Caitanya Caritāmrta adi 4th text 256-258
līlā-ante sukhe iṅhāra aṅgera mādhurī
tāhā dekhi’ sukhe āmi āpanā pāśari
Kṛṣṇa says: "Seeing the luster of Her complexion after our pastimes together, I forget My own identity in happiness. The sage Bharata has said that the mellows of lover and beloved are equal. But he doesn't know the mellows of my Vṛndavana."
Purport by Śrīla Prabhupāda:
According to expert sexologists like Bharata Muni, the male and the female enjoy equally in material sexual pleasure. But in the spiritual world the relationships are different, although this is unknown to mundane experts.
anyera sangame āmi yata sukha pāi
tāhā haite rādhā -sukha śata adhikāi
"The happiness I feel when meeting Radharani is a hundred times greater than the happiness I get from meeting others."
Kṛṣṇa Who is jagat guru, kṛṣṇam vande jagat guru, Kṛṣṇa is the spiritual master of the whole world, jagat guru, isn't it? If we go on descending order or ascending order, we say, so what will we reach? The last stage of spiritual master, last spiritual master? Kṛṣṇa. It begins, the disciplic succession begins from Kṛṣṇa, isn't it? So, kṛṣṇam vande jagat guru - krsna is jagat guru. That we say, He's the spiritual master of the whole world. But that Kṛṣṇa says
rādhā prema — guru, āmi — śiṣya naṭa
sadā āmā nānā nṛtye nācāya udbhaṭa
CC Adi 4.124
That jagat guru Kṛṣṇa says, "radhā-prema is My spiritual master, I am Her disciple." You see? You understand? So, then the superior or more, han, who is greater than Kṛṣṇa is rādhā-prema, Rādhārāṇī. She's the spiritual master of Krsna. As the spiritual master orders his disciple, "You, Nṛhari, you get up, chant Hare Kṛṣṇa and dance!" Then Nṛhari will get up, chant Hare Kṛṣṇa and dance, isn't it? The spiritual master can make his disciple dance, isn't it?
Similarly, Kṛṣṇa says, "My spiritual master, rādhā-prema, makes Me dance. I am a dancing boy." Different dances He dances, isn't it? Again, previously we have discussed that how Kṛṣṇa becomes mad. Who is Jagat Guru, Who is Supreme Personality of Godhead, He becomes mad after Rādhārāṇī. You understand? We have also discussed philosophically and analytically. Is there anybody who is the Supreme Personality of Godhead, who is full in all qualities that nobody can surpass him, isn't it? Kṛṣṇa has 64 qualities, transcendental qualities, isn't it? Out of that, the jiva, living entity, has 50 qualities very, very minutely, isn't it? And demigods have 55, five more. 55 qualities, lesser quantity, you understand. And the other incarnations, Viṣṇu-tattvas, they have 60 qualities whereas Kṛṣṇa has 64 qualities. So, kṛṣṇa stu bhagavān svayam, therefore Kṛṣṇa is Bhagavan, isn't it? Nobody can surpass Him. But that Kṛṣṇa becomes mad. Who can make Him mad? - only rādhā-prema.
The person or object that has more qualities, qualitatively greater than Kṛṣṇa. Otherwise how Kṛṣṇa can become mad? Isn’t it? So this source, Rādhārāṇī, has more qualities, isn't it? Therefore Kṛṣṇa becomes mad for Rādhārāṇī. As a mad man forgets himself, he cannot know, he doesn't know what he's doing, isn't it? Similarly the Supreme Personality of Godhead Kṛṣṇa becomes mad. We have already discussed how He, Kṛṣṇa spends the whole night beside the bowery tree, the berry tree in the courtyard of Rādhārāṇī. You understand. The whole night He spends there, you understand? Because He's hiding there. He never comes in front, comes out because Rādhārāṇī's mother-in-law, sister-in-law, Jatilā, Kutilā, they will scold: "O You, non-sense Kṛṣṇa, You have come here doing all non-senses!" So out of fear, you see, Kṛṣṇa is afraid. This is madman's nature. And He's hiding beside, behind that berry tree and spending the whole night. This is mad man's activities. You understand?
When Rādhārāṇī is taking bath in Yamunā, Rādhārāṇī takes bath in upstream so Kṛṣṇa takes bath in downstream. Why? Let the flowers on the body, on the hair of Rādhārāṇī that will come floating, let it touch His body. He wants that. The scented oil, kumkum that Rādhārāṇī has on her body and that will come floating on the water, that will touch Kṛṣṇa's body. He wants that. This is like a mad man. Again, sometimes He disguises Himself. He puts on a disguised garment like a washerwoman, washerman's wife and goes to Rādhārāṇi, "Oh Rādhārāṇī, I have come, please give Me your clothes I will wash them." Sometimes Kṛṣṇa assumes the form of a barber's wife and goes to Rādhārāṇī and requests, "Oh Rādhārāṇī, I have come, I will put the red substance on Your feet. Please show Me Your feet." You understand? Sometimes, taking nice, making nice garlands, flower garlands for Rādhārāṇī, what do you say, mālīnī? Garland maker, we say mali, and his wife, mālīnī. He assumes, puts on such a dress, nice garlands, "Rādhārāṇī, I have brought very nice garlands for You, please come I will just put on these garlands around Your neck." You see? Sometimes gandhinī, you see, that paste, sandalwood, you understand gandhinī? [The male person who pastes this and his wife we say gandhini] takes that sandalwood paste and goes to Rādhārāṇī, "O Rādhārāṇī, please come I have nice scented sandalwood paste, just I will put on Your forehead." Just to touch Her body. You understand? This is madman’s way. Krna has become mad for Rādhārāṇī. That we have previously discussed.
Here Kṛṣṇa says: "Seeing the luster of Her complexion after Our pastimes together, I forget My own identity in happiness." So Rādhārāṇī's complexion is so great Kṛṣṇa forgets His own identity, and He gets such happiness out of that.
donhara ye sama-rasa, bharata-muni māne āmāra vrajera rasa seha nāhi jāne
"The sage Bharata has said that the mellows of lover and beloved are equal. But that Bharata Muni does not know the mellows of My Vṛndavana." How can he know? He knows only, he is an expert on mundane sexology. But he cannot know the love between Rādhārāṇī and Kṛṣṇa.
rūpa-raghunātha-pade hoibe ākuti
kabe hāma bujhabo se jugala-pīriti
You see. Narottama Das Ṭhākura says, "I cannot understand the love between Rādhārāṇī and Kṛṣṇa, yugala pirīti." Yugala means two - Rādhārāṇī and Kṛṣṇa. Rūpa Gosvāmī was Rūpa Mañjari in Kṛṣṇa's pastimes, Rādhārāṇī, Rādhā-Kṛṣṇa's pastimes. He is Rūpa Gosvāmī.
If Rupa Gosvāmī and Ragunātha Gosvāmī, Rūpa-Raghunātha, they shower their mercy on me then I can understand the love between Rādhārāṇī and Kṛṣṇa. Otherwise I cannot understand."
rūpa-raghunātha-pade hoibe ākuti
kabe hāma bujhabo se jugala-pīriti
"When that day will come I can understand the love between Rādhārāṇī and Kṛṣṇa?" Because it is not mundane affair, you understand?
We have a poet in Orissā, Abhimanyu. He has written Vidagda-cintāmani, a kavyā. There he has mentioned, described this love between Rādhā and Kṛṣṇa. aprākrta-prema mūrti jaya rādhā hari. 'aprākrta-prema', he has said. It is transcendental love, it is not material love. So mundane poets cannot understand it, mundane sexologists cannot understand it. How can Bharata Muni understand? That He says.
doṅhāra ye sama-rasa, bharata-muni māne
āmāra vrajera rasa seha nāhi jāne
"The sage Bharata says that the mellows between lover and beloved are equal. But he doesn't know the mellows of My Vṛndavana." That's a fact.
anyera saṅgame āmi yata sukha pāi
tāhā haite rādhā-sukha śata adhikāi
"The happiness I feel when meeting Rādhārāṇī is a hundred times greater than the happiness I get from meeting others."
So Rādhārāṇī is like that. So Kṛṣṇa, the Supreme Personality of Godhead, Kṛṣṇa has developed a greed for it, isn't it? A greedy person. Kṛṣṇa is a greedy person, you understand? He has developed greed how to know about it. And Rādhārāṇī was tasting the beauty of Krsna, isn't it? madhurye keli-lilaya kṛṣṇa, kandarpa-koṭi-kamanīya-viśeṣa-śobhaṁ. Brahma-samhita says. Kṛṣṇa's beauty excels the beauty of crores of Kandarpas, Cupids, you understand? Such beautiful is Kṛṣṇa. And Rādhārāṇī only, ekali rādhikā āsvāde sakali, you understand, and only Rādhārāṇī tastes that beauty of Kṛṣṇa the best. Nobody tastes. And Kṛṣṇa develops that greed: "How can I taste My own beauty that Rādhārāṇī tastes?"
śrī-rādhāyāḥ praṇaya-mahimā kīdṛśo vānayaivā-
svādyo yenādbhuta-madhurimā kīdṛśo vā madīyaḥ
saukhyaṁ cāsyā mad-anubhavataḥ kīdṛśaṁ veti lobhāt
tad-bhāvāḍhyaḥ samajani śacī-garbha-sindhau harīnduḥ
CC Adi 1.6
That Hari, that Kṛṣṇa then comes out from the womb of Śacīmātā as Gaurahari to fulfill three desires. You understand? You know what are those three desires? And those desires were not fulfilled in Kṛṣṇa's pastimes. What are those three desires?
rādhāyāḥ praṇaya-mahimā kīdṛśam
You understand? Yes? Tell me! To taste the mellow that Rādhārāṇī is tasting from Kṛṣṇa.
Yes. rādhāyāḥ praṇaya-mahimā kīdṛśam. I have already told all these things. Caitanya-caritamṛta has already given those things in the first beginning. "Desiring to understand the glory of Rādhārāṇī's love, the wonderful qualities in Him that She alone relishes through Her love and the happiness She feels when She realizes the sweetness of His love, the Supreme Lord Hari richly endowed with Her emotions, appears from the womb of Śrīmati Śacīdevi as the moon appears from the ocean."
These are the three desires. To fulfill these three desires, Śyamasundar became Gaurasundar. You understand? Śyamasundar became Gaurasundar. Now, in these verses, Kaviraja Gosvami says, quoting Kṛṣṇa's own version, how Rādhārāṇī's love is greater and how the happiness Kṛṣṇa feels when meeting Rādhārāṇī that is hundred times greater than the happiness He gets from meeting others. Isn't it? And in previous classes we have already discussed the significant points of Rādhārāṇī's love, isn't it? Have you remembered it? And how Kṛṣṇa became indebted, cannot pay back the debt. We have already discussed Radhā and gopīs' love. So He became indebted, He cannot pay back now because He has no wealth. Who is the most wealthy person, Kṛṣṇa, He says, "I have no wealth to pay back this debt. What shall I do?" If you have no wealth to pay back debt, what shall you do? -beg, borrow or steal.
Beg, borrow or steal. You might beg from someone or you may borrow or if you fail in begging and borrowing then you steal, isn't it? So Kṛṣṇa finds that this wealth only is with Rādhārāṇī, and it is in Her heart, you understand, secured there. "If I ask Rādhārāṇī, beg Rādhārāṇī, "Please give Me", She won't give Me. If I say, "Let Me borrow, I'll pay back." She'll never give Me. So I have to steal it!" The last item. Kṛṣṇa is the Supreme stealer, Supreme thief, isn't it? He's Supreme in all respects. Nobody can excel Him in any act, action, work, you understand. So He's the Supreme thief so He steals now.
kautukī rasa sthanam tudvā
Rupa Gosvami has written this thing, that Kṛṣṇa then steals that mellow, rasa that is in the heart of Rādhārāṇī. Then He became Gaura. Otherwise not possible on His part to pay back this debt. You understand? Kṛṣṇa, the Supreme Personality of Godhead becomes a disciple of Rādhārāṇī. Why does He become a disciple? Is there any need?
Because, as you said, Srimati Rādhārāṇī has more qualities than Kṛṣṇa Himself.
For this reason only Kṛṣṇa became indebted. He cannot pay back the debt He has occurred by loving affairs of gopīs and especially Rādhārāṇī's, you understand? So He thinks of, "What shall I do to pay back this debt? What shall I do?"
- to steal, so He became Gaura.
Yes, that's the last thing. But how to steal? That's another question. How to steal? "How to get that wealth from Rādhārāṇī thereby I can pay back the debt?" Yes. Kṛṣṇa assumed the bodily complexion of Srimati Rādhārāṇī and then He became Gaura, Gauranga.
Thereby He steals? No, no, no, no, no. He thought of, "If I become Her disciple then it will be easier on My part to steal." You understand? Because spiritual master will be very pleased on that disciple who serves him the best, isn't it? So whatever he has, he gives everything to this disciple, 'Alright you take all these things.' You understand Nṛhari now? Therefore Kṛṣṇa wants to become Her disciple. "Unless I become disciple I cannot get that wealth, so I cannot pay back My debt.' That is stated. Finish that's much.