Jaya Jaya Sri Caitanya Jaya Nityananda
Jaya Advaita-candra Jaya Gaura bhaktavrnda
Sri Caitanya caritamrta, Madhya lila, chapter 13, text 137:
anyera hrdaya-mana mora mana-vrndavana,
�mane� �vane� eka kari� jani
tahan tomara pada-dvaya, karaha yadi udaya,
tabe tomara purna krpa mani
Translation:
Speaking in the mood of Srimati Radharani, Caitanya Mahaprabhu said, �For most people, the mind and heart are one, but because My mind is never separated from Vrndavana, I consider My mind and Vrndavana to be one. My mind is already Vrndavana, and since You like Vrndavana, will You please place Your lotus feet there? I would deem that Your full mercy?�
(Purport)
(text 138) �My dear Lord, kindly hear My true submission. My home is Vrndavana, and I wish Your association there. But if I do not get it, then it will be very difficult for Me to keep My life.�
In this way, Srimati Radharani was experiencing great separation and a great desire for Krsna to be present before. She is saying that for most people, the heart is one with the mind; whatever is in the heart, that manifests in the mind. And we know that; we are experiencing that. So many things are manifesting in our heart. And thus we always try to control the mind, we try to fix it again on Krsna somehow or other, and it is in a way a struggle. But in the case of Sri Caitanya Mahaprabhu, it is said, �I consider My mind and Vrndavana to be one.� That is the consciousness of Srimati Radharani. �My mind is already Vrndavana, and since You like Vrndavana will You please place Your lotus feet there.� That is nice, very nice. �I would deem that Your foremost mercy...� How can we separate the pastimes of Radha and Krsna from Vrndavana? It is not possible, it is not possible. Even Krsna Himself could not separate those pastimes from Vrndavana. When Krsna left Vrndavana- when Akrura came and took Krsna away in his chariot- the gopis tried to stop that chariot; they grabbed the reigns and they tried to block that chariot. Meanwhile, the Yamuna stopped flowing! The cowherd boys fell unconscious in the forest! It was a great drama- Krsna was leaving Vrndavana! So something is difficult to understand. If it was Krsna�s desire; Krsna was on the chariot, Krsna was smiling, Krsna apparently was really happy to go with Akrura! Why didn�t the gopis just dance in front of the chariot, throwing flower petals on the way? �We�re going to Mathura! We�re going to Mathura!� What was the problem? Because, why were they so attached to Vrndavana? I thought they were attached to Krsna before anything else! So why the gopis had this problem that Krsna wanted to leave Vrndavana? They wanted to please Him- that was their only meditation- why weren�t they just happy to go with Krsna and leave Vrndavana? Why?
The answer is that Krsna Himself can never be happy outside Vrndavana! It is not possible. Nothing can compare to Vrndavana, nothing can satisfy Him like Vrndavana. The gopis knew that very well. �Oh no! What is He doing now? He�s gone mad! He�s gone mad! He�s leaving Vrndavana! How can He do this? He will be terribly unhappy; we cannot let Him go!� no question... �Grab the reigns of the horse! We�ll stop Him! He will not leave Vrndavana! It�s for His own good. He doesn�t understand what He will miss. If He misses our association, how can He be happy for a moment?� In this way, Vrndavana is entirely designed for the pleasure of Krsna.
So today on this appearance day of Srimati Radharani (Radhastami), we are remembering Her qualities and Her nature and thus we want to meditate on Srimati Radharani. We see that Srimati Radharani has no other intention than to please Krsna, and thus Her mind is Vrndavana. She is completely focused on only pleasing Krsna and nothing but Krsna! In the 8th chapter of the Madhya lila, we find the discussions that are taking place between Sri Caitanya Mahaprabhu and Ramananda Raya. And there towards the end of the chapter, there is a description of the consciousness of Srimati Radharani which is compared to bathing.
�Srimati Radharani takes Her first bath in the shower of the nectar of compassion and She takes Her second bath in the nectar of youth.� (text 167)
So it�s interesting that Srimati Radharani, Her consciousness here is compared to taking different showers and dressing Herself with different clothes, as we will be reading in the next verses. And it sort of shows how in Her consciousness is consisting of different moods simultaneously. The basis of Her mood is compassion. By nature, She is very compassionate. Thus Her first bath is compassion. Her second bath- the nectar of youth- yes, the nectar of youth means that Krsna also provides Her all the facilities to serve. Here in this material world, we are facing limitations; we are being held back as a reaction to our sinful activities. Well, here it�s normal to get old- that�s inevitable- and anyone who cannot accept that, well; he has a problem because that�s part of life- on this planet! But not on the heavenly planets; on the heavenly planets there is no such thing as getting old, there is no old demigod who is like bent over, all teeth fallen out and sort of hobbling along, loosing it mentally and so on. There�s nothing like that. The demigods are not experiencing old age; the demigods are experiencing another problem- another material problem- as a reaction to their material desires but because they are more pious than we are, they get better facility. But we are so much used to it- old age? Not necessarily, not necessarily and certainly not on the spiritual plane and certainly not for Srimati Radharani, Who is not punished by such restrictions but Who is provided with the full facility to please Krsna. Thus Her second bath is in the nectar of youth. Yes, that gives Her unimpeded beauty, unimpeded energy to serve Krsna fully to Her hearts content. Thus Srimati Radharani has the capacity to express Her desires fully. We...huh, you know how it is- a dream is as big as a mountain and well, you�re lucky if you get a little hill or something like that...it is very difficult. Reality is always smaller than the dream in this world...huh. Yes, this is life. But not in the spiritual world; in the spiritual world reality exceeds the dreams, reality is greater than one could ever dream. That is the nature of Radha and Krsna�s pastimes, of Krsna�s interaction with His devotees.
�After Her midday bath, Radharani takes another bath in the nectar of bodily luster and She puts on the garment of shyness, which is Her black-silk sari.� (text 168)
So, especially as the evening is approaching, also comes the time for preparing to meet with Krsna because throughout the day, Radharani somehow or other has to tolerate the separation of Krsna. Of course, there are some quick excursions to the forest- to pick some flowers for the worship of the sun god- but those times are heavily controlled by Her mother-in-law, who never allows Her a moment without supervision! Not a moment! So a few stolen moments- �Yes, we are just picking flowers...Yes, My good friend Kundalata is with Me...Yes...� so everything is under control... �No, I�m not alone.�
Kundalata: �Yes She�s not alone. I�ll definitely keep an eye on Her. I�ll make sure that nothing happens. I know that we have to watch for that...yes, that black snake! I�m totally prepared Jatila.� Yes, mother-in-law of Radharani, named Jatila, is constantly, constantly thinking that possibly Krsna might show a little bit too much interest in her daughter-in-law. So it is difficult. But in the day maybe some short meeting might be there but not for a long time- stolen moments.
So after Her midday bath, Srimati Radharani prepares. Thus She takes Her bath in the nectar of bodily luster. Her effulgence is inconceivable- inconceivable! In the ujjvala-nilamani, we find a description about Her effulgence. It says in the night, Krsna was asleep, His flute tucked in His belt and Srimati Radharani, who felt some envy towards that flute that was getting so much personal attention on Krsna�s lips, and that flute that was always driving the minds mad of the gopis, Srimati Radharani decided to steal that flute! And as She was walking in the darkness of night to steal the flute, Her effulgence was so bright that everyone could see what She was doing! And the result was that She was sort of embarrassed and the whole commando action to steal the flute failed! What to so! So Her bodily luster, Her effulgence is extraordinary. In this way, Srimati Radharani is preparing for meeting Krsna at night- an effulgent anticipation.
And then She puts on the garment of shyness, She covers that with shyness. This shyness is a major ingredient in Her nature and it increases Krsna�s desire many folds, many times. This shyness is a symptom of Her innocence, it is a symptom of Her purity and it touches Krsna deep in His heart. This garment of Her shyness is Her black-silk sari.
�Srimati Radharani�s affection for Krsna is Her upper garment (because Her upper garment is obviously close to Her heart). It is pinkish in color. She then covers Her breasts with another garment composed of affection and anger towards Krsna.� (text 169)
So affection and anger are Her sentiments combined. On the one hand- affection of course brings out- and Her anger is real, it is genuine- there is anger- because Krsna...we know,
aslisya va pada-ratam pinastu mam adarsanan marma-hatam karotu va
yatha tatha va vidadhatu lampato mat-prana-nathas tu sa eva naparah,
Krsna is lampato- He is a debauchee! He is unreliable! Krsna is unfaithful! Krsna cannot be trusted! Krsna is maintaining all kinds of affairs with all kinds of girls at the same time! Krsna therefore regularly misses appointments! Appointments are arranged. In the Aisvarya-kadambini, written by Srila Baladeva Vidyabhusana, we find a description of Krsna living in Nandagrama in the palace of Nanda Maharaja, and the palace of Nanda Maharaja is described to be very, very opulent- beautiful palaces and balconies of lapis lazuli, emeralds everywhere and beautiful stones...there are aqueducts and bamboo pipes that bring water to the houses to all the residents of that place of Nandagrama, who also live in opulent houses. And the garden wall of Nanda Maharaja�s palace has a waterfall on it all the way. So it looks very exotic and beautiful. And it is described how Srimati Radharani lives nearby in Varsana and comes to visit Nandagrama, and is carried in a golden palanquin bedecked with jewels and is surrounded by many maidservants who are fanning Her. And in this way She is coming to the palace of Nanda Maharaja to cook for Krsna, because She received these benedictions of Devarsa Muni that whatever She cooks, it will extend the duration of life of whoever eats it, and whatever She cooks, it will taste like nectar. So naturally Yasoda, the queen of Vrndavana, is insisting that Radharani will cook. But just see; it�s not the opulence that is there, it�s not just � �here is Radharani, She comes to cook and She has to travel with a bus or something like that...�- no- in a golden palanquin! So we get an idea of the setting of the pastimes of Radha and Krsna.
It is explained in the Caitanya Caritamrta, radha-krsna-pranaya-vikrtir hladini-saktih asmat, it is explaining the tattva- the nature- of Srimati Radharani, that Srimati Radharani is hladini-sakti, or the pleasure potency. The other day we were discussing when the students were here that there are three energies of Krsna: the antaranga sakti (internal energy) of Krsna, the tatastha sakti (marginal energy- the living being) and the bahiranga sakti (external energy- this material energy). The antaranga sakti...in the lecture with the students, we divided up the bahiranga sakti and we spoke about how the external energy is divided up into three modes of material nature and we discussed those. But today we will discuss the division of the antaranga sakti of the internal energy or the spiritual energy of Krsna that exists in the spiritual world. It is said that the antaranga sakti can be divided up into three energies known as sandini, samvit and hladini. This sandini is the existence potency and all existence rests upon sandini. Thus sandini provides the facility for the pastime of Krsna. Samvit is the knowledge potency, it is the potency through which Krsna is known, through which Krsna�s qualities are manifest, through which Krsna�s pastimes are being revealed. And then hladini, the third energy, hladini sakti, is the pleasure potency of Krsna, which is represented by devotional service. So wherever there is devotional service there is hladini sakti: there is hladini sakti on the cutting of the vegetables without a doubt! But nowhere is this hladini sakti as fully manifest as in Srimati Radharani. She is the complete embodiment of that hladini sakti and thus Srimati Radharani is the Personality or the facility that can give more pleasure to Krsna than anything or anyone else. There is nothing that can please Krsna as much as Srimati Radharani.
Thus we understand, Srimati Radharani is not a jiva; Srimati Radharani is not a living being in the sense of an ordinary jiva; Srimati Radharani is another type of energy of Krsna. She�s a direct expansion of Krsna and thus She is Krsna�s own energy, different from us. Then Srimati Radharani, She expands Herself again into the form of the sakhis- of the immediate gopis who are assisting Her. In Mayapur we see the Deities of the astasakhis, headed by Lalita and Visakha, and then we Sudevi, we have Citra, we have Indulekha, we have Tungavidya and Campakalata and Ranga Devi. These astasakhis, it is described, are actually expansions of Srimati Radharani. They are personifications of different moods that She has. We see that these astasakhis having different moods- some are more fiery, some are more rebellious and others are more submissive.� So Srimati Radharani has these different moods and they are being reinforced by these expansions as astasakhis. Lalita has a fiery...a somewhat angry mood- not angry but often times ready to challenge Krsna, to expose Krsna.
For eg, Visvanatha Cakravati Thakura describes in the Krsna-Bhavanamrta a pastime where Krsna finds a beautiful lotus in Vrndavana. And this lotus is indeed extraordinary. So Krsna begins to describe, in front of Radharani, the glories of that lotus! He says, �Oh wonderful lotus! Where is such beauty found in the entire three worlds? Nothing in the worlds can compare to your beauty! The fragrance...your fragrance is the most amazing fragrance that is penetrating the entire universe.� And then Krsna plucks the lotus, kisses the lotus...now it gets too much! She is sort of beginning to show a somewhat annoyed mood...�What�s going on here? You�re glorifying this lotus a little bit too much!� So Krsna seeing that this could become problematic, knowing Her very well and that She gets moody like that, knowing that She could get into the state of mana- in a state of punishing Him, in a state of being angry and in a state of ignoring Him- is then beginning to glorify Srimati Radharani. Meanwhile, Lalita makes comments... �Hmph! So much interest in a lotus? And what about Srimati Radharani?� in case Krsna didn�t get it. Then Krsna smells the face of Srimati Radharani and says, �Oh! This fragrance by far exceeds the fragrance of that lotus!� and He speaks to the lotus and said, �We can see, oh lotus, that you are born for mud!� and in this way tries to make up!
We see that the gopis- Radharani and Her astasakhis- do not tolerate that even Krsna for a moment is distracted from Srimati Radharani. That is intolerable! He must always and always be completely captivated by Her and if He�s not, then there is anger, then they�re upset, then it starts with dissatisfaction which will soon manifest itself to be outright disturbance. This is the mood of rasa. So in this way, the astasakhis are also sakti tattvas, they are also part of that same svarup sakti and are direct expansions of Srimati Radharani. It�s said, then these astakhis in turn are...we can see that in circles, we can see how at one point in the rasa dance Radha and Krsna are dancing in the middle surrounded by the astasakhis in a first circle. And then a second circle of the manjaris, who are jivas, who are jiva tattva and who are assisting these astasakhis. So in this way we see that one must become the servant of the servant of Radha and Krsna, gopi- bhartuh pada-kamalayor dasa-dasanudasah- not serving directly. That is why in this material world we must accept a spiritual master so that we can practice, we can practice to become the servant of a servant. It�s very difficult. Oh, it takes more than a lifetime- maybe- to become a disciple! It is so difficult to become a disciple, so difficult, because we have this independence. And oh, we want to do it in our way and so difficult to do it in the way that our spiritual master wants us to do it. Thus not ready, not ready to be a resident of the spiritual sky who are complete transparent servants of the will of Srimati Radharani and Her assistants, who are completely in that mood of pleasing the servants of the servants. This is the mood that is found.
So thus we see- back to the original texts- Srimati Radharani�s affection for Krsna is Her upper garment which is pinkish in color.
�She then covers Her breast with another garment composed of affection and anger towards Krsna. Srimati Radharani�s personal beauty is the reddish powder known as kum kum.�
So this kum kum, that reddish powder that ladies are applying, they are... of course a married women has some kum kum here on the partition in the hair, but young girls also smeared a little kum kum on their breasts just there, which is slightly exposed. So you can imagine what kind of affect this kum kum has- it�s insighting lust! So Srimati Radharani�s personal beauty is the reddish powder known as kum kum; it�s insighting lust in Krsna. That is the only purpose of it. That is why She spends hours to dress. Just the tilak- there�s a whole group of assistants who are just working on the tilak, on making a kind of tilak with decoration in it- very intricate; not just woop- done! No, hours spend on the tilak so that Krsna just looks... �Look at that tilak!� and then behind it is the face of Srimati Radharani! Like this Her dress is completely there to attract Krsna but at the same time that shyness is there by which She conceals Her attraction for Krsna. It is described that Krsna, when He sees Srimati Radharani, naturally He becomes attracted and He smiles. So She also, upon seeing Krsna, naturally also smiles but She tries to control that smile. So She smiles only a very little bit but Krsna pick it up. So He�s seeing, �She saw that I�m smiling and it makes Her smile!� and thus Krsna�s smile becomes bigger and Radharani sees that, �Krsna has noticed that I saw His smile and that therefore now, it shows that He noticed in the fact that He starts to smile more!� and thus She cant help Herself and starts to smile more. And when Krsna sees that He realises exactly what had happened to Srimati Radharani and thus He starts to smile more and then She starts to smile more...and this goes on for a long time.
So these are spiritual exchanges; very different from the mundane affairs that do not have...that resemble the spiritual loving affair but that are more shallow. We don�t waste that much time with a smile...smile, smile, smile and the hands are already going somewhere! There is no time to waste with smiling; lets get into the real thing! But in the spiritual world it is about rasa, it is therefore just a smile alone, smiling alone, is so full of meaning and takes so long. Therefore the meaning of the exchanges of Radha and Krsna are much deeper than anything we know in this world. What we know is indeed the shadow. And the shadow has no color; a shadow may have the same contours but there is no color in the shadow. So it is poor. So whatever reflection we have in this material world of material love, it is poor! But yet it means so much to us because we have the desire...our desire belongs to the spiritual world and thus our desires are actually there to experience the fullness of the spiritual pastime. And thus each time as we are in the material world our hope is there. �Oh yes! Yes! Now it�s happening! This is it! (sings) love is a very splendid thing!� but it is only a poor reflection in this world. But it is the hope that makes it so meaningful and the hope is so strong in this world because that is the hope of the soul that can only be satisfied in the full pastimes of the spiritual world. And thus in this world true love doesn�t exist between man and woman; it can only be found in the relationship with Krsna. Therefore in this world a man can say to a girl, by looking at her in the eye, �You are the most wonderful person in the world...after Krsna!� that�s the best we can really do in Krsna consciousness!
Yes, so... �Srimati Radharani�s personal beauty is the reddish powder known as kunkuma, Her affection for Her associates is sandalwood pulp.� (text 170)
So sandal wood pulp further decorates a person and it is of course wonderful that Srimati Radharani is not walking around, �Yes! I am the best! Yes! I am the one that is...yes, I am Krsna�s lover! He loves Me the most and all of you...you can serve Me if you want a little bit of attention from Krsna and that�s about the best you�ll ever get...� that�s not Her mood at all. Her mood is completely full of affection for Her associates and She very much desires, She so much desires that Krsna meets with all Her associates. She�s always trying to push others forward- not herself but others! She tries to send others to meet with Krsna. So in this way we see that Srimati Radharani is sending other gopis to Krsna but at the same time She gets jealous when He gives attention to other gopis! Isn�t this bewildering? Isn�t this confusing? I mean, how can you figure it out. I need to go to another verse...just a second...this verse that we will now read is the opening verse of the bhaktirasamrta-sindu from Srila Rupa Goswami and that verse is describing the nature of different groups of gopis. And that is important. That is more elaborately explained in the Ujjvala-nilamani, which is like a continuation of the Nectar of Devotion. So we know that the Nectar of Devotion in the beginning is describing the process of devotional service in practice, sadhana bhakti; then devotional service, bhava bhakti; then prema bhakti- that is called the Eastern division- and then there are three other divisions and basically they are describing the ecstatic symptoms of different bhavas in more depth. And the ujjvala-nilamani describes that even more and begins to analyse in a very systematic way how Krsna is being served by various groups of devotees and what their moods are and so on.
So now we read this opening verse of this Bhakti-rasamrta-sindhu:
akila-rasamrta-murtih
prasrmara-ruci-ruddha-taraka-palih
kalita-syama-lalito
radha-preyan vidhur jayati
�Let , the Supreme Personality of Godhead, be glorified! By virtue of His expanding attractive features, He subjugated the gopis named Taraka and Pali and absorbed the minds of Syama and Lalita. He is the most attractive lover of Srimati Radharani and is the reservoir of pleasure for all devotees in all transcendental mellows.�
So, He subjugated the gopis Taraka- also known as Tara- then Pali is the next one. Tara is a yutaisvari; all these gopis are yutaisvaris. There are groups of gopis that are known as yutas and a leader of such a group is a yutaisvari. So Tara is a leader, a yutaisvari, of a group of gopis who are in competition with Srimati Radharani. Hmmm, therefore that is known as vibuksa, that group- in competition; it�s like inimical. Then Pali, Pali is neutral; she has her own group and these gopis are neutral. They are sometimes on Radharani�s side and sometimes on the side of Her main competitor. So you never know with Pali and her followers- whose side they�ll be on. You have to watch them; you can�t trust them! Then there is Syama; Syama has her own group of gopis and they are favorable to Radha�s own group, they are supporting, they are friendly. And then there is Lalita and she is actually of Radharani�s own party. So in this way that there different groups of gopis and they have different moods. So when Radharani is trying to unite gopis with Krsna, these are the gopis of Her own group. But with the gopis of the other groups, there comes out this envy, this competitive spirit. When Krsna is paying attention to Candravali, oh, then She will not speak to Him for ages if She finds out! In Varsana, we see on the hill when we go on the parikrama, then we see krodhabhavan. There is a building- krodhabhavan- for when She is angry- the building of anger. And when She�s upset with Krsna for being unfaithful or inattentive to Her, the She enters krodhabhavan. She stays in that building of anger and then Krsna knows. And He knows that He will have to crawl, He will have to submit Himself, He will have to beg basically before that anger breaks! That is the nature of such female anger! Even in this world we sometimes get that, right! Then She stops speaking, but at the same time, although She stops speaking...in a mundane relationship when there is a fight like that and the wife stops speaking, she may loudly sing the maha-mantra while cleaning the house, �Hare Krsna, Hare Krsna...� but she doesn�t speak but makes her presence very known at the same time- extra known by singing loudly! So in this way the man is becoming more and more conscious... �She�s really upset...she doesn�t speak to me...� so she puts it in his face! So like this, we see a similar type of exchanges in the spiritual world. Thus Radharani is trying to bring those gopis who are in Her group closer to Krsna.
I wanted to sample a few things from the Caitanya caritamrta because it is through Sri Caitanya Mahaprabhu particularly that we understand Srimati Radharani or the pastimes of Radha and Krsna. It is through the sankirtana mission. When we go through the Caitanya Caritamrta, then we see that in the beginning, Sri Caitanya Mahaprabhu had not revealed His identity as a devotee nor His identity as the Supreme Lord. And in His childhood He was known as Nimai, only later Nimai Pandita- a learned scholar- and so on, and only in the last one and a half years of His household life did He reveal, first His identity as a devotee- after He�d been to Gaya and performed a pinda for His departed father- He returned and became a devotee, He met His spiritual master- Isvara Puri there- and then Sri Caitanya Mahaprabhu also began to reveal His identity as the Supreme Lord. And then we see that in those one and a half years He is sometimes in the mood of Krsna and sometimes in the mood of Radharani. In this way we see how Sri Caitanya Mahaprabhu is going up and down. And He begins to display symptoms of love of God and He crashes to the ground unconscious and then people think that He�s suffering from epileptic fits; they don�t understand that love of God very much. And that�s about all that we find out about love of God- that it is so strong, and that the ecstasy of Mahaprabhu is so deep that He goes unconscious. So that love is so strong, that we know about it. So we learn in the Adi-lila that the love of God is extremely strong, but otherwise we don�t learn so much about it. Then, when Lord Caitanya goes to South India as a sanyassi this time, He begins to show this love of God in a more complete manner- it comes out more and He�s constantly just ecstatically calling out the name of Krsna! Krsna! And He�s chanting, He�s just dancing and He�s getting wild and it is clear that His love is getting out of control. It is getting very much out of control, it is beyond Him now, it is no longer within His conscious grip- the love has become stronger than Him.
Later on in the Caitanya caritamrta, that love is identified as sudita; it is said that love of God develops in different ways- first, when the love of Krsna develops, it is said it is in the glowing stage, the glowing fire. It�s said it can be concealed and the different ecstatic transformation, like hair standing on ends, tears shooting from the eyes and falling unconscious and trembling and perspiring and all these transformations can be hidden but gradually becomes stronger and stronger until it comes to the flaming stage, until it comes to the intensely blazing stage- intensely blazing stage! That is the love of God of maha-bhava, which is known as suditra. So this love of God, in the stage of suditra, is what is manifest in Srimati Radharani and in Lord Caitanya. So that is explained later in the Antya-lila. As Sri Caitanya Mahaprabhu comes through South India, we find that He meets Ramananda Raya where for the first time, the tattva of love of God is being described and they enter into the discussions of the nature of the love of the gopis. And then that is soon followed by Ratha Yatra in Puri where Lord Caitanya, for the first time, displayed the mood of separation; of how separation is a great element in His love of God and how Ratha Yatra is all about that- it is both Radha and Krsna in separation. Like it is described by Kavi Karnapur, how when it was time for Ratha Yatra, Lord Jagannatha couldn�t wait any longer. He was very eager to come out on His chariot and to see the dancing of Caitanya Mahaprabhu, who was in the mood of Sri Caitanya Mahaprabhu. And why is Jagannatha mentioned and not Caitanya Mahaprabhu, who is Radharani, mentioned? Because, Krsna is more attracted to Radharani than Radharani is to Krsna. Krsna is more captured by Radharani- let�s say it like that- Her power to capture is greater. Therefore Lord Jagannatha is mentioned as the one who wants to see Lord Caitanya�s dancing. In this way, we know that Krsna is known as Madana-Mohan, the attractor of cupid. But that, Srimati Radharani is known as Madan-Mohan mohini, the attractor of the attractor of cupid. So Her potency to attract is more than even greater and we�ll just read something about that now.
So now we are in the Madhya-lila, chapter 17, text 208:
�When a male and female parrot appeared on the branches of a tree, the Lord saw them and wanted to hear them speak. Both parrots flew onto the hands of the Lord and began to chant the transcendental qualities of Krsna and the Lord listened to them. The male parrot sang the glorification of Lord Krsna: �The Supreme Personality of Godhead, is beneficial to everyone in the universe. His beauty is victorious over the gopis of Vrndavana and it subdues their patience. His pastimes astounds the goddess of fortune and His bodily strength turns Govardhana Hill into a small toy, like a ball. His spotless qualities are unlimited and His behaviour satisfies everyone. Lord Krsna is attractive to everyone. O, may our Lord maintain the universe!��
So the male parrot is describing the glories of Krsna. Sometimes it is said that Krsna and Balarama are walking with the gait of a drunken elephant. Their power subjugates all undoubtedly. So in this way, the male parrot describes the glories of Krsna.
�After hearing this description of Lord Krsna from the male parrot, the female parrot began to recite a description of Srimati Radharani. The female parrot said, �Srimati Radharani�s affection, Her exquisite beauty and good behavior, Her artistic dancing and chanting and Her poetic composition are all so attractive that they attract the mind of Krsna, who attracts the mind of everyone in the universe.��
So Srimati Radharani is so attractive; She attracts the mind of Krsna, who attracts the mind of everyone in the universe.
�Thereafter the male parrot said, �Krsna is Madan-Mohan, the enchanter of the mind of Cupid.� He then began to recite another verse. The male parrot then said, �My dear female parrot, Sri Krsna carries a flute and enchants the heart of all women throughout the universe. He is specifically the enjoyer of the beautiful gopis, He is the enchanter of Cupid also. Let Him be glorified.� Then the female parrot began to speak jokingly to the male parrot, and Sri Caitanya Mahaprabhu, who was stuck with wonderful ecstatic love to hear her speak, female parrot said, �When Lord Sri Krsna is with Radharani, is the enchanter of cupid. Otherwise, when He�s alone, He Himself is enchanted by a...universe.�
So it means, when He is with Radharani, yes, then He�s the enchanter of Cupid; but when He�s alone, He�s always in separation. Even although He�s attracting the whole universe, He�s in separation of Srimati Radharani.