From a lecture given by Srila Gour Govinda Maharaja on 19th March, 1992, in Bhubaneswar, India.

For the last two days, and this will be the third day, we have been discussing the causes for the advent of prema-purusottama Sacinandana Gauranga. There are two types of causes: one is external, and another is internal. I have already discussed what the external causes are; yuga-dharma pravartana, and prema-dana. These external causes are meant for the living entities of Kali-yuga. The internal cause is for Himself. The external cause is the need of others, whereas the internal cause is Krsna’s own need, and those are three.

sri-radhaya pranaya-mahima kidrso vanayaiva-
svadyo yenadbhuta-madhurima kidrso va madiyah
saukhyam casya mad-anubhavatah kidrsam veti lobhat
tad-bhavadhya samajani saci-garbha-sindhau harinduh

[“Desiring to understand the glory of Radharani’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, appeared from the womb of Srimati Saci-devi, as the moon appeared from the ocean.” (Caitanya-caritamrta Adi-lila 1.6)]

I was speaking on the 17th in the evening about lobha, greed. There are three types of greed, three types of desire in Krsna. First is sri-radhaya pranaya-mahima kidrsam, what is Radharani’s pranaya, love? Second is svadyo yenadbhuta-madhurima kidrso va madiyah, what is My excellent beauty that Radharani relishes? Third, saukhyam casya mad-anubhavatah, what pleasure and happiness does Radharani derive while relishing My beauty? Krsna developed greed for these three desires, trividha-vancha. Therefore He became Gaura. This is the internal cause.

We Must Discuss Radha-Tattva

These three desires are all related to Radharani so we must discuss Radha-tattva, otherwise you cannot understand it. It is a very difficult tattva. Therefore Krsna has become greedy for it. He has developed three types of greed or three types of desires. He tried His best to fulfill His greed in Krsna-lila, but He could not. Therefore that greed is there in the heart and it is a very, very intense greed, which cannot be suppressed. It must be fulfilled. “What shall I do? How to fulfill these three desires, or three types of greed?” Having thought about this very deeply, at last Krsna decided, “I must assume the mood and complexion of Radharani, otherwise I cannot fulfill these three desires.” These desires are not fulfilled in Krsna-lila. These three desires are fulfilled in gaura-lila. Therefore Krsna has appeared as Gaura.

There Are Two Opposites

What that love of Radha is and how Radha’s love, radha-prema, is very great, greater than Krsna, we have to discuss. Krsna has said in Bhagavad-gita, mattah parataram nanyat kincid asti, “There is no one superior to Me.” He is Supreme, but here Krsna is not Supreme. So you will find that there are two opposites: on the one hand He is Supreme, and on the other hand He is not Supreme. He is requesting the lotus feet of Radharani, dehi pada-pallavam udaram. These are the two opposites. This is very wonderful.

The Three Topics in Radha-Prema

You will find three topics in radha-prema. First is, Radha-prema makes Krsna mad. Radha-prema is so powerful that it makes Krsna, who is almighty and all-powerful, mad. Krsna is all-powerful, almighty and omnipotent, yet He becomes mad for radha-prema. So radha-prema is greater than Him.

Number two is that the pleasure and happiness derived from relishing the mellow of that love, radha-prema, is unknown to Krsna. It is unknown to Him who is all-knowing. Therefore Radha- prema is greater.

The third and last point is that there is a combination of two opposites in radha-prema. One after another we will discuss these three topics.

The Reasons Why a Person Becomes Mad

The first topic is how radha-prema makes Krsna mad. The Supreme Personality of Godhead, who is all-powerful, omnipotent, self-sufficient, who is purna-brahma, completely full, and who has no deficiency, becomes mad. Wonderful! Radha-prema makes Him mad!

When the question of madness comes we should analyze what the reasons may be that a person becomes mad, and then we will analyze whether they are applicable to Krsna or not.

What are the reasons that a person becomes mad? There are three reasons. Do you know them? Are you not mad? A madman does not know that he is mad.

Number one is when someone thinks about one topic or subject matter very deeply and excessively then he becomes mad. This is the first reason.

Number two is that each individual has a capacity to contain something. A container has a fixed capacity. For example, the capacity of a 60-watt bulb is only 60 watts. If it exceeds 60 watts, 100 watts, then it will burst, it will become mad. This is the second reason.

The third reason is if a person does not have sufficient knowledge about some subject matter or some topic or when his knowledge is covered with ignorance, then he becomes mad. These are the three reasons why one will go mad.

We will analyze, one after another, whether these reasons are applicable to Krsna or not, but when we analyze them you will find that these three reasons are not at all applicable to Him.

Krsna is the Supreme Personality of Godhead. He is completely full, purna-brahma. Everyone meditates on Him and glorifies Him. All analyze Krsna-tattva. All inquire increasingly about Him to understand Him completely. Still it is very difficult. All are absorbed in the thought of Krsna, Jagannatha, because He is the Absolute Truth; advaya-jnana tattva, purna-brahma, completely full, aptakama, self-satisfied, atmarama, He who enjoys in His self. He is the source and reservoir of all mellows. He is paramananda- svarupa, supremely ananda-maya. So how will it be that He will think of some subject matter or topic very deeply and become mad? It is impossible.

Is There Anyone Who Can Give Me Pleasure?

Kaviraja Gosvami has described the thoughts of Krsna in Caitanya-caritamrta:

krsnera vicara eka achaye antare
purnananda-purna-rasa-rupa kahe more

“Once Lord Krsna considered within His heart, ‘everyone says that I am complete bliss, full of all rasas.’”

ama ha-ite anandita haya tribhuvana
amake ananda dibe—aiche kon jana

“All the world derives pleasure from Me. Is there anyone who can give Me pleasure?”

ama haite yara haya sata sata guna
sei-jana ahladite pare mora mana

“One who has a hundred times more qualities than Me could give pleasure to My mind.” (Caitanya-caritamrta, Adi-lila 4.238-240)

These are Krsna’s thoughts. Krsna thinks, purnananda-purna-rasa-rupa kahe more “All say that I am supremely complete and a reservoir of all mellows. There is no incompleteness or deficiency in Me. I am supremely ananda, paramananda, supremely ananda- maya. The tribhuvana, three planetary systems become ananda- maya, blissful, on account of Me. Is there anyone who can give Me pleasure? I give pleasure to one and all throughout the three planetary systems. I am paramananda, supreme ananda. Is there anyone who can give Me pleasure, ananda?”

Are Those Reasons Applicable to Krsna?

Krsna is the complete reservoir of all rasas, mellows. Not partially. The whole devotee society relishes that mellow. They are always eager to relish more and more that mellow of which Krsna is the unlimited reservoir. All the mukhya and gauna, chief and secondary mellows exist within Krsna. Krsna is the only object of meditation and love. There is no other object. Therefore, to relish that mellow, the devotees become mad after Krsna. He is Rasa-raja, the King of all transcendental mellows. So how will it be possible on the part of Rasa-raja to think very deeply on some topic or subject matter other than Himself? All are thinking of Krsna and becoming mad because He is Rasa-raja. He is completely full, and has no deficiency at all. If there was some deficiency then He would be thinking of that. So what will He think of? What subject matter? What topic? Thus the first reason why a person becomes mad is not applicable to Him.

The second reason is the capacity. If a person’s capacity is exceeded then he becomes mad. When He is supreme and unlimited, ananta, then how will it be possible that something is greater than He is? So how can the second reason be applicable to Him? It is not possible at all.

Then the third reason is ignorance. There is no question of ignorance at all. Maya creates ignorance. He is mayadhisa, the master of maya. He cannot be affected by maya. How will He be put into ignorance? He is the source of all knowledge, sat-cit-ananda-maya. Cit means jnana-maya, unlimitedly, supremely. How will He be covered with ignorance so much that He becomes mad? It is not possible. He is mayadhisa, not maya-vasa. The jiva is maya-vasa because the jiva is anu, minute. Krsna is vibhu. It is possible on the part of a jiva to be covered over with ignorance, and to come under the grip of maya, but Krsna will never come under the grip of the illusory energy. So how will He become covered over with ignorance? It is not possible at all.

Radha-Prema Is My Guru

Thus the three reasons for becoming mad are not applicable to Krsna. Still He becomes mad. This is very wonderful. So what is it that makes Krsna mad? It is radha-prema that makes Krsna mad. That radha-prema is incomparable. It cannot be compared to any prema.

Srila Kaviraja Gosvami has written Krsna’s own statement in Caitanya-caritamrta:

krsna kahe,—‘ami ha-i rasera nidana

“Krsna says, “I am the primary cause of all rasas.”

purnananda-maya ami cin-maya purna-tattva
radhikara preme ama karaya unmatta

“I am the full Spiritual Truth and am made of full joy, but the love of Srimati Radharani drives Me mad.”

na jani radhara preme ache kata bala
ye bale amare kare sarvada vihvala

“I do not know the strength of Radha’s love, with which She always overwhelms Me.”

radhikara prema—guru, ami—sisya nata
sada ama nana nrtye nacaya udbhata

“The love of Radhika is My teacher, and I am Her dancing pupil. Her prema makes Me dance various novel dances.”(Caitanya-caritamrta, Adi-lila 4.121-124)

“I am purnananda-maya, supreme ananda-maya, purna-tattva, Supreme Truth, cinmaya, transcendental. I am the reservoir of all mellows, rasera, but radha-prema makes Me mad. I don’t know what strength there is in radha-prema. Although I am all-knowing, this I don’t know.” Krsna says, “I don’t know” because He is mad! A mad fellow does not know what he is doing. He is all knowing but He says, “I don’t know what power there is in radha-prema that it makes Me mad.” Ye bale amare kare sarvada vihvala, radhikara prema guru, ami sisya nata, so radha-prema is My guru. I am its disciple. The one, who is Supreme, is a disciple. He is subordinate: surrendered to a guru. All surrender unto Krsna. Krsna has said, “Surrender unto Me.” He is sarana vatsala. All take shelter at His lotus feet. That Krsna begs the lotus feet of Radharani, dehi-pada-pallavam udaram, “Radharani, please give Me Your lotus feet.” radha-prema becomes the guru and Krsna becomes the disciple. Sada ama nana nrtye nacaya udbhata, “As guru can make his disciple go up and down, and up and down, in the same way radha-prema makes Me go up and down, up and down. I am dancing.”

Is It True That Krsna Becomes Mad?

So is it true that Krsna becomes mad? Is it a true fact, or is it some allegory or some concoction? It is true. It is true that He is mad.

Srila Visvanatha Cakravarti Thakura, an acarya in our line, has written:

sarva-sakti sarva-sukha paripurnam
satya-svarupa nitya jnanadi-mayo ‘py aham
kadacit jarati vaya radha prangana dvitiya
tisthami kadacit radha-sanga-sukhasaya
sada gamana panthanupasyami
kadacit tad artham satyavesi bhavami
kadacit latayam tad bhrante bhavami
ityadikam tat premeva karav iti hi

These are Krsna’s statements. Krsna thinks, and Krsna says, “I am omnipotent.” He is sarva-saktiman. He is completely full of all pleasure and happiness. There is nothing lacking, there is no deficiency. He is completely jnana-maya, full of knowledge. Still, “I become mad after radha-prema. Becoming mad after radha-prema I don’t know what I do.” Because a madman does not know what he is doing.

Is This Not Madness?

Sometimes Krsna spends the whole night behind a berry tree in the courtyard of Radharani’s mother-in-law and father-in-law’s residence. Krsna is always afraid of Jatila, Radharani’s mother-in-law, therefore He spends the whole night behind that berry tree. He does not come out in fear of Jatila. So is this not madness?

Sometimes He sits on the path where Radharani comes and goes. Waiting for a long time hoping, “Radharani will come, Radharani will come.” So is that not madness?

Sometimes, to get a touch of Radharani’s body, He disguises Himself as the wife of a barber, napitini. Yogesvara, Krsna disguises Himself, puts on a sari, and pretends to be the wife of a barber. He goes there and says, “Radharani, I have brought very nice alta.” (the red colour that women put on the soles of their feet.) “I have brought first class alta specially for You, Radharani. Please come, give Me Your feet. I’ll put it on them and it will look so nice.” So is it not madness?

Then sometimes He also goes to Radharani’s doorstep disguised as a beggar woman, begging alms. “Please Radharani, come out and give Me some alms.” Is it not madness?

Sometimes He disguises Himself as the wife of a gardener who makes garlands. “Radharani, I have brought very nice garlands with varieties of scented flowers for You. Please come. I’ll put some garlands around Your neck.” Is it not madness?

Sometimes He disguises Himself as the wife of a washer-man, goes to Radharani’s doorstep and says, “Radharani, please give Me Your garments. I’ll wash them so nicely that they will be more blazing than sunlight. Please give Me Your garments. I’ll wash them very nicely.” Is it not madness?

Sometimes He disguises Himself as the wife of someone who makes sandalwood paste, gandhini. Taking some very nicely scented sandalwood paste He says, “Radharani, I have brought this nice scented sandalwood. Please come. I’ll decorate Your forehead with some nice scented sandalwood paste. Please come.” So is it not madness?

Because Radharani’s bodily hue is like molten gold, He Sometimes embraces a golden creeper thinking that it is Radharani, and cries. Is it not madness?

These are all the symptoms of madness. It is radha-prema that has made Him mad.

Sometimes He takes some dust from the path that Radharani has trodden upon, and smears it all over His body. Is it not madness?

Is He Not a Madman?

Sometimes, when Radharani is taking bath upstream in the Yamuna, at the same time He takes bath downstream because the kumkum and flowers from Radharani’s braid will float downstream and touch Krsna’s body. Is it not madness?

A madman is always fickle, running hither and thither. Sometimes, becoming so mad, Krsna runs hither and thither crying for Radha.

kothaya go prema-mayi radhe radhe radhe,
radhe go, jaya radhe, radhe

dekha diye prana rakhoradhe radhe
tomara kangala tomaya dake radhe radhe

Running hither and thither and calling, “O Radhe! O Radhe! O Radhe! Please give Me darsana, otherwise My life will leave Me. I’ll die.” Dekha diye prana rakho radhe radhe, tomara kangala tomaya dake radhe radhe, I am kangala, a beggar begging for You, Radhe, Radhe, My life will leave Me. Please come, give Me Your darsana, Radhe, Radhe!

eka-bara dake kesi-ghate abar dake vamsi-vate
radhe, radhe go, jaya radhe, radhe
kothaya go prema-mayi radhe radhe

Sometimes He calls Her at Kesi-ghata, “Radhe! Radhe! Where are You?” Then immediately He runs to Vamsi-vata and calls, “Radhe! Radhe! Are You here?”

eka-bar dake nidhu-vane abar dake kunja-vane
radhe, radhe go, jaya radhe, radhe

kothaya go prema-mayi radhe radhe
radhe, radhe go, jaya radhe, radhe

Then that mad Krsna runs to Nidhuvana and calls there, “Radhe! Radhe! Where are You? Are You here?” No. Then He swiftly runs to Kunjavana and there calls, “Radhe! Radhe! kothaya, where are You, O Radharani? Please give Me darsana, otherwise My life will leave Me.” Is He not a madman?

eka-bara dake radha-kunde
abar dake syama-kunde

kothaya go prema-mayi radhe radhe
radhe, radhe go, jaya radhe, radhe

Then He runs to Radha-kunda and there calls, “Raaadhhhe! Raaadhhhe! Where are You?” No Radhe. Then He quickly runs to Syama-kunda and calls, “Raaadhhhe! Raaadhhhe! kothaya, where are You?” No Radhe.

eka-bar dake kusuma-vane
abar dake govardhane
radhe, radhe go, jaya radhe, radhe

kothaya go prema-mayi radhe radhe
tomara kangala tomaya dake radhe radhe

dekha diye prana rakho radhe radhe
radhe, radhe go, jaya radhe, radhe

Then swiftly He runs to Kusumavana and calls there, “Raaadhhhe! Raaadhhhe! Where are You?” Then runs to Govardhana and calls, “Raaadhhhe! Raaadhhhe! Where are You?” No Radha.

eka-bara dake tala-vane abara dake tamala-vane
radhe, radhe go, jaya radhe radhe
kothaya go prema-mayi radhe radhe

Then He runs to Talavan and calls, “Raaadhhhe! Raaadhhhe! kothaya, where are You?” No Radhe. Then He runs to Tamalvan and calls there, “Raaadhhhe! Raaadhhhe! kothaya, where are You?” Tomara kangala tomaya dake, Your beggar calls You, please give Me darsana and let Me live or My life will leave Me.” Is He not a madman?

malina vasana diye gaya, vrajera dhulaya gadagadi jaya
radhe, radhe go, jaya radhe, radhe

Calling “Radhe, Radhe” and becoming mad, He rolls in the dust of Vrajabhumi. For Radharani He rolls; His whole body is dusty, all His garments are dusty. Isn’t He a madman?

mukhe radha radha bole, bhase nayanera jale
radhe, radhe go, jaya radhe, radhe

Uttering the name of Radha, He sheds tears like torrential rain. Is He not a madman?

vrndavane kuli kuli kende vedaya Radha boli,
radhe, radhe go, jaya radhe, radhe

(Adapted from Kothaya Go Prema-Mayi by Srila Gaura Kisora dasa Babaji Maharaja)

Wandering throughout the jungle of Vrindavana, crying and crying and uttering the names “Radhe, Radhe, Radhe”.

dekha diya radhe! rakhoha prana!
boliya kandaye kanane kana
(Srila Bhaktivinoda Thakura, Gitavali, Sata-Koti-Gopi 4)

“O Radharani, please give Me Your darsana and give Me life, otherwise I will die. My life will leave Me.” In this way, Krsna wanders throughout the whole jungle of Vrindavana crying “Radhe, Radhe, Radhe!”

bole, tuhu vina kahara rasa?
tuhu lagi mora varaja-vasa
(Srila Bhaktivinoda Thakura, Gitavali, Sata-Koti-Gopi 6)

“O Radharani, only for You I am residing here in Vrajabhumi. Otherwise why shall I reside here? Tuhu vina kahara rasa, without You how can I dance the rasa dance? It is only for You, Radharani. All this will be useless if You do not give Me Your darsana.” So, He is a madman. Radha-prema is such prema that it makes Krsna mad.Thus radha-prema is guru. Krsna is the disciple, and it makes Krsna dance. According to the tune of Radharani, Krsna dances.

The Greed to Relish Asraya-rasa

Then the second topic is that by relishing radha-prema, He who is paramananda, supreme ananda, gets more ananda, a hundred times, a thousand times more. Radha-prema gives so much pleasure, ananda-prada.

nija-premasvade mora haya ye ahlada
taha ha’te koti-guna radha-premasvada

(Caitanya-caritamrta, Adi-lila 4.126)

Because Krsna is rasa-raja, the reservoir of all mellows, all are relishing that mellow and getting pleasure and happiness, but now Krsna wants to relish radha-prema. He, who is paramananda, supreme ananda, is saying, “The relishment of radha-prema is crores of times greater than the relishment of My mellow”.

visaya-jatiya sukha amara asvada
ama haite koti-guna asrayera ahlada

“I taste the bliss to which the object of love is entitled. But the pleasure of Radha, the abode of that love, is ten million times greater. (Caitanya-caritamrta, Adi-lila 4.133)

Krsna is visaya-jatiya, visaya-vigraha, rasera-visaya and Radha is rasera-asraya. So being visaya-jatiya Krsna relishes visaya-rasa. He cannot relish asraya-rasa. How can He get the relishment of asraya rasa? He is not asraya. Therefore this greed is there; how will I become asraya? Visaya becomes asraya. That means bhakta. He is Gaura; bhakta-bhava angikari [accepting the concept of being a devotee].

apani karimu bhakta-bhava angikare
apani acari’ bhakti sikhaimu sabare

(Caitanya-caritamrta, Adi-lila 3.20)

He thought, “I Myself will go as a bhakta; act like a bhakta and teach bhakti. Therefore He came as Gauranga, and His mood is the mood of a bhakta.

The Mood and Complexion of Radharani – The Crest-Jewel of the Asraya Category

All devotees are asraya-jatiya, in the category of asraya [always subordinate]. Only Krsna is in the category of visaya [the Supreme Objective]. So that greed develops in Krsna. “I am visaya. How can I become asraya-jatiya, how can I relish it? Impossible. That greed is there; therefore He accepted the mood and complexion of Radharani because Radharani is the crest-jewel of the asraya category.

asraya-jatiya sukha paite mana dhaya
yatne asvadite nari, ki kari upaya

“My mind races to taste the pleasure experienced by the abode, but I cannot taste it, even by My best efforts. How may I taste it?

kabhu yadi ei premara ha-iye asraya
tabe ei premanandera anubhava haya

“If sometime I can be the abode of that love, only then may I taste its joy.”

eta cinti’ rahe krsna parama-kautuki
hrdaye badaye prema-lobha dhakdhaki

“Thinking in this way, Lord Krsna was curious to taste that love. His eager desire for that love increasingly blazed in His heart.” (Caitanya-caritamrta, Adi-lila 4.134-136)

The use of these words is very, very appropriate. I do not know if you can relish it unless you know this language. My Guru Maharaja said, “In order to understand this and relish this amrta, Caitanya-caritamrta, this nectar of caitanya-caritamrta, all should learn Bengali.” Otherwise there is no relishment in the way it is written.

Krsna Becomes Asraya

tabe ei premanandera anubhava haya
kabhu yadi ei premara ha-iye asraya

Krsna thinks, “If I become asraya of this radha-prema then I can relish it, otherwise there is no possibility.” Eta cinti’ rahe krsna parama-kautuki, with such a very deep, intense thought Krsna was thinking. Hrdaye badaye prema-lobha dhakadhaki, the word lobha here, is greed for radha-prema; very intense greed, which cannot be suppressed. In the heart there is a throbbing, dhak-dhak-dhak-dhak-dhak-dhak. While preparing sweet rice, you will notice when it becomes very thick how it makes the sound, “dhak-dhak-dhak-dhak-dhak-dhak”, prema-lobha dhakadhaki. It is very intense greed, dhak-dhak-dhak-dhak. This word is used here, but you cannot relish it unless you learn Bengali. Kaviraj Gosvami has written it like that. Then Krsna becomes Gaura to relish that asraya-jatiya sukha, ananda.

Radha-Prema – The Combination of Two Opposites

Then the third topic is that there is simultaneously a combination of two opposites in radha-prema. How is it? Then you have to read Ujjvala-nilamani where Srila Rupa Gosvami has mentioned this. In Ujjvala-nilamani it is stated that Krsna is ananta, asima, unlimited. Krsna said, “Radha-prema is guru”. Krsna is disciple. Guru means being greater than the disciple. So when radha-prema becomes guru then it is also ananta, unlimited. Is there
any limit to it? No. It is ananta, asima, unlimited. That which is unlimited, can it expand? Can it increase? If there is no limit how will it increase? If there is some limit, then it will increase to that limit. If something is unlimited, where is the question of increase? However, radha-prema increases at every moment. So does it not have simultaneously two opposites? Nitya vardhana-sila, every moment it increases; newer, newer, newer, newer. Sri Rupa-pada has mentioned this in Ujjvala-nilamani.

The Two Embankments – Union and Separation

When there is a flow of pastimes, lila-pravaha, it is like a river’s flow. The river has two embankments; a right embankment and a left embankment. Radha and Krsna’s conjugal transcendental pastimes are like the flow of a river, lila-pravaha, with two embankments. One embankment is milana, union and the other embankment is viraha, separation. The viraha, separation, nourishes the pleasure of combination. It is a question of nourishment. Therefore these two are both required, otherwise there is no relishment, or nourishment. One gets pleasure in union, and at the same time intense pain in separation. So pleasure and pain are simultaneously present; two opposites. It is going on from time immemorial.

Jagad-Guru Krsna Worships Radha-pada

Sri Rupa-pada mentions in Ujjvala-nilamani:

vibhur api kalayan sadabhivrddhim
gurur api gaurava-caryaya vihinah
muhur upacita-vakrimapi suddho
jayati mura-dvisi radhikanuragah

“All glories to Radha’s love for Krsna, the enemy of the demon Mura! Although it is all-pervading, it tends to increase at every moment. Although it is important, it is devoid of pride, and although it is pure, it is always beset with duplicity.” [Dana-keli-kaumudi (2) of Srila Rupa Gosvami refer Cc. adi 4.132]

Vibhur api kalayan sadabhivrddhimradha-prema is vibhu. Vibhu means great, Lord, because it is guru. At every moment it is increasing, vardhana-sila, guru. Although it is guru, still it is without gaurava, without guruta. You should learn the language. Sweet – sweetness, adjective then noun. I will teach you grammar and language. Guruguruta: guru is the adjective, and guruta is a noun. In the English language it is guruship. Although guru, it is without guruship; so it has two opposites. It is unlimited, but it is still increasing. Two opposites. Radha-prema is completely pure, visuddha sunirmala, but it is never straight. It is always crooked. It is very, very crystal clear, pure, and straight. There is no duplicity, no crookedness. Radha-prema is very clear, visuddha, completely clear, without contamination. Still its movement is crooked. Vakra-gati, not straight. It is two opposites. We say krsnam vande jagad-guru, Krsna is the spiritual master of the whole universe. We all worship His lotus feet because He is the guru of the whole universe, but that jagad-guru Krsna worships radha-pada, the lotus feet of Radharani. So there are two opposites, radhikara prema guru, ami sisya nata.

So if you go up in this line of guruship then the topmost is radha-prema, not Krsna. That is said, yaha va-i guru vastu nahi suniscita [Cc. adi 4.129], that radha-prema makes Krsna a disciple and makes Him dance; makes Him mad.

I Am Devoid of the Invaluable Asset

This is radha-prema. Radha has such prema, but still, what does Radharani say? Radharani thinks Herself hata bhagini dina.

dure suddha-prema-gandha, kapata premera bandha,
seha mora nahi krsna-paya

(Caitanya-caritamrta, Madhya-lila 2.46)

Radharani has said, “I have no love for Krsna. I am far, far away from it.”

nahi krsna-prema-dhana, daridra mora jivana
dehendriya vrtha mora saba

(Caitanya-caritamrta, Madhya-lila 2.40)

Radharani said, “I do not have that krsna-prema dhana, the invaluable asset of krsna-prema. I am devoid of that asset; therefore I am poor. It is useless for My body to survive, because I have no krsna-prema.” She talks like that. Is it not two opposites?

A Mixture of Poison and Nectar

Then in radha-prema you will find the mixture of poison and nectar, visamrte ekatra milana, at the same time poison and nectar are present. This is wonderful. How can it be at the same time that nectar and poison are mixed together? We cannot conceive of it, because nectar is very sweet, the sweetest, and poison is most bitter. So at the same time two things are there both sweet and bitter. In union it is sweet, and in separation it is bitter. So two opposites are there in radha-prema. Try to understand me. It is very deep philosophy, not an easy affair. That separation is very painful, tivra bhedana. Therefore we say that there is a mixture of two things, nectar and poison, in radha-prema.

bahye visa-jvala haya, bhitare ananda-maya,
krsna-premara adbhuta carita

“Externally there appeared severe tribulation, as if He were suffering from poisonous effects, but internally He was experiencing bliss. This is characteristic of transcendental love of Krsna. (Caitanya-caritamrta, Madhya-lila 2.50)

Externally, when there is separation, the whole body is burning. When a poisonous snake bites you, you will notice how your body will burn. Similar burning is externally present because of separation, but inside there is extreme pleasure. This is two opposites.

ei prema-asvadana, tapta-iksu-carvana,
mukha jvale, na yaya tyajana

sei prema yanra mane, tara vikrama sei jane,
visamrte ekatra milana

(Caitanya-caritamrta, Madhya-lila 2.51)

Relishing this prema is like chewing very hot sugarcane. It is very sweet. The mouth is burning, but still you are chewing and do not want to take it out. This is two opposites. Tapta-iksu-carvana, chewing hot sugarcane this is radha-prema, krsna-prema-radha-prema.

One who knows this, understands what it is; he knows. Otherwise you cannot know what it is. One who has tasted sugar candy; he knows how sweet it is. If you have not tasted it, then how can you know it? If I say, “Oh sugar candy is very sweet.” You will say, “How sweet?” What shall I say? You have to taste it, and then you can realise how sweet it is. Similarly one who has tasted, relished this prema, only he knows what it is. Otherwise how can you know? Can you? No, vikrama sei jane.

Then in Vidagdha-madhava (2.18) Srila Rupa Gosvami mentions in Purnamasi vakya, the statement of Purnamasi:

pidabhir nava-kala-kuta-katuta-garvasya nirvasano
nisyandena mudam sudha-madhurimahankara-sankocanah
prema sundari nanda-nandana-paro jagarti yasyantare
jnayante sphutam asya vakra-madhuras tenaiva vikrantayah

Purnamasi says to Radharani, “Re sundari, O lotus-faced, extremely beautiful Radharani, that prema, love, that You have developed for that nanda-nandana Krsna, is not straight. Krsna is crooked in three places. He is not a straight person. He is a very crooked person. Why have you developed love for Him, Radharani?” That prema works in two ways. Have you seen a saw? It cuts both ways. Purnamasi says, “It works in two ways.” What are those two ways? Those two ways are vipralambha and sambhoga, union and separation; two types of activity. When it is vipralambha, separation, then its poison is more dreadful than the most dreadful poison of a poisonous snake. How is there union of nectar and poison? In Vidagdha-madhava Rupa Gosvami states that if you would taste poison, you cannot taste it because it is so bitter, but this prema is even more bitter than that. It gives so much pain in the heart; the most acute, intolerable pain. In vipralambha-bhava, viraha-dasa, in separation it acts like poison, but in sambhoga-dasa it is much sweeter than nectar. So it is a combination of nectar and poison.

Then Purnamasi says, “O Radharani, why have You developed love for that crooked person, Krsna, who is crooked in three places?” This prema is much more bitter than dreadful liquid poison, but at the same time it is much sweeter than nectar. Two opposites.

The mystery is here: It is not an intoxicant but it makes one become intoxicated. When someone becomes intoxicated he becomes mad. Marijuana, or LSD, a very dreadful poison that made the hippies go mad; they were rolling around naked. Mad.

How there are two opposites is described in Vidagdha-madhava. “This prema You have developed is not fire, but it burns.” Is it not an opposite? It is not a weapon, but it pierces the heart. It is not water, but it inundates everything. When there is heavy downpour, a high flood has come and the whole land has been inundated, then you will not be able to find the way. So when there is such prema, which is not water, still it inundates everything. The gopis and Radharani become mad and kick all Vedic etiquette. It is like an inundation; it washes away everything. It is not poison, but it acts like poison. This is prema.

CREDIT: From the book entitled Radha Prema Makes Krsna Mad published by