out of his mercy, when he will put his feet on my head? When I can get the dust from the feet of Śrīla Rūpa Gosvāmī then I can understand rādha-kṛṣṇa-tattva, gaura-tattva.” Rādhā-kṛṣṇa tattva is gaura-tattva because Gaurāṅga is Rādhā and Kṛṣṇa united - milita tanu. Rādhā and Kṛṣṇa united is Gaurāṅga. If you can understand gaura-tattva then you can understand rādha-kṛṣṇa-tattva, deha-bhedam gatau tau. Rādhā is sakti, Kṛṣṇa is śaktimān. Do you know śaktimān and śakti? No? Why no? śakti - energy. In English, śakti, we say energy. Rādhā is energy, śakti, and Kṛṣṇa is energetic, śaktimān. These are the words: śakti, śaktimān. In Rādhā and Kṛṣṇa you'll find the śakti and śaktimān, two, Rādhā and Kṛṣṇa - śakti and śaktimān. But our philosophy is śakti śaktimān abhinna - there is no difference between the energy and the energetic, they are one. śakti śaktimān abhinna. The example is given. You know the example? How śakti and śaktimān are abhinna, how energy and energetic are non-different, how they are one but bhinna. They are non-different but also different. Non different but different. This is inconceivable, acintya, inconceivable, how there is difference and non-difference - acintya bhedābheda-tattva. Do you understand? One cannot separate śakti from śaktimān. Isn’t it? Can you? One can? They cannot be separated. At all separated? You understand? The example is given of the sun and its heat or light; mṛga-mada, and tāra-gandha. You know mṛga-mada? A very scented thing. There is a type of deer known as kastūrī-mṛga, a type of deer they’re known as kastūrī-mṛga, do you understand? And that kastūrī is a very scented thing. It is in the navel region of that deer, do you understand? That kastūrī, we say mṛga-mada. Another name is mṛga mada. So mṛga-mada and gandha it smells very nice fragrance at night, very good smell, fragrance. Can you separate it from mṛga-mada? Can you? No, That cannot be separated. Do you understand? As they are not separated, similarly śakti and śaktimān, do you understand? They cannot be separated. But, deha-bhedam gatau tau, we will see two bodies, one Rādhā, one is Kṛṣṇa. They are not separated but we will find two vigrahas, two deities, Rādhā and Kṛṣṇa separated. Why? deha-bhedam gatau tau. They are two bodies; deha means body. Why?


 līlā-rasa āsvādite dhare dui-rūpa

CC Ādi 4.98


It is stated in Caitanya-caritamṛta. līlā-rasa āsvādite dhare dui-rūpa. Do you understand? līlā means pastimes. Unless you know all these words how can you be a Vaiṣṇava? līlā means pastimes in English. līlā-rasa āsvādite dhare dui-rūpa. rasa means mellow. To taste the mellows of His transcendental pastimes,so there are two bodies Rādhā and Kṛṣṇa.

Devotee: Mahārāja, I was told that Rādhā and Kṛṣṇa appeared as Rādhā-Kuṇḍa and Śyāma-Kuṇḍa to merge into each other.

Rādhā-Kuṇḍa, Śyāma-Kuṇḍa, they are the kuṇḍas, ponds, tanks, very dear. Where Rādhāraṇi was bathing is Rādhā-Kuṇḍa, and where Kṛṣṇa was bathing is Śyāma-Kuṇḍa. They are side-by-side, two kuṇḍas in Vṛndāvana.

Devotee:  But there’s a connection between them.

Yes, connection, that’s all right. Because as there is Rādhā and Kṛṣṇa, similarly those two kuṇḍas, tanks, ponds, Rādhā-Kuṇḍa, Śyāma-Kuṇḍa. Those who can take bath, who are fortunate enough, they can get the mercy of Rādhāraṇi and Kṛṣṇa. But it is not an easy thing to take bath there. It is not an ordinary bath. Any ordinary person may take bath, but he cannot get. He should be endowed with that bhāva. One who is a very dear devotee, very elevated devotee, Vaiṣṇava, a kṛṣṇa-bhakta, dear devotee of Rādhā and Kṛṣṇa, he can get benefit by bathing. Otherwise others cannot. They think it is mere water, or mere pond or tank, like that. How can they get?

Devotee: What I was told was that Rādhā and Kṛṣṇa, they appeared as Rādhā-Kuṇḍa and Śyāma-Kuṇḍa so that They can merge into each other.

Yes, they merged into each other when Gaurāṅga came, Rādhā and Kṛṣṇa, one body. Here you will find in this Bhubaneswar center, Śrīla Prabhupāda, my beloved spiritual master, says, there will be three altars. One is Gaura-Nitāi, then middle one is Kṛṣṇa-Balarāma then other one is Jagannāth, Balabhadra and Subhadrā. Do you understand? So many ask this question: “How is it? In all ISKCON centers in the world there is Rādhā and Krishna but here there is no Rādhā? How? There’s no Rādhā?” I say, “why is there no Rādhā? There is Gaurāṅga means Rādhā is there. Gaurāṅga appeared assuming rādhā-bhāva. Isn’t it? If you find Gaurāṅga then you can know how Rādhā is there. Gaurāṅga means major percent is Rādhā, minor percent is Kṛṣṇa. Isn’t it? As Rādhāraṇi was feeling the pangs of separation and was crying for Kṛṣṇa, similarly Gaurāṅga Mahāprabhu, Caitanya Mahāprabhu was crying for Kṛṣṇa as if He is Rādhā. Isn’t it? He Himself has said .


gauraṅga nahe mora rādhāṅga-sparśana gopendra-suta vinā teṅho nā sparśe anya-jana

tāṅra bhāve-bhakta kare ātma mana 
tave nija-mādhurya kari āsvādana


Devotee: I don’t know Bengali.

Do you know English? - gauraṅga nahe mora rādhāṅga-sparśana - Mahāprabhu  Himself says: “My body is not Gaurāṅga, it is not body of Gaurāṅga. rādhau, it is Rādhāraṇi's body.”  He Himself says. Do you understand? So who can touch this body?


gopendra-suta vinā teṅho nā sparśe anya-jana


Gopendra-suta, the son of the King of gopas. That means Kṛṣṇa; only Kṛṣṇa can touch this body, nobody else than Kṛṣṇa can touch this body. Do you understand? gopendra-suta vinā teṅho nā sparśe anya-jana So if you can find Caitanya Mahāprabhu how can you say there is no Rādhā? Can you? You can't say there is no Rādhā. Already there is Rādhā. If Caitanya is there, there is Rādhā. 

So yesterday we were discussing... now I will speak something in Oriya.

Therefore it is stated that there may be Rādhā-Govinda, but if there will be no Gaura-Govinda, we won't go there. You understand it? You can't understand? There may be Rādhā-Govinda but if there will be no Gaura-Govinda we won't go there. It is a very, very confidential thing, this purport. You understand? Śyāmasundar and Gaurasundar. Gaurasundar is Śyāmasundar Himself. Śyāmasundar Himself becomes Gaurasundar, the same  one. Is there any difference? Any difference? What is the difference?
What you know, tell me.

Devotee: Gaura means Kṛṣṇa but is in rādhā, in rādhā-bhāva. So, Gaurasundar is Śyāmasundar.  Śyāma is Kṛṣṇa Himself. But Gaurasundar, means, in other words Rādhā.  

That's alright but my point is different. Śyāmasundar and Gaurasundar. You can understand this tattva if I give you one very simple example. Have you seen a mango?

Devotee: Yes.

A ripe mango or green mango? What have you seen?

Devotee: I have seen the green.

The green mango? No ripe mango? You just think of these two types of mangoes, green mango and ripe mango. Green mango looks green, ripe mango looks yellow. So what is difference between green mango and ripe mango? The color is different. One is green and one is yellow. So Śyāmasundar means blue or green and Gaurasundar means yellow. The color differs, isn't it, the same mango. What is the difference between green mango and ripe mango? That is green, it is ripened, it is tasty, very sweet. Ripe mango is sweet. Green mango is never sweet. You understand? Similarly Śyāmasundar and Gaurasundar, the same difference. Śyāmasundar means unripe. It is not ripend. Gaurasundar means ripened. Śyāmasundar means green, the rasa or mellow is not ripened. Here the rasa or mellow is ripened, sweet - Gaurasundar. So it is yellow and that is green. So if there is no Gaurasundar or Gaura-Govinda so the mellow is not ripened. There may be Śyāma, Rādhā-Govinda, the mellow is green, unripen. This is the difference. You understand, Nṛhari, now? Therefore we say, there may be Rādhā-Govind but if there is no Gour-Govind, we won't go there. Because the mellow is not ripened.